THE WORKS OF OUR HOLY FATHER JOHN CHRYSOSTOM
COMMENTARY ON THE ACTS OF THE APOSTLES
HOMILY I.
"The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen."
1. To many, this book is not even known, A nor is it known who wrote and composed it. Therefore, I have decided to set forth this discourse here, so as to instruct those who are ignorant and not to allow such a treasure to remain hidden and concealed. For it will be able to benefit us no less than the Gospels themselves; B it is filled with such philosophy, with such correctness of doctrine, and with such a demonstration of miracles, especially those wrought by the Spirit. Let us not, then, pass it by, but examine it with accuracy. For the predictions which Christ uttered in the Gospels, here one can see them going into effect, and from them C the truth of the matters shining forth, and the great change for the better in the disciples resulting from the Spirit coming upon them. For indeed, whatever they heard Christ saying—that every one who believes in me, the signs which I do, he also shall do, and greater than these shall he do; and that he foretold to the disciples that they would be led before governors and kings, and that in their D synagogues they would scourge them, and that they would suffer irreparable harm, and that they would overcome all, and that the Gospel would be preached in the whole world—all these things one can see fulfilled with all accuracy in this book, and even more than these, other things which He spoke to them while He was with them. And you shall see the apostles themselves here, like winged creatures traversing land and sea, and those fearful ones of that time...
suddenly changed into other men—despisers of wealth, superior to glory, anger, desire, and all things besides—and you shall see much concord among them, no envy as before, no contention over the desire for primacies; but every virtue is diligently cultivated among them, and charity shines exceedingly, concerning which He had commanded them much, saying: "By this shall all men know that you are my disciples, if you have love one for another" (John 13:35).
And one may even find certain dogmas in this book which, had it not been written, would have been clear and evident to no one; nay, even the very head of our salvation, both according to life and conduct and according to dogma, would have been hidden and obscure. But the greatest part of the book is the deeds of Paul, who labored more than all. The cause of this is that the person who wrote this book, the blessed Luke, was his disciple, whose virtue is to be seen both from many other things and especially from the fact that he clung to his teacher unceasingly. Therefore, when Demas and Hermogenes had left him, and one had gone to Galatia and the other to Dalmatia, hear what he says about him: "Luke only is with me" (II Tim. 4:11); and writing to the Corinthians about him, he says: "Whose praise is in the Gospel through all the churches" (II Cor. 8:18). And when he says: "He was seen of Cephas, then of the twelve"; and when he says, "According to the Gospel which you have received" (I Cor. 15:1), whoever attributes this work to him does not err. When I say "him," I mean Christ. But if anyone should ask: "Why did he not write everything, having been with Him always until the end?" we shall answer that these things were sufficient for those who wished to pay heed, and that they were always intent upon the things that were more pressing, and they did not have such a great endeavor to write; for they gave many unwritten traditions.
B Why the divinity of Christ is not so openly proclaimed in the Acts. Everything in this book is worthy of admiration, but especially that condescension of words which the apostles used, by the suggestion of the Holy Spirit, when speaking of the economy. Therefore, while they recounted so many and such great things concerning Christ, they said few things about His divinity, and far more concerning His humanity, His passion, His resurrection, and His ascension. For this was being sought in the meantime: that it be believed that He Himself had risen and ascended into the heavens. As, therefore, Christ Himself in the beginning was careful to show that He had come from the Father, so also here he narrates that He had risen, had been taken up, and had returned to Him from whom He had come. For unless this had been believed earlier, and much more so after they had attained the resurrection and the assumption, the whole dogma would have appeared incredible to the Jews. Therefore, little by little, he leads them to higher things. In Athens, indeed, Paul calls Him a man, simply, adding nothing more (Acts 17:31); and rightly so. For if they often tried to stone Christ Himself when He spoke of His equality with the Father (John 8:59), and for this reason called Him a blasphemer, they would scarcely have accepted that doctrine from the fishermen, especially when the cross had just taken place.
C For what must one say of the Jews, when even the disciples, while hearing of higher dogmas, were often troubled and offended? Thus He said: "I have many things to say unto you, but you cannot bear them now" (John 16:12). If they could not, who were with Him for such a time, who were companions of so many mysteries, and who had seen so many miracles: how could men recently torn away from altars, from idols, from sacrifices, from cats and crocodiles (for such was the worship of the Gentiles); who had then for the first time been drawn away from other evils, have immediately accepted the sublime words of dogmas? How, moreover, could the Jews, who daily learned and were instructed by the Law: "Hear, O Israel, the Lord our God is one Lord, and besides Him there is no other" (Deut. 6:4); who had seen Him fixed to the cross; nay, who had crucified and buried Him, and had not seen Him resurrected, have not entirely recoiled and withdrawn upon hearing that this same one was God and equal to the Father? And therefore they lead them to greater things little by little and gradually, and they accommodate themselves much to them. And they enjoy the richer grace of the Spirit, and they do greater things than Christ did in His own name, that on both counts they might raise them up, lying as they were upon the ground, and that they might have faith in the resurrection. For this book is first and foremost a demonstration of the resurrection, which being believed, the rest easily follow. The argument, therefore, and the scope of this book, to speak summarily, is this in particular.
Let us hear at last the prefaces themselves.
D (Chapter 1.) 1. The former treatise have I made of all, O Theophilus, that Jesus began both to do and teach. Why does he call the Gospel to remembrance? To show his own accuracy. For at the beginning of that work he said: "It seemed good to me also, having attained to all things from the beginning diligently, to write in order unto thee" (Luke 1:3). And not content with his own testimony, he refers the whole to the apostles, saying: "As they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word." Therefore, after he had there gained faith for his discourse, he has no need here of another confirmation, since Theophilus had already been persuaded and instructed—by that very work—concerning the accuracy of the truth. For he to whom faith was given while writing what he had heard, is much more to be believed when he writes what he did not receive from others, but what he saw and heard. For if, he says, you have accepted those things which were said concerning Christ, much more will you accept those things which I am about to say concerning the apostles. What then? Is this work only history, and void of the Spirit? Not at all. How so? Because those things which were delivered by those who had been eyewitnesses and ministers of the word were from the Spirit. And why did he not say, "As they delivered unto us who were deemed worthy of the Holy Spirit," but, "Who from the beginning were eyewitnesses"? Because this in particular produces faith, when one learns from the eyewitnesses themselves; for that other is arrogance, and constitutes vanity, as it seemed to the foolish. Therefore John spoke thus: "I have seen and have testified that this is the Son of God." And Christ also discourses thus with Nicodemus...
who is still rather dull: "What we know we speak, and what we have seen we testify, and no one receives our testimony." And again, showing that it is possible to testify a great deal from sight, he used to say to the disciples: "And you also testify of me, because you have been with me from the beginning." A And the apostles themselves in many places say thus: "We are witnesses, and the Holy Spirit, whom God gave to them that obey him." And after these things, Peter, verifying the resurrection, said: "We who ate and drank with him." For they received the testimony of those who were associated with him more readily, because of being very far behind for the time being in the understanding concerning the Spirit. For this reason John, in composing the Gospel, said that he himself saw, speaking concerning the blood and the water, putting the sight before them instead of the greatest testimony; although things from the Spirit are more certain than sight, yet not so among the unbelievers. Since it is clear from many sources that the man was a participant of the Spirit, both from the signs that were then happening, and from the fact that those who were present at that time were receiving the Spirit, and from the testimony of Paul (for, "whose praise," he says, "is in the Gospel"), and from the vote at the time of the ordination. For having said this, he adds: "But also ordained by the churches, our fellow-traveler in this grace which is administered by us."
B
Homily I
3. And observe his lack of vanity. For he does not say, "The first Gospel, which I evangelized"; but, "The first account I made," thinking the title of Gospel to be greater than himself. And yet the Apostle honors him from this, saying: "Whose praise is in the Gospel." But he himself shows moderation and says: "The first account I made concerning all things, O Theophilus, which Jesus began both to do and to teach"; not simply "concerning all things," but from the beginning even to the end. "Until the day," he says, "in which he was taken up." And yet John shows that it was not possible to write all things. For wishing to indicate this, having said, "Whatever things, if they should be written one by one, I do not think the world itself could contain," he adds, "The books that were to be written." How then, he says, does this man speak "concerning all things"? But he did not say "all things," but "concerning all things"; as one might say, summarily; and roughly; or he speaks concerning all things, of those that are essential and urgent. Then he shows also what sort of "all things." "Which Jesus began both to do and to teach," hinting at the miracles and the teachings. And not this alone, but that he was teaching while doing. And observe also his philanthropic and apostolic intention, even if he were making such meticulous effort for the sake of one, so as to write an entire Gospel. "That you might have," he says, "the certainty of the accounts in which you were instructed." For indeed he heard Christ saying: "It is not the will of my Father that one of these little ones should perish." And why would he not have made a book, sending it to one Theophilus, but divided it into two subjects? For the sake of clarity, and to give rest to the listener; otherwise, the treatments are also divided by subject. And observe how Christ made his own words worthy of credence through his works. C He exhorted to gentleness, and said: "Learn from me, for I am gentle and humble in heart." He taught to be without possessions, and this he proved through his works: "For the Son of man has not where to lay his head," he says. Again, he commanded to love enemies. He taught this on the cross by praying for those who were crucifying him. He said: "To him who wishes to go to law with you and take your tunic, let him have your cloak also." But he gave not only the garments, but also his blood. Thus also he commanded the disciples to do. Wherefore also Paul said: "As you have us for a pattern." For nothing is more frigid than a teacher who only philosophizes in words. For this is not the act of a teacher, but of a hypocrite. For this reason the apostles taught first from their life, and then from their words; or rather, there was no need for words for them, the works crying out. Nor would anyone be wrong in also calling his passion an act; for in suffering he performed that great and marvelous work, destroying death, and having accomplished all the other things.
"Until the day in which, having given orders to the apostles through the Holy Spirit, whom he chose, he was taken up." "Through the Spirit having given orders," that is, having spoken spiritual instructions to them, nothing human. Either this, then, is what it is to say, or that he gave orders to them by the Spirit. You see how he still speaks humbly concerning him, as he also says concerning himself: "But if I by the Spirit of God cast out demons." For the Holy Spirit also was working in that temple. What, then, did he command? "Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to keep all things that I have commanded you." Great is the encomium of the apostles, when they have been entrusted with such things; I mean the salvation of the world; when the instructions are full of the Spirit; which also he was hinting at when he said, "Through the Holy Spirit"; that is, "And the words that I have spoken to you, they are Spirit." This he says, while leading the listener thenceforth into a desire to learn the commandments, and making the apostles worthy of credence, if they are about to speak the things of the Spirit, and the commandments of Christ. "Having commanded, therefore," he says, "he was taken up." He did not say, "He ascended," because he is speaking D as about a man. So he was teaching the disciples even after the resurrection; but no one told us this time with complete accuracy. But John dwells on it more than the others, and this man; but no one reported all things clearly (for they were hastening to something else); but we learned these things through the apostles; for what they heard, they also spoke: "To whom he also presented himself alive." Having spoken concerning the ascension beforehand, he speaks also concerning the resurrection. Because he said that "He was taken up," lest you think he was taken up by others, he added: "To whom he also presented himself alive." For if he presented himself in the greater [event], much more in the lesser.
4. You see how he stealthily sows these great dogmas? "By forty days appearing to them." For he was not, as before the resurrection, always with them, so also then. For observe. He did not say, "For forty days," but, "By forty days." For he would stand by, and depart again. Why so? Drawing up their minds, and no longer allowing them to be affected toward him as before. Not without cause...
did he do this, but carefully preparing both: that the resurrection might be believed, and that he might be thought to be greater than a man. And yet these things were contrary to one another. For in order for the resurrection to be believed, it was necessary for many human things to take place; for the other, however, the contrary. Howbeit, both were done at an opportune time. Why then did he not appear to all, but only to the apostles? Because to many it would have seemed to be a delusion, as they did not know the mystery's secret. For if the disciples themselves did not believe at first and were troubled, and had need of the touch of his hands and of the common table, what would the multitude have been likely to suffer? Therefore, he provides the proof of the resurrection beyond doubt from the miracles, so that not for those who were present only at that time, but for all afterward, the resurrection might be clear. For what the visible signs effected in them, this was to be for all those who came after through faith. Wherefore we silence the unbelieving by these arguments. For if he did not rise, but remains dead, how did the apostles perform miracles in his name? But did they not perform miracles? How then did our nation endure? For they will not oppose this truth, nor will they fight against those things which fall under their observation. So that when they say that miracles were not performed, they confuse themselves all the more. For it would be the greatest miracle of all if, without miracles, the whole world had reached out, rescued by twelve poor and unlettered men. For neither with money, nor with the wisdom of words, nor in any other such way did the fishermen prevail; so that they must even against their will confess that there is a divine power in them: for human strength could never have accomplished such things. Therefore he remained for forty days after the resurrection; by so long a space of his being seen, proving the truth of the matter, lest they should think what was seen to be a delusion. And not content with this, he added the table, which is what he says later on. "And being gathered together with them." This the apostles themselves always took as a proof of the resurrection, saying, "Who did eat and drink with him" (Acts 10:41). What he did when he appeared, he shows by what follows, saying: "Appearing to them, and speaking of the kingdom of God." Because they were cast down in spirit, and troubled on account of the things which had happened, and were about to go forth to great struggles, he comforted them by having conversation about the future, and "commanded them not to depart from Jerusalem, but to wait for the promise of the Father." First he had led them into Galilee, as they were still afraid and trembling, so that they might hear what was said with freedom. Then, when they had heard, and had spent forty days in these things, he commanded them not to depart from Jerusalem. Why? Just as no one allows soldiers who are to rush into ranks to go out until they have been armed, neither horses to leap from the barrier until they have procured a charioteer: so neither did he allow them to appear in the battle line before the advent of the Holy Spirit, lest they be easily captured by many. Nor only for this reason, but because many were about to believe there. Furthermore, so that no one might say that, having sent away their acquaintances and fellow-citizens, they had migrated to strangers for the sake of show; he therefore provides the proofs of the resurrection among those very people who had slain Jesus; among those, I say, who had crucified him, who had buried him, in the very city where the impious crime had been committed; so that all strangers might be compelled to be silent from this. For when those who had crucified him were counted among the believers, from this certainly both the cross and the proof of so iniquitous a crime, and the resurrection, were held to be a great argument. Then, lest they should say, "How then shall we be able to live among so many nefarious men and murderers, we who are so few and vile?" see how he unties and solves this straitness, saying: "But wait for the promise of the Father, which you have heard from me." And when, you will ask, did they hear this? When he said: "It is expedient for you that I go away. For if I do not go, the Paraclete will not come to you" (John 16:7); and again, "I will ask the Father, and he will send you another Paraclete, that he may remain with you" (John 14:16). But after his departure, the Spirit arrived, yet Christ ascended on the fortieth day, but the Spirit arrived when the day of Pentecost was fulfilled? And, if he had not yet arrived, how did Christ say: "Receive the Holy Spirit" (John 20:22)? To render them capable and suitable by receiving the Spirit. For if Daniel was dissolved when about to see an angel (Dan. 8:17), much more were they about to suffer this, when about to receive such grace. Either this must be said, or that he spoke of a future thing as having already happened; just as when he says: "Tread upon serpents and scorpions, and upon all the power of the enemy" (Luke 10:19). Why he did not appear immediately he was already present? He needed them to be held by the longing for the thing, and so to receive the grace. Therefore, after he had departed, the Spirit arrived. If he had come while he was present, they would not have been in such expectation. Therefore he did not arrive immediately after his ascension, but after eight or nine days. So we also are most stirred toward God when we are set in necessity. And therefore John sends his disciples to Christ when they were about to have need of him, while John was living in prison. Otherwise, moreover, it was necessary for our nature to appear in heaven, and for a perfect reconciliation to take place, and then for the Spirit to come, and for the pure pleasure to be perceived. For if, while the Spirit was present, the Lord had departed, and he had remained, there would not have been such consolation; for clinging close to Christ, they would have been torn from him with difficulty. Whence, even comforting them, he said: "It is expedient for you that I go away" (John 16:7). He delays, that being for some time sorrowful, and, as I said, set in necessity, they might enjoy a full and pure pleasure. But if the Spirit were less than the Son, he would not have been a sufficient consolation: for how could he have said, "It is expedient for you"? Therefore a greater doctrine is reserved for him, lest they think him less. I would have you consider how great a necessity he imposed upon them of remaining in Jerusalem, having promised that he would provide the Spirit there. For lest they should again flee after the assumption of him, by this expectation, as with a chain, he holds them all there.
A For John indeed baptized with water, but you shall be baptized in the Holy Spirit not many days from now. He shows, therefore, the difference between himself and John, no longer as darkly as before (for indeed he spoke very darkly when he said, *But he who is least in the kingdom of heaven is greater than he*), but now more plainly. 4. John, he says, baptized with water, but you shall be baptized in the Holy Spirit. He no longer makes use of the testimony, but reminds them only of the person, bringing into their memory those things which were said by him, and showing that they had already become greater than John, if indeed they were themselves about to baptize in the Spirit. And he did not say, "I baptize you in the Holy Spirit," but *You shall be baptized*, teaching us humility. For this was already clear from the testimony of John, that he was the one baptizing, since he said: *He will baptize you with the Holy Spirit and with fire*; therefore he mentioned him alone. The Gospels, then, are a history of what Christ did and said; but the Acts are of what the other Paraclete said and did. For at that time he himself did many things, just as Christ works even now, as he did then; but then he did so through the temple, now through the apostles; and then he came into a virginal womb and fashioned a temple, now into apostolic souls; and then in the form of a dove, now in the form of fire. Why so? Because there he was declaring his gentleness, but here also his power to punish. And he also opportunely reminds them B of the judgment. For when it was necessary to forgive sins, much gentleness was required; but since we have obtained the gift, henceforth it is the time for judgment and investigation. But how, you ask, does he say *You shall be baptized* when there was no water in the upper room? Because the more important [element] is the Spirit, through whom the water also works; just as also he himself is said to have been anointed, not having been anointed anywhere with oil, but having received the Spirit; and otherwise, one might find them being baptized in water also, and at various times. For with us both occur at once, but then they were separated. For from the beginning they were baptized by John; and do not be surprised. For if harlots and tax collectors went to that baptism, much more [should] those who were to be baptized after this by the Spirit. Then, so that they might not say, "The matter is always in promises" (for he had already discussed much concerning it), and that they might not think it to be a groundless activity, leading them away from such a suspicion, he says, *not many days from now*. And he did not reveal when, so that they might always be vigilant, but he said that it would be near, so that they might not fall away; but when, he did not add, so that they might always be sober. He does not assure them only by this, I mean the speed of the time, but also by saying, *the promise which you heard from me*. What he says is this: He says, "I did not just tell you now, but I have already promised what I will surely do." Why, therefore, do you wonder if he does not tell the day of the consummation, since he did not want to make known this day which was so near? And with good reason, so that they might always be vigilant and in expectation and anxiety. 6. For it is not, it is not possible to enjoy grace if one is not sober. Or do you not see what Elijah also says to the C disciple? *If you see me being taken up, it shall be so to you*; that is, "This will happen to you, which you ask." And Christ also everywhere said to those who approached him: *Do you believe?* For if we are not made intimate with what is given, we do not even feel the benefit greatly. Thus also regarding Paul: the grace did not come immediately, but three days passed, during which he was blind, being perplexed by fear D and being prepared. For just as those who dye purple first prepare with6 other things that which is to receive the dye, so that the color might not fade, so too here God prepares the soul to be concerned beforehand, and then pours out the grace. For this reason he did not even send the Spirit immediately, but at Pentecost. But if someone should say, "For what reason do we not also baptize at this time?", we would say that, that the grace is the same then and now; but the mind becomes higher now, being prepared by fasting. And the time of Pentecost also has a reason that is not unreasonable. What is this? The Fathers thought it sufficient to be a bridle of evil desire and a great instruction, the baptism, so as to be sober even in a time of luxury. Just as, therefore, associating with Christ himself and sharing at his table, we should not do anything casually, but live in fasts and prayers, and much sobriety. For if, when someone is about to enter a worldly position, he prepares his whole life, and to obtain some dignity, he spends money, and consumes time, and endures countless labors; what would we deserve, we who approach the kingdom of heaven with such sloth, and neither strive before we receive, and are slothful after receiving? For it is for this reason we are slothful after receiving, because we were not vigilant before receiving. For this reason many after receiving immediately returned to their former vomit, and became worse, and drew upon themselves a more grievous punishment, being released from their former sins, but in this way provoking the Judge more greatly, because having been released from such an infirmity, not even so were they brought to their senses, but suffered what Christ threatened the paralytic, saying: *See, you have been made whole; sin no more, lest something worse happen to you*; and he also predicted about the Jews, showing that they would suffer the irremediable if they were ungrateful: *If I had not come*, he says, *and spoken to them, they would have no sin*. So that the sins after this become double and quadruple. How? Because after the honor we become ungrateful and wicked. And because of this the bath no longer helps us to obtain a milder punishment. But consider: someone had grievous sins, either having murdered, or committed adultery, or having done something else even more grievous, these were forgiven through the bath. For there is not, there is not any sin or impiety which does not yield and give way to the gift—for the grace is divine. Again someone committed adultery and murdered; the former adultery is loosed, and that murder is forgiven, and it is not recalled (*For the gifts and the calling of God are without repentance*); but for those things committed after baptism we give such penalty as we would have given if those things had also been recalled, and much worse. For the sin is no longer simple, but double and triple. And that it is greater...
A its punishment, hear what Paul says: "He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite unto the Spirit of grace?" (Hebr. 10. 28, 29).
Against those who were delaying baptism.
Perhaps we are turning many away from receiving baptism now. But we did not say these things for that reason, but in order that those who have already received it might remain in much temperance and modesty. "But I am afraid," someone will say. If you were afraid, you would have received it and kept it. "But," you will say, "it is for this very reason that I do not receive it, because I am afraid." And are you not afraid to depart from this life in such a state? "God is merciful," he says. Therefore, receive baptism, for He is merciful and helps. But you, where you ought to be diligent in the matter, you do not put forward this mercy; but when you wish to delay, then you mention that mercy. And yet, that would be the time to use that mercy, and we shall then the more attain it when we bring what is within our own power. For he who throws everything upon God, and sins after baptism as one who is human, will be granted forgiveness through repentance; but he who argues shrewdly about God's mercy will, if he departs from here devoid of grace, be punished with inevitable retribution. Why do you put forward these things against your own salvation? For it is impossible, impossible, as I believe, for someone who postpones it, relying on such a hope, to do anything brave or good. But why do you take on such great fear, and pretend the future is uncertain? Why do you not change that fear into labor and diligence, so that you may be great and wonderful? Which is better, to fear or to labor? If someone were to place you, idle, in a house on the verge of collapse, and were to say, "Wait until the rotten ceiling perhaps falls on your head" (for it might fall, and it might not); "but if you do not like it, work, and live in a safer chamber," which would you rather choose, that idleness full of fear, or work sustained by hope? So act now also. For that uncertain future is like a house on the point of collapse; but that work of yours, even if it is laborious, guarantees safety.
B ...that we might sin after the washing. Nevertheless, if something similar happens, let us not even then despair. For the Lord is merciful, and He has given us many ways of attaining forgiveness afterward. But just as those who sin after the washing are punished more severely than catechumens, so also those who know that there are remedies for repentance and do not want to use them will suffer more grievous things. For the greater the mercy of God, the more the punishment increases if we do not use it as we ought. What are you saying, O man? Being full of such great evils and in such a wretched state, you become a friend suddenly and are raised to the pinnacle of honor, not from your own labors but from the gift of God, and you return again to your former filth, and even if you are to be severely tormented from here, He is not even then turned away; but God has given a thousand handles of salvation through which you may become a friend: but you do not even then want to undertake the labor. And with what apology, then, will you be worthy? How would the Gentiles not rightly mock you as a drone, living rashly and in vain? For if, they say, your philosophy is strong, what is the meaning of that crowd of the uninitiated? Clearly, the mysteries are excellent and desirable. But let no one wait to receive the washing when gasping his last. For that is not a time for mysteries, but of testaments; for the time of mysteries is the health of the mind and the temperance of the soul. Tell me, for if one who is thus affected does not want to make a testament, but even if he were to make one, it gives an opening for later litigation; and therefore those who make testaments add these words: "Being alive and of sound mind, I dispose of these things"; how will he who is not master of himself be able to be accurately initiated into the mysteries? For if secular laws do not allow someone who is not altogether of sound mind to make a testament, although he is only going to prescribe regarding his own property, how will you be able to learn everything clearly when you are to be instructed regarding the kingdom of heaven and those hidden goods, when you are often out of your mind due to sickness? When will you say those words to Christ, "Buried with Him," when you are already about to depart? For goodwill is to be shown to Him both by works and by words. But you do just as if someone were to demand to be enrolled in the army when the war is already to be resolved; or if an athlete were to take off his clothes when the spectators are leaving. For you do not take up arms to flee immediately, but so that, instructed with them, you may erect a trophy against the enemy. Let no one think this discourse is untimely because we are not now in the Quadragesima. For I am distressed because you observe the time in such matters. For that eunuch and barbarian, being on the road and in the middle of the way, did not look for a time (Acts 8. 27); nor did that jailer, among the bound, when he saw his master beaten with scourges and bound, and about to remain in prison (Acts 16. 29). But here most people, not being in prison, not being on the road, postpone things, and that even until the very last breath of life.
C ...if you doubt that Christ is God, stand outside, and do not hear the divine words, nor count yourself among the catechumens; but if you trust, and know this well, why do you hesitate? Why do you pull back and act sluggishly? "I am afraid," you say, "that I might sin." But you are not afraid of what is worse, that you might depart there with such great burdens? For it is not an equal fault to fail to attain the offered grace and to have undertaken the matter and striven in vain. Tell me, if you were to be reproved, why you did not approach, why you did not perform the deed properly, what will you say? For in that case, you might perhaps be able to allege the burden of the commandments and of virtue; but here, nothing of the sort. For it is grace that gives freedom for free. But you are afraid that you might sin? Say this after baptism. Then fear, so that you may preserve the freedom which you have received; not so that you might not receive so great a gift freely. But now, before baptism...
of good things. How do you think I am pained when I hear that someone has been taken away from here uninitiated, considering those unbearable punishments, that inevitable retribution? How am I stung again when I see others reaching their final breaths, and not even then taking thought? Because of this, many become unworthy of this gift. For whereas there should be rejoicing, and dancing, and gladness, and crowning, when another is being initiated, when the man's wife hears that the physician has so ordered it, she is as if devastated by some evil, and she laments, and there is wailing and shrieking everywhere in the house as though for condemned men being led away on their final journey. And he again is then pained the more; and even if he recovers from the illness, he suffers more severely as if he had been wronged. For since he was not prepared toward virtue, he henceforth hesitates and shrinks from the struggles that follow. Do you see what machines the devil constructs, how much shame, how much mockery? Let us then be rid of this mockery; let us live as Christ commanded. For this reason He gave baptism, not so that we might receive it and depart, but so that by living on we might display fruits. How will you say, "Bear fruit," to the one who is departing, the one who has been cut off? Have you not heard that "the fruit of the Spirit is love, joy, peace"? How then do the opposites happen? For look, the wife is standing by mourning, when she ought to be rejoicing; the children wailing, when they ought to be sharing the joy; the man himself lying there darkened, full of noise and turmoil, when there should be a festival; filled with much despondency because of the orphanage of his children, because of the widowhood of his wife, because of the desolation of the house. Thus does one approach the mysteries: tell me, does he thus touch the holy table? Are these things tolerable? If a king sends letters releasing those in prison, there is gladness and joy; but God sends the Spirit down from the heavens, forgiving not deficits of money, but entire sins; and you all lament and are pained? What is this anomaly? I do not yet say that water has been poured upon the dead, and the holy things cast to the ground; but we are not the cause of these things, but the ungrateful. Therefore I exhort all to put everything aside, to gird themselves and approach baptism with all readiness, so that by displaying much zeal in the present time we may also attain the future boldness; which may it be granted to us all to attain, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
HOMILY II.
The disciples therefore asked him saying: Lord, if in this time thou restorest the kingdom to Israel?
1. When the disciples are going to ask something, they approach together. And they do this so that they may shame him by their multitude. For they knew that what had been stated by him before, that "no one knows the day," was a way of putting them off, not because he was ignorant, but because he was delaying the answer; whence they approach again and ask. And they would not have asked if they had truly been convinced. For since they heard that they were about to receive the Spirit, they wished to learn, as now being worthy, and they were ready for their departure. For they did not want to cast themselves into dangers, but to breathe easily; because the things that had happened to them were not small, but the danger was hanging over them regarding their final ruin. Therefore, saying nothing to him about the Spirit, they ask, saying: Lord, if in this time thou restorest the kingdom to Israel? And they did not say, "When?" but, "If now?" he says; so much did they desire to know the day. Therefore they also approach with greater honor. To me, however, it seems that it had not yet somehow been clarified for them what the kingdom might be; for the Spirit had not yet taught them. And they did not say, "When will these things be?" but what? "If in this time thou restorest the kingdom to Israel?" as though it had already fallen. They inquire about these things in this way because they were still disposed toward the sensible, even if not in the same way as before; for they had not yet become better. Thus then they imagined greater things concerning him. Since, therefore, they had been elevated, he also discourses with them in an elevated manner. For he no longer says to them that not even the Son knows the day; but what? "It is not for you to know times or seasons which the Father has set in his own authority." You ask for greater things, he says. And yet they had already learned even what were far greater. And that you might learn this accurately, come, let me enumerate how many. What is greater, tell me, than their learning what they learned? They learned, indeed, that he is the Son of God, and that God has a Son of equal honor; they learned that there will be a resurrection; they learned that upon ascending he sat at the right hand of the Father; they learned what is more terrifying than this, that flesh sits above, and is worshipped by angels; they learned that he will come again to judge the whole world; they learned that they themselves are also about to sit then as judges of the twelve tribes of Israel; they learned that the Jews are being cast out, but those from the nations are entering in. To know that these things shall be is great; but to learn that someone will reign or when it will be, is nothing great. Paul learned things which it is not permitted for a man to speak; he learned all things before the world. Which is more difficult to learn, the beginning or the end? It is clear that the former is. Therefore Moses learned this, and when, and how many ages before, he shows through the years he counts. This Solomon also did, for which reason he said: "I will remember the things from of old." That it is near, therefore, they also know after these things; just as Paul did also, saying: "The Lord is near; do not be anxious." But then they did not know, even though they had received proofs. But Christ, just as he said, "Not after these many days," wishing them to be vigilant, and did not declare it openly; so also he does now. But otherwise, they also here ask not about the consummation, but about the kingdom; wherefore also, "If in this time thou restorest the kingdom to Israel?" they were saying. And he did not reveal even this to them. And concerning the end, they asked about this even before this; but not as he answered there with vehemence—
driving them away, lest they think liberation was near, and casting them into dangers—so too he does here, but more gently. For so that they might not think they were being insulted, nor believe that these were excuses, hear how he immediately promises them something from which they might find joy. He added, therefore: B *But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.* Then, so that they would not ask him again, he was immediately taken up. Just as, therefore, he obscured them there with fear when he said he did not know, so too here, he was immediately taken up, as it is related. For they were gripped by a great desire for the matter, and would not have desisted; and it was highly necessary that they not know what they desired to know. For tell me, what do the Gentiles believe less: that the consummation will come, or that God became man, and came forth from a Virgin’s womb, and was seen by men with flesh? Is it not the latter? Certainly, you would say. But I am ashamed to speak of this often, as if it were a matter of indifference. Again, lest they should say, "Why do you suspend the matter?" he says, *which the Father has put in his own authority.* And yet, the power of the Father and the Son is one, as when he says: *For as the Father raises the dead and gives them life, so also the Son gives life to whom he wills* (John 5.21). And where one must work, he does the same with the same power—where one must know, does he not know with the same authority? And yet it is far greater to raise the dead than to know that day. But if he does what is greater with authority, will he not much more do the other? I will explain. Just as when we see a child weeping, and often asking from us something not necessary for him, we hide it, and show him our empty hands, saying, "Behold, we do not have it," so too he himself did to the apostles. But just as that child, if we show him nothing, persists in weeping, seeing that he is being deluded, and we depart saying, "Someone is calling me," and in place of what he was asking for, we give him something else, so that we may distract him from such a desire, and praising what we give him over the thing sought, we immediately withdraw: so did Christ. They were seeking to receive; he denied that he had it. And yet, at first, he deterred them; but because they persisted C in asking, he said again that he did not have it. But now he does not terrify them; but after he showed what he had done, he brings forward a probable cause: "The Father," he says, "has put in his own authority." What then? Do you not know those things which are the Father’s? Or do you know him, and are ignorant of what is his? You have said: *No one knows the Father except the Son* (Luke 10.22); and, *The Spirit searches everything, even the depths of God* (1 Cor. 2.10); and do you not even know this? Far be it. He did not speak so that we might suspect this; but he pretends not to know, so that he might lead them away from an untimely question. They dared not, therefore, ask again, lest they hear: *Are you also without understanding?* (Matt. 15.16). For they feared him much more now than before.
*But you shall receive power when the Holy Spirit has come upon you.* For just as there he did not answer what was asked—for it is the part of a teacher not to teach what the disciple wants, but what is expedient for him—so too now, he foretells what was necessary to learn, lest they be troubled; perhaps because they were weak. But in order to instill confidence, he lifts up their spirits and covers the burdensome things. For because he was about to leave them a little later, he speaks nothing harsh to them simply; but what? He mitigates the painful things with praise intermixed; as if he were saying, "Do not fear; for *you shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses in Jerusalem and in all Judea and Samaria*." For because he had said, *Go nowhere among the Gentiles, and enter no town of the Samaritans* (Matt. 10.5); but now he wants them to preach in all Judea and Samaria, he added here what he had not said then: *And to the end of the earth.* And having spoken what was most terrible of all, lest they ask him again, D *As they were looking on, he was lifted up, and a cloud took him out of their sight.* Do you see that they preached and fulfilled the Gospel? Truly he gave them a great thing. "Where you were afraid," he says, "namely in Jerusalem, there preach first, and afterwards to the end of the earth." Then, to create faith in those things which he had said: *As they were looking on*, he says, *he was lifted up*. He did not rise while they were looking on, but, *While they were looking on, he was lifted up*; because neither here could sight suffice for everything. For they saw the end of the resurrection, but not the beginning; but the beginning of the assumption they saw, but not the end. For it would have been useless to see the beginning of the resurrection, with him present who was saying these things, and the tomb testifying that he was no longer there; but what followed the assumption, it was necessary to learn by word. For because their eyes could not reach such a great height, nor teach whether he ascended into heaven, or as if into heaven, see what happened. That it was Jesus himself, they knew from those things which he had spoken to them; but they could not know by their eyes that he had been placed far away; but that he had been taken up into heaven, the angels themselves taught later. See how it was provided that not all things should be spirit, but that some things should be perceived by the eyes. Why, however, did a cloud take him? This too was a sign that he had ascended into heaven. Not fire, as Elijah, nor a chariot of fire (4 Kings 2.11), but a cloud took him; which was a symbol of heaven, as the prophet says: *Who placed his ascent upon the clouds* (Ps. 103.3).
A 3. Since, therefore, the question was deemed necessary, and they were paying close attention to what was being said, and were wide awake and not drowsy, this happened. And there was a cloud for Him on the mountain also, when Moses entered into the darkness; yet the cloud was not for his sake. And He did not say only, "I am going," lest they should be grieved again; but He also said that "I will send the Spirit." Thus, they learned through their eyes that He was going into heaven. Oh, what a spectacle they were counted worthy of! And *as they were gazing*, it says, *into heaven as He was going, behold two men stood by them in white apparel, who also said: Ye men of Galilee, why stand ye looking into heaven? This Jesus, who is taken up from you into heaven*; they used the word demonstratively, saying, "This Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him going into heaven." Again, the appearance is radiant. For angels, having suddenly assumed the form of men, stood by and say: "Ye men of Galilee." They seemed trustworthy to them henceforth from their saying, "Ye men of Galilee." For what need was there, B for those who knew their homeland, to learn it, unless this was the case? And by their appearance they turned them, and revealed that they were from heaven. Why does He not say these things to them Himself, but the angels? He had already discussed everything with them beforehand, so that it was the work of the angels to remind them of what they had heard. And they did not say, "Whom you saw taken up," but, "Going into heaven," showing that the taking up is an ascent; and it is of flesh to be taken up. For this reason they say: "He who is taken up from you, shall so come"; not "shall be sent," but "shall come." Where, then, is the inferiority? A cloud received Him. Rightly so. For He Himself mounted the cloud; because *He who ascended is the same as He who descended* (Eph. 4.10). But observe with me how they speak partly according to the understanding of those [disciples], and partly in a manner worthy of God. The mind of those who saw was raised up; He granted them no small mark of the second coming. For the phrase, *shall so come*, signifies this; He says: with the body, which they desired to hear [about]; and that He will come again for judgment, thus upon a cloud. C And *behold*, he says, *two men stood by*. Why did he say "men"? For they accurately modeled themselves into men, so that they would not be terrified. *Who also said: Why stand ye looking into heaven?* The words were at once a form of flattery, and [a way] not to allow them to expect Him back immediately. They say the greater thing, but the lesser no longer. For that He will thus come, and that it is necessary to receive Him as if from heaven, they say; but as to when, they are silent. Henceforth they turned them from that sight back to their own discourse; so that, because they could not see Him, they would not suppose that He had not risen, but [would imagine] that He would overtake them where they were conversing. For if, before this, they said, "Whither goest thou?" much more would they have said now: "If in this time," they say, "thou restorest the kingdom to Israel?" So did they know His gentleness, that even after the Passion they ask Him, "If thou restorest?" And yet He had previously said to them, *Ye shall hear of wars and rumors of wars; but the end is not yet* (Matt. 24.6), nor shall Jerusalem be captured. But now they ask about the kingdom, D not about the consummation. On the other hand, He does not extend a long discourse to them after the resurrection. As if they themselves would be esteemed successful if this should happen, they ask. But He did not reveal that He was not restoring it. For what necessity was there for them to learn this? For this reason, being afraid, they no longer said: "What is the sign of thy coming, and of the end of the world?" but, "Dost thou restore the kingdom to Israel?" For they thought it was already present. But He had shown even in parables that it was not near; and where they asked, He did not answer directly, but, "Ye shall receive," He says, "power, the Holy Spirit coming upon you." Observe, "coming upon," He did not say, "being sent," so as to show the equality of honor. How then, O enemy of the Spirit, do you dare to call Him a creature? "And ye shall be my witnesses." He hinted at the ascension; or rather, what they had already heard beforehand, He now reminded them of again. It had already been shown that He ascended into heaven. *A cloud and darkness under his feet*, the prophet says; for this is what is meant by, "A cloud received him"; he speaks of the Lord of heaven. Just as one shows a king the royal chariot, so the royal chariot was sent for Him, so that they might not utter anything sorrowful, nor suffer the same thing which Elisha did, when his master was taken up, rending his garment (4 Kings 2.12). And what do they say? *This Jesus, who is taken up from you into heaven, shall so come*; and *Behold two men stood by*. Reasonably so. For *at the mouth of two witnesses shall every word stand* (Deut. 17.6). And they utter these same things. And *in white apparel*, he says. Just as they had already seen an angel at the tomb in shining garments, and he had foretold to them their very thoughts (Matt. 28.23-24), so also an angel becomes the herald of His ascension; even if the prophets had foretold it in many places, as was the case with the resurrection. Everywhere angels become heralds, as at the birth, as to Mary again, as at the resurrection; so indeed also at the ascension; or rather, even at the second coming angels will appear running before. Having said, "This Jesus who is taken up from you," so as not to leave them in total bewilderment, they added: "He shall so come." They drew breath a little upon hearing that He will come again, and that it will be "thus," and that He will not be inaccessible. And the "from you" is not added simply, but is expressive of His love toward them, and of the election, and [to show] that He will not abandon those whom He chose. For of the resurrection He Himself became the witness (for this [the ability] to raise Himself up was more miraculous than all things after the birth, or rather, even before the birth. For, *Destroy this temple*, He says, *and in three days I will raise it up* [John 2.19]); but of the future coming, the angels [are the witnesses], saying, "He shall so come." If anyone, therefore, desires to see Christ, if anyone is pained that he has not seen Him, having heard this, let him display a wonderful life, and he shall certainly see Him, and shall not miss Him. For He shall come with greater glory; but it will be "thus," with a cloud, "thus" with a body; and it will be much more marvelous to see Him descending from heaven, than ascending from the earth. That He will come, they said; but on what [conditions], they did not add.
A This confirms the resurrection. For if He was taken up with a body, much more did He rise again with a body. Where, tell me, are those who do not believe in the resurrection? Who are they—Gentiles or Christians? I certainly do not know, or rather, I know very well. For they are Gentiles who do not believe in the creation. For it is of the same character not to grant that God can create things out of nothing, and to deny that He can raise up those things that have been buried. B Being then put to shame because they do not know the power of God, lest they be accused for this, they say: "We do not say this for that reason, but because a body is not necessary." It is opportune to say: "The fool shall speak foolish things" (Isai. 32. 6). Are you not ashamed to take away from God the power to create something out of nothing? If He creates from pre-existing matter, in what respect then does He differ from men?
But whence, they say, [come] evils? For, since you do not know whence, are you bound to introduce another evil into the knowledge of evils? For two absurdities follow from this: one, that you dare to say this; for if you deny that God creates out of nothing, much more will you be ignorant of whence evils are; C and the other, that you thus say that malice is unbegotten. Reflect how laborious it is to find the source of evils, to be ignorant of it, and to add another to it. Seek whence evils come, and do not blaspheme against God. How do I blaspheme, you ask? What are you saying? Do you not blaspheme when you introduce an unbegotten evil, when you attribute to it power equal to the divine, and make the strength of evils equal? An unbegotten evil. See what Paul says: "For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made" (Rom. 1. 20). Certainly the devil says that both are from matter, so that we may not recognize God from any thing. For what, pray, is more difficult: D to make that which is evil by nature become good—if indeed it is so (for I speak according to your opinion: for by nature nothing can be made evil which is a helper to good)—or to create out of things that do not exist? What is easier (I am speaking of quality), to introduce a quality that does not exist, or to change that which exists into the opposite? What is easier, to create a home that does not exist, or to repair one that is desolate? It is plain that the former is easier. Therefore, since the latter is impossible—just as this cannot be done, so neither can that—[namely] to work the opposite, or to force clay to perform the work of ointment? Which, pray, of these is easier? (Since we subject God to our syllogisms; but not we, God forbid; but you yourselves do this.) To form eyes, or to cause a blind man—remaining blind—to see, and [that he] should use his blindness for sight, and his deafness for hearing? It seems to me the former is easier. Therefore, that which is more difficult you grant to God, but that which is easier, you do not?
But why do I insist on these things? They also say that souls are of the essence of God. But see what impious and foolish things they bring forth. While they strive to prove that evils are from God, they introduce something more impious: for they fix these things as contemporaneous with Him, and do not even grant that God is older than they, not fearing to give them such a prerogative. Secondly, they also fix malice as immortal. For that which is unbegotten never dies. Do you see the blasphemy? A Thus it is necessary that either nothing is from God, or if these things are not, that not even God exists. Thirdly, as I have already said, from this they fight against themselves, and provoke a greater indignation of God against themselves. Fourthly, because they attribute so much power to this non-subsistent matter. Fifthly, because they say that malice was the cause of God's goodness, and that without this, they say, that Good One would not be good. Sixthly, because they block for us the way of arriving at the knowledge of God. Seventhly, because they bring God down to men, and even to plants and trees. For if our soul is from the essence of God, and the same soul migrates into various bodies, into cucumbers, into melons, into onions—therefore the essence of God likewise goes into cucumbers. B Now if we say that the Holy Spirit fashioned a temple in the Virgin, they mock us; if we say that He dwelt in a spiritual temple, again they mock. And they are not ashamed to bring down the essence of God into cucumbers, into melons, into flies, into weevils and donkeys, having discovered a new kind of idolatry. But the onion, he says, is not in God, but God is in the onion; for the onion would not be God. Why do you flee from the migration of God into bodies? It is a shameful thing, he says. Certainly this is much more shameful. But it is not a shameful thing. How? Since if it happens in us, it is truly shameful. Do you see the dregs of impiety? But why do they not want the body to rise again? What will they say here? Because the body is a bad thing? And how, I pray, do you know God? Whence do you have true knowledge? By what path is a philosopher a philosopher, if the body effects nothing? C Destroy the senses, and learn something of those things which it is necessary to know. But what would be more foolish than a soul if it had its senses corrupted from the beginning? For if, when one part of the body is corrupted—namely, the brain—the whole soul itself is injured; if the other parts are also corrupted, in what will it be useful? Show me a soul without a body. Do you not hear the doctors saying, "Disease vehemently obscures the soul"? How long will you delay in strangling yourselves? Is the body, I pray, from matter? Rightly indeed. Therefore it ought to have been hated; why then do you nourish it, why do you cherish it? [Therefore to kill yourself] D is to be released from the prison. But otherwise, God cannot overcome matter, unless He be conjoined with it. He commands that He cannot, until He be conjoined with it. O the weakness! And a king commands and does everything, but God commands the wicked; or was it devoid of this? But malice cannot consist, unless it seizes upon something of the virtues; so if it were devoid of this, it would have been destroyed long ago; and he who has this manner [of] evils. "Let there be some profligate person, and let him not at all restrain himself," if he is to live ten days; "Let there be a robber and [let him be] devoid of sense unto all," if he is to live at all; "Let"
shameless thief, and let him not blush, but let him steal publicly, if such a one is to live? Wicked things have no nature to subsist unless they take some small part from the good; so that, according to them, God established them. Let there be a city of wicked men; will it ever stand? Even though they be wicked, not towards the good, but towards each other. Yet it is impossible for it to stand. "Truly they became fools, professing themselves to be wise." If the body is evil, all things we see are simply and in vain—both water, and earth, and sun, and air. For even the air is a body, even if it is not thick and solid. B It is appropriate, therefore, to say: "The wicked have told me fables." But let us not endure it, but let us wall up our ears against them. For there is, there truly is, a resurrection of bodies. This, the tomb that is in Jerusalem declares; this, the wood where He was bound and scourged. "For we have eaten together with Him," he says, "and we have drunk." Let us believe, therefore, in the resurrection, and let us do things worthy of it, so that we may also attain the good things to come, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY III
"Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey." C
1. Then, he says, they returned. Then? When? When they had heard. For they would not have endured otherwise, had He not promised them another presence. And it seems to me that these things also took place on a Sabbath. For he would not have indicated the distance in that way, saying, "From the mount called Olivet, which is near Jerusalem, a Sabbath day's journey," unless they were walking a defined length of travel on the Sabbath day. And when they had entered, they went up into the upper room, where they were staying. So, then, they were remaining in Jerusalem after the resurrection. "Both Peter," he says, "and James, and John." Not now is he alone numbered with his brother, but also Andrew with Peter; Philip and Thomas, Bartholomew and Matthew, James of Alphaeus, and Simon the Zealot, and Judas of James. Properly he mentioned the disciples. For since one had betrayed, and one denied, and one doubted, he shows that except for that one, all were safe. All these were continuously persevering with one accord in prayer and supplication with the women. Rightly. For this is a great weapon in temptations, and this they had been sufficiently pre-trained in by the Teacher Himself. Besides, the present temptation also led them to this. For this reason they also go up into the upper room; for they were very afraid of the Jews. "With the women," he says. For he said that they followed Him. "And Mary the mother of Jesus, and with His brothers." How then does he say that the disciple took her into his own home then? But Christ gathering them again, so then D she was residing with them again. "And with His brothers." He calls these those who were previously disbelieving Him. "And in those days, Peter stood up in the midst of the disciples and said." And as being fervent, and as having been entrusted by Christ with the flock, and as the first of the choir, he always begins the speech first (There was, he says, a crowd of names, about one hundred and twenty): "Men, brethren, it was necessary for this Scripture to be fulfilled, which the Holy Spirit spoke before." Why did he not petition Christ alone, so that He might give someone to the place of Judas? And why do they not make the election themselves? Peter had since become better than his former self. This, therefore, is to be said about this matter. But about why he did not ask simply, but through revelation to find someone to replenish the choir, we shall give two reasons: one, that they were occupied with other things; second, that this was the greatest proof that Christ was present with them. For just as He was choosing when present, so also when absent. And this is no small thing for consolation. See him doing everything according to the common opinion; nothing autocratically, nor as a leader. And he did not say thus simply: "Instead of Judas we enroll this one"; but comforting them over what had occurred, look how he handles the speech. For the event had caused no small confusion; and do not wonder. For if even now many harp on this, what was it likely they were saying then? "Men," he says, "brethren." If the Lord called them brothers, much more does this one; therefore he proclaims this while all are present. Behold the dignity of the Church, and the angelic state. No one there was rent, neither male nor female. I wish the Churches were such even now. No one cared for anything worldly, no one was anxious about their own affairs. Such a good thing are temptations; so great a good are tribulations. "It was necessary for this Scripture to be fulfilled, which the Holy Spirit spoke before." He always comforts them by the prediction. Thus Christ also does everywhere. In the same way this one also shows that nothing strange has happened, but what had already been foretold. "It was necessary," he says, "for this Scripture to be fulfilled, which the Holy Spirit spoke before through the mouth of David." And he does not say, "David said," but, "The Spirit through him." See straightway in the preambles of the book what kind of teaching he uses. Do you see that I did not say simply at the beginning of the writing that this book pertains to the activity of the Spirit? "Which," he says, "the Holy Spirit spoke before through the mouth of David." Observe how he appropriates the prophet, and brings him into the midst, knowing that the things said through David benefit them, and not those through another prophet. "Concerning Judas," he says, "who became the guide." Note also here the...
A philosophy of the man. He does not speak of insults, does not mock, nor does he call him a villain or a cursed wretch, but simply narrates the event and does not call him a traitor, but deflects the charge onto others as much as he can. And he does not vehemently set upon those others either. "Who became," he says, "the guide of those who arrested Jesus." And before he says where David spoke of this, he narrates what Judas did, to indicate the future from the present, and to show that he had already paid the penalty. "For he was numbered among us, and obtained the portion of this ministry." B "And this man acquired a field from the reward of iniquity." He makes the discourse moral and secretly indicates that the matter is fit for correction. He does not say the Jews, but that he himself acquired the field. For since the souls of the weak do not see the future so clearly as the present, he speaks of the present vengeance. "And hanging himself, he burst asunder in the midst." He rightly dwells not on the sin, but on the vengeance. "And," he says, "were poured out all his bowels." This brought consolation to those listening. "And it became known to all the inhabitants of Jerusalem, so that that field was called in their own language Aceldama, that is, a field of blood." Note that he does not speak of the field itself, but of Judas, for he gave the name to the field. And he brings in enemies as witnesses; for this is what it signifies when he says that they called it so, and when he adds, "In their own language." Then after the outcome, he brings in the prophet fittingly, saying: C "For it is written in the book of Psalms: Let their habitation be made desolate, and let no one dwell in it" (Ps. LXVIII, 26). This is said concerning the field and the house. "And let another take his bishopric"; that is, his authority, his priesthood. Thus these things are not done by my counsel, but by his who predicted these things. For lest he seem to attempt a great thing, and one that Christ himself had already done, he brings the prophet as a witness. "It is fitting, therefore," he says, "among those men who have gathered with us in all time." Why does he communicate this with them? That contention might not arise regarding this matter, and that they might not quarrel with one another. For if it happened to them, it would much more have happened to those others. But he always avoids this. Therefore, in the beginning, he said, "Men, brethren, it is necessary to choose from among us." He permits the multitude to judge, at the same time rendering those who were being chosen worthy of veneration, and freeing himself from envy, which D could arise. For such things are often accustomed to produce great evils. That it is necessary for it to be done in this way, he brings the prophet as a witness; but from whom the election ought to be made, he himself interprets, saying, "From those who have gathered with us in all time." For if he had said, "It is necessary that the worthy be present," he would have inflicted an insult upon the others. But now he has entrusted the matter to time; nor did he say simply, "Who are gathered," but added, "In all time, in which the Lord Jesus entered and went out among us, beginning from the baptism of John up to the day in which he was taken up from us, one of these must become a witness of his resurrection with us." To what end is that? Lest the choir be truncated in number. What then? Was it not lawful to choose Peter himself? It was certainly lawful; but lest he seem to be doing it for favor, he abstains. Otherwise, moreover, he was not yet a partaker of the Spirit. "And they set forth," he says, "two: Joseph, who was called Barsabas, who was surnamed Justus, and Matthias." He did not set them forth himself, but all. He offered the counsel, showing it was not his own, but had already been uttered long ago in prophecy. Thus he was an interpreter, not a commander. "Joseph, who was called Barsabas, who was surnamed Justus." Perhaps because there were many with similar names, he set forth both; for among the apostles also there were many with similar names: James of Zebedee, and James of Alphaeus, Simon Peter, and Simon the Zealot, Judas of James, and Judas Iscariot. Otherwise, however, the appellation could have been either from a change of life or from his own will. "And they set forth," he says, "Joseph, who was called Barsabas, who was surnamed Justus, and Matthias." They say this to all, "Show whom you have chosen from these two, one to receive the portion of this ministry and apostleship, from which Judas transgressed, so as to depart to his own place." They rightly remember his sin, declaring that they are seeking a witness, not increasing the number, but not allowing it to be diminished. "And they gave their lots (for not yet had the Spirit been given), and the lot fell upon Matthias, and he was numbered with the eleven apostles." Then, he says, they returned to Jerusalem from the mount which is called Olivet, which is beside Jerusalem, having a Sabbath's journey. He says this to hint that they did not undertake a long journey, lest any cause for terror occur while they were still trembling and afraid. And when they had entered, they went up into an upper room. For they did not dare to appear in the city. And rightly they went up into an upper room, so that it might not be easy for them to be arrested. "And they were," he says, "persevering with one accord in prayer." See how vigilant they were, persevering in prayer, and that with "one accord," as if with one and the same soul? These two things he testifies about them. Joseph perhaps was deceased. For he would not have been one who did not believe, seeing that the brothers believed, who had believed before all others. Certainly, he did not appear anywhere as one who regarded Christ as a mere man, as the Mother said, "I and your father have been searching for you in sorrow" (Luke II, 48). Thus he had known the Lord before all. But to the brothers, Christ said, "The world cannot hate you, but me it hates" (John VII, 7). Observe, moreover, the modesty of James. For he received the bishopric of Jerusalem, and yet he says nothing here. Consider also the great humility of the other disciples, in how they concede the throne, and no longer dispute with one another. For that Church was, as it were, placed in heaven, having nothing secular, not in walls, not in marbles, but in the zeal of those who came together. There were about one hundred and twenty, he says; for perhaps they chose from the seventy, and others of the more zealous, such as Joseph and Matthias; and there were many women who followed him, and they were everywhere.
B 3. Such is the foresight of the teacher. He was the first to constitute a teacher. He did not say, "We are sufficient"; so free was he from all vainglory, and he looked to one thing only, although the situation was not indifferent to all, yet these things naturally came to pass on account of the virtue of the man; and because at that time the overseership was not an honor, but a care for those governed. This did not cause those who were chosen to be puffed up—for they were called to dangers—nor those who were not chosen to be in pain as if dishonored. But it does not happen that way now, but the exact opposite. For see, there were a hundred and twenty, and he asks for one from the whole multitude; reasonably so. He is the first to have authority in the matter, inasmuch as he was entrusted with all. For the Christ had said to him: *And thou, when thou art turned, strengthen thy brethren* (Luke 22:32). Because, he says, *He was numbered with us*. Therefore it is fitting to put forward another, so that there may be a witness in the place of that man. And see how he imitates his teacher, discoursing everywhere from the Scriptures, and as yet saying nothing about Christ, even though He Himself had often predicted it. And he does not say—it is where he mentions his betrayal; as, *The mouth of the sinner and the mouth of the deceitful are opened against me* (Ps. 108:2)—but where he made mention only of his punishment; for this was of benefit to them for the time being. This shows especially the philanthropy of the Master. *Because*, he says, *he was numbered with us, and obtained the lot of this ministry*. He calls it a lot everywhere, showing that the whole thing is of the grace of God and of the choice, and reminding them of the old things, C that God assigned him by lot, just as the Levites, and he dwells upon those things concerning him; the very reward of the betrayal became the proclamation of the punishment. *For he purchased*, he says, *a field from the reward of unrighteousness*. See how the event was a dispensation of God. *Of unrighteousness*, he says. Many are the unrighteousnesses, but nothing more unrighteous has ever happened than this, so that it was properly of unrighteousness. And the event became manifest not only to those present, but even to all those after that, so that they named it unwillingly without knowing it, just as Caiaphas prophesied without knowing it. God compelled them to call it thus in Hebrew, Aceldama. From this, the evils that were to come upon the Jews were also clear; and he shows for the time being that the prediction had come to pass in part, the one that says: *It were good for him if that man had not been born* (Matt. 26:24). And it is fitting to say the same things concerning the Jews. For if the leader [experienced such things], much more these. But he says none of these things for the time being. Then, showing that Aceldama could properly be said of him, he brings forward the prophet saying: *Let his habitation be desolate* (Ps. 68:26). For what is more desolate than to have become a tomb? So that the field could also fittingly be called by his name. For he who paid the price, even if others were the buyers, would himself be justly reckoned the owner of the great desolation. This desolation is the prelude to the Jewish one, if indeed38 one examines it accurately. For those men also destroyed themselves with famine and killed many, and the city became a tomb for the strangers, for the soldiers; for they would not even have allowed them to be buried, for they were not deemed worthy of burial. *Therefore, of the men who have journeyed with us*, he says. See how he wants them to be eyewitnesses. And yet the Spirit was about to be present; but nonetheless there was much concern about this. *Of the men who have journeyed with us*, he says, *at all times, in which the Lord Jesus went in and out among us*. He shows them to have lived with Him, not simply as disciples present. See then how, from the beginning, many were following Him. D See, then, how he clarifies this when he says: *He was one of the two who heard from John, and followed Jesus* (John 1:40). *At all times*, he says, *in which the Lord Jesus went in and out among us, beginning from the baptism of John*. Correctly. For no one knew what was before this by learning, but they learned by the Spirit. *Up to the day*, he says, *on which He was taken up from us, one of these must become a witness of His resurrection with us*. He did not say, A witness of the other things, but, A witness of the resurrection only. For he was more worthy of belief who could say that He who ate, and drank, and was crucified, is the very One who rose again. So that there was no need for a witness of the times before this, nor of the times after this, or of the signs. For this was what was being sought, the resurrection; since those others were clear and acknowledged, but this happened secretly, and was clear only to these. And they do not say, "Angels told us," but, "We have seen." From what is it clear? From the things that we work miracles by. For this reason especially they needed to be worthy of belief at that time. And they stood, he says, two. Why not many? So that grief might not be greater, nor the matter be spread among many. And he does not add that man simply, but showing that often the one who is honorable among men is less in the sight of God. And all pray in common saying: *You, Lord, the heart-knower of all, show*. You, he says, not we. They opportunity call Him heart-knower, for it was necessary to choose from this, not from the things extrinsic to him. Thus they were confident that one must necessarily be. And they did not say, "Choose," but, "Show the one elected," he says, *Whom You have chosen*; knowing that all things have been foreordained by God. *From these two, one to take the lot of this ministry and apostleship*. For there was also another ministry. *And they gave them lots*. For they did not yet think themselves worthy to choose of themselves; therefore they ask to learn through some sign.
4. Otherwise, if, where there is neither prayer, nor men of note, the lot was so strong because it was made with an upright intention in the case of Jonah, much more here did he fill the choir, he completed the order. And the other did not grieve; for had they not [otherwise] concealed their own shortcomings, the apostles—who did not refrain from speaking about the leaders themselves, that they were indignant elsewhere; and not once, but twice and often. Let us also, therefore, imitate these. My discourse is no longer to be directed to everyone, but to those who seek authority. If you believe that the choice is of God, do not be indignant; for you are indignant at Him, and you are provoked against Him—He is the One who chose. But if He Himself chose, and you dare to be indignant at this, you are doing the same as Cain. For whereas it was necessary to welcome it, he was saddened and indignant because the sacrifice of his brother was preferred, whereas he should have been pricked in heart. But I do not say this, but that God knows how to dispense things beneficially. For often you are more moderate in character, but not suitable. Again, you may have a blameless life and a noble character, but in…
the Church these things are not enough. A On the other hand, another is suitable for another task. Do you not see how much importance Divine Scripture attaches to these matters?
Why, then, has this become a matter of such contention? Because we do not approach it as if we were coming to a prefecture or the patronage of brothers, but as if we were coming to honor and rest. For if you knew that a bishop ought to be for everyone, and to bear the burdens of all, and that while others are granted pardon when they get angry, he is granted none; that while others have many excuses for sinning, he has none, you would not have rushed toward this dignity. B For he is exposed to the tongues of all and the judgment of all; he is worn away by the daily cares—nay, even the nightly ones—of the wise and the unwise; he is open to the hatred and envy of many. Do not speak to me of those who do all things for favor, who desire to sleep, who come to this business as if to a place of rest. I do not speak of such as these, but of those who are vigilant for your souls, who set the salvation of those under their care above their own. Tell me, if a man has ten children under his authority who live with him, he is compelled to watch over them without intermission; if a man has so many not placed under his hand, not living with him, but obeying his authority, what ought he to be? C But, you say, he is held in honor. What honor? Even the lowliest paupers in the forum lacerate him with insults. Why, then, does he not stop their mouths? Very fine; but you are not describing the office of a bishop. Again, if he does not distribute to all—to the idle as well as to those who work—he is assailed by a thousand accusations from every side; no one fears to accuse and incriminate him. For fear of God is nothing against the powerful, but it is nothing at all among these people. D And who could represent the care for the Word and doctrine, the difficulty in ordinations? Perhaps even I am quite weak, miserable, and of no value, or perhaps the matter is as I say. The soul of a priest differs in no way from a ship tossed by the waves: he is stung on every side, by friends, by enemies, by his own people, by strangers. Does the emperor of the world rule only over one city? But the anxieties of this man are as much greater as the roaring and raging sea is greater than the water of a stream. For what reason, pray? Because there, many are the ministers, and all things are done by law and command; here, it is not so: for it is not permitted to command by authority. But if he is very moved, he is called cruel; if he is a little bit, he is called cold. It is necessary for these two opposites to meet, so that neither contempt nor hatred is aroused. A Besides, the affairs themselves anticipate him. How many men is he forced to offend, whether he wishes or not? How many others is he forced to treat harshly against his will? I do not speak otherwise than as I feel. I do not think many priests are being saved, but that far more are perishing, for no other reason than that the task requires a great soul. For he is pushed by many necessities from his own character, and he has need of countless eyes on every side. B Do you not see how much a bishop needs? That he should be preeminent in doctrine, patient, and hold fast to the faithful word in doctrine (1 Tim. 1:9)? He himself is liable to accounts. I do not mention other things; but if even one person departs uninitiated, does that not subvert his entire salvation? For the destruction of one soul is so great a loss that it cannot be expressed in words. If his salvation is of such value that for it the Son of God became man and suffered so much, consider what punishment his destruction will bring. If he through whom another perishes is worthy of death in this life, how much more so is he. Do not say to me, "The presbyter or the deacon sinned": all these things are referred to the head of those who ordained them. C Again I say something else. It happens that one takes over the succession of wicked men; he is in doubt what counsel he ought to take regarding past sins. For there are two precipices, and it is necessary neither to dismiss him nor to offend others. Is the former to be cut off? But there is no cause. Is he to be dismissed? Yes, you will say: for the fault belongs to the one who ordained him. What then? Should one not ordain, nor elevate to another rank? But by this it will be clear to all that he is wicked. So, he offends in another way. Is he to be promoted to a higher rank? This is much worse. D If anyone had approached the priesthood as if it were a task of great care, no one would have easily undertaken it. But now we affect it just like secular magistracies. For that we may be endowed with glory and honor among men, we perish before God. What is the gain of honor? How clearly is it proven to be nothing? When you desire the priesthood, set Gehenna against it; weigh the accounts to be rendered there; set a life free from cares against it; set the measure of punishment. For if you sin privately, you will suffer no such thing; but if you are a priest, you have perished. Consider how much Moses suffered, what philosophy he practiced, what good he exhibited, and yet because he committed one sin, he was bitterly punished; and deservedly so: because it was done to the detriment of others. It is for this reason he gave more grievous penalties, not because it was done in public, but because it was the sin of a priest. For we are not punished in the same way for manifest sins and for hidden ones. For the sin is the same, but the punishment is not the same; nay, not even the sin is the same; for it is not the same thing to sin in secret and to dare it in public. But it is not permitted for a bishop to sin secretly. For it would be desirable for him not to be sinning to be freed from accusations; how much less can he do so if he is sinning. If he is angry, if he laughs, if he seeks rest even in sleep, many assail him with insults, many are offended, many prescribe laws, many recall the past in memory and reproach him for the present: and they do these things not wishing to praise those others, but to bite him. Sweet is war to the inexperienced, he says. This now behooves us to say; for before we were established by him, we were not seen by the many. For there is no war for us against those [e] who are oppressing the poor, nor do we endure fighting against the shepherds who are in the priesthood.
...they are remembered by Ezekiel, we slaughter and we devour. Who among us shows such great care for the flocks of Christ as Jacob did for the flocks of Laban? Who can recount the frost of the night? Do not speak to me of your vigils and such great nursing. Things are quite the opposite. Prefects and governors do not enjoy such honor as the ruler of the Church. If he enters into the palaces, who is first? If he is among women, if he is in the houses of the great, no other is preferred before him. All is lost and corrupted. I say these things not wishing to shame you, but to restrain your desire. For with what conscience would you go having striven for it, either by yourself or by another? With what eyes will you look upon him who cooperated? What will you have to say in your defense? For the one who is reluctant and constrained, and does not will it, might have some defense, even if he of all people is denied pardon; nevertheless, beyond this he has some defense. Consider what Simon suffered. What is it, then, if you do not give money, but instead of money you use flattery, and you arrange many things, and you contrive? May your money be with you to perdition (Acts 8.20). He said this to that man, and he will say to these: your ambition be with you to perdition, because you thought to obtain the gift of God by human maneuvering. But is there no one such? May it never be! For I do not even wish that any of these things said be directed toward you; but now, from the sequence of the argument, we have fallen upon these words. For not even when we speak against greed do we speak to you, nor even to any one person. Would that the medicines were prepared by us in vain! The prayers of physicians are of such a sort, seeking nothing else than that, after much labor, their medicines might simply be thrown away. We too pray for this, that our words be spoken simply into the air, so that they might be words only. I am ready to endure all things, so that there may be no need to say these things. And if you wish, we will be silent—only let the silence be safe. For I do not think that anyone, even if he were very vainglorious, would wish to display himself simply when there is no need. We will concede the teaching to you; for this teaching through deeds is greater, since even the best of physicians, although the sickness of those suffering brings them wages, would wish their own friends to be healthy. And we wish all to be healthy. For we do not desire that we be approved while you are disapproved. I would have wished, if it were possible, to display the very love which I have for you; for no one would have reproached me at all anymore, even if the discourse were very harsh. For the things said by friends, even if they are an insult, are bearable. For the wounds of a friend B are more trustworthy than the voluntary kisses of an enemy (Prov. 27.6). Nothing is more desirable to me than you, not even this light. For I would pray ten thousand times to be blinded myself, if I could thereby turn back your souls; so much sweeter to me is your salvation than the light itself. For what is the benefit to me of the sun’s rays, when the grief because of you casts much darkness over my eyes? For light is good then, when it shines in joy; since to a grieving soul it seems even to annoy. That I do not lie, may it never happen that I have to take experience of it. But if it should happen that any of you sin, stand by me as I sleep; may I perish if I am not like those who are paralyzed, if I am not like those who are demented, and according to the prophetic word, And the light of my eyes, even it is not with me (Ps. 37.10). For what hope is there for you, if you do not progress? What grief, if you are doing well? I seem to sprout wings when I hear something good about you. Fulfill my joy (Philipp. 2.2). I have only this in my prayer, that I desire your progress. What I contend for against everyone is this: that I love, that I am bound up with you, that you are everything to me: father, and mother, and brothers, and children. Do not, therefore, think that any of the things said by us are said out of enmity, but for correction. For a brother, he says, helped by a brother, is as a fortified city (Prov. 18.19). Do not, therefore, disdain it; for neither do I dishonor the word from you, but I would wish to be corrected by you, I would wish to learn. For we are all brothers, and one is our Master. It is also possible among brothers for one to command, and the others to obey. Do not, therefore, disdain it, but let us do all things for the glory of God; for to Him is the glory to the ages of ages. Amen.
HOMILY IV
A Cap. 2. v. 1. And when the day of Pentecost was fully come, they were all with one accord in one place: 2. and suddenly there came a sound from heaven.
1. What is this Pentecost? When it was necessary to cast the sickle into the harvest; when it was necessary to gather the fruits. Have you seen the type? Look again at the truth. When it was necessary to cast the sickle of the Word, when to collect the harvest, then, like a sickle, the Spirit, having been sharpened, flies down. For hear Christ saying: Lift up your eyes, and look on the fields, for they are white already to harvest (John 4.35); and again, The harvest truly is great, but the laborers few (Luke 10.2). So He Himself cast the sickle first. For He Himself brought up to heaven the first-fruits, having taken on our nature; therefore He calls such a thing a harvest. When the day of Pentecost was fully come, He says, that is to say, not before Pentecost, but around Pentecost, so to speak. For it was necessary that these things happen again at the time of the feast, so that those who were present at the cross of Christ, these also might see these things. And suddenly there came a sound from heaven. Why did this not happen without sensible signs? Because even if, when this had happened, they said, they are full of new wine, if this had not happened, what would they not have said? And the sound did not happen simply, but from heaven. And the suddenness also roused them. And He filled the whole house. He speaks of the great rush of the Spirit. Look. He gathered all there, so that the...
A present ones might believe, and be shown to be worthy. And not only this, but he added another thing far more terrible. 5. *And there appeared to them cloven tongues as of fire,* he says. It is rightly added everywhere, *As*, lest you think anything sensible about the Spirit. *As fire*, he says, *and as spirit*. It was not, therefore, a wind simply poured through the air. For when it was necessary for the Spirit to be made known to John, He came as a dove upon the head of Christ (Mark 1:10; Luke 3:22; John 1:32); but now, since the whole multitude needed to be converted, He came as fire. *And sat upon each one of them*; that is, He remained, He rested; for to sit signifies to stand and to remain. But what? Did He come only upon the twelve, and not upon the others? By no means; but He came even upon those hundred and twenty. Neither did Peter bring forward the testimony of the prophet without reason, saying: *And it shall be in the last days, says the Lord God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy; and your young men shall see visions, and your old men shall dream dreams* (Joel 2:28). But observe: in order that He might not only fulfill, but also fill with grace, he adds that He came in the Holy Spirit and in fire; for he subjoins, 4. *And they were all filled with the Holy Spirit, and began to speak with various tongues, as the Holy Spirit gave them utterance.* They do not receive another sign, but this as the first: for it was new, and there was no need of another sign. *He sat*, he says, *upon each one of them*. Therefore, even upon him who had not been elected. Therefore, he no longer grieves that he was not elected, as Matthias had been. *And they were all filled*, he says. They did not simply receive the grace of the Spirit, but were filled with it. *And began to speak with various tongues, as the Holy Spirit gave them utterance.* He would not have said, *All*, even though the apostles were present, unless others also had been participants. For otherwise, having enumerated them by name before, he would not now have joined them with others in this matter. For if, where it was only necessary to say that the apostles had been present, he enumerated them by name, much more here would he have distinguished them. B The Holy Spirit descends upon those who are praying. Observe, however, how they persevere in prayer, how they preserve charity, and then the Spirit arrives. He recalls to them another vision when he says, *As fire*. For as fire it appeared in the bush. *As the Holy Spirit gave them utterance.* For their utterances were like apophthegms. 5. *And there were in Jerusalem*, he says, *dwelling, Jews, religious men.* This dwelling was a sign of religion. How? Since they were from so many nations, they had abandoned their country, houses, and kin, and were dwelling there. For he says: *And there were in Jerusalem dwelling Jews, religious men, from every nation that is under heaven.* 6. *And when this voice was made, the multitude came together, and was confounded in mind.* Because the thing was done in a house, those who were outside rightly ran together. The multitude was confounded in mind. What does it mean, *confounded*? It was troubled, it was amazed. Then, declaring that amazement, he proceeds thus: *Because each one heard them speaking in his own language.* 7. *And the multitude came together, and they said among themselves: Behold, are not all these who are speaking Galileans?* They immediately look to the apostles. 8. *And how do we hear, each one our own language in which we were born?* Parthi, and Medes, and Elamites, and those who dwell in Mesopotamia, Judaea and Cappadocia, Pontus and Asia, 10. Phrygia and Pamphylia, Egypt and the parts of Libya which is about Cyrene, and Roman visitors, 11. and Jews and proselytes, Cretans and Arabians: we hear them speaking in our own tongues the great works of God. 12. And all were amazed and marvelled, saying one to another: *What does this want to be?* Do you see them running from East to West? 13. *But others*, he says, *mocking, said: For they are full of new wine.* C It was the time of vintage; for it was Pentecost. And what is more grievous, with everyone confessing—the Romans, the proselytes, and perhaps some of those who had crucified Him—they, after so many signs had been given, say: *They are full of new wine.* But let us repeat the things said above. *He filled*, he says, *the house*. The Spirit was like a pool of water. But fire signifies both abundance and fierceness. Nothing of the kind happened to the prophets; but now it is so for them, whereas for the prophets it was in another way. For the roll of a book is given to Ezekiel, and he eats what he was about to speak: *And it was*, he says, *in his mouth as honey sweetening* (Ezek. 3:3). And again, the hand of God touches the tongue of another prophet (Jer. 1:9). But here, it is the Holy Spirit Himself: and thus He is equal in honor to the Father and the Son. And again, elsewhere he says: *Lamentation, and song, and woe* (Ezek. 2:10). To them, therefore, it was rightly given in a book: for they stood in need of likenesses; and they had the thing with only one nation proper to themselves: but these, with the whole world, and with those they had not known. Elisha receives grace through the mantle (1 Kings 2); another through oil, as David (1 Kings 16:13); Moses is called through the fire of the bush (Exod. 3:2). But here it is different; for the fire itself sat down. But why did the fire not appear in such a way as to fill the house? Because they would have been terrified. But he shows that the very same thing happened. For do not attend to the fact that he said, *There appeared to them cloven tongues*, but consider that it was fire. So great a fire can burn an immense forest. And he rightly says, *Cloven*. For they were from one root; that you might learn that the power of acting was sent by the Paraclete. Consider, moreover, how they were first declared worthy, and from this received the Holy Spirit, as happened in David: for what he had done in the sheepfolds, he did after the victory and the trophy, that his faith might be manifest. Look again at Moses, who himself also despised the royal court (Exod. 2:11), and after forty years administered the commonwealth; Samuel, brought up in the temple (1 Kings 3); D Elisha, leaving everything; Ezekiel again. That it happened so, and that after these things the others were made manifest—and for they also received everything—for this reason, then, they receive the Spirit when the house was shaken. They learned human weakness, by which they suffered—they learned that they did not accomplish these things in vain. Thus, Saul, having first been testified to as good, then received the Spirit. But others were not, nor was [alt-version omitted]
Moses, who was greater than the prophets. For when it was necessary for others to become spiritual, he was diminished. Yet here it was not so; but just as with fire, howsoever many lamps one may wish to light, the fire is in no way diminished, so it happened then with the apostles. A For by the fire not only was the abundance of grace shown, but each also received a fountain of the Spirit; just as He Himself said that those who believe in Him would have a fountain of water leaping up unto eternal life (John IV, 14)—and very rightly so. For they did not go away to dispute with Pharaoh, but to wrestle with the devil. And what is more wonderful is that when sent, they did not contradict, nor did they say they were scant of speech and slow of tongue; for Moses had instructed them in this. They did not say they were too young; for Jeremiah had brought them to their senses (Jer. I, 6). And yet they heard many fearsome things, and much greater than those; and still they were afraid to contradict. From this it is clear that they were even angels of light and ministers of things above. And indeed, to those who still pursued things on earth, no one appeared from heaven; but since Man went up on high, the Spirit is also borne from above—"As of a rushing mighty wind," he says. By this he makes it clear that nothing will be able to stand against them, but they shall winnow their adversaries like chaff. And it filled the whole house. The house was a symbol of the world. And it sat upon each one of them. And the multitude came together, and were confounded. B You see their reverence, and how they do not immediately pronounce judgment, but are in doubt? But those ungrateful ones pronounce judgment, saying, "They are full of new wine." Since it was permitted to them according to the law to appear in the temple three times a year, for this reason pious men from every nation dwelt there. From this, weigh well the writer, how he does not flatter them. For he did not say that they pronounced judgment—but what? "But when this voice occurred, the multitude came together, and were confounded." With good reason; for they thought the matter had reached its end because of the daring act committed against Christ. And besides, their conscience shook their souls, since the slaughter was still in their hands, and everything terrified them. "Are not," he says, "all these who are speaking Galileans?" Well did he speak thus; for indeed they acknowledged this to be so. So terrified were they by the sound that the greater part of the inhabited world flocked there. C This confirmed the apostles, that they did not know at all that it was to speak in Parthian, but were learning it from them at that time. He mentions nations hostile to them—Cretans, Arabs, Egyptians, Persians—declaring that they would prevail over all these.
3. And since the Jews were in captivity, it is likely that many of the gentiles were with them at that time; or that the doctrines had already been sown among the nations. And for this reason many even of them were present there, in memory of what they had heard. Therefore, the testimony was irrefutable from every side: from the citizens, from the foreigners, from the proselytes. "We hear them speaking in our own tongues the wonderful works of God." For they were not speaking simply, but were saying certain wonderful things. With good reason, therefore, they were at a loss; for never had anything like this happened. Observe the discernment of men. They were astonished and perplexed, saying, "What does this mean?" And others, mocking, said that "They are full of new wine." O the shamelessness! D If they mocked for this reason, what is wonderful? Where, indeed, when He Himself, the Master, was casting out demons, they said He has a demon (John VIII, 48). For where there is insolence, it seeks only to say anything at all, not that it might say something containing a matter of reason, but that it might say anything at all. "They are full of new wine." Certainly; because men in such dangers, trembling for their final ends, and being in such despondency, dare to speak such things. And again, since this was implausible, by misleading the hearers and showing that they were drunk, they ascribe everything to a quality, and say: "They are full of new wine." But Peter, standing with the eleven, lifted up his voice, and spoke forth to them. You see there the tender care, and here the courage. For if they were amazed, if they were struck with wonder, was it not even so wonderful for a man unlettered and private to be able to break forth a voice among so many? For if one in the presence of relatives is troubled, much more so in the presence of enemies and murderers. That they were not drunk, he declared immediately by his voice; that they were not beside themselves, as the seers, that they were not held by necessity. And what is, "With the eleven?" They were putting forward a common voice, he says, and he was the mouth of them all. And the eleven stood by, attesting to what was said. "He lifted up his voice," he says; that is, he spoke with much boldness. And he does this so that they might learn the grace of the Spirit. For he who could not bear the questioning of a cheap serving girl, this man, in the midst of the public, with all of them being murderers, discourses with such great boldness, as to become an irrefutable proof of the resurrection; for amidst men laughing and mocking at such things, he speaks with boldness. How much insolence, how much impiety, how much shamelessness do you think it is to count the paradoxical work of the tongues as a work of drunkenness? But this did not cause the apostles any grief, nor did it make them more timid then, as they heard such mockeries. For by the presence of the Spirit they had already been transformed, and were superior to all bodily things. And wherever the Holy Spirit arrives, He makes men golden instead of earthen. Observe for me, then, Peter, and examine the coward, the senseless one, just as Christ says: "Are you still also without understanding?" (Matt. XV, 16)—he who, after that wonderful confession, was called Satan (Id. XVI, 23). Weigh also the concord of the apostles. They yield the public speaking to him; for it was not necessary for all to speak. And "He lifted up," he says, "his voice, and spoke forth to them with much boldness." Such is it to be a spiritual man. Let us only make ourselves worthy of the grace from above, and everything will be easy. For just as a man of fire, having fallen into the midst of straw, would suffer no harm, but rather would do its work—for he himself suffers nothing, but they who strive against him destroy themselves—so it happened even now. Or rather, just as if someone having hay while fire is upon him…
were to fight with one who carried it: for so the Apostles attacked them with great strength. For what did that great multitude harm them? Tell me, I pray: were they not struggling with poverty and hunger? Were they not struggling with ignominy and infamy? (For they were thought to be deceivers). Were they not exposed to the laughter and mockery of those present? For both of these things assailed them, as some mocked them and others derided them. Were they not exposed to the fury and madness of whole cities? Were they not exposed to seditions and plots? Were they not exposed to fire, to the sword, to wild beasts? Was there not on all sides innumerable war surrounding them? And did they, when they saw these terrible things, feel as if they were viewing dreams or a painting? A What then? Did they not consume their fury? Did they not turn back the distress of mind upon themselves? Were those men not held by fury and fear above all things? Were they not in anxiety, and did they not fear and tremble? Hear them say: "Do you intend to bring upon us the blood of this man?" (Acts 5:28).
And what is wonderful, the Apostles, although naked, drew up their battle line against the armed, against princes having power over them; the unlearned, the ignorant, against sorcerers, against deceivers, against many sophists, rhetoricians, and philosophers who had grown rotten in the Academy and the Peripatetic schools, stood and fought. And he who had always been occupied with the fish-pools surpassed them all, just as if he had been in a contest against mute fish; for in truth, just as a fisherman defeats fish lacking a voice, so did he defeat them. And that Plato, who rambled on so much, became silent; but this man speaks, not only to his own people, but also to the Parthians, the Medes, the Elamites, and the Indians, and to all parts of the earth, even to the ends of the world. Where is now the pride of Greece? Where is the name of the Athenians? Where are the delirious babblings of the philosophers? That Galilean, he from Bethsaida, that rustic man, surpassed them all. Are you not ashamed, I ask, even of the name of the country of him who defeated you? If you were to hear his name, that he was called Cephas, you would be much more ashamed. B For this, I say, has destroyed you—that you think simplicity is a disgrace and eloquence a praiseworthy thing. You have not come by the required way; but having abandoned the royal, the easy, and the flat road, you have taken the rough, the steep, and the difficult one: therefore you have not arrived at the kingdom of heaven.
4. Did Christ then work in Plato? Or in Pythagoras, he says? "Because the soul of Peter was much more suited for philosophy than theirs." For those men were children, everywhere turned toward vain glory; but this man was a philosopher, and capable of grace. But if, hearing these things, you laugh, it is no wonder; since they too laughed then, and said that they were filled with new wine; but afterwards, when they suffered those dire and most bitter things, when they saw the city taken, the fire burning, the walls thrown to the ground, and those calamities which no one could recount, they laughed no more. So, too, you will not laugh when the time of judgment C has arrived, when the fire of hell has been kindled. But why do I speak of things to come? Do you wish that I show you who Peter is, who Plato is? Let us weigh, if you will, the morals of both, and see what each has achieved. The latter spent his whole life on useless and superfluous dogmas. For what profit is it to know that the soul of a philosopher becomes a fly? Truly a fly—not that it was changed into a fly, but that it came to the soul dwelling in Plato. What trifles are these to be compared—whence does it come into the mind to babble such things? The man was full of irony, and laboured with jealousy against everyone. D Therefore, as though he were eager that he should bring forth nothing useful—neither from himself nor from another—he thus brought into common usage from one the transmigration of souls, and from himself a republic, where he proclaimed laws of great shame. "Let women," he says, "be common, let naked virgins wrestle before the eyes of their lovers, let parents and children also be common." What does this not surpass in madness? Such are the things that pertain to him.
But this [Apostle] does not make fathers common by nature, but by the philosophy of Peter: for this [Apostle] has taken away that of Plato. For he accomplished nothing else but that he who was a father might be unknown, and he who was not might be introduced; and he cast the soul into a kind of drunkenness and into a dunghill. "All," he says, "may use women boldly." Therefore I do not explore the dogmas of the poets, lest someone say I am exploring myths, but I bring other myths far more ridiculous than the poetic ones. Where have the poets found anything so prodigious? But he, who was considered the prince of philosophers, puts arms upon women—helmets, greaves—and says that the human race does not differ from dogs. For because, he says, the female dog and the male communicate in deeds, let women also communicate, and let all things be turned upside down. For the devil always aimed through these [philosophers] to show that our race is not more precious than the brutes; since some have come to so absurd and vain an opinion as to say that brute animals are rational. And see how variously the devil has revelled in the souls of those men. The leaders of those men said that our soul is changed into flies and dogs and brutes; their successors, struck with shame, fell into another disgrace, communicating all rational knowledge to the brutes, and everywhere showing that those things which were done for our sake are more worthy than us. And not only this, but also foresight and religion—
that they say they are. The crow, they say, knows God, as does the crow-like bird, and they possess the gift of prophecy and foretell the future; among them justice, the republic, and laws exist—they suspect that even the dogs among them have some of the wisdom of Plato. A These things, having been spoken, perhaps you do not believe? And rightly so, as you are educated with sound doctrines. For whoever has been raised on this food will never believe that there is any human who would willingly taste dung. Since therefore we tell you this, do you say these are fables and full of ignorance? "You do not understand," they say. Would that we never understand a thing so ridiculous! But is there really such a deep meaning in it that we must learn what that great impiety and confusion intends? Do you speak like crows, O foolish ones, just as children do? For you are truly children, just like them. B But Peter said nothing of the sort; rather, he emitted a voice which, like a great light shining in the darkness, dispersed the gloom of the world. But how gentle was his character, how moderate, how he stood above all empty glory, how he looked up to heaven without pride, even while raising the dead! But if it had happened to one of those foolish men to perform such a thing by imagination or appearance, would he not have immediately sought an altar and a temple, and wished to be considered as a god? Whereas, with me, even when nothing of the sort is happening, they are always imagining such things. For what is the meaning for them of Minerva, Apollo, and Juno? They are kinds of demons among them. And there is a king among them who, for this reason, C desires to die so that he might be considered equal to the gods. But the apostles are not like this, but the opposite. For listen to them speaking at the healing of the lame man: "Men of Israel, why do you look at us, as if by our own power or piety we had made him walk?" (Acts 3:12)? Or again, "We are men subject to the same passions as you" (Acts 14:14). There, indeed, is much pride and much arrogance; everything is for the sake of honors from men, nothing for the sake of philosophy. For when something is done for the sake of glory, everything remains vile. For even if one possesses everything, if he does not master this, he has fallen away from all philosophy, kept by a more tyrannical and shameful passion. This loftiness of mind is enough to teach all good things and to banish from the soul every destructive passion. D Therefore I advise you also to exert much effort to tear out this passion by the roots; for it is not possible otherwise to be esteemed by God and to draw to ourselves the favor of that watchful eye. Let us therefore make every effort to enjoy the inclination from above, so that we may both escape the experience of the present sad things and be deemed worthy of the good things to come, by the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, and honor, now and always, and for ever and ever. Amen.
HOMILY V
Cap. 2, v. 14. *Men, Jews, and all who dwell in Jerusalem, let this be known to you, and give ear to my words.*
1. He addresses the word here to those whom he called strangers above; and he seems to be speaking to them, but he corrects those who were mocking. For it was arranged that some should mock, so that he might find a beginning for his defense and, through the defense, teach. A For they considered it a great mark of praise to dwell in Jerusalem. *This*, he says, *to you, let it be known, and give ear to my words.* He makes them more attentive for the moment. Then he also makes his defense. For, *not as you suppose*, he says, *are these men drunk*. Do you see how gentle the defense is? Although he has the greater part of the crowd with him, he speaks to them very moderately; and first he removes the evil suspicion, and then he establishes his position. Therefore he did not say, "Not as you mock," or, "as you laugh," but, "As you suppose," wishing not to show that they were saying this intentionally, but rather to clothe them with a charge of ignorance rather than malice. B *For, not as you suppose, are these men drunk; for it is the third hour of the day.* And what does he mean by this? Is it not possible to be drunk at the third hour? It is possible, but not in this way. For they were not in such a state as those who were mocking them said. From this we learn that we should not spend much time on non-essential matters. But otherwise, the things that follow are supportive of this; and from this point the address is made to everyone in common. *But this is what was spoken through the prophet Joel: And it shall be in the last days, says the Lord God.* Nowhere is the name of Christ used yet, nor is the promise his, but the Father's. See his wisdom. He did not pass over and say immediately what concerned Christ, that he was the one who promised these things after he had been crucified—for he would have ruined everything by saying this. C And yet, he says, it was sufficient to show his divinity. But if they had been believed—and the question at the time was whether they would be believed—if they were not believed, he would have made them liable to be stoned. *I will pour out of my Spirit upon all flesh.* He gives them good hopes, if they were willing. And he does not leave the advantage to be theirs, which was also causing envy, and in this way he cuts off the jealousy. *And your sons shall prophesy*, he says. Neither is this, he says, your accomplishment, nor even praise; the grace passed to your children; he calls his own disciples sons, and them fathers. *And your young men shall see visions, and your old men shall dream dreams; and even upon my menservants and upon my maidservants in those days I will pour out of my Spirit, and they shall prophesy.* For the time being he shows them to have been esteemed, as having been deemed worthy of the Spirit; but not the others, as they had crucified him. D Thus also Christ, wishing to soften their anger, used to say, *And your sons, by whom do they cast out demons?* (Matt. 12:27)? He did not say, "My disciples"; for that would have seemed like flattery. So too he himself did not say that they were not drunk, but "they speak by the Spirit"; and not simply, but he fled for refuge to the prophet, and putting him forward, he insists. Thus he rid them of the accusation through himself, but he brings that one forward as a witness of the grace. *I will pour out of my Spirit upon all flesh.* He said it thus, that upon some by dreams, and upon others also openly, the grace was poured out. For indeed, both through dreams did the prophets see, and they received revelations. Then he proceeds with the prophecy, which contains something also fearful. *And I will give*, he says, *wonders in the heaven above, and signs on the earth below.* These things [relate] even to the coming judgment.
and to the destruction of Jerusalem. *Sanguinem et ignem, et vaporem fumi*—blood and fire and vapor of smoke. See how he describes the destruction. A *The sun shall be turned into darkness, and the moon into blood.* He speaks thus from the state of those suffering. Nevertheless, it is told that many such things were seen in the sky, as Josephus testifies. Meanwhile, he also pricked them, mentioning the darkness which occurred and bringing in the expectation of the future. *Before the great and manifest day of the Lord comes.* For, he says, because you do not suffer punishment now for your sins, do not be confident. These are the preludes to a certain great and most grave day. Do you see how he agitated their minds and turned their laughter into an apology? If these are the preludes to that day, it is necessary that danger should already be imminent from these last [events]. What then? Does he continue to say fearful things? By no means. But what? Again he gives them a place to breathe, and says: 21. *And it shall be, that everyone who calls upon the name of the Lord shall be saved.* This is spoken concerning Christ, as Paul says (Rom. 10. 13); but he does not dare to reveal it openly here. Let us repeat the words from the beginning. He rightly rises up against those laughing and mocking, saying: *Be it known to all of you, and perceive with your ears my words.* In the beginning, however, he said: *Men, Jews.* It seems to me he calls those who were living in Judea "Jews." And, if you please, let us bring in those words from the Gospel, that you may learn what a different person Peter suddenly became. B The girl went out, he says, saying: *And you were with Jesus the Nazarene.* But he answered, *I do not know the man.* And being questioned again, he began to curse and to swear (Matt. 26. 71-74)—and [of] great freedom of speech. He did not praise those who had said: *We hear them speaking in our own tongues the mighty works of God*; but, wishing to make them more diligent with that gravity which he was accustomed to use towards others, he showed that his speech was alien to flattery. For this is to be observed everywhere, how although he speaks indulgently, yet the discourse is alien to both flattery and insult; which, however, is difficult. That these things happened at the third hour was not arranged without cause. For when the splendor of light appears, then men are not occupied with the cares of a meal; then the day is joyful, then everyone is in the marketplace. Do you see a discourse full of liberty? *And perceive with your ears my words.* Having said this, he added nothing from himself, but subjoined these things: *This is that which was spoken by the prophet Joel: And it shall be in the last days.* For he showed afterwards that the consummation was near at hand. Thus that expression, *In the last days*, has a certain emphasis. C Then, lest this should seem to pertain only to sons, he subjoins: *And your old men shall dream dreams.* See the order of the matter. First sons; as David also says: *For your fathers, sons were born to you* (Ps. 44. 17); and again Malachi: *Turning the hearts of fathers to sons* (Mal. 3. 24). *And upon my menservants and upon my maidservants.* And this is a proof of virtue: for we have become his servants, freed from sin. Great, however, is this gift when grace passes also into the other sex; not into one or another as of old, namely into Deborah and Huldah. Nor did he say that it was the Holy Spirit, nor did he explain the prophet's words; but he brought forth the prophecy struggling by itself. And he speaks nothing of Judas now, because it was plain to all what kind of punishment he had paid; but he is silent, knowing there is nothing more valid than to speak to them from prophecy: for this is stronger than the very works themselves. For when Christ performed signs, they often contradicted; but when he brought in the prophet saying to them: *The Lord said to my Lord, Sit at my right hand* (Matt. 22. 44; Ps. 109. 1), they were so silent that no one could thenceforth answer him. D And often he remembers the Scriptures, saying: *If he called them gods, to whom the word of God came* (John 10. 35). Indeed, one could find this everywhere. Therefore he says here: *I will pour out of my Spirit upon all flesh*; that is, upon the Gentiles. But he does not yet reveal it, nor interpret it; for it was not expedient, because this also was dark. *I will give wonders in heaven above.* This frightened them more, because it was dark. If, however, he had interpreted this, he would have resisted them more. Then he passes over that as manifest, wishing to give such an opinion. Finally, he interprets this to them when he speaks about the resurrection, and prepares a way for the discourse to that. Therefore he passes it over intentionally, since the goods were not sufficient to draw them in: although this never happened. For no one escaped then; but now the faithful escaped under Vespasian. And this is what he says: *Unless those days had been shortened, no flesh would have been saved* (Matt. 24. 22). That which was more grievous happened first: for it occurred first that the inhabitants were captured, and the city was subverted and set on fire. What is, *the moon to be changed into blood?*—Then he insists on the metaphor, bringing the destruction before the eyes of the hearers. *The sun shall be turned into darkness, and the moon into blood.* A *[What is, the moon to be changed into blood?]* It seems to me [he] indicates here a great slaughter, and that the discourse is so arranged that it fills [them] with the greatest terror. *And it shall be, that everyone who calls upon the name of the Lord shall be saved.* Everyone, he says, even if he be a priest (but he does not yet reveal it), whether he be a slave, or free: *For there is neither male nor female in Christ Jesus, nor slave, nor free* (Gal. 3. 28). Rightly indeed: for this distinction is here, where all things are a shadow. For if in a palace no one is noble, no one is ignoble, but their own works mark everyone, and if in an art the work commends the artisan: much more in that state. *Everyone who calls upon.* He calls upon, I say, not in any manner at all (*For not everyone who says to me, Lord, Lord* [Matt. 7. 22]), but who does so with affection, with an excellent life, with appropriate confidence. Meanwhile he does not speak annoyingly, dealing with faith, nor hiding the terror of punishment. How? He shows that in the invocation is salvation. How? Wait meanwhile: great is the clemency of God. And this shows he is God no less than...
A His signs, that He calls these men. For the supremely good is most characteristic of God. Therefore He also says: "No one is good except God alone." But let us not take this goodness as an occasion for sloth; for surely He also punishes as God. Indeed, He Himself brought about these very things, He who said: "Whoever shall call upon the name of the Lord shall be saved." I speak of the things concerning Jerusalem, that intolerable punishment, of which I am willing to say a few things to you, useful for us both against the Marcionites and against many others of the heretics.
Since they say that Christ is a good God, but that One [the Creator] is evil, let us see who did these things. Who, then, was the one who performed them? The evil one, defending himself? By no means. How then is He alien to him? Or the Good one? But it is shown that both the Father and the Son have done this. The Father in many places, as when He says that He sends His armies into the vineyard; and the Son, when He says: "But bring those enemies of mine, who did not want me to be king over them, and slay them before me." Besides, He Himself also speaks of the coming tribulations, than which nothing more cruel has ever happened of those things previously done, and He Himself decreed them. Do you wish to hear what took place? They pierced them with spits. What is more grievous to see than this? But do you wish for me to recount the suffering of the woman, and that tragedy which eclipsed every calamity? Or the famines and the pestilences? And I pass over the things more cruel than these. Nature was ignored among them, the law was ignored; they exceeded the wild beasts. Yet all these things happened by the necessity of the wars, with God and Christ willing it. These arguments will fit both against the Marcionites and against those who disbelieve in Gehenna; for they are sufficient to muzzle their shamelessness. Are these not more grievous than the evils in Babylon? Are these not far heavier than those famines? Regarding these, Christ Himself also decreed, saying: "There shall be tribulation such as has not been, nor shall be." How then do some say that Christ forgave them their sin? Perhaps the question appears common; but you are able to resolve it. No one anywhere can show a fabrication of this kind, such as happened in truth. And if he who wrote these things were a Christian, the account would indeed be suspicious; but if he was a Jew, and a zealous Jew, having come after the Gospel, how are the things that happened not manifest to all? For you will see him everywhere also exalting Jewish things. Therefore, both Gehenna exists, and God is good. Do you shudder hearing these things? But these things happening here are nothing compared to those there. Again I am compelled to appear disagreeable and burdensome and heavy; but what am I to suffer? I am placed for this. Just as a harsh pedagogue is placed for this, to be hated by those being instructed, so indeed are we. For how is it not absurd, that those appointed to a certain position by kings, even if what is commanded be unpleasant, do it; but we, because of your blame, fall short of the position to which we were appointed?
Another man has another task; but many of you have the task of showing mercy, of playing the philanthropist, of being pleasant and gentle towards those benefited. We, however, appear heavy and harsh to those being helped, and burdensome and disagreeable; for we do not help through what brings pleasure, but through what stings. The physician is also such as this. But he is not very disagreeable; for he provides the benefit of his art immediately; we, however, in the future. The judge is such as this, grievous to the sick and the seditious; the lawgiver is such as this, grievous to those under the law. But not he who calls to luxury, nor he who makes public feasts and festivals, nor he who crowns the people; but these are gentle, feasting the cities with all kinds of spectacles, providing, spending. Therefore also those who have been benefited requite them with praises, and with curtains, and with a multitude of lamps, and with garlands, and with branches, and with splendid clothing. But if the sick see the physician, they become gloomy and downcast; if the seditious see the judge likewise, they become constrained, they do not expand, nor do they dance, unless he himself also passes into that other rank. Let us see, therefore, who particularly benefit the cities, those who lead these festivals, and the banquets, and the luxurious tables, and the various pleasures; or those who curtailed all those things, and carry with them the wood, and the whips, and the executioners, and the terrible soldiers, and uttering a voice full of much terror, and enjoining, and making them dejected, and driving away with a rod those in the marketplace. Let us see, therefore, where the gain ends. For these men are disagreeable, but those are desirable. What, then, comes from those who bring pleasure? A cold delight, lasting until evening and flowing away the next day, unruly laughter, unseemly and dissolute words. What, then, from these? Fear, temperance, a constrained mind, gentleness of soul, the removal of sloth, a bridle for the passions within, a wall against those attacking from without. Through these [latter] we each have our possessions, but through those festivals however, we waste them harmfully, not by robbers entering, but by the vainglory which robs with pleasure. Each one sees the robber carrying everything out, and is pleased. The manner of the robbery is new; he persuaded those being stripped to rejoice.
4. But there is nothing of that kind there; but God as a common Father fenced it off for all, both for those things that are seen and those that are not seen. "For be careful," He says, "not to do your alms before men." A soul learns from this to flee injustice. For injustice is not only to covet money, but also to give more than the determined nourishment to the belly, and to lead the cheerfulness of the senses out of bounds, and to cause them to be frenzied. From this it learns temperance, from that intemperance. For not only is it intemperance to be united with a woman, but also to look with wanton eyes. From this it learns gentleness, from that pride. For "all things," He says, "are lawful for me, but not all things are expedient." From this, modesty; from that, B indecency. For I pass over the things in the theaters. But that it is not even any pleasure, but grief, show me after one day of the festival both those who spent [the money] and those who were feasted by the spectacles, and you will see them all in dejection, and that one who spent the money in greater [dejection]. And rightly so; for he delighted the commoner the day before; and the commoner was in cheerfulness and much pleasure; for he rejoiced in the splendid clothing; but not having the use of it, but seeing himself being stripped, he was pained and stung. And that one who was spending, and his own...
thought it slight compared to the felicity of the other. Therefore, on the following day the garments are returned, and he who had lent them feels greater grief. But if in external things such trifles bring so much annoyance, and the annoying things bring utility, how much more so in spiritual ones. Therefore no one is angry at the laws, but all judge them to be for the common utility. For it was not strangers or enemies who established these laws, but the citizens themselves, the patrons, the guardians: and they consider this an indication of salvation and benevolence, that laws are set down. And yet laws are full of punishments and retribution; nor is any law found without a penalty. How then would it not be absurd, to call those who set forth those laws preservers, benefactors, and patrons, but to consider us harsh and morose because we explain the laws of God? For when we discuss hell, we bring forward those laws. And just as those external ones speak of laws regarding murderers, thieves, matters of marriage and the like: so we too bring forward laws regarding punishments, which man did not lay down, but the only-begotten Son of God Himself. "He who is without mercy, let him be punished," He says; for this is what the parable means. He who is mindful of injuries, let him pay the final penalty: he who is angry without cause, let him be cast into the fire: he who reviles, let him pay the penalty in hell. A
Christ established new laws. But if you think you are hearing new laws, do not be troubled. For unless Christ was going to establish new ones, why would He have come? Those things, indeed, were manifest to us, that one ought to punish the murderer and the adulterer. If therefore we were going to hear the same things, why was there need of a heavenly Teacher? Therefore He does not say, "Let the adulterer be punished," but, "He who looks with lustful eyes": and He adds where and when he shall pay the penalty. He did not write the laws on tablets, nor did He erect brazen columns to carve the letters thereon; but having raised up the souls of the twelve apostles, He wrote these letters there through the Holy Spirit, which we with good reason read out to you. For if this was permitted to the Jews, so that no one might flee to ignorance, much more is it right for us. But if anyone says, "I will not listen, nor will I undergo judgment," he is for this very reason punished the most. For if no one were teaching, one might have fled to such things; but since the Teacher is present, it is not allowed. See therefore how He excludes the Jews from pardon, saying: *If I had not come and spoken to them, they would not have sin* (John XV, 22); and again Paul, *But I say, Have they not heard? And indeed their sound went forth into all the earth* (Rom. X, 18; Ps. XVII, 20). For then there is pardon, when there is no one to preach; but when the watchman sits, and holds this office, there is no longer pardon. Nay, indeed, Christ did not only want us to look at those columns, but He wants us also to be columns. But since we have rendered ourselves unworthy of such writings, let us at least look at those columns. For just as the columns threaten others—yet they themselves are not at fault, just as the laws are not—so also the blessed apostles. And see: B this column does not stand in one place, but the written letters are carried everywhere. For if you were to move to the Indians, you would hear them; if to Spain, and to all the ends of the earth, there is no one who does not hear, except through sloth. Therefore do not take it ill, but attend to the things said, so that you may be able to undertake the works of virtue, and to attain eternal goods, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and for ever and ever. Amen.
HOMILY VI.
*Chap. II, v. 22. Ye men of Israel, hear these words.* C
1. This was not said out of adulation; but because he had bitten them sharply, he is now more relaxed, and opportunely mentions David. And he starts again from the preamble, so that they might not be troubled, because he is about to make mention of Jesus. For they were not troubled above when hearing the Prophet, but the name of Jesus would have immediately offended them. And he did not say, "Obey," but, "Hear," which was by no means burdensome. And observe how he says nothing sublime, but starts from the lower things. "Jesus," he says, "the Nazarene." He immediately mentions the homeland, which seemed to be vile. And he says nothing great about Him for the time being, not even what another might say about a prophet. "Jesus," he says, "the Nazarene, a man approved by God among you." See how great a thing that was, that he should say that He was sent by God. For this is what John and the apostles were always and everywhere concerned to show. For hear John saying: *He said to me, Upon whom you see the Spirit descending and abiding upon him, this is he* (John I, 33). Christ Himself does this chiefly, saying, *I have not come of myself; He sent me* (Id. VII, 28). And everywhere in the Scriptures this is the main point.
The dignity of Peter. Here then is this holy prince of the blessed choir, the lover of Christ, the ardent disciple, to whom were committed the keys of the heavens, D who received spiritual revelation: after he compressed them with fear, and showed that they had been deemed worthy of great gifts, and rendered them worthy of faith, then he discourses about Him. Amazing, how he dared to speak among the murderers that He had risen! And he does not say immediately that He rose; but that He came to them from God. But this is manifest from those things which He did. He does not yet say that He Himself, but that God [did it] through Him, in order to draw them in by speaking more modestly, for which purpose he calls them as witnesses, and says: *A man demonstrated by God among you by virtues, wonders, and signs, which God did through Him in your midst, as you yourselves know.* Then falling into their crime and villainy, see how he tries to free them from the charge: *This man,* he says, *delivered by the determined counsel and foreknowledge of God, receiving Him through the hands of the lawless...*
you took and killed.* He does not say the same words to them that he said to the brothers, *Do not be afraid, for it was not you who sold me, but God who sent me here.* Then, having said that it was the counsel of God, so that they might not say, "Then we did well," he argues against them by what he adds. *By the hands of the lawless you took and killed.* Here he hints at Judas; yet at the same time he shows them that it was not by their own power, unless God also had permitted and delivered Him up. For this is what *delivered* means. Thus he shifted the whole accusation onto the head of Judas who had delivered Him; for he himself betrayed Him with a kiss. Either, then, he means by this the *hands of the lawless*—or he speaks of the soldiers—thus showing that they did not simply kill Him, but *by the hands of lawless men.* And see how everywhere they are eager first of all to have the passion acknowledged. As for the things concerning the resurrection, because it was a great matter, he shadows it for the time being, and so in a way puts it in the middle. For those things were already acknowledged, namely the cross and the death, but the resurrection was not yet; wherefore he speaks later concerning this, adding: *Whom God raised up, having loosed the pangs of death, because it was not possible that He should be held by it.* Here he hinted at something great and lofty. For *it was not possible* reveals that He even gave Himself to be held; and that death itself, when holding Him, was in labor and suffered terrible things. For Scripture is accustomed to call danger the "pangs of death" everywhere; and that He so rose, as no longer to die again. Or by saying, *Because it was not possible for Him to be held by it,* this is to signify that the resurrection did not happen to Him as it did to others. Then, before they could even conceive of the thought, he set David before them to overturn every human reasoning. For David, he says, speaks concerning Him. And see how the testimony is again lowly; because of this, he took it from above, from lower things, that he might show that death was not one of those things that caused Him grief. *I foresaw the Lord always before my face,* he says, *for He is at my right hand, that I may not be shaken: that You will not abandon my soul to Hades.* Then, having completed the prophetic testimony, he adds: *Men, brothers.* When he is about to say something great, he uses this introduction, stirring them up and making them favorable from that point on. *Allow me,* he says, *to speak with boldness to you regarding the patriarch David.* Great is his humility; where nothing was lost, he condescends. For this reason he did not say, "These things were spoken concerning Christ, not concerning David"; but, very prudently, using the great honor for the blessed David to put them to shame, and regarding that which was spoken of as the admitted and seemingly bold thing, he excuses them by the things with which he praises him gently. Wherefore he does not say simply, "Concerning David," but, *Concerning the patriarch David, that he both died and was buried.* He no longer says, "And he did not rise," but by other means he presents the same thing, saying, *And his tomb is among us to this day.* Then, having established what he wanted, he did not even then come to Christ, but again with praises of David: *Being therefore a prophet, and knowing that God had sworn to him with an oath.* A B C D [58]
Homily VI
He says these things so that, even for the sake of the honor and the lineage toward that man, they might accept the word concerning the resurrection, as if the prophecy were being harmed if this were not so, and the honor toward them as well. *And knowing,* he says, *that God had sworn to him with an oath.* He did not say simply, "He promised," but what was greater, *He swore with an oath that of the fruit of his loins He would raise up the Christ according to the flesh, to sit upon his throne.* See how he again hinted at the high point. For since he had soothed them with his words, boldly he added this of the prophet, and discourses concerning the resurrection. *That neither was his soul abandoned to Hades, nor did his flesh see corruption.* This is again wonderful; for he shows that the resurrection was not like that of others. For death did indeed seize Him, but it did not at that time work its work upon Him. And he mentioned the sin, having shadowed it, but he did not add the punishment; but he declared that they did kill Him; yet he moves on to the sign which is of God. When it is demonstrated that the one put to death was righteous, and that He was a friend of God, even if you keep silent about the punishment, the one who sinned will judge himself all the more. He attributes everything, therefore, to the Father, so that they may accept what is being said. Then, from the prophecy, he adds the *Not possible*; let us look therefore again at what was said before. *Jesus,* he says, *the Nazarene, a man approved by God to you*; that is, not disputed, but approved by His deeds. Thus also Nicomedes said: "No one can do these signs which You do." *By powers,* he says, *and wonders and signs, which God did through Him in your midst.* So it was not in secret, if in the midst. First he begins from those things known to them, and then he comes to things not evident. Then, by saying, *By the counsel of God*, he shows that they themselves did not prevail, and that something wise was taking place, and a dispensation, if indeed it was from God. And he passed over the oppressive part quickly. For their concern, everywhere, is to show that He died. If even you deny it, he says, those *will* bear witness. And the one who provides tasks for death, much more so for those who crucified Him; but he says nothing of the sort, that "He could have killed you," but merely indicated it. For the time being, we ourselves learn through what has been said what it is to "hold." For the pangs of death do not hold what is held, nor do they look upon it, but they suffer and are eager to cast it away. And he says well, *David speaks concerning Him*, so that you may not drag what was said to the prophet. Do you see how he interprets the prophecy from then on and makes it bare, showing how He sat upon His throne? For the kingdom according to the Spirit is in the heavens. See how, with the resurrection, he also indicated the kingdom in the rising. He shows that the prophet had need; for the prophecy was concerning Him. Why did he not say, "Concerning His kingdom," but "Concerning His resurrection"? This was a great thing. But how did He sit upon the throne? Ruling over the Jews. And if over the Jews, much more over those who crucified Him. *For His flesh did not see,* he says, *corruption.* This, of the resurrection, seems to be less, yet it is the same. *This Jesus God raised up.* See how he does not call Him by any other name. *Of which we all are witnesses.* *Having been exalted, therefore, by the right hand of God.* Again he takes refuge in the Father, even though it sufficed to say the former; but he knows how great this is. Here he hinted also at the ascension, and that He is still in the heavens, but...Homily VI
A is this. He here implies the assumption, and that he himself is in heaven; but he does not say this openly. *And having received,* he says, *the promise of the Holy Spirit.* See how at the beginning he says that not Christ, but the Father, had sent Him: but after he had recalled His signs, and what the Jews had done to Him, and had spoken about the resurrection, then he discourses on these matters with confidence, once again bringing forward those as witnesses through both senses; and he often mentions the resurrection, but their wickedness only once, lest it should be a burden to them. *And having received,* he says, *the promise of the Holy Spirit.* This, again, is a great thing. I think, however, that he is now calling the promise given before the passion by this name. See, however, how he now ascribes the whole to Him, doing a great thing secretly. For if He Himself poured it out, the prophet was speaking of Him above, saying: *In the last days I will pour out of my Spirit upon my servants and upon my handmaids; and I will show wonders in heaven above* (Acts 2:17-19). See what great things he secretly interjects. But because it was a great thing, he again overshadows it, as if He had received it from the Father. He mentions the good deeds bestowed, the signs; that He is King, that He came to them: he said that He Himself gives the Holy Spirit. For whatever anyone says, unless it tends to usefulness, he says it in vain. Just as John also does, saying: *He will baptize you in the Holy Spirit* (Matt. 3:11). And he shows that the cross not only did not diminish Him, but even made Him more glorious; since what God had once promised to Him, He then gave. *Or the promise,* he says, *which He promised to us.* Thus He foreknew what would be, and bestowed greater things upon us after the cross. And, *He poured out,* he says. Here he declares the dignity, and not simply, but with abundance. Therefore, making this very thing open, he introduces what follows. For after this, with confidence, after the gift of the Holy Spirit had been given, he speaks of the assumption into the heavens: and not simply, but again bringing forward a witness, and mentioning Him of whom Christ spoke.
*For David did not ascend into heaven,* he says. B He does this with confidence: nor does he say, "May it be permitted to say," or similar things; but openly: *The Lord said to my Lord, Sit at my right hand, until I set your enemies as a footstool for your feet* (Ps. 109:1). If He was the Lord of David, much more was He their Lord. *Sit at my right hand.* He placed the whole here. *Until I set your enemies as a footstool for your feet.* Here he strikes a great fear, as he showed at the beginning; what things, namely, He does for friends, what for enemies. And again, he ascribes the authority to the Father, lest it should not be believed. Because, therefore, he has spoken great things, he again brings the discourse down to humble matters.
*Therefore, let all the house of Israel know for certain,* he says; that is, do not doubt, do not waver. Afterward with authority: *That God has made Him both Lord and Christ.* He commemorated this from David and from the Psalm. For when it seemed that he should say: "Therefore let all the house of Israel know for certain that He sits at the right hand," which was a great thing: leaving that aside, he introduces another much more humble thing, when he says, *He has made,* that is, He has constituted. Therefore he says nothing here about the essence, but the whole here concerns this matter.
*This Jesus, whom you crucified.* He ends well here, agitating their mind. For after he showed how great the crime was, then at last he declares Him, so that it might be shown to be greater, and he might correct them with fear. For men are not so attracted by benefits as they are chastised by fear. But the admirable men, the pious and friends of God, have need of neither; such as Paul was, who took no account of either kingdom or hell.
*What it is to love Christ. Sloth in spiritual matters is rebuked.* This is to love Christ, this is not to be a mercenary, nor to consider it a gain or a negotiation; but to be truly endowed with virtue, and to do everything for the love of God. With how many tears, therefore, are we worthy, who, owing such a measure, do not even, like traders, seek the kingdom of heaven? He promises us such things, and we do not even listen to Him? C What could be equal to this enmity? And yet those who labor under an insane craving for money, whether they visit enemies, or servants, or those most hostile to themselves, and the most worthless of all; if they hope they can obtain money through them, they do everything, they flatter them, they cultivate them as slaves, and hold them to be the most honorable of all, in order to receive from them; for the hope of money does not allow them to think of any of these things. But the kingdom will not avail as much as money; nay, not even the least bit: although it is not one of the common people who promises it, but He who is also by far greater than the kingdom itself. And when that which is promised is a kingdom, and it is God who gives it, it is surely a great thing both that, and to receive it from such a One. But now the affair becomes as if a king, who wishes to make those whom he has favored with a thousand benefits beforehand his heirs and co-heirs, should be despised; and a prince of robbers, who has inflicted unnumbered evils upon both us and our parents, and is himself full of a thousand evils, if he offers one obol, should be adored by us. God promises a kingdom, and is despised; the devil procures hell, and is honored. This is God, that is the devil. But let us see the difference of their precepts. For if neither of these were the case, and neither were this God and that the devil; nor this promised a kingdom and that hell; would not the very nature of the precepts be enough to persuade us to cling to this One? What, therefore, does each command? The one commands things that make men shameful, the other things that make them glorious; the one [binds them] in a thousand calamities and infamy, the other produces great tranquility. For see: He says: *Learn from me, for I am meek and humble in heart, and you will find rest for your souls* (Matt. 11:29); he [the devil] says: "Be ferocious and inhuman, and irascible, and a beast rather than a man." Let us see what is more useful, what more opportune. And not even this only; but consider that he is the devil—for if that is demonstrated, then the triumph will be greater. For he who commands what is easy is not the guardian, but he who commands what is useful. For fathers command burdensome things, and masters too to their servants; but therefore these indeed are fathers, those indeed are masters, exerting power and harmful and all things contrary.
*How the soul of the just man differs from the soul of the sinner.* But that they have some pleasure, it is plain from this. For in what condition do you think the irascible man is, in what the patient and meek? Is not this man's soul like...
A a mountain-top, having a light breeze, receiving a pure ray, pouring forth the clear waters of its fountains, and offering forth many of the graces of the flowers, and of the spring-time meadows and gardens alike, flourishing with plants and flowers and flowing waters? And if any sound should arise, it is clear and pours forth much pleasure upon those who hear. For either song-birds at the tips of the branches are busy with their wings, and cicadas, and nightingales, and swallows, harmoniously compose a certain music; or a zephyr gently falling upon the leaves of the trees, imitates the hissing of pines and firs, and often the swans; and the meadow revealing roses and lilies inclined toward one another and purple-hued, shows them like a deep-blue sea gently undulating. But one might find many more images. For when one looks at the roses, one will think one sees a rainbow; when at the violets, a sea in motion; when at the lilies, the heaven. And such a man would be delighted then not by the sight and the vision alone, but by the very body itself. For it both relaxes it and makes it breathe, so that he thinks he is in heaven rather than on earth.
4. There is also another sound, when water naturally borne from the mountain crest through ravines, and gently striking against the stones beneath with a quiet clatter, so relaxes our limbs with pleasure B that it also quickly brings the sleep that dissolves the limbs upon the eyes. You have heard the story gladly; perhaps you have become lovers of solitude. But the soul of the patient man is much sweeter than this solitude. For we did not take up this image so as to describe a meadow, nor to bring the discourse to an exhibition; but so that, having seen through the description how great is the pleasure of the patient, and that one would both derive joy and benefit by being with a patient man, or by having associated with such places, you might pursue these things. For when not even a violent wind goes forth from this soul, but rather some gentle and mild discourses, and truly picturing that stillness of the zephyr, and admonitions [having] no bitterness, but imitating the song-birds: how is this not better? For the breeze of the discourse does not strike the body, but relaxes souls. A physician would not so quickly relieve a man feverish C from the fever, through any haste whatsoever, as a patient man, taking hold of one who is irascible and burning with anger, will cool him through the spirit of his own discourses. And why do I speak of a physician? Not even iron heated [red-hot] and dipped in water is so quickly stripped of its heat, as a man prone to anger who has fallen into a patient soul. And just as in the marketplace, if singing birds should enter, they seem to be trivial, so too [does] this [apply to] our own precepts when they fall into irascible souls. So, then, is gentleness sweeter than bile and insolence? And not this only, but the one [the latter] the devil commanded, the other [the former] God. Do you see that I did not say without reason that even if it were not the devil and God, the very precepts themselves were sufficient to turn us away. For the one D is both sweet to himself and useful to others; but the other is both unpleasant to himself and harmful to others. For nothing is more unpleasant than an irascible man, nothing more burdensome, nothing more vexatious, nothing more shameful, just as therefore nothing is sweeter than one who knows not how to be irascible. It is better to dwell with a wild beast than with such a man. For that [the beast], once it is tamed, keeps its own law; but this one, as often as you tame him, again becomes a beast, having once established such a habit for himself. For just as a day is bright and serene, and a winter is full of much gloom, and they are different from one another; so is the soul of the irascible man and that of the gentle. But let us not yet look at the harms happening to others, but those to themselves; although even this is no small harm, to give evil to another; but nevertheless, for the time being let us consider this. What executioner will be able to flay ribs in this way? What red-hot spits have pierced a body? What madness would so distract one from natural sanity as anger and derangement? I know many who have bred diseases from anger. And the grievous [kind] of fevers, these are for the most part. And if they damage the body so, consider the soul. Do not reason that you do not see it; but consider that if that which receives the wickedness is so harmed, how much harm will that which generates it receive? Many have lost their eyes, many have fallen into a most heavy disease. But he who bears it nobly will endure all things easily. But nevertheless, He commands also such burdensome things, and for these He places hell as a reward for us. And he is the devil and an enemy of our salvation, and we obey him more than Christ, who is Savior and benefactor, and who says such things as are both sweeter and more useful and more profitable, and benefits both us and those who are with us the most. Nothing is worse than anger, beloved, nothing than untimely wrath; it does not need much delay; the passion is sharp. Often someone has also cast forth a word through wrath, for the healing of which a whole life is needed; and he has wrought something which has overturned his whole life. For this is the grievous thing, that even in a short time, and through one action, and through one word alone, it has often cast us out of eternal goods, and made void countless labors. Wherefore I beseech you, to do all things so as to bridle this beast. But these things were concerning gentleness and wrath; if one were also to take up other things in the discourse, such as covetousness, arrogance of wealth, licentiousness, self-control, envy, kindness, and should compare them, he will know still another difference. You have seen how from the precepts alone the one is shown to be God, the other the devil? Let us obey, therefore, God, and let us not cast ourselves into abysses, but as long as it is time, let us wash away all things that harm the soul, so that 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 unto the ages of ages. Amen.
HOMILY VII
A "Now when they heard this, they were pricked in their heart, and said to Peter and to the rest of the apostles, 'What shall we do, men and brethren?'"
Observe how great a boon is gentleness. This pricks our hearts more than any severity, and inflicts a sharper wound. For just as one who strikes a hardened body does not move the sense as effectively, but if he first softens it, then he strikes it more sharply; so here, one must first soften, and then strike. He softens it, not with anger, not with vehement accusation, not with insult, but with gentleness; for fury increases the malady, while gentleness removes it. Thus, if you wish to reprove anyone who has done you an injustice, approach him with great gentleness. Observe in this place what he does: he gently calls to their mind their own wicked deeds, and adds nothing further; he declares the gift of God, he adds grace as a testimony to what has occurred, and he continues his discourse further. B They were won over by Peter’s gentleness, because he spoke as a father and a teacher, well-affected toward those who had crucified his Master and were breathing murder against them. And they did not merely comply, but they actually condemned themselves; they came to a consciousness of what they had done. For he did not allow them to be seized by fury or to have their minds darkened; but by humility, having dissipated a certain cloud of indignation, he thus represented that crime to them. For this is how it happens in reality: when we tell certain people that we have been harmed, they try to demonstrate that they did not harm us; but when we say that we have not been harmed, but rather have been [benefited], they strive against themselves. Thus, if you wish to throw one who has acted unjustly into a contest, do not accuse him; but defend him, and he will accuse himself. For the human race is of a contentious nature. This is what Peter did: he did not accuse them vehemently, but he tried as much as possible to defend them gently; and for this reason he caught their souls. And whence is it evident that they were pricked? By their own words. For what do they say? "What shall we do, men and brethren?" Those whom they were calling deceivers, C they now call brethren; not that they were making themselves out to be their equals, but because they would draw them toward their own love and care. But otherwise, after they had deigned to address them so, and had said, "What shall we do?" they did not say immediately: "Therefore, let us do penance"; but they surrendered themselves to them. Just as someone in a shipwreck or in a sickness, on seeing a pilot or a physician, grants him everything and obeys him, so also did these, confessing that they were in extreme peril and had no hope of salvation. And weigh this: they did not say, "How shall we be saved?", but "What shall we do?" What then did Peter say? Again, as all were being questioned, he himself replies, saying: "Repent, and let each of you be baptized in the name of Jesus Christ." He does not yet say, "Believe," but, "Let each of you be baptized." This is what they were receiving in baptism. Then he shows the gain: "For the remission of sins; and you will receive the gift of the Holy Spirit." If you are to receive a gift, if baptism has remission, why do you delay? Then, making his discourse more convincing, he added: D "For the promise is to you." This, both here and what he had said above. "And to your children," he says. Therefore the gift is greater, when they possess it as heirs of goods as well. "And to all," he says, "who are far off." If to those who are far off, much more to you who are near. "Whomsoever the Lord our God shall call." Observe when he says, "Those who are far off." When he saw them drawn to him and condemning themselves. For when a soul has condemned itself, it can no longer be envious. "With many other words he testified and exhorted, saying." Observe him everywhere speaking briefly, not being ambitious, not being a boaster. "He testified," he says, "and exhorted, saying." This is the perfect teaching, which has fear from one side and love from the other. "Save yourselves from this crooked generation." He says nothing about the future, but about the present, by which men are most moved; and he shows that the preaching delivers from both present and future evils. "Those who therefore gladly received his word were baptized: and there were added in that day about three thousand souls." How is it that you think this refreshed the apostles more than a sign? "And they were steadfastly continuing unanimously in the apostles' doctrine and communion." Two virtues: that they persevered, and that they were unanimous. He said this to show that they taught them for a long time. "And communion, and in the breaking of bread, and in prayers." Everything in common, everything with perseverance they did, he says. "And fear came upon every soul [of the believers]. Many wonders and signs also were done by the apostles." Rightly so. For they were neither despising them as ordinary men, nor were they attending to things falling under their sight, but their mind was set ablaze. Since Peter had poured forth many words before, and had shown both promises and the future, they were rightly seized with fear, and the signs were offering testimony to his words. Just as, therefore, in Christ there were first signs, then teaching, then miracles, so also now. "All who believed were together, and had all things common." Observe how great the progress was immediately. For communion was not in prayers only, nor in doctrine alone, but also in the probity of their life. "They sold possessions and substances, and divided them to all, as each had need." Observe how great a fear came upon them. "And divided them." He says this, signifying their dispensing. "As each had need." Not in vain, as among the Greek philosophers, some left the land, others threw much gold into the sea, which was not a contempt for money, but folly and ignorance. For the devil always strove to calumniate God's creatures everywhere, as if one could not use money well. "Daily also they were persevering unanimously in the temple." Here he teaches the manner in which they enjoyed the teaching. Not for a little, nor for a great while, but in the temple...
A they were persevering. And they were partaking of food in exultation and simplicity of heart, 47. praising God, and having favor with all the people. By "the bread" I think he means that he indicates here both the fasting and the hard life; for they partook of nourishment, not of luxurious indulgence. From this, beloved, learn that it is not luxury, but nourishment, that produces enjoyment; and how those who live luxuriously are in sorrow, while those who do not live luxuriously are in joy. Do you see that the words of Peter also contained this, the disciplining of life? Thus, there cannot be exultation if there is not simplicity. And how, you say, did they have favor with all the people? Through the things they did by way of almsgiving. Do not, I pray, look at the fact that the chief priests stood over them out of envy and malice, but rather at the fact that they had favor with the people. And the Lord added to the Church daily those who were being saved. And all who believed were together. Thus, harmony is good in all things. And he testified with other words. He said this, showing that what had been spoken was not sufficient; or rather, that the former words were spoken so that they might be brought to faith, but these were spoken to teach what a believer ought to do. And he did not say, "On the cross," but, "In the name of Jesus Christ let each of you be baptized." He does not frequently remind them of the cross, so as not to seem to be reproaching them, but he says simply, "Repent, and let each one be baptized in the name of Jesus Christ for the remission of sins." And yet the law of the courts here is different; but in the preaching, when the one who has sinned confesses, then he is saved. See how Peter did not let the greater thing slip by; but having first spoken of the grace, then he led them to that too, saying, "You shall receive the gift of the Holy Spirit." B The word is worthy of belief from the very fact that they themselves had received it. For meanwhile he speaks of what is easy and has much gift, and then he leads them to the life, knowing that it will be a motive for their zeal, that they have already tasted of such great goods. And since the hearer longed to hear what was the substance of the many words, he adds this too, showing that it was the gift of the Holy Spirit. Those, therefore, who accepted the word praised the things spoken, although they were filled with fear, and after the agreement then they come to baptism. But let us look at the preceding things again. They were, he says, persevering in the teaching. From this, it is clear that it was not for one day, nor for two and three, but for many days they were being taught, as having transitioned to another life. And fear came upon every soul. If upon every one, then also upon those who did not believe. It is likely that they suffered such a sudden change having seen these things; perhaps also from the signs. He did not say, "At the same time," but "unanimously," since it is possible for people to be together, but not unanimous, being divided in their judgments. And he exhorted them with words. And not even here does he name the teaching, curtailing the discourse; but it is possible to learn that they were nourishing them as young children with spiritual food. And they became angels henceforth suddenly. And they were distributing as anyone had need. I have seen that spiritual things are common, and no one has more than another, and they came quickly to distributing their own things to all. And all who believed were together. That they were not together in place is clear from what he adds, saying, "And they had all things common." And all, he says, not one and not another. C This is angelic citizenship, to say that nothing of their own is their own. From this, the root of all evils was cut off, and through the things they did they showed that they had heard. Was this what he was saying, "Be saved from this perverse generation"? And there were added on that day about three thousand souls. Since there were three thousand, they brought them out henceforth, who also with boldness, since there was much of it by now, went up daily and were constant in the temple; since Peter and John also a little later do D the same thing; for they were not disturbing any of the Jewish customs for the time being. And this very honor for the place extended to the Master of the temple. Did you see the growth of reverence? They cast down their money, and they were rejoicing, and great was the gladness; for the goods they were receiving were greater. No one was reproaching, no one was envious, no one was malicious, there was no arrogance, there was no contempt; they thought they were being taught just like children, they were disposed just like the newborn. And why do I speak as in a dim image? If you remember, when God shook the city for us, and all were drawn together, that is how those people were disposed; no one was deceitful, no one was evil. For such is fear, such is affliction. There was not that cold word, "Mine," and "Yours." Because of this, there was exultation at the table; no one was disposed as if eating from his own, no one as if from another's; although it seems to be an enigma. They did not think the things of their brothers to be alien; for they were the Master's; nor were they their own, but their brothers'. Neither was the poor person ashamed, nor was the rich person arrogant. This is exultation. And that one was disposed as being benefited, and receiving good all the more, and these as being glorified by this, and they were very much bound to them. For since in the distributions of money it happens that insults, and haughtiness, and griefs occur, for this reason the Apostle said: "Not out of grief, or out of necessity." See how many things he testifies to them? Genuine faith, an upright life, endurance in listening, in prayers, in simplicity, in gladness. 3. Two things were sufficient to cast them into despondency: both the fasting and the distributing of the money. But they were rejoicing on account of both. For who would not have loved those so disposed as common fathers? They did not beget anything evil against one another; they entrusted everything to the grace of God. There was no fear, and that too while they had cast themselves into the midst of dangers. Through simplicity therefore he declared all their virtue, being much greater than the contempt for money, and the fasting, and the endurance in prayers. And so they also purely praised God, or rather this is to praise God. See also here them receiving the rewards straightaway. For to have favor with the people, this is, that they were some desirable and lovable people. For who would not admire, who would not marvel at a man with a simple character, or who would not be bound to one who has nothing deceitful? And whose salvation is it if not these? And whose are the great goods? Were not shepherds evangelized before? Was not Joseph a simple man, so as not to have feared under the suspicion of adultery to commit anything evil? Did he not choose as apostles the unlearned, the guileless? For a soul, he says, that is blessed is entirely simple; and again, "He who walks simply, walks securely." Yes, he says; but also wisdom is necessary. For what else is simplicity but wisdom? For when you suspect nothing evil, you are not able to contrive evil; when you have nothing of the terrible, you will not be able to hold a grudge. Did someone insult you? You were not pained; did he speak evil? You suffered nothing; did he envy you? Not even then did you suffer anything. Simplicity is a certain way to philosophy.
HOMILY VII
A Nobody is so beautiful in his soul as the simple man. For just as in the body he who is sullen and downcast and thoughtful takes much away from his beauty, whereas he who is joyful and smiling enhances it; so it is with the soul. The thoughtful man, even if he performs a myriad of good deeds, loses them, but the relaxed and simple man, on the contrary, does the opposite. B Such a one, moreover, a friend may have with safety, and if he were an enemy, he would be reconciled with him. For there is no need for guarding or protection of such a man, nor for bonds and fetters; but there will be much security both for him and for those who live with him. What then, you say, if such a one falls in with evil men? God, who commands us to be simple, will reach out a hand. What was simpler than David? What was more wicked than Saul? Which of them prevailed? What happened in the case of Joseph? Did he not approach his mistress with simplicity, while she did so with guile? In whom, I ask, is there justice? What was simpler than Abel? What was more wicked than Cain? And again, did not Joseph act simply with his brothers? Did he not shine for this reason, that he spoke everything without suspicion, whereas they received his words with malice? Once he told his dreams, and a second time he told them, and he went to them without caution, bringing food, and committing everything to God. But by as much as they were disposed toward him like an enemy, by so much was he disposed toward them like a brother. And God could have kept him from falling into their hands, but He permitted it, so that the miracle might be manifest, and it might be shown that, however much they might strive against him, he would be the superior. And so, even if he receives a blow, it is not from himself, but from another that he receives it.
The wicked man strikes himself first; he is the enemy of no one as much as he is of himself. C The heart of such a man is always full of dejection, being constantly bound up with tangled thoughts; if it is necessary to hear or to say anything, he drags everything into a crime, he accuses everything. Far from such men are friendship and concord; among them are fights, hostilities, and annoyance, and such men are suspicious even of themselves. For such people neither sleep nor anything else is sweet. If they have wives, alas, they are enemies and foes to everyone; and there are infinite jealousies, constant fear—for malice is thus called a labor by evil men. At any rate, Scripture always calls malice a "labor," as when it says: *Under their tongue is labor and fatigue* (Ps. 9:7); and elsewhere again: *And their labor and pain is more* (Ps. 9:24). D And if anyone wonders whence at the beginning men were such, and now they are not so, let them learn the cause: because they were removing the mother of piety from their midst, namely, the love of money; then there was no malice. Yet you say, "I ask that very thing: whence so much malice? How did those—three thousand and five thousand—immediately choose virtue, and soon become philosophers, while now hardly one is found? Why were they then so harmonious? What made them so agile? What incited them so?" Because they approached with great piety; because there were no honors as there are today; because they directed their minds toward the future and expected nothing of the present. This it is to seek to be in the soul, as the poor: this they thought was to be a Christian; but not we. For now we seek the comforts of life here. Therefore, we do not obtain those things either, when we seek them. What shall we do? they asked, condemning themselves. We, on the contrary, doing the opposite: we say, "What shall we do?" showing ourselves off to those present, and thinking ourselves wise. They did what they had to do; we do the opposite. They condemned themselves, despairing of their own salvation: that is why they became such. They recognized what a gift they had received. What? Do you do everything? They, as soon as they heard, were moved: they did not speak those cold words which we now say, nor did they weave delays, even if they had not heard justifications; but only this: *Save yourselves from this generation* (Acts 2:40). They were not sluggish, but received the words; and what they had received, they showed; and who they were, they exhibited. They entered upon the contest, they took off their garments; we, having entered, wish to compete while wearing ours. For our antagonist has no need of labor; we are often cast down because we are entangled in these very garments ourselves. We act exactly as if someone were to see an athlete—covered in dust, grim, naked, having sand and sun upon him, dripping with mud, oil, sweat, and mire—and were to go to engage with him while he himself was perfumed with ointment, wearing silk robes, a golden robe flowing down to his ankles, and wearing a golden crown on his head. For such a one will not only be hindered, but, having a care that they not be stained or torn, he will fall at the first contact; and he will suffer immediately that which he feared at once, being harmed in the vital parts. The time of the contest is present, and you are putting on silk? The time for exercise is at hand, the time for the stadium, and you are adorning yourself as if in a procession? How, then, will you pass through? Not toward things outside, but toward things within. For the soul is bound on all sides by cares as if by grievous chains, not allowing it to raise a hand or to put it forth against the enemy; we are soft and delicate. Would that we, having been liberated, might be able to overcome that impure power! Therefore Christ, as if it were not enough to dispense with money, see what He says: *Sell all that you have, and give to the poor: and come, follow me* (Mark 10:21). For if, with our wealth laid aside, we are not yet in safety—we need art and accuracy; far more if we retain it, we shall achieve nothing great, but shall be ridiculous to the spectators and to the devil himself. For if the devil finds us not having laid aside the old man, there are a myriad of ways from all sides that lead us toward the love of money. Now, where are those who say, "Alas, the devil has come; see, here we are all doing nothing, but we do everything ourselves"? And if we were to say these things on the mountains, as we ought, with prudence and contempt for wealth, and were to leave fathers, and houses, and fields, and a wife, and children—this we would do a myriad of times. But they say this especially when they ought not to say it. Indeed, they say: "They..."
are the wrestler's A tricks of the devil; and it is not even appropriate to descend to these things." "But," he says, "the devil himself injects this love of money." Flee it, then, and do not accept it, man. As it is, if you saw someone preparing filth from a lattice, and then the observer standing and having it poured over him, receiving the whole thing on his head, you not only do not pity him, but you are even indignant, and you say that he has suffered justly, and everyone says to him, "Be dead," and they do not blame the one throwing it so much as the one receiving it. Now you know that this love of money comes from the devil; you know that this is the cause of myriad evils; you see him preparing, as it were, filth out of vile and shameful thoughts, and you, receiving the impurity of that man on your bare head, do you not understand—when you ought to have turned aside a little and been delivered from the whole thing? Just as if he B had turned aside from the place, he would have been delivered; so too, do not you receive such thoughts, and you will flee sin; beat back the desire. "And how," he says, "shall I beat it back?" If you were a Greek, and were admiring only the things present, perhaps the matter would involve great difficulty, and yet even those men accomplished this. But you, a man waiting for heaven and the things in the heavens, do you say, "How shall I beat it back?" If I were saying the opposite, you would be at a loss; if I were saying, "Desire money," and you were saying, "How shall I desire money?" if I were saying, "With gold and precious stones set before you, desire lead," would there not then be difficulty, would you not say, "How can I?" But if I say, "Do not desire," this is easier. I do not marvel at those who despise, but at those who do not despise; this is a mark of a soul filled with sloth, differing in no way from flies and gnats, being dragged along on the ground, in the filth, picturing nothing great. What are you saying? You are about to inherit eternal life, C and you say, "How shall I despise the present life in favor of that one?" For are the matters not at issue? You are about to receive a king’s garment, and you say, "How shall I despise these rags?" You are about to be led into a king’s house, and you say, "How shall I despise this present poverty?" Truly, we are everywhere to blame, we who do not wish to be roused; for those who have wished, all have succeeded, and that with great vehemence and speed. May it be that you, too, having been persuaded by our admonition, succeed, and become imitators of those who have acted well, by the grace and loving-kindness of the only-begotten Son, with whom to the Father, together with the holy Spirit, be glory, dominion, honor, now and ever, and to the ages of ages. Amen.
HOMILY VIII
D Cap. 3. v. 1. *And Peter and John were going up together into the temple at the hour of prayer, the ninth hour.*
1. Everywhere these men are seen having great concord toward one another. To this Peter beckons; together they come to the sepulcher; regarding him he says to Christ, *But what of this man?* The one writing the book passed over other signs; but the one that caused great astonishment and amazed everyone, he relates. And see again that they were not coming to it primarily for this; so free were they from ambition, and they were imitating their Teacher. But why did they go up to the temple? Were they still living according to the Jewish custom? No; but they do this usefully. For a sign takes place again, both confirming those men and drawing others; and a sign such as they had not yet performed. The ailment was natural, and greater than medical skill. Or rather, he had spent forty years in the lameness, as he says later, and no one in all that time had healed him. And you know that these things are especially more difficult, which would be from birth. So great was the affliction that he was not even able to provide the necessary food for himself. And he was famous both from the place and from the affliction; and how, listen. *And a certain man,* he says, *lame from his mother's womb, was being carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms from those who were entering into the temple.* He sought, then, to receive alms, and he did not know who the men were. *Who seeing Peter and John about to enter into the temple, was asking to receive alms. And Peter, fastening his eyes* upon him with John, said, *Look unto us.* He hears this; but he does not even then stand up, he remains importuning. For such is poverty; it persists even when men are forbidding, and it compels. Shame on those who leap away during prayers. But see for me what kindness Peter showed immediately by saying, *Look unto us.* Thus their demeanor indicated their manner even from the start. *And he gave heed to them, expecting to receive something from them. But Peter said, Silver and gold have I none; but what I have, that give I thee.* He did not say, "I give you much of silver," but what? *In the name of Jesus Christ of Nazareth arise and walk. And he took him by the right hand, and lifted him up.* And Christ did this. Often He healed by a word, often by an action, often even by stretching out the hand, where they were weaker in the faith, so that it might appear to happen spontaneously. *And he took him by the right hand, and lifted him up.* He did this clearly to show the resurrection; for it was an image of the resurrection. *And immediately his feet and ankle-bones received strength. And leaping up he stood, and walked.* Testing himself perhaps, and making the effort greater, lest the occurrence be merely superficial. His feet were for him, not cut off. Some say also that he did not know how to walk. *And he entered with them into the temple, walking.* Truly, miracles! They do not lead him, but he goes along with them, through his following showing the benefactors, and through praising God after his leaping, not marveling at them, but at God who had healed him through them. Thus grateful was the man. But let us go over the things said from the beginning. *They went up,* he says...
A to the hour of prayer, the ninth. Perhaps it was at this time that they set down the lame man, when people were most entering the temple. And to prevent anyone from thinking that they set him down for some other reason, and not that he might receive, see how he makes this clear by saying, *They set him down to receive alms from those entering into the temple.* Therefore he also mentions the places as evidence of those things which he writes. And why, you will say, did they not bring him to Christ? Perhaps those who sat by the temple were unbelieving, since they did not even offer him to the apostles when they saw them entering, after so many miracles performed. *He was asking,* he says, *to receive alms.* Perhaps from their appearance he thought them to be some pious men; and therefore he held them.
B Peter—how alien to pride. See, moreover, how John is silent everywhere; but Peter speaks even for him: *Silver and gold I have none,* he says. He did not say, "I do not have here," as we say, but absolutely, "I do not have." What then the lame man? "Do you despise me, the suppliant?" "No," he says, "but from what I have, take." Do you see how Peter is alien to pride, and does not display himself even to one who is about to receive a favor from him? The mouth and hands therefore did the whole thing. Such were the Jews, limping; and when it was necessary to seek health, they rather asked for money, lying on the ground: and indeed they sat by the temple for that reason, that they might be enriched. What then did Peter do? He did not despise him, he did not seek a rich man, nor did he say, "Unless a miracle is performed on him, it will be nothing great": he did not expect honor from him, nor did he treat him when certain others were present: for the man was at the entrance, not inside, where the multitude was. But Peter sought none of these things, nor did he preach having entered, but from his habit alone he drew the lame man to ask. And what is wonderful is that he immediately believed. For they who are delivered from long-standing diseases scarcely believe even what they see. And being healed, he was then with the apostles, giving thanks to God. And he entered, he says, with them into the temple, walking, leaping, and praising God.
2. See how he does not rest, both from joy and to stop the mouths of the Jews. But as it seems to me, lest the thing should seem feigned, for that reason he himself leapt: for this in no way could be feigned. For he who could not walk at all, even under the compulsion of hunger; nor would he have wanted to share alms with bearers, if he could have gone alone; C much more so then. How, moreover, would he have feigned it for the sake of those who had not given alms? But he was a man of grateful mind, even having obtained health. On both counts, therefore, he is shown to be faithful, both from the giving of thanks and from what happened. He was not, indeed, known to all; whence they also recognized him. *And all the people saw him walking and praising God.* 10. *And they recognized him to be the one who sat for alms at the Beautiful gate of the temple.* He well said, *they recognized*: for afterwards he began not to be recognized: for we use this word concerning those who are scarcely recognized. It was necessary, therefore, to believe that the name of Christ forgives sins, since it worked such things. 11. *But while the man who had been healed was holding Peter and John, all the people ran together to the porch that is called Solomon's, greatly wondering.* Out of benevolence and friendship the lame man was separated from them, perhaps grateful and praising them. *And all the people ran together,* he says.
12. *But Peter seeing them, answered.* Behold, he both works and preaches. At that time, indeed, the miracle of tongues excited them to listen, now this sign: and then he led the beginning from the accusations, now from the opinion. Let us see, moreover, what this discourse is, and what it has in common with that one. That was done at home, when no one had yet approached, nor had they worked anything for them; this, however, with all present, with him who had been healed standing near, and no one doubting, as then, when some said, *They are full of new wine* (Acts 2:13). And then he spoke with all, now with John alone: for he speaks both more confidently and more vehemently.
D Virtue always profits, it never stands still. Such indeed is the nature of virtue; from what has been received it progresses, and never stands still. Observe now how it was provided that it might happen in the temple, so that others might also take confidence. For they do not work it secretly; but not even inside the temple, where the great multitude was. How then, you say, was it believed? Because he himself, who had been healed, was preaching the benefit. For he had not lied, nor had he come to some others. Therefore where the marketplace was, there they worked the sign; as if he had been focused. And see what happened. They go up to others, and perform another thing. So also Cornelius, fasting, was praying, and sees other things. Hitherto they call Him Christ the Nazarene. *In the name of Jesus Christ of Nazareth,* he says, *arise and walk.* That was being sought, that it might be believed in Him. But lest we should grow weary at the beginning of the prayer; but even if anyone should cease from the committed sin, let us repeat the beginning. If we are so affected, we shall quickly reach the end, quickly we shall attain it. For zeal, he says, begets zeal, and sloth begets sloth. He who has corrected a small thing receives encouragement to attain a greater one, and goes further. And just as fire, the more fuel it seizes, the more vehement it becomes: thus fervor, the more it excites pious thoughts, the more strongly is it armed against others. For example, let us say there are in us like thorns: perjury, lying, hypocrisy, deceit, knavery, reviling, taunts, laughter-making, obscenities: again on the other part, greed, rapacity, injustice, sycophancy, plots: again evil desire, uncleanness, lasciviousness, fornication, adultery; and again, envy, jealousy, wrath, remembrance of injuries, vengeance, blasphemy, and countless such things: if we have correctly performed the former, we shall accomplish not only those, but also the subsequent things. For the mind becomes stronger to overturn the rest. For example, he who has sworn, if he puts an end to this satanic habit, not only has he correctly performed this, but also other [virtues] will be introduced. For there is no one of those who swear who does not desire to work another evil; but he will revere the virtue he has attained. Just as he who...
vestment, and blushes to wallow in filth: so too does he. A From this, he will come not to be angry, nor to strike, nor to revile. For if once he achieves small things, the whole has been performed. But it often happens that the contrary occurs: after having achieved something once, they fall back through sloth into the same states, so that from this the matter thereafter reaches an impasse. For example, we set for ourselves a law not to swear; we achieved it for three or four days; having fallen after those into necessity, we scattered all the gathered gain; we fall thereafter into sloth and despair, so as not even to wish to take hold of the same things again; and reasonably so. For one who has built something for himself, then sees the building pulled down, will be lazier about building it again. But one ought not to be lazy even so; but again to lay hold of the effort.
5. Let us therefore set for ourselves daily laws; for the time being, let us begin from the easy things; let us prune the importunity of our mouth, let us place a bridle on our tongue, let no one swear by God. There is no expense here, there is no toil here, there is no practice of time here; it suffices to wish it, and the whole is done; for the matter is one of habit. B Yes, I beseech and I beg, let us bring in such zeal. Tell me, if I had ordered you to bring money, would not each of you have contributed zealously according to your ability? If you saw me in extreme dangers, would you not, if it were possible, have cut away even from your flesh and given? Even now I am in danger, and great danger, and if I were even to dwell in a dungeon, or had received ten thousand blows, or had ended up in the mines, I would not have grieved more than at this. Stretch out, therefore, a hand. For consider how great the danger is, not to be able to achieve even this minimal thing (and I call it minimal, insofar as it relates to labor). What shall I say then when I am accused? Why were you not reproved? Why did you not command? Why did you not set a law? Why did you not restrain those who were not obeying?
It does not suffice for me to say that I advised them. But it says that there was need of a more vehement reprimand; since Eli also advised. But may it not be that you be compared to his children! He too advised, and said: No, my children, do not do so; the report is evil which I hear concerning you. But the Scripture proceeding says that he did not advise his sons. And this it says, because he did not do this vehemently, nor with rebuke. For how is it not absurd, in the synagogues of the Jews, for the laws to be so strong, even if the teacher commands that all things be done; while here, we should be so despised and cast aside? C It is not my own glory I care about (for my glory is your approval), but your salvation. Every day we cry out, we ring in your ears; and no one hears; and we show nothing vehement. I fear lest we give an account for this untimely and excessive philanthropy on that coming day. Therefore with a great and loud voice I proclaim to all, and I testify, so that those who display this transgression, those who speak the things from the evil one (for this is what an oath is), should not step upon the thresholds of the church. And let the present month be a deadline for you to achieve it. For do not say to me that the necessity of affairs presses upon me, that I am not trusted. For the time being, cut off those from habit. I know that many will laugh at us, but it is better for us to be laughed at now, than to be wept for then; D and those who are mad will laugh. For who, tell me, possessing a mind, will laugh when a commandment is being kept? But if those people will indeed laugh, they will not be laughing at us, but at Christ. Did you shudder at what was said? I know it too. If, therefore, I had introduced this law, the laughter would be mine; but if the Lawgiver is another, the derision passes to Him. And Christ was once spat upon, and struck on the cheek, and was buffeted. He endures even now these things, and it is not at all strange. Because of this, Gehenna is prepared, because of this, the undying worm.
Behold, I say again and I testify: Let him who wishes to laugh, laugh; let him who wishes to deride, deride; we are placed for this, to be laughed at and derided, to suffer all things. We are the refuse of the world, according to the blessed Paul. If anyone does not wish to achieve this command, as if by some trumpet
through the word I forbid
such a one from stepping upon the thresholds of the church, even if he be a ruler, even if he be the one wearing the diadem himself. Either take me down from this authority, or if I remain, do not involve me in dangers. I do not endure to ascend this throne if I am not achieving great things. For if this is not possible, it is better to stand below. For there is nothing more wretched than a ruler who benefits those under him not at all. Stretch yourselves yet again, and attend, I beseech; or rather to say, let us stretch ourselves, and in every way there will be something more. Fast, beseech God, and we with you, so as to extract this pernicious habit. It is no great thing to become teachers of the inhabited world; it is no small thing to be heard everywhere, that indeed in this city there is no one who swears. If this happens, you will not receive the reward only of your own achievements, but also of your zeal for your brothers; for what I am to you, this you will become to the inhabited world. In any case, others will also emulate you; in any case, you will be a lamp placed upon a lampstand. And is this, he says, the whole? This is not the whole, but this is the beginning of others. The one who does not swear will by all means come to another piety as well, both willing and unwilling, and ashamed and afraid.But many do not endure, he says, but jump away. But it is better for one to do the will of the Lord, than ten thousand lawless ones. For at least from this, all things have been overturned, all things have been turned upside down, because as in the theaters we desire a multitude, not a proven multitude. For what, tell me, will a crowd be able to benefit? Do you want to learn that the saints are a crowd, not the many? Lead out into war a hundred myriads and one saint: let us see who achieves more. Jesus son of Nave went out to war, and alone he achieved all things, so that the others profited nothing. The large crowd, beloved, when it does not do the will of God, differs not at all from those who do not exist. I pray, therefore, and I would gladly have been cut to pieces; so as to adorn the Church not with a multitude, but with a proven multitude; but if this is not possible, I wish for the few themselves to be proven. Do you not see that it is better to have one precious stone than ten thousand obols? Do you not see that it is better to have the eye in health than to be burdened with excess flesh while it is putrid, do not you see that...
it is better to have one healthy sheep than thousands filled with the scab? Do you not see that it is better to have a few good children than many who are depraved? Or do you not know that few will be in the kingdom, and many in hell? What is the multitude to me? What profit is there in it? None; nay, rather it is a ruin to others. It is the same as if one had the opportunity to have ten healthy men, or a thousand infirm ones, and he added those countless ones to these ten. Those many, surely, doing nothing well, will confer nothing upon us other than punishment, and, in the present time, ignominy. For no one will say because we are many B that we are anything, but will rebuke us because we are useless. This, then, is what is always thrown at us when we say, "We are many": "But you are evil," they say. Behold, again, I announce and cry with a loud voice; let no one think it a joke. I will exclude and keep away those who do not obey, and as long as I sit on this throne, I will prefer nothing to its justifications. If someone shall cast me out, I shall no longer be liable; but as long as I am liable, I cannot be negligent, not so much from fear of punishment, as because of your salvation, which I desire exceedingly; for it I am tortured and suffer. But obey, so that both here and in the future you may receive a great reward, and together may we enjoy eternal goods, by the grace and lovingkindness of His only-begotten Son, with whom, together with the Father and the holy Spirit, be glory, power, and honor, now and ever, and unto the ages of ages. Amen.
HOMILY IX
C *Videns autem Petrus, respondit ad populum: Viri Israelitæ, quid miramini in hoc, aut quid nos intuemini, quasi nostra virtute aut pietate fecerimus hunc ambulare?* (Acts 3:12). This speech is full of boldness; not that he feared in the former one, but because those men who were mockers would not have endured it. Therefore, at its beginning, he at once renders them attentive, saying, "Let this be known to you, and perceive my words with your ears." But here, he has no need of such apparatus. For they were not sluggish; the sign, indeed, had made them attentive; whence they were filled with amazement and fear. Therefore, there was no need for him to take the beginning from there, but from elsewhere, D that he might the more win them over to himself, by turning away glory from himself. For nothing so profits a hearer as the orator saying nothing great about himself, but removing all suspicion of pride. Despising glory, they thus prepared for themselves greater glory, and showed that it was not a human, but a divine work, and that it was fitting that they too, with others, should marvel, and not be held in admiration. Do you see how, pure as he is from ambition, he repels the glory offered to him? Thus also the ancients did, such as Daniel, who said, "But I, not in wisdom that is in me" (Dan. 2:30); and Joseph, "Is not the manifestation of them through God?" (Gen. 40:8); and David, "The lion and the bear as they came, I would rend with my hands in the name of the Lord" (1 Sam. 17:34). These men also now: "Why do you look at us, as if by our own power or piety we had made this man walk?" This is not ours, he says; for not because we were worthy did we attract the grace of God.
13. *Deus Abraham, Deus Isaac, et Deus Jacob, Deus patrum nostrorum.* Observe how he frequently turns to the progenitors, so that he might not seem to be introducing some new dogma; there he mentioned the patriarch David, and here Abraham and those who followed. *Glorificavit Filium suum Jesum.* Again humbly, as in the preface. Then he insists upon their crime, and brings it out into the light, nor does he speak under a shadow as before. But that he does, so as to bring them back the more. For the more he declared the wickedness, the more attentive he rendered them. "He glorified," he says, "His Son Jesus, whom you delivered up, and denied before the face of Pilate, when he had judged to release him." There are two crimes: that Pilate wished to release him, and that, when he wished it, you did not wish it.
14. *Vos autem sanctum et justum negastis, et petiistis virum homicidam donari vobis: 15. auctorem vero vitæ interfecistis, quem Deus suscitavit a mortuis, cujus nos testes sumus.* As if he were saying, In his place you asked for a thief. He declares a very grave matter. Because he held them under his hand, he presses them vehemently. "But the author of life," he says. Here he prepares the faith of the resurrection. "Whom God raised from the dead." Lest anyone might say, Whence is this clear? He does not now resort to the prophets, but to himself, because he was now held worthy of faith. For then, when he had said that He had risen, he brought in David as a witness; but now, when saying this very thing, he brings in the apostolic choir. "Of whom we are witnesses," he says.
16. *Et in fide nominis ejus, hunc, quem vos videtis et nostis, confirmavit nomen ejus; et fides, quæ per eum est, dedit ei integram sanitatem istam in conspectu omnium vestrum.* Seeking to state the cause, he at once adds the sign, saying, "In the sight of all of you." Because he had severely pricked them, and had shown that the crucified One had risen, he again mitigates the discourse, giving to them an opportunity for repentance, saying:
17. *Et nunc, fratres, scio quia per ignorantiam fecistis, sicut et principes vestri.* "You did it in ignorance." This is one excuse; the other, "As did also your princes." Just as Joseph said to his brothers, "God sent me before you" (Gen. 45:5); nay, what he had said there taken by parts, "By the definite counsel and foreknowledge of God, having received Him handed over" (Acts 2:23), this very thing he here extends.
18. *Deus autem quæ prænuntiavit per os omnium prophetarum pati Christum suum, sic implevit.* At the same time he shows that it is not theirs, if this has been demonstrated, but that it was done by the will of God. When, however, he says, "Which He foretold," he sub-indicates the words with which they insulted the crucified One: "If He wants Him, let Him save Him," saying, "For He said, I am the Son of God; He trusts in Him; let Him descend now from the cross" (Matt. 27:40 ff.; Luke 23:35). Are these trifles, O foolish ones? Far from it;
A but they are things which bear witness to the prophets. Therefore, it is not because of infirmity that He did not descend, but because of His own power. He sets this forth in excuse of the Jews, so that they might even receive Him. "See," he says, "how he refers it all to the same source." 91. "Repent therefore," he says, "and be converted." Neither does he say, "Of your sins," but, "That your sins may be blotted out," signifying the thing itself. Then he adds the gain: "That the times of refreshing may come from the presence of the Lord." He shows here that they had been afflicted and had been thoroughly worked over by many evils. Wherefore he also spoke thus, knowing that to one who is suffering and seeking consolation, this is the discourse that is suited.
2. And see how he proceeds by the proper way. In the first address, he hinted quietly at the resurrection and the sitting in heaven; here, however, he brings forward the expected presence. "And that He may send Jesus Christ, who was before appointed for you, whom heaven must receive"—that is, it is necessary—"until the times of restoration of all things." Why it is that He does not come now, the cause is clear. "Which God spoke," he says, "by the mouth of His holy prophets, which have been from of old." Moses indeed said to the fathers that "The Lord your God will raise up for you a Prophet from your brothers like me; to Him you shall listen in all things, whatever He may speak to you" (Deut. 18:15). There, indeed, he mentioned David, but here, Moses. "Of all," he says, "which God spoke." He does not say, "which Christ spoke," but, "which God spoke," B still more engaging them by clouding over the view, so as to lead them gently into faith. Then he takes refuge in that which is trustworthy, saying: "The Lord your God will raise up for you a Prophet from your brothers like me; to Him you shall listen in all things." Then, too, even the punishment is great. "It shall be," he says, "that every soul that will not listen to that prophet will be utterly destroyed from among the people." And even all the prophets from Samuel and those who followed, as many as have spoken, have also proclaimed these days. Here he rightly placed the destruction. For when he says something great, he takes refuge in those of old. And he found a testimony that possessed both things, just as he also said: "Until He makes Your enemies Your footstool" (Ps. 109:2). For the wonderful thing is that both are together: both subjection and disobedience, and the punishment. "Like me," he says. Why then do you tremble? "You are the sons of the prophets." So it was to you that he was speaking, and for your sake all these things have come to pass. Since, because of their daring deed, they thought themselves to have been alienated (for it has no reason, that the same one should now be crucified, but now be healed as kin), he shows that that also was according to prophecy, and this as well. "You are," he says, "the sons of the prophets, and of the covenant which God ordered to your fathers, saying to Abraham: 'And in your seed shall all the families of the earth be blessed.'" "To you C first," he says, "God, having raised up His Servant, sent Him." He sent Him indeed to others also; but to you first, the crucifiers. "To bless you, in turning away every one of you from your iniquities." Let us look more accurately from the beginning at what has been read. For a time he prepares [the way], because they themselves performed the miracle, in saying: "Why do you marvel?" And he does not allow that which is said to be disbelieved. And in order to make it more credible, he anticipates their judgment: "To us," he says, "why do you stare, as if by our own power or piety we have done this?" If this disturbs and troubles you, learn who did it, and do not be astonished. And see everywhere that when he takes refuge in God, and says that all things come to pass from Him, then he rebukes them without fear.
78 A For this reason, also, above he was saying, "A man approved by God to you." And everywhere he reminds them of the daring deed, so that both the miracle might be shown, and the resurrection might be confirmed. Here, moreover, he added something else: for he no longer calls Him Nazarene, but what? "The God," he says, "of our fathers has glorified His Servant Jesus." See also the lack of pretension. He did not reproach, nor did he say straightway: "And now believe; behold a man being forty years lame, in the name of Jesus Christ he has risen." He did not say it thus; for he would have made them more contentious; but for the time being, he praises them because they were marveling at what had happened. And again he calls [Him] from the ancestor. And he does not say, "Jesus healed him," even though He Himself healed him; but, so that they might not say, "And how does this have reason, if He glorifies the lawless one?" for this reason he reminds them of the judgment before Pilate, showing that if they were willing to pay attention, He is not lawless; for Pilate would not have willed to release Him. And he did not say, "By the will of [Pilate]," but, "When he had judged to release [Him]"; B declaring that you requested that he who destroyed others be released, but him who gives life to those destroyed, you did not want. And in order that they might not say again, "How does He now glorify Him, who did not help Him then?" they bring forward the prophets testifying that thus it must have come about. Then, so that they might not think the economy of God to be an excuse for their own actions, he first assails them. And the denying [of Him] in the presence of Pilate was no small thing, given that he was willing to release [Him]; and the fact that it is not possible for you to deny it, he who was requested in His stead accuses. Thus, this also was a great economy. Here he shows their shamelessness and their impudence; and that the Greek, even having seen Him only for the first time then, released Him, even though he had heard nothing great; but they, being nourished by the signs, have done the opposite. That he judged rightly to release Him, and was not doing this as a favor, hear him saying elsewhere: "It is custom for you that I should release one [man]; do you want therefore that I release this one to you?" "But you," he says, "denied the Holy and Just One." C He did not say, "You handed Him over," but everywhere, "You denied [Him]." Reasonably so. For thus also they were saying: "We have no king but Caesar" (John 19:15). And he did not say, "You did not seek the innocent one," nor did he only [say] "You denied him," but "You even killed him." When they were hardened, he said nothing of the sort; when their souls were especially shaken, then he strikes more severely, when they are also able to perceive it. For just as we say nothing to those who are drunk, but when they are sober and have recovered from the drunkenness, then we rebuke them; so also Peter, when they were able to understand the things said, then he also sharpened the tongue; he numbers many crimes: as that [the One] whom God glorified, these handed over; that, whom Pilate was releasing, these denied in his presence; that they preferred the robber.
3. See again secretly how he discourses regarding His power, showing that He raised Himself up; just as in the first address he was saying: "Inasmuch as it was not possible for Him to be held by it" (Acts 2:24); and here, "The Author," he says, "of life you killed." D He did not, therefore, have life from another. Just as an author of wickedness would be he who gave birth to wickedness, and an author of murder who first introduced murder; so also an author of life is he who has the life from Himself.
Homily IX
AGod, he says, has raised Him up. Since he had spoken, he adds: *And in the faith of His name, this man whom you see and know, His name has confirmed; and faith which is through Him has given him this perfect soundness.* But if faith in Him [the Lord] is what accomplished this, because the man hoped in Him, why did he not say "through the name," but "in the name"? Because they did not yet dare to say "faith in Him." But lest that "through Him" should seem too lowly, he added, *And His name has confirmed him.* And having said this first, he then says, *And the faith which is through Him has given him this perfect soundness.* See how he shows that he said that temperately. For he did not need another for the resurrection, whose name raised the lame man, who differed in no way from a dead man. Consider how he draws in their testimonies everywhere. For above he said: *As you yourselves know*; and, *In your midst*; and again, *Whom you see and know, in the presence of you all* (Acts 3:16). And yet they did not know that he was made sound in His name; but they did know that he had been lame. And they themselves also, who had done it, confessed that he was consolidated not by their own power, but by the power of Christ. If the matter had not been so, and they had truly believed that He had risen, they would not have wished to establish the glory of a dead man rather than their own, especially since they were looking to themselves.
Then he immediately consoles the terrified spirits of the brothers with the name of "brethren," saying, *Men, brethren.* In the former case, he said nothing about themselves, but only about Christ, saying, *Let all the house of Israel know certainly*; but here he adds an admonition. In the former case he waited for them to speak; here he knew how much they had wrought, and that they were now more tractable. Surely even what had been said above had not proceeded from ignorance. For that they should ask for a robber, that they should not admit Him when He was to be acquitted, that they should wish to kill Him—of what ignorance could that be? Nevertheless, he gives them the power to deny and to repent of their deeds; nay, he even prepares a plausible defense for them, and says: *That you would kill the innocent, you knew; that you would kill the Prince of Life, perhaps you were ignorant.* And starting from here he frees not only them from the crime, but also the authors of the wickedness. Otherwise, he would have made them more contentious if he had turned his discourse into an accusation. For whoever has committed some grave act, when he is accused, becomes more vehement as he attempts to purge himself. He no longer says, "You crucified, you killed"; but, "You did it," bringing them to seek pardon. If they did it through ignorance, much more so these; if it is remitted to them, much more so to these.
BBut what is wonderful is that, having said both above and here—there, *By the definite counsel and foreknowledge*; and here, *He announced Christ to all*—he brings as proof no small testimony: for individual testimonies, along with crimes, announce vengeance. And He says, *And I will give the wicked in place of His burial, and the rich in place of His death* (Isa. 53:9); and again, *What He announced,* he says, *through the mouth of all the prophets, that He should suffer, He has fulfilled thus.* He demonstrates a great plan: indeed, God uses the malice of others for good. See how great is the wisdom of God, which uses the malice of others for that which needs to be done. *He fulfilled,* he says. Lest they should think something was lacking, he added this, declaring that all that it behooved Him to suffer had been fulfilled. But do not think that because the prophets said these things, and because you did this out of ignorance, this suffices for your defense. But he does not say it that way, but more mildly: *Repent therefore.* Why? *That your sins may be blotted out;* not only those that were admitted in the crucifixion—those perhaps were done through ignorance—but that your other sins also may be blotted out.
Then he adds: *So that times of refreshing may come to you.* Here he speaks obscurely about the resurrection, for those are truly the times of refreshing that Paul was looking for, saying: *And we who are in the tabernacle, we groan, being burdened* (2 Cor. 5:4). Then, showing Him to be the author of the times of refreshing, *And He may send,* he says, *Him who has been preached to you before, Jesus Christ.* He did not say, "Let your sin be blotted out," but, *Your sins,* and pointing to that [the resurrection], *He may send.* When he said this, he does not add from where; but only adds: *Whom heaven must receive.* Surely receive. And why did he not say, "Whom heaven has received"? He says this as if about ancient times: Thus it was dispensed, thus it was ordained; but about His eternal existence he has not yet spoken; but he continues to speak still about the economy, or the incarnation. *Moses indeed spoke* to the fathers: *The Lord will raise up a prophet for you.* Then, having said above: *Until the times of the restoration of all things, which God spoke by the mouth of all His holy prophets from of old,* he finally introduces Christ. For if He foretold many things, and it is necessary to hear Him, one would not err if he said that the prophets spoke these things. And if one were to explore accurately, he will find those things, even if spoken obscurely; so that no new thing has been said. *Preached,* he says. Here he also terrifies them, as if many things were still remaining. How then was he saying: *He fulfilled the things that it behooved Him to suffer*? *He has fulfilled,* he says, not "It has been fulfilled," declaring that He has fulfilled the things that it behooved Him to suffer; but the things that are to happen thereafter are not yet fulfilled. *The Lord God will raise up for you a prophet from among your brethren, like me.* He says what specially reconciled them. Do you see how he scatters lowly and sublime things together? For it is lowly and sublime, if He who is about to ascend to heaven is like Moses: nevertheless, at that time it was a great thing. But it is not according to Moses that: *And it shall be that every one who does not hear will be destroyed.* He said countless other things, which prove that He is not like Moses; therefore he touched upon a great testimony. *God will raise Him up,* he says, *from among your brethren.* Moses, therefore, himself threatened those who would not hear. All these things have been added. *And all the prophets,* he says, *from Samuel.* He did not want to recount everyone, lest the discourse be longer; but using the opportune testimony of Moses, he sent them beyond.
A He did not simply say, "He sent his Son to you," but even after the resurrection, and when he had been crucified. For lest they should think that He himself bestowed these things, but not the Father, for this reason he added, *blessing you.* For if your brother both is he and blesses you, the thing is a promise; that is to say, so far are you from not being in communion with these, that he even wishes you to become causes and leaders for others. Therefore, do not behave as if you were cast aside or rejected. *In turning,* he says, *each from his iniquities.* Thus he blesses you, and not simply. And what is this blessing? A great one. For providing a turning from iniquities is not enough to dissolve them. And if it were not enough to dissolve them, how could it provide a blessing? For the one who has acted unjustly is not already blessed, but is forgiven his sins. But the phrase, *as me,* if one does not interpret it according to the manner of the legislation, it would have no sense anywhere else. *You shall hear him,* he says; and not simply, but, *It shall be that every soul, which shall not hear that prophet, shall be destroyed from the people.* When he showed that they had sinned, and imparted forgiveness, and promised good things, then indeed he shows that Moses also says the same thing. And what is this connection, to say, *Until the times of restitution,* and to bring in Moses saying that they shall hear everything that Christ will say; and not simply, but with a fearful threat? It is a great one; for he shows that even for this reason they owe obedience to him. What is it, *Sons of the prophets, and of the covenant?* Heirs, successors. If therefore you are sons, why do you stand towards your own inheritance as towards something foreign? You have indeed done things worthy of accusation; but you shall nevertheless be able to obtain forgiveness. Then, after he had said these things, it is reasonable that he says thereafter: *God sent his Son to you to bless you.* He did not say, "saving," but what is greater, "blessing," showing that the one who was crucified blesses those who crucified him. Let us therefore imitate him also. Let us cast out a murderous and hostile soul. It is not enough not to avenge ourselves (this happened even in the Old Law), but let us do everything for those who have injured us, as for genuine friends, as for ourselves. We are imitators of him, disciples of him who, after being crucified, set everything in motion for those who crucified him, and sent out the apostles. And yet we in many places suffer even justly; but he did so not only unjustly, but also impiously; for the benefactor, who had injured no one, him they crucified. Why? tell me, for the sake of glory? And yet he himself honored them. How? *On the seat of Moses,* he says, *the scribes and the Pharisees sat. All things therefore that they tell you to do, do; but do not do according to their works.* And again elsewhere: *Go, show yourself to the priest.* And being able to destroy them, he saves them. Let us therefore imitate him, and let no one be the enemy of anyone, no one a foe, but only of the devil.
B 5. Neither is it a small thing towards this to not swear, and not to be angry. From not being angry we will not even have an enemy. Cut off the oath from a man, and you have cut around the wings of anger, you have extinguished all wrath. For just as anger is a spirit, so also is an oath. Slacken the sails; there is no benefit of a sail, if there is no wind. So if we do not cry out, and do not swear, we have cut the cables of wrath. But if you do not believe it, take a test of the matter, and that it is so, then you will know. Give a law to one who is angry never to swear, and you will not be forced subsequently to discuss reasonableness with him. Thus the whole has been accomplished; and you will neither commit perjury, nor swear at all. Do you not know into what absurdities you cast yourselves from this? For binding yourselves with a chain, and striving with every device so that just as from some inescapable evil you might drag your soul out, and then not being able, you continue in pain and quarrels, and cursing in your wrath; but everything is done in vain and for nothing. Therefore threaten, define, do everything without an oath. It is possible to undo both what has been said, and what has been done, if you wish. So today it is necessary to discuss with you more gently. Since for you have heard, and the greater part has been accomplished for you. Come then hereafter, let us say, for what reason the oath came in, and why it was permitted to be. Narrating its birth from above, and when it was born, and how, and by whom, we will repay you with the narrative for your obedience. For it is necessary for the one who has accomplished it to philosophize; but for the one not yet, it is not worthy even to hear the argument. The people around Abraham made many covenants, and slaughtered victims, and brought up sacrifices, and not yet was there an oath. Whence therefore did the oath come in? When evils were increased, when everything all at once became topsy-turvy, when they turned aside to idolatry, then indeed, then, when they now appeared unfaithful, they called God to witness, as if giving a trustworthy surety for the things being said. For this is an oath, a surety of untrusted ways. So this is the first accusation of the one swearing, if he is not believed without a surety, and a great surety; for because of much unbelief they seek not a man as surety, but God. Second, the same crime for the one receiving the oath, if, disputing about transactions, he drags God to the surety, and says that he will not withdraw unless he should receive him. O the excessive insensibility! O the outrage! Being dust and earth and ashes and smoke, you drag your Master into being a surety, and force him to take it. Tell me, if while your children were disputing with one another, and were disbelieving themselves, a fellow-servant said he would not withdraw until he should take the common master as a surety; would he not have taken myriad blows, and learned that one must use the master for other things, not for these? Why do I speak of a fellow-servant? If he chose a more respectable man, would he not have thought the thing an insult? But I do not wish to, he says. Well; therefore do not force him either, since this happens even among men, if he says, I give so-and-so as surety, you do not endure it. What then? Shall I lose, he says, what has been given? I do not say this, but that you endure insulting God. For which reason the one who compels has even more inexcusable punishment than the one who swears; likewise also he who swears without anyone asking him. And what is more grievous, that each one swears for a single obol, for a small addition, for injustice. These things, when they are not perjuries. But if perjury should follow, both the one who has taken and the one who has given have turned everything upside down. But there are some things unknown, he says. But foreseeing these things, do nothing thoughtlessly; but if you do it thoughtlessly, demand of yourself payment for the loss. It is better to be at a loss in this way, than in another. For tell me, you drag a man into an oath, expecting what? That he will perjure himself? But this [C/D]
is A of extreme senselessness. The vengeance will turn upon your own head; it were better for your money to be lost than for him to be. Why do you do this to your own loss and to the insult of God? This soul is that of a wild beast and an impious man. But I hope he will not perjure himself. Then believe even without an oath. But there are many, you say, who dare to defraud when not under oath, but when under oath do otherwise. You deceive yourself, O man. He who has learned to steal and to harm his neighbor will often trample upon an oath; if he fears to swear, he will fear much more to act unjustly. But he suffers this against his will? Then he is worthy of pity. But, leaving aside those forensic oaths, what shall I say of these? There you can say nothing of the sort; for for ten obols oaths and perjuries occur. Because the thunderbolt is not sent down from above, because all things are not overturned, you stand constraining God. For what cause? That you may get herbs, that you may get shoes, for a small amount of silver you call Him as a witness. Do not, because we are not punished, think that we do not sin: this belongs to the divine mercy, not to our virtue. Swear by your boy; swear by yourself; say: "So may the executioner stand by my sides." But you are afraid. Is God then viler than your sides, and more abject than your head? Say: "So may I be blinded." But Christ spares us so much that He forbids us to swear even by our own head: we, however, do not so spare the glory of God, but drag Him everywhere. You do not know what God is, and with what mouth He must be invoked. But if we speak of a man clear in virtue, we say, "Wash your mouth, and so make mention"; but now, the precious name, which is above every name, wonderful in all the earth, which demons hearing shudder, we drag about rashly. Certainly, if you were to impose the necessity of swearing on someone in the sacred buildings, you are so affected as if you had done a horrible thing. But why does it seem so horrible, except because we use that indeed easily, but this not at all? Should we not shudder when God is named? But among the Jews, His name was so venerable that it was described on plates, (Exod. 29. 6) and it was permitted to no one to carry those letters, except the high priest alone; now, however, we carry His name about so easily. If it was not lawful for all to name God simply, to call Him as a witness is of what audacity, I pray, of what madness! If, then, one ought rather to cast away everything, would it not be fitting to willingly let it go? B Behold, I say, and testify: Correct those forensic oaths; but bring to me all who do not obey. Behold, I command you who are present, to those who are appointed for the service of the houses of prayer, I exhort and proclaim, that it is permitted to no one to swear rashly; nay, neither in any other way whatsoever. Let anyone, then, be brought to me, whoever he may be, for it is necessary that all these things be brought down to us, as if you were little children. Far be it that things be so. For it is a shame if you still require discipline. Do you dare to touch the sacred table being uninitiated? But what is worse, you who are initiated dare to touch the sacred table, which it is not permitted even to all priests to touch, and to swear thus. And you indeed would not touch the head of a boy if you went out, yet you touch the table, and neither shudder nor fear? Bring such ones to me: I shall deliver judgment, and I shall send both away rejoicing. Do what you will; I lay down a law, that there be no swearing at all. What hope of salvation is there for us who ruin all things in this way? Therefore bonds, therefore contracts, that you may sacrifice your own soul? What do you gain so much, as you lose? He perjured himself? You have destroyed both him and yourself. But he did not perjure himself? Even so, you have destroyed him, because you compelled him to transgress a commandment. Let us expel this disease from the soul; meanwhile let us eject it from the forum, from the shops of the merchants, and from the remaining workshops: a greater profit will accrue to us from this. Do not think that through the transgression of divine laws the affairs of this life are rightly directed. But he does not believe, you say. For I have heard this from some: "Unless I bring forward a thousand oaths, he will not believe." You are the cause, who swear so easily: for if this were not so, but it were C known to all that you never swear, believe me when I say, or even hint to you, you would be believed more than those who devour a thousand oaths. For whom, I pray, do you believe more, me, not swearing, or those who swear? But you, you will say, are a prince and a bishop? What then, if I show that I am not only this? With truth, I pray, answer me: if I were to swear frequently and always, would my principate profit me? Not at all. Do you see that that is not the cause? What then, I pray, do you gain? Paul was hungry: and you would choose to be hungry rather than to transgress some of the divine commandments. Why then are you incredulous? You then will do and suffer nothing, so that you may never swear; yet He will not reward you? And yet He feeds both the perjured and those accustomed to oaths daily; but will He deliver you to famine, because you listened to Him? Let all see from those who are gathered in this church, that there is no one who swears; and let us be known from this, not from faith only; from this let us differ from the Greeks and from all others. Let us receive a seal from the heavens, so that we may appear everywhere as a royal flock: let us be recognized by our mouth and by our tongue, just as barbarians; just as those who know Greek are discerned from barbarians by this. For tell me, from where are parrots known? Is it not from the fact that they speak like men? And let us too, like the apostles, be known from our speech, from the fact that we speak like angels. If someone should say, "Swear," let him hear, Christ forbids it, and I do not swear. This is enough to introduce every virtue. It is a certain gate of piety, D a way leading to philosophy (piety), a certain wrestling school. Let us guard these things, that the present and the future
A gain the good things, 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 for ever and ever. Amen.
HOMILY X
A *As they were speaking to the people, the priests and the captain of the temple came upon them.* 1. Not yet had they recovered from the former temptations, when straightway they fell into others. And see how things are managed. First, they were all mocked together—this is no small temptation; second, the leaders themselves fall into dangers. These two things did not happen in succession, nor simply; but first, having gained approval in their public addresses, and having performed a great miracle—thus now, after they had gained confidence, by the permission of God, they take hold of the struggles. Do you, however, observe for me how, in the case of Christ, they were seeking the one who would betray him, but here they themselves now lay hands on them, having become more reckless and shameless after the cross. For when sin is being conceived, it has a certain shame; but when it is fully born, it then makes those who commit it more shameless. And why does the captain also come upon them? *For the priests and the captain of the temple came upon them,* he says. That they might again invest the events with a charge of public crime, and not avenge it as a private matter; which is what they were everywhere eager to do. *Being annoyed because they were teaching the people.* They were annoyed, not only because they were teaching, but because they were saying that not only he had been raised, but that we also are being raised through him. *Because they were teaching the people, and proclaiming in Jesus the resurrection from the dead.* So powerful had the resurrection become, that he became the cause of resurrection even for others. *And they laid hands on them, and put them in custody until the morrow: for it was now evening.* O the shamelessness! They still had their hands full of the former blood, and were not afraid, but laid them again on others to fill them with blood; or perhaps they even feared B them, as they had already become a multitude, and for this reason the captain came upon them as well. *For it was now evening,* he says. They, therefore, wishing to soften them, did this and kept them in custody; but the delay of time made the apostles all the bolder. And see who are taken: the leaders of the apostles, now becoming a pattern for the others, so that they would no longer look for one another, nor merely be in common. *But many of those who heard the word believed, and the number of the men came to be about five thousand.* What is this? For did they see them approved? Did they not see them bound? How then did they believe? Do you see a manifest operation? And yet those who had already believed ought to have become weaker; but they did not become so; for Peter's address had cast the seeds into the deep, and touched their minds. The others were enraged because they feared them not at all, because they counted none of the present hardships as terrible. For if the crucified one, they say, works such things, and has raised the lame man, we do not fear even these. Behold, even this came to pass by the providence of God. From this point, those who believed now became more numerous than the first. For which reason, being afraid, they bound the apostles in their presence, so that they might also make them more cowardly. But the opposite of what they wished happened. For this reason, they do not examine them in their presence, but privately, so that those who hear might not gain from their boldness. C *And it came to pass on the morrow that their rulers and elders and scribes were gathered together in Jerusalem, and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the high-priestly race.* Again they gather together on the same thing. For no longer were the rules of the law being kept amid the other evils. And again they wrap a form of a court around the affair, so that they might be held accountable for an unjust judgment. *And having set them in the midst, they inquired, In what power, or in what name, have you done this?* And yet they knew: *For they were annoyed, because they were proclaiming in Jesus the resurrection.* For this very reason they also seized them. For what reason then do they ask? Expecting them to deny it on account of the multitude, and thinking that through this they had accomplished everything. See then also what they say: *In what name have you done this?* Then Peter, having been called by the Holy Spirit, said to them: Remind me now of the words of Christ, and how that which he said came to pass: *When they deliver you up into the synagogues, do not be anxious how or what you shall speak; for the Spirit of your Father is that which is speaking in you.* So they received a great operation. But hear what he says: *Rulers of the people and elders of Israel.* Observe the philosophy of the man, and how, though filled with boldness, he utters nothing insulting, but speaks with honor: *Rulers of the people,* he says, *and elders of Israel, if we are judged today for a deed of kindness to a sick man, by what means this man has been saved, be it known to you all, and to all the people of Israel.* Very bravely did he attack them from the prelude, and he sounded them out; or rather, he also reminded them of their former deeds, that they were judging them for an act of kindness, as if he were saying: We ought indeed to be crowned for these things, and to be proclaimed as benefactors; D but now we are even being judged for an act of kindness to a sick man, not a rich man, not a powerful man, not an illustrious man; and yet in this who would be jealous? 2. The declaration is filled with great gravity. And it is shown from this that they themselves involve themselves in evils. *That in the name of Jesus Christ the Nazarene.* He adds that which most grieved them. This, then, was what Christ was saying to them: *What you have heard in the ear, preach upon the housetops.* *That in the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead, by him this man stands before you whole.* Do not think, he says, that we conceal his homeland or his passion. *Whom you crucified, whom God raised from the dead, by him this man stands before you whole.* Again the passion, again the resurrection. *He is the stone which was set at nought by you the builders, which has become the head of the corner.* He reminded them also of a saying sufficient to strike fear: *For he who has fallen upon this stone, shall be broken; but upon whomsoever it shall fall, it will grind him to powder.* And *there is no salvation in any other.* What wounds do you think...
these words inflicted on them? For he said not this simply, "by another," but, *there is no salvation in any other;* declaring that this One is able to save us, and at the same time intending to strike terror into them.
C 13. *And seeing the boldness of Peter and John, and having discovered that they were unlettered and private men, they marveled, and recognized them, that they had been with Jesus.* And how, he says, did those unlettered men overcome both them and the high priests with their rhetoric? It was not they who were speaking, but the grace of the Spirit through them. 14. *And seeing the man who had been healed standing with them, they could say nothing against it.* Great is the boldness of the man, as is evident from the fact that he did not leave them even in the very place of judgment; so that if they had said, "It is not so," he would have refuted them.
16. *And having commanded them to go out of the council, they conferred with one another, saying, "What shall we do to these men?"* Do you see how uncertain they are? Do you see the human fear working in all things? As they were unable to subvert or obscure what Christ was doing, but rather faith increased as they set themselves against it—so it happens now as well. "What shall we do?" O the folly, that they thought those men would be terrified after having tasted the struggles! Indeed, if they had been able to do nothing at the beginning, they imagined they would do something after such a demonstration of eloquence. The more, therefore, they wished to hinder it, the more the state of affairs increased. *For that a notable sign has been done through them is manifest to all who dwell in Jerusalem, and we cannot deny it.* 17. *But that it may spread no further among the people, let us threaten them that they speak henceforth to no man in this name.* 18. *And having called them, they charged them not to speak or teach at all in the name of Jesus.* See their impudence, and the philosophy of the Apostles. 19. *But Peter and John answering, said to them, "Whether it be just in the sight of God to listen to you rather than to God, judge ye. 20. For we cannot but speak the things which we have seen and heard."* 21. *And they, having threatened them, let them go, not finding how they might punish them, because of the people.* Miracles commanded them into silence, and afterwards they did not suffer them to fulfill their speech; but in the meantime they restrained them in a very contumelious manner, that they should not speak. *For all men glorified God for that which was done.* 22. *For the man was above forty years old, in whom this sign of healing had been wrought.*
But let us repeat the things said above. *What shall we do to these men?* D First, then, they did all things for the sake of human glory; but now there was another thing in view: that they might not seem to be bloodthirsty; which they said afterwards: "Do you wish to bring upon us the blood of this man?" *Let us threaten them, that they speak henceforth to no man in this name.* O the folly! Persuaded that He had risen—having received from this the argument that He is God, the One whom death could not detain—they hoped He could be restrained by their contrivances. What is equal to this insanity? Do not wonder that they attempt things which could not be accomplished. Such is iniquity: it looks to nothing, but is everywhere in turmoil. Being vexed and suffering, they were affected as if they had been deceived; which happens to those who are preoccupied and trifled with in some matter. They kept saying everywhere that God had raised Him, and that in the name of Jesus this man stood by them whole, showing that Jesus had truly risen. Otherwise, they themselves also thought there was a resurrection; coldly, indeed, and childishly, but still they thought it: now, however, they do not believe, and are troubled, consulting what must be done.
Does this fact alone not suffice to persuade them not to do anything to them, namely, that they spoke with such boldness? Why, I ask, do you not believe, O Jew? For it was necessary to attend to the sign and to the speeches, and not to the iniquity of the many. And why do they not hand them over to the Romans? They were already in bad odor among them because of the things they had done against Christ, and thus they brought evil upon themselves while they were taking care that their own publication might be delayed. In the case of Christ, it was not so; but they snatched Him at midnight and immediately led Him away, neither did they delay, fearing the multitude exceedingly. Concerning these men, however, they had no confidence; nor do they bring them to Pilate, because they were ashamed of the former things, and lest they be refuted regarding them. *It happened, however, on the morrow, that their rulers and elders and scribes were gathered together in Jerusalem,* and blood is shed there; nor did they respect the city. "Annas," he says, "and Caiaphas." He could not withstand even the maidservant questioning him, says Peter [Matt. 26.71], but now he breaks into their midst; see how he speaks: *If we are judged today for the good deed of an infirm man, by whom this man has been made whole, be it known to all of you.* But they say, "In what name did you do this? Why do you not say it, but hide it? In what name did you do this?" And yet he kept saying, "We did it not." See the prudence: he did not say immediately, "We did it in the name of Jesus," but what? "In His name does this man stand here before you whole." Nor does he say, "He was made whole by us." And again, *If we are judged for the good deed of an infirm man.* He strikes them as those who always bring forward the same accusations, and blame the good deeds of men; and he recalls to memory past events, that they always run to slaughter; and not only this, but that they also find fault regarding good deeds. Do you see what weight his words have? For they were practiced in these things, and henceforth they were emboldened. Hence he shows them, even against their will, preaching Christ, while they were accusing and examining Him. *For you have crucified Him.* Admirable is the boldness! *Whom God raised from the dead.* This is again a greater freedom of speech. Therefore he says, "Do not think that I hide the shameful thing; I am so far from hiding it that I even boast in it." He speaks these things as though rebuking them; and not simply, but he dwells on the word.
89 A …and while they judge and examine, to extol this dogma. *Whom you crucified.* O what great liberty of speech! *Whom God raised from the dead.* This again brings forth greater liberty. For he did not say this to signify: "Do not think that we are unaware of your ignominious deed"; that is, "We are not hiding that which you rejected, far from it." Moreover, he says this not merely as an accusation, nor simply, but even in the presence of those who did it. Then, showing that they had made them extremely conspicuous, he adds: *He who was made the head of the corner*; that is, he who by nature was precious and approved, he was rejected by you. They had such great B confidence in speaking from the sign which had occurred. But you, observe with me how, when it is necessary to teach, they bring forward many prophecies, but when it is necessary to speak with boldness, they merely declare the fact. *For there is no other name*, he says, *under heaven given among men, by which we must be saved.* Because the name was given to all men, and not to them alone. To this he also brings them as witnesses. For since they were saying: *In what name did you do this?* In that of Christ, he says, there is no other name. How then do you ask? In this way it is manifest everywhere. *For there is no other name*, he says, *under heaven, by which we must be saved.* These are the words of a soul that has condemned the present life. C Such great boldness of speech shows this. Here he makes it clear that even when he was speaking humbly about Christ, he was not afraid, but was condescending; but since now was the time, he speaks such high things that by this very fact he struck all those who were listening with amazement. Behold also another sign, not less than the former. *And they recognized them*, he says, *that they had been with Jesus.* The evangelist did not place this passage simply, but to signify also where they were. In the Passion, he says. For these were the only ones who were with him then, when they also saw them D humble, cast down: which was what most astonished them, the sudden change. For there were the men around Annas and Caiaphas, and they had stood by them; but now their great boldness of speech struck them. For they showed themselves not only by words to be indifferent regarding those judging them, and while the danger of the ultimate penalty hung over them, but also in their carriage, and in their voice, and in their gaze, and in everything simply, they manifested their boldness of speech before the people, from the things they said. They were perhaps marveling that they were men and unlettered and private individuals; because it is possible for someone to be unlettered, yet not a private individual; or a private individual, but not unlettered. He shows here that both combined. *Having seized them*, he says. From whence? From the things they were saying. He does not prolong his words, but he manifests their boldness both from the very announcement and from the agreement; so that they would have laid hands upon them, had not the man been with them. *And they recognized them*, he says, *that they had been with Jesus.* Which made them believe that they knew these things from him, and that they were doing everything as his disciples. And the miracle and the sign, which also most of all stopped their mouths, emitted a voice little less than their own. 90 *If it is just*, he says, *in the sight of God to listen to you more than to God, judge.* When the fear was cut out (for to command them was nothing other than to be released), then they also speak more moderately; so far were they from boldness. *Because a known sign has happened, we cannot deny it.* So they would have denied it, if this had not been the case, if the testimony of the many had not existed. And truly it was manifest to all. But such is wickedness, bold and brash. *Let us threaten them with a threat.* What do you say? By a threat do you expect to stop the preaching? So everywhere the authorities are difficult and troublesome. You killed the teacher, and you did not stop it; and now, if you threaten, do you expect to turn us away? The bond did not persuade us to speak in a low voice, and will you persuade us? Indeed, you who consider us as nothing and are threatening. *If it is just*, he says, *in the sight of God to listen to you more than to God.* Here they say "of God" instead of "of Christ." You see how now that which he said to them came to pass: *Behold, I send you as sheep in the midst of wolves; be not afraid of them.*
4. Then again they confirm the resurrection by what they add, saying: *We cannot but speak the things which we have seen and heard.* So we indeed are trustworthy witnesses, but you, by counter-threatening, are again threatening in vain. It was necessary, therefore, to change, in light of the fact that the people were glorifying God, but they are even threatening to kill; such was their fighting against God. But they, having counter-threatened, released them. From thence they became more evident and more brilliant. *For my power*, he says, *is made perfect in infirmity.* Already they have witnessed to having arrayed themselves against all. What is, *We cannot but speak the things which we have seen and heard?* If the things we say are false, seize us; if they are true, why do you hinder us? Such is philosophy. They were at a loss, these were in joy; they were full of much shame, these were doing everything with boldness; they were in fear, these were in confidence. For who, tell me, were the ones afraid? Those saying, *That it may not spread further among the people*, or those saying, *We cannot but speak the things which we have seen and heard?* Both in pleasure, and in boldness, and in greater joy were these; they in dejection, in shame, in fear—for they feared the people. These spoke what they wished; they did not do what they wished. Who were in bonds and in dangers? Were these not the most so? Let us hold on to virtue; let not what is said be up to the point of amusement, nor up to the point of some mere consolation. This is not a theater, beloved, of lyre-players or of tragedians, where the fruit is only pleasure, and the day having passed, the pleasure has passed. And would that it were pleasure only, and not also damage along with the pleasure; but yet each one departs from there homeward, as if having wiped off from some contagion many of the things there; and the youth, having picked up some lines of satanic songs, as much as he was able to store in his memory, keeps singing them at home; but the older man, as being more grave, he does not do this, but he remembers all the words spoken there. From thence you depart having nothing. And how is this not worthy of shame? We have laid down a law; or rather, we did not lay it down—may it not be: *For do not call*, he says, *anyone teacher upon the earth.* Christ laid down a law, so that no one might swear. What has happened, tell me, regarding this law? For I will not cease speaking about this, *lest perhaps coming again, according to the Apostle, I may not spare.* Have you pondered the matter? Have you cared? Has there been any diligence on your part, or shall we again touch upon the same words? Rather, whether it has happened or not, we will touch upon the same words, so that you may care: if you have pondered, so that you may work this more firmly, and encourage the others. From whence, therefore, must we begin the discourse? Do you wish from the Old [Testament]? But this is our shame, that the things in the Old, which it was necessary to surpass, we do not even
A keep. Yet we ought not to have been hearing of these things (for these are precepts of Jewish vileness), but of those perfect things: cast away your money, stand bravely, give your soul for the preaching, laugh at everything on earth, let there be nothing in common for you with the present life; if anyone injures you, do good; if he defrauds you, bless him; if he speaks blasphemy against you, honor him; be superior to everyone. These and such like things were we required to hear.
Now, however, we are discussing the matter of oaths; and the same thing is happening, just as if one were to take someone who ought to be philosophizing, and drag him away from his teachers, and force him to learn his letters and alphabet. Consider B with me how great a shame it is for a man having a deep beard, carrying a staff and a pallium, to go off to teachers with children, to learn the same things as them; is this not a great cause for laughter? But it is even greater in our case. For the difference between philosophy and the alphabet is not as great as the difference between the Jewish way of life and our own; but as much as the difference between angels and men.
If, tell me, someone were to force an angel brought down from heaven to stand here and listen to our words, as if he were obliged to regulate himself according to them, would there not be shame and laughter in it? If then it is ridiculous to be instructed in these [elementary] things, what sort of condemnation is it not even to attend to them? How great is the shame? And how is it not a shame that Christians are still being taught not to swear? However, let us restrain ourselves, that we may not be even more ridiculous. Come then, let us discourse to you today from the Old [Testament]. What says it? "You shall not accustom your mouth to an oath, and you shall not be accustomed to the name of the Holy One" (Eccli. XXIII, 9). Why? "For as a servant who is continually examined will not be purged from a bruise, so C also he who swears (Eccli. XXIII, 11)." It did not say, "You shall not accustom your mind to an oath," but, "your mouth," because it knew that everything is from the mouth, and because it is easily corrected. For custom is finally something done without choice; as there are many who, having entered into the baths, as soon as they have crossed the threshold, sign themselves. This, the hand is accustomed to do, with no one commanding it. Again, on a lamp being lit, while the mind is considering something else, the hand makes the sign. So it is with the mouth; it does not speak from the soul, but from custom, and it is all on the tongue. "And you shall not be accustomed to the name of the Holy One. For as a servant who is continually examined will not be purged from a bruise, so also he who swears." He cuts off not perjury here, but the oath D as a penalty; therefore to swear is a sin. Such is the soul, it is full of such wounds, and such bruises. Do you not see it? For this is a grievous thing; although you can see it if you wish; for God gave you eyes. With such eyes the prophet was seeing, saying: "My scars have putrified and corrupted because of the face of my foolishness" (Ps. XXXVII, 6). We have despised God, we have held the good name in hatred, we have trampled upon Christ, we have dissolved our shame; no one mentions the name of God with honor. And yet you, if you love someone, are stirred at his name; but God you invoke so constantly as if He were nothing. Invoke Him doing good to your enemy; invoke Him for the salvation of your soul; then He is present, then you gladden Him; now, however, you provoke Him. Invoke Him as Stephen invoked Him. What saying? "Lord, do not lay this sin to their charge" (Acts VII, 60). Invoke Him as the wife of Elkanah invoked Him, with tears, with weeping, with prayer (I Reg. I, 10). I do not hinder it, but I strongly exhort it. Invoke Him as Moses invoked Him, and he was crying out, praying for those who had driven him into flight (Num. XII, 13). And if you were to mention any man who is venerable carelessly, it is held to be an insult; but if you toss God about with your words, not only carelessly, but even untimely, do you hold it as a thing of no account? And of how great punishment would you not be worthy? I do not hinder you from having God always in your mind—for this I would both pray and wish—but [not] contrary to His pleasure, but with praise and honor. Great goods would this bring us, if, when it is appropriate, and in the matters where it is appropriate, we were only to invoke Him.
Why, tell me, were so many and such great powers performed in the age of the apostles, but in our own age very few, although God is the same, and the name the same? But it is not an equal matter. How? Because they invoked Him only in those things which I have mentioned; whereas we, not in these, but in others. If, however, you swear because the other does not believe, say indeed: "Believe"; but if you wish, swear by yourself. By saying these things, I do not bring forward contrary things to Christ's law, God forbid: for He says, "But let your speech be, Yea, yea; Nay, nay" (Matt. V, 37); but I am adapting myself to you, so that I may more induce you to this and deliver you from the tyrannical custom. How many, approved in other matters, have perished for this cause! Do you wish to learn why it was permitted to those of old to swear? (For even to them it was not granted to perjure themselves). Because they were swearing by idols. Are you not ashamed to remain in those laws in which they were occupied while yet infirm? For if now I address a pagan, I do not immediately command him this, but I advise him meanwhile so that he may know Christ; but a believer, who has learned Christ and heard Him, if he has need of the same indulgence as the Greek, what is the profit? What is the gain? But custom is a grievous thing, and difficult to be dragged away from. Since, therefore, the tyranny of custom is so great, transfer it into another custom. And how, you say, is it possible? What I have said often, this I also say now: Let there be many to correct what is said, let there be inquisitors and correctors. It is no shame to be corrected by others; rather, it is a shame to repel those who correct, and to do this to the ruin of one's own salvation. And you, indeed, if you put on your garment inside out, you permit yourself to be admonished by a servant, and you are not ashamed to learn from him; although in this matter it is a great shame; but here, being injured in your soul, [alt-version omitted] say to me, are you ashamed to be instructed by another? And when you wear clothes, you bring in a servant and permit him to correct you, and you are not ashamed to learn from him, although in this there is great shame: but here, while your soul is being harmed, are you ashamed, tell me, to be instructed by another? And while you wear those garments and permit a servant to correct you, you do not wear [or] correct the soul? And how is this not folly? Let the servant be the teacher of these things, let there be a child, let there be...
a wife, let there be a friend, and a kinsman, and a neighbor. A For just as a wild beast driven from every side cannot escape, so he who has so many guardians, so many reprovers, he who is stricken from every direction, it is not possible that he should not be guarded. And on the first day, he will take this with difficulty, and on the second, and on the third; but thereafter it will be very easy, and after the fourth day, the matter itself will not even be an issue. Make a trial, if you indeed do not believe; exert care, I entreat you. It is no ordinary matter that is being sinned, nor one easily set right, but both ways it is a great thing, both an evil and a good. May it be that it becomes good, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XI
B “Being let go, they went to their own, and reported whatever the chief priests and the elders had said to them.”
1. They do not report it out of vainglory — for how could they? — but these things are shown as proofs of the grace of Christ. Therefore, they report the things that those men said; but as for their own affairs, even if they pass over them, yet by this very fact they become more emboldened. And observe how they again fled for refuge to the true aid, to the invincible alliance, and again with one accord and with haste; for it is not a prayer being made simply.
“And they having heard, with one accord lifted up their voice to God, and said.” See how their prayers are accurate. When they were deeming a person worthy to be revealed to them for the apostolate, they spoke thus: “You, Lord, who know the hearts of all, reveal” (for there was a need for foreknowledge there); but here, since the adversaries had to be silenced, they speak at length concerning the sovereignty; and therefore they began thus: “Lord God, who made heaven and earth, and the sea, and all things that are in them; who by the mouth of David your servant said, ‘Why did the nations rage, and the peoples imagine vain things? The kings of the earth stood, and the rulers were gathered together against the Lord, and against his Christ.’” C Just as if demanding covenants from God, they bring the prophecy into the midst, at the same time consoling themselves that the enemies are studying everything in vain. What they are saying, therefore, is this: Bring those things to an end, and show that they imagined vain things. “For they were gathered together in truth in this city against your holy Servant Jesus, whom you anointed, both Herod and Pontius Pilate with the nations and peoples of Israel, to do whatever your hand and your counsel predestined to occur. And now, Lord, behold their threats.” You see the philosophy, and how these are not the words of people cursing? They did not set forth the threats specifically, but they say only that they threatened; for the writer cuts the account short. D And see: they did not say, “Break them, cast them down”; but what? “And grant to your servants to speak your word with all boldness.” Let us also learn to pray in this way. Yet what a great amount of anger one might be filled with, having fallen into the hands of men attempting to slay him, and threatening such things; of how much hatred might one be filled? But not these holy men. “In your stretching out your hand for healing, and that signs and wonders may come to pass through the name of your holy Servant Jesus.” If the energies come to pass in that Name, the boldness will be great, he says. “And as they prayed, the place was shaken in which they were gathered together.” That they were heard, and of the visitation of God, this became a proof. “And they were all filled with the Holy Spirit.” What is, “They were filled”? Instead of, they were inflamed with the Spirit. For the gift was burning within them. “And they spoke the word of God with boldness.” “And of the multitude of those who believed, there was one heart and one soul.” Note, that with the grace of God they also brought in their own parts. For everywhere it is necessary to observe this, that with the grace of God they also demonstrate what comes from themselves; just as Peter was saying, “Silver and gold I do not have.” If he said earlier that they were all of one accord, he says the same thing here again, declaring that “of the multitude of those who believed there was one heart and one soul.” And having said that they were heard, he now speaks of their virtue. For he is about to enter into the narrative of Sapphira and Ananias. Therefore, wishing to show the wickedness of those, he first discourses concerning the virtue of the others. Tell me, did love beget the lack of possessions, or did the lack of possessions beget love? It seems to me that love begot the lack of possessions, or indeed reinforced it all the more. Listen also to what he says: “The heart and soul of all was one.” Behold, heart and soul are the same. “And not even one of them said that anything of the things belonging to him was his own, but all things were common to them. And with great power the apostles were giving the testimony of the resurrection of the Lord Jesus Christ.” Just as if he shows them entrusted with this; or he speaks as if concerning a debt: that is, the testimony of the kingdom they were delivering to all with boldness. “And great grace was upon them all; for neither was anyone in need among them.” Just as in a paternal home all are sons of equal honor, so were they disposed. For it is not possible to say that they were feeding the others; but as if feeding them from their own, so were they disposed. But this is the marvelous thing, that having relinquished their possessions, they thus were feeding them, so that they might no longer seem to be feeding as from their own, but as from common things. “As many as were owners of lands or houses, selling them, they used to bring the prices of the things sold, and would lay them at the feet of the apostles. And it was distributed to each, according as anyone had need.” Great honor, if indeed they were laying them not into their hands, but at the feet of the apostles. “Joseph, however, who was surnamed Barnabas by the apostles, which is interpreted, Son of consolation.” It does not seem to me that this is that one who was with Matthias; for that one was also called Joseph and Barsabbas, and later was also surnamed Justus; but this one Barnabas, son of consolation, was named by the apostles. And it seems to me that he had received the name from his virtue, as being capable and suitable for this. A Levite, by race a Cyprian,
B as it were, his country having been changed, he was called a Levite. But let us return to the things said previously. Being let go, he says, they came to their own, and reported everything the chief priests and the elders had said to them. See how far removed the apostles are from haughtiness, and how philosophical. They do not go about boasting nor do they say how they confounded the priests; nor did they seek vain glory by recounting it; but coming, they simply report what they had heard from the elders. Hence we learn that they did not throw themselves into temptations, but bore those that were inflicted upon them bravely. Another man, whoever he might have been, perhaps trusting in the multitude, would have even uttered insults and said six hundred grave things. But not so these philosophers; rather, they do everything meekly and kindly. And when they heard, he says, they lifted up their voice to God with one accord. The clamour arose from joy and great feeling. For such prayers are profitable, which are full of philosophy, emitted from such people, about such things, at such a time and in such a way, just as others are abominable and unclean. See how they say nothing superfluous, but C only concerning his power: nay, even as Christ said to the Jews, If I speak in the Spirit of God; so they too say, By the Holy Spirit. Lo, even the Saviour speaks in the Spirit. But hear what they say. Lord God, who by the mouth of David your servant said, Why did the nations rage? For it is the custom of Scripture to speak of one as of many. But by this they wish to signify: They did not prevail, but you permitted it all and brought it to an end, who are clever and wise, and use even the enemies themselves for your will. For here they speak of his sagacity and wisdom, and show that they, as enemies and foes, came together with a murderous intent; yet they performed the things that you willed, What your hand and your counsel decreed to be done. What is, Your hand? Here it seems to me he calls power and counsel the hand. It is sufficient, he says, for you to will; for no one defines by power. That, therefore, What your hand; that is, whatsoever you have commanded. Either he says this, therefore, or that he worked with his hand. As, therefore, they then imagined vain things, so also now, he says, make those men imagine vain things. And give to your servants; that is, let not their threats be accomplished in deed. Furthermore, they were saying these things, not refusing to suffer something hard, but they ask for the sake of the preaching. For they do not say, Rescue us from dangers; but what? And give to your servants to speak your word with all confidence. Therefore, you who brought those things to an end, bring these too. Whom you have anointed, he says. See how they distinguish the passion even in their prayers, and refer all things to him, and say that he is the author of confidence. Do you see how they ask for all things because of God, and nothing for their own glory? What is their own, therefore, they promise, namely that they are not to be deterred; but they ask for signs. In that, they say, you extend your hand for healings and signs and wonders to be done. Well: for without these, even if they had displayed immense alacrity, they would have done everything in vain. He grants their request, and makes it manifest by shaking the place, that he is present for their prayers. And when they had prayed, he says, the place was moved. But hear the prophet saying why this happened: Who looks upon the earth, and makes it tremble; and again, The earth was moved from the face of the Lord, from the face of the God of Jacob (Ps. 103:32 and 113:7). But God does this, both to strike greater fear, and to instill confidence in them after those threats, and to sharpen them for greater freedom of speech. For because it was the beginning, and they had need of a sensible sign so as to be persuaded; after these things, however, it never happened: thus they obtained much consolation from prayer. D Justly, moreover, they ask for the grace of signs; for they could not show in any other way that he had risen, except from signs. And so they were not seeking only their own security, but also that they might not be confounded, but might speak freely. The place was moved, and it established them more firmly. Now this, in one way, is a sign of wrath, in another, of visitation and providence; but this time, of wrath. But at the passion of the Saviour it happened in a stupendous way and beyond nature. For all the earth was shaken. And the Saviour himself also used to say: Then there will be famines and pestilences and earthquakes in various places (Matt. 24:7). Otherwise, however, it was a sign of wrath against them: for he filled these with the Spirit. See, and the apostles after prayer are filled with the Spirit. And great grace, he says, was in them all: for neither was there any one needy among them. Do you see how great is the power of the Spirit, where indeed there was need of it? For this is the cause of goods, which he mentions second, exhorting all to the contempt of money; saying above: Nor did any of them say that anything of the things which he possessed was his own; here, however: Nor was there any one needy among them. That it was done from their own resolve, Sapphira and Ananias make plain. They did not, however, by word alone, but also by power, exhibit witness of the resurrection, as Paul also says: And my preaching was not in persuasive words of human wisdom, but in demonstration of the Spirit and of power (1 Cor. 2:4). And not simply by power, but, with great power. And well he says, Grace was in all. For it was grace, because no one was needy; that is, from the alacrity of the givers, no one was needy. For they were not sharing a part and hoarding a part: nor were they giving all, but as their own. They were taking inequality out of the way, and were living in great abundance: and with much honor they were doing this. Nor did they dare to hand it over in their hands, nor did they give it with haughtiness.
that it might even contribute to their not being vainglorious. If this were to happen even now, we should have pursued it with greater pleasure, both rich and poor; and it would have provided this pleasure not more to the poor than to the rich. And if you wish, for the moment let us describe it in this discourse, and in this way let us reap the pleasure, since you do not wish to do it in deeds. For it is most clear even from those things which happened then, that by selling they were not in want, but actually made the poor rich. A Nevertheless, let us describe this now in discourse, and let all sell all their own possessions and bring them into the middle—I say, in discourse; let no one be troubled, neither rich nor poor. How much gold do you think would be collected? I conjecture—for it is not possible to speak with precision—that if all the men and all the women emptied their money here, and sold their fields and possessions and houses (for I will not say slaves—for neither did this exist then, but they perhaps allowed them to become free), perhaps a hundred myriads of pounds of gold would have been collected; or rather, even twice or three times as much. For tell me, our city, how great a number of mixed peoples does it contain now? How many would you wish there to be Christians? Do you wish for ten myriads, and the rest to be Greeks and Jews? How many myriads of gold would have been collected? And how great is the number of the poor? I do not think more than five myriads. To feed these, then, every day, what an abundance there would be! B Or rather, with the food being common, and there being public meals, there would not have been need of much expense. What then, you say, were we to do after it had been spent? Do you think it could ever be spent? For would not God’s grace have become ten thousand times more? Would not God’s grace have been poured out richly? What then? Would we not have made the earth heaven? If where there were three thousand and five thousand, this happening once shone so brightly, and none of them accused poverty, how much more in such a multitude? And who even of those outside would not have contributed? But that I may show that being dispersed is costly and the producer of poverty: let there be a house where there are ten children and a wife and a husband, and the wife works wool, and the husband brings in income from outside; tell me, if these ate in common and had one house, would they spend more, or when dispersed? Clearly, when dispersed. For if the ten children were to be dispersed, there is need of ten dwellings, ten tables, ten servants, and so much other income. And what, where there is a multitude of slaves? Is it not because of this that they all have one table, so that the expense might not be great? For division always produces reduction, but concord and agreement produce increase. Thus do they live in the monasteries now, just as the faithful once lived. Who then died of famine? Who was not fed with great abundance? Now, C indeed, men fear this more than falling into a vast and bottomless sea. But if we had made a trial of this, then we would have dared the deed. How great do you think the grace would be? For if then, when there was no one who was faithful, but only three thousand and five thousand; when all the inhabitants of the world were enemies; when they expected consolation from nowhere, they thus dared the deed; how much more would this happen now, where by the grace of God there are faithful everywhere in the world? Who would have remained a Greek thereafter? I think no one; thus would we have drawn and attracted them to ourselves. Nevertheless, if we proceed in this way, I trust in God that this will also come to pass. Only be persuaded by me, and we shall bring these matters to pass in order; and if God grants life, I believe that we shall quickly lead ourselves to this way of life. D For the present, set right the law concerning the oath, and confirm it; and let him who has kept it make manifest him who has not kept it, and let him henceforth accuse and rebuke him severely. For the deadline is near, and I shall conduct an examination of the matter, and I shall excommunicate and debar him who is caught. But may it be that no such person is found among us, but that all with precision keep this spiritual password. Just as, therefore, in war, those who are our own and those who are aliens are recognized by the password, so let it be even now. For even now we are at war, that we may recognize our own brothers. For how great a good is this to be a sign for us, both here and in a foreign land? What a weapon is this against the machine of the devil! For a mouth that does not know how to swear will quickly attract God in prayers, and will strike the devil a mortal blow; a mouth that does not know how to swear will not know how to revile. Just as from some house, so from the tongue cast out this fire, and drag it outside. Give it a little room to breathe; make the ulcer weaker. Yes, I beseech you, that I may bestow upon you another lesson; for this not yet having been set right, I do not dare to go to something else. Let this be set right among you with precision; take perception of this correction first, and then I will introduce other laws to you, or rather, not I, but Christ. Plant in your soul this good, and little by little you will be the paradise of God, far better than that paradise. For neither is there a serpent among us, nor a deadly tree, nor anything else of such sort. Fix this custom in the depth. If this be done, not only will you who are present get benefit, but also all those in the world; and not they only, but also those who are born after this. For a good custom, having entered and being guarded by all, will be distributed through long times, and no time will be able to cut it out. If someone gathering wood on the Sabbath was stoned (Num. 15.35), he who labors at things much more grievous than that gathering, and gathers a load of sins (for this is the multitude of oaths), what will he not undergo? What will he not endure? You will receive much help from God, if this be set right for you. If I say, "Do not revile," immediately you bring anger into the middle for me; if I say, "Do not envy," you will say another cause. Here you have nothing of the sort to say. For this reason I began from the easy things, since in all the crafts they do the same thing. Thus also one comes to the greater things, learning the much easier ones first. You will know how easy this is, when by the grace of God you have set it right, and receive another law. Give me boldness, and [it will be] concerning the Greeks, and concerning the Jews, and before all, concerning God. Yes, I beseech by love, by the labor pains through which I am in labor for you, My little children. I will not bring forward what follows, "with whom I am again in labor"; nor will I say, "until Christ be formed in you." For I believe that Christ has been formed in you. But I will say other things to you: My beloved brethren...
A and longed-for, my joy and crown. Believe me, I could not say otherwise. If someone were now to place upon my head a thousand royal crowns adorned with gems, I would not rejoice as I rejoice in your progress; indeed, I do not believe the Emperor himself rejoices as I do over you. What do I say? If a victor were to return having conquered all the hostile nations, and besides the customary crown were to receive other diadems and symbols of victory, I do not think he would rejoice in his trophies as I rejoice in your progress. For I exult as if I wore a thousand crowns on my head, and with good reason. For if, by the grace of God, you attain this habit, you have overcome six hundred foes, far worse than those against whom you have fought—those wicked and ferocious demons—not by sword, but by tongue and by purpose. Behold, then, how well you will have fared if you accomplish this. First, you have cut away a heavy custom; second, a wicked thought, the source of all evils—namely, the notion that the thing is indifferent and not harmful; third, anger; fourth, avarice. For all these things perjury begets. Moreover, from this, you will receive a great opportunity for other good works. For just as those who learn the first elements of reading do not learn only those things, but by them are gradually instructed in reading, so also it will happen with you: the wicked thought will no longer deceive you, nor will you say the thing is indifferent; you will no longer speak from custom, but you will stand bravely against all things, so that by having achieved virtue according to God in all things, you may enjoy eternal goods, by the grace and loving-kindness of his only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XII
Chapter 4, verse 36: *Joseph, however, who was surnamed Barnabas by the apostles (which is interpreted, son of consolation), a Levite, a Cypriot by birth, 37. having a field, sold it, and brought the price, and laid it at the apostles' feet.*
B Being about to speak of Ananias and Sapphira, in order to show that the man had fallen into the greatest sin, he first remembers him who had conducted himself rightly; because when there was such a number of those who had done so, such grace, such signs, he was corrected by none of these, but, once blinded by avarice, he brought ruin upon his own head. *Having a field*; he says this so as to show that only this piece had belonged to him; he sold it and brought the price, and laid it at the apostles' feet. Chapter 5, verse 1: *But a certain man named Ananias, with his wife Sapphira, sold a possession, 2. and kept back part of the price, his wife being aware of it; and bringing a certain part, he laid it at the apostles' feet.* That was a grave thing, that they committed this sin by mutual consent, with no one else aware of it. Whence did it enter into the miserable man to do this? 3. *Peter said, however: Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land?* Behold even now a great sign, and much greater than the former. 4. *While it remained, did it not remain yours? And when it was sold, was it in your own power?* This is to say, was there any necessity or violence? Do we drag you against your will? Why did you set this matter in your heart? You have not lied to men, but to God. 5. *Hearing these words, Ananias fell and expired.* See you whence this sign is greater? In that he killed him, and that he knew things that were in the mind and done in secret. And great fear came upon all who heard it. 6. *The young men rising, however, removed him, and carrying him out, buried him. 7. It happened, however, about the space of three hours later, and his wife, not knowing what had happened, entered. 8. Peter said to her, however: Tell me, did you sell the field for so much?* He desired to save her; for he knew that the man had been the leader of the sin. And therefore he perhaps gives her time for a defense, and an opportunity for repentance. Therefore he says, "Tell me, did you sell the field for so much?" But she said: "Yes, for so much." 9. *Peter, however, said to her: Why has it been agreed by you to tempt the Spirit of the Lord? Behold the feet of those who buried your husband are at the door, and they shall carry you out. 10. She fell, however, immediately at his feet, and expired. The young men entering, however, found her dead, and carrying her out, buried her beside her husband. 11. And great fear came upon the whole Church, and upon all those who heard these things.* After that fear they performed more signs: and what they did, hear. 12. *But by the hands of the apostles were many signs and wonders wrought among the people. And they were all with one accord in Solomon's portico; 13. and of the rest no one dared to join them; but the people magnified them.* Rightly: for Peter was already terrifying, punishing and refuting what was in the mind: to whom they clung the more, both because of the sign, and because of the former sermon, and the second and the third. For he himself had performed the first sign, and the second, and this one also, which seems to me not one but twofold; the one, in truth, to refute what was in the mind; the second, however, to kill by command. 14. *But more, he says, was added to the multitude of those believing in the Lord, of men and women, 15. so that they cast the infirm into the streets, and placed them on beds and pallets, so that when Peter came, at least his shadow might overshade any of them.* This was not done in Christ: whence it is to be seen now brought to completion that which he had said. Which? *He who believes in me, the works which I do he also shall do, and greater than these he shall do* (John 14:12). 16. *But a multitude also from the neighboring cities came running to Jerusalem, bringing those who were sick and vexed by unclean spirits, who were all healed.*
The life of the apostles was woven together from opposites, C as...
A
The descent of the Spirit; then dejection because of those who mocked; then gladness because of the believers and the sign; again dejection because of the arrest, and then gladness because of the defense. Here again, there is both gladness and dejection. Gladness, in that they were glorious and God revealed these things to them; dejection, that they were killing their own. Again, gladness from their brilliance; again, dejection from the high priest. And one may see this in all cases if one observes, and one might find it so even in the case of the ancients.
Let us look at what was said from the beginning. *They sold,* he says, *and brought the prices, and laid them at the apostles' feet.* See, my beloved, how they did not permit the apostles to sell, but they themselves sold and gave the prices to them. But Ananias did not do so, but he embezzled a part of the price of the land which he had sold; wherefore he is punished as one who did not manage the matter well, and who was caught stealing from his own. This word touched even the priests of the present day, and that very strongly. And since his wife was privy to what had been done, for this reason he examines her also.
2. But perhaps someone might say that he dealt with her very bitterly. What are you saying? Tell me, what bitterness? If one who gathers sticks is stoned, much more one who is a sacrilegious person, for these monies had by now become sacred. Therefore, he who chooses to sell his own and distribute it, and then takes it back, would be a sacrilegious person. And if he who takes from his own is sacrilegious, much more one who takes from what is other men's. For do not think, because this does not happen now, and the punishment does not follow at once, that these things happen with impunity. Do you see that this is the charge, B that having made them sacred money, he then took it? For could he not, he says, even after selling them, have used them as his own? Was he prevented? Why, after having promised, do you take it back? See how immediately from the beginning the devil attacked, amidst signs occurring and such great miracles; or rather, how even this man was blinded by him. Something like this occurred also in the Old Testament, when Achar was caught stealing the devoted thing; but yet you know with what vengeance the matter was corrected even there. For sacrilege is a very grievous thing, my beloved, and full of great contempt. We did not compel you to sell, he says, nor, having sold, to give the money; you chose it of your own free will; why then did you steal from the sacred funds? *Why did Satan fill your heart?* he says. And if Satan did this, why is he blamed? He became the cause by receiving his operation and being filled. But he ought to have corrected him, he says. But he would not have been corrected; for he who sees such things and does not profit by them, much more would not have profited in any other way. It was not necessary, therefore, simply to pass over what happened, but to cut it out like some gangrene, lest it harm the rest of the body. For in this case, he himself has gained by not going further into wickedness, and the rest have become more earnest; but then the opposite would have occurred. For this reason he first reproves and shows that the event did not escape him, and then condemns. For why, he says, have you done this? Did you want to have it? You should have had it from the beginning and not promised; but now, having taken it back after dedicating it, you have committed a greater sacrilege. For he who takes the things of others perhaps takes them having desired what is alien; but you were permitted to have your own. Why then did you make them sacred, and then take them back? This comes from great C contempt. What has happened has no pardon; it is beyond defense.
And let no one be offended if there are some sacrilegious persons even now. For if they were there then, much more now, when evils are so many. But let us expose them before all, that the rest may have fear. Judas was a sacrilegious person, but this did not offend the disciples. Do you see how many evils the love of money causes? And *there came to be,* he says, *a great fear upon all who heard these things.* That man was punished, and others gained. So that this is not ordered in simple fashion; and although other signs had occurred before, yet there was no such fear. Thus that saying is true, that *the Lord is known by the judgments which He executes* (Ps. 9. 17). So also it happened in the case of the ark: Oza was punished, and fear came upon the others. But there, the king was frightened and put away the ark; here, these men become more attentive. You saw how Peter did not call her, but waited for her to enter; nor did any of the others dare to tell the event. This is fear of a teacher, this is honor by disciples, this is obedience. A space of three hours. And the wife did not learn, nor did any of those present tell, although it was enough to have been spread abroad; but they were afraid. This, therefore, the writer also admires, saying that *not knowing what had happened, she entered.* Although from this one might have learned that he knows things that are hidden. For why, having asked no one, does he ask you? Is it not clear that it is as one who knows? But much blindness did not allow her to divest herself of the crime, but she answers with much impudence; for she thought she was conversing with a man. This is a terrible thing, that they came to the sin as if from one counsel, or as if from some agreement. *Why is it that it has been agreed between you,* he says, *to tempt the Holy Spirit? Behold the feet of those who have buried thy husband are at the door, and they shall carry thee out.* He first teaches her the sin, and then shows that she will justly suffer the same things as the husband; because she committed the same sins. And how, he says, *did she immediately fall at his feet, and expire?* Because she stood near. Thus they drew the punishment upon themselves. Who then would not have been amazed? Who would not have feared the apostle? Who would not have wondered? And they were *with one accord,* he says, *all in Solomon’s porch.* From this it is clear that they were not in a house, but occupied the temple and passed their time there; nor did they observe any longer to avoid touching the unclean, but simply touched the dead. And see how, in their own affairs, they are severe, but in the affairs of others they do not use the power. Rather, he says, *there were more added, believing in the Lord, multitudes of both men and women,* so that they laid the sick in the streets on beds and couches, that when Peter came, even his shadow might overshadow some of them.
3. Great is the faith of those approaching, and greater than in the time of Christ. Whence then did this happen? From Christ having declared and said: *He that believeth in me, the works that I do, he shall do, and greater than these shall he do.* For since they remained there and did not go about, they brought all upon beds and couches whom they had sick, and the miracle was gathered to them from everywhere, from those who believed, from those who were healed.
not go about, they brought all upon beds and couches whom they had sick, and the miracle was gathered to them from everywhere, from those who believed, from those who were healed, from the one who was punished, from the confidence which they had toward them, and from the virtue of those who did not believe just in any manner; for that which was being done did not consist of signs alone. For even if they, speaking modestly, impute everything to the Lord saying that they did these things in the name of Christ, yet the life and virtue of the men also accomplished this. Observe, moreover, how he does not state the number of those who believed here, leaving it to the auditor to conjecture from himself; thus did the faith extend to an immense multitude. Hence also the resurrection was preached the more. And no one dared to join themselves to them, but the people magnified them. So, he says, showing that they were no longer objects of contempt as they had been before, and that in a short time and at a single moment these things had been accomplished by a fisherman and a private man. B Heaven, therefore, was already made earth by the manner of their living, by freedom of speech, by miracles, and by all other things; and they were an image of admiration like angels, turning themselves to nothing, not to mockery, not to threats, not to dangers; and not on account of these things alone, but also because they were extremely humane and solicitous; for they helped some with money, others by bodily healing. *Why hath Satan filled thy heart?* Peter almost justifies himself when about to punish him, and instructs the others. For because it was to happen that this would appear very harsh, he exercises a tremulous judgment upon him and upon his wife. But if he had not visited both, who had sinned irremissibly, with such a penalty, how great would the contempt of God have been from this? But that it was done so for this reason is clear from the fact that he did not come immediately to vengeance, but first shows the sin. Whence no one groaned, no one wailed; but all were terrified. And rightly, because their faith was increasing, more signs were being brought forth, and there was a huge fear among their own, because extrinsic things do not disturb us so much as domestic ones. If, therefore, we were joined together with one another, no one would wage war upon us; but if we dissent on the contrary, all will invade us. Hence they brought themselves into the forum and into the midst of enemies with confidence and liberty, and prevailed; and that saying was fulfilled: *Rule thou in the midst of thine enemies* (Ps. CX, 2). This was a proof of greater virtue, that being detained and bound, they should do such things. If, therefore, those who had lied suffered such things, what will those not suffer who perjure themselves? Indeed, if a woman, because she said, "Even so much," paid such penalties, and did not escape, consider what punishment you are worthy of, who swear and perjure yourselves? It would be worth while today to show the gravity of perjury from the ancient law. A flying sickle, he says, was ten cubits wide (Zach. V, 2). The flight signifies the most rapid advent of the punishment following oaths; but that it is ten cubits in width and length indicates the vehemence and magnitude of the evils; but that it flies from heaven is a sign that the sentence is brought from the heavenly tribunal; that it is in the manner of a sickle shows an inevitable punishment. C For just as a sickle inserted into the neck is not drawn back, but remains even when the neck is severed, so also the vengeance invading those who swear is terrible, and does not cease until it has accomplished that which was its own. But if we have escaped those who swear, let us not be confident; for this turns to our harm. For what do you think? How many are there who have dared the same things that Ananias and Sapphira did, and have not suffered the same things? And how, you will say, have they not suffered? Not because this has been pardoned them, but because they are reserved for a greater punishment. Those who sin frequently ought to fear more if they are not punished than if they are: for by the delay and by the patience of God their punishment is increased. Let us not, therefore, look at this, whether we are punished, but whether we sin; but if when sinning we are not punished, it is more fearful for us. Tell me, if you had a servant upon whom you only threatened, and did not whip him, when will he fear more? When will he flee and depart? Is it not when you will only threaten? Whence we warn one another not to threaten frequently, so that we may not thus shake the mind with fear, nor thus lacerate it more than with lashes. Otherwise, indeed, there the lash is temporary, here it is perpetual. Do not therefore look at whether anyone now experiences that sickle, but consider whether he is doing such things; for many things are now being done which were in the deluge, and yet the deluge does not occur; only hell and punishment are threatened. Many admit the same sins as the Sodomites, and the rain of fire does not fall; for an igneous river is ready. Many dared the same things as Pharaoh; but they have not suffered the same things as Pharaoh, nor have they been submerged in the Red Sea; for the abyss of the sea awaits them, where the punishment is not without sensation, nor is it permitted to be suffocated; but to be consumed by long-lasting torture, by the heat of frying pans and by strangulation. Many dared the same things as the Israelites; but the serpents have not devoured them; for that immortal worm awaits them. Many dared those things which Gehazi dared, and were not struck by leprosy; for instead of leprosy, that they shall be cut in two and placed with the hypocrites awaits them. Many also swore and perjured themselves; but if they have escaped, let us not be confident; for the gnashing of teeth awaits them. And perhaps they will suffer it even here, and will not escape, even if not immediately, but in other sins, so that the punishment may be heavier; because we also, having often taken the occasion from lesser things, even for great things empty out the whole. Therefore if ever you see something happening to you, be mindful of that sin of yours. This also happened in the sons of Jacob. You remember the brothers of Joseph: they had sold their brother, they had attempted to kill him, indeed as far as was in them they had killed him; they had deceived their old father, they had grieved him; they had suffered no evil. And so after many years they were endangered by the extremes, and then they were reminded of this sin. And that it is not a conjecture what I say, hear them saying: "Even so, we are in sin concerning our brother" (Gen. XLII, 21). So also you, when something has happened to you, say: "Even so, we are in sin, because we did not listen to Christ, because we swore"; frequent oaths and perjuries have fallen upon my head. Thus D and they confessed. And they were punished. For what, if it does not happen immediately, is the punishment? Since even the Good One does not immediately punish the one who sins what he has suffered; because for this very reason it happens: He gives a respite, O God, so that we may wash ourselves; but when one persists, he brings [index: entries preserved]
. Sic et tu, cum tibi quidpiam contigerit, dic: Etiam, in peccato sumus, quia Christum non audivimus, quia juravimus: juramenta frequentia et perjuria in caput meum inciderunt. Ita then the punishment. Do you see what those who lied suffered? Therefore consider what those who perjure themselves will suffer; consider it, and desist. It is not possible to swear and not perjure; whether willing or unwilling, it is not possible to perjure oneself and be saved. A single perjury is enough to accomplish the whole thing, and to bring the entire punishment upon us. For this reason, I entreat you, let us be attentive, and by escaping the punishment which comes from this, may we be deemed worthy of the philanthropy of God, by the grace and mercies of His only-begotten Son, with whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and to the ages of ages. Amen.
HOMILY XIII
CCAP. 5. v. 17. *Then the high priest rose up, and all they that were with him, which is the sect of the Sadducees, and were filled with indignation, 18. and laid their hands on the apostles, and put them in the common prison.*
1. Nothing is more shameless than wickedness, nothing more daring. Having learned by experience of their fortitude from the things they had previously attempted, they nevertheless take the initiative and rise up again. What is the meaning of, *Then the high priest rose up, and all they that were with him*? He was stirred up, he says, moved by what had happened. *And laid their hands on the apostles, and put them in the common prison.* Now they attack them more vehemently. And they did not judge them immediately, expecting that they would be more gentle again. And whence is it clear that they attacked them more vehemently? From the fact that they put them in a common prison. They fall into dangers again, and again they enjoy the support from God; and how, hear what follows: *19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life.* This happened both for the consolation of the former and for the benefit and instruction of the latter. And see, what happened in the case of Christ, the same happens now. For the miracles that occurred did not allow them to see, but He prepares things from which they might learn; as in the case of His resurrection, He did not allow them to see how He rose—for they were unworthy to see this—but He shows it from the things He wrought. Likewise, in the case of the wine made from water, those reclining did not see it; for they were drunk; and He leaves the judgment to others. So it is here too. For they do not see them being led out, but they saw the proofs from which they were able to learn what had happened. And why did He bring them out by night? Because in this way, rather than otherwise, they were made believable; and besides, because they would not have come to inquire; nor would they themselves have believed in any other way. The same happened in the case of the ancients, such as with Nebuchadnezzar: he saw the youths praising God in the furnace, and then he came to astonishment. It was therefore necessary for them also to ask first, "How did you get out?" But they ask as if nothing had happened, saying: *28. Did not we straitly command you that ye should not teach in this name?* And see how they learn everything through others. For they see the prison closed with all safety, and the keepers standing before the doors. Yet having heard, they went at daybreak into the temple and were teaching. And when the high priest and they that were with him came, they called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. But when the officers came, they found them not in the prison; and returning, they told, saying: D *23. The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.* Double is the security, as in the case of the tomb, both the seal and the men. See how they were fighters against God. These things having happened, tell me, what of them? Who is it that mocks the events that occurred to them? Who can explain how the doors were closed, and how they came out while the guards were standing before the doors? Truly these are the words of furies and drunkards. Those whom chains, and guards, and closed doors could not hold, these men thought they would overcome, like foolish children. Their officers, at any rate, for this reason are amazed, and confess the fact, so as to exclude every excuse. Do you see signs upon signs, some wrought by them, some happening to them, which were even clearer? It is well that they were not informed immediately, but having been in perplexity first, and having considered that it was a divine power, they did not learn everything. But when the high priest and the captain of the temple and the chief priests heard these words, they doubted of them whereunto this would grow. And one came and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then the captain went with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. O the folly! They feared, he says, the multitude. For what did the multitude do to them? It was necessary to fear God, who always snatched them from the hands of the violent, as it were; but they rather fear the multitude. The high priest questioned them, saying: *28. Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.* What then do the apostles say? Again they speak with gentleness; yet it was possible to say: "Who are you, resisting God?" But what? They answer with much exhortation and counsel. *29. Then Peter and the other apostles answered and said, We ought to obey God rather than men.* Great is the philosophy and the argument they show from this, even that they themselves are fighting against God. *30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins.* Whom you killed, Him God raised. And see, all things are again referred to the Father, so that He might not seem to be alien to the Father. *With His right hand*, he says. He denotes not merely this alone, but also His exaltation and assumption. *To give repentance*—
to Israel.*
B 2. Behold again the gain, and the perfect teaching in the manner of a defense. *And we are His witnesses of these words.* Great freedom of speech! Then, for the credibility of what was said, he adds: *And the Holy Spirit, whom God has given to those who obey Him.* Do you see how they use not only their own testimony, but also that of the Spirit? Nor did they say, "Whom He gave to us," but "*to those who obey Him*," acting at once with modesty and showing Him to be great, and declaring that they themselves could also receive Him. See how they are educated both by works and by words, and yet do not heed, so that their condemnation might be just. For God allowed them to be brought to trial for this reason, that they might be instructed, if indeed they had wished to learn, and that the apostles might be emboldened. C *When they heard this, they were cut to the heart, and they were planning to kill them.* See the immense depravity. When they ought to have been deterred by the things they heard, they are cut to the heart, and they consult in vain about killing the men. But it is necessary to repeat the things read above. *But an angel of the Lord by night opened the doors of the prison, and leading them out spoke: Go, and standing, speak in the temple to the people all the words of this life.* *Leading them out*—He does not lead them out himself, but dismisses them, so that from this the fearless spirit of those men might be shown, which they themselves exhibited when they entered the temple at night and taught. But if the guards had cast them out, as they thought, the apostles would have fled, if indeed they had obeyed; or rather, if they expelled them, they would not have stood in the temple, but would have taken to flight, a fact that anyone would see, unless he were a fool. *Did we not strictly command you?* If indeed they had obeyed you, you would be right to rebuke them; but if then they told you that they would not obey, you rebuke in vain, you command in vain. See the inconsistency of the charges, and the immense stupidity. They wish to show the bloodthirsty spirit of the Jews, and that they do not do these things for the sake of truth, but to avenge themselves. Therefore the apostles do not respond to them boldly; for they were teachers, and even if someone had shaken an entire city, and were bolstered by such grace, would he not have said something great? But they did not do this; for they were not angry, but were pitying them and weeping for them, and were deliberating how they might recall them from their error and wrath. They no longer say to them, "You judge"; but they pass judgment in this way, *Whom God raised up*, declaring from this that these things were done by the will of God. They did not say: "Did we not then tell you: We cannot but speak the things which we have seen and heard" (Acts 4:20)? For they were not contentious; but again they say the same things, namely, the cross, the resurrection. Nor do they relate why, nor that He was crucified for us; but they indicate it indeed, nor do they speak manifestly, so that they might in the meantime deter them. What rhetoric is here? None: thus, without equipment, they were preaching the gospel of life. Where he said, *Exalted*, he added for what cause: *To give repentance to Israel, and remission of sins.*
But they will say, these things did not seem probable then. What do you say? How were those things not probable, which D not even the rulers nor the multitude could contradict, but some indeed had their mouths stopped, while others were being taught? *And we are*, he says, *witnesses of these words.* Of what? That He promised remission, that He promised repentance: for the resurrection was by now conceded. But that He truly gives remission, we are witnesses and the Holy Spirit, who would not have come if sins had not been forgiven beforehand. Therefore this is an indubitable argument. You hear of the remission of sins, wretch, and that He does not exact penalties, and do you wish to kill? And how much wickedness was this not? And yet it was necessary either to prove them liars, or if they did not wish to believe, not to kill. For what was worthy of death? But they, from fury, did not even know what had been done. See how, here recording the crime, they speak about remission: showing the crimes indeed to be worthy of death, but remission to be given as if to those who were repentant. How could they be persuaded otherwise than by teaching them that they would thus do well? And see the malignity: they introduce the Sadducees to them, who were grieving most of all about the resurrection; but nothing did malice profit them. But perhaps someone will say: Who, enjoying such good things as the apostles, would not have become great? But see how, before they enjoyed the grace, they were persevering unanimously in prayer, and hoping in the grace from above. And you, beloved, hope for the kingdom of heaven, and endure nothing? And you have received the Spirit, and do not suffer such things, nor are you in peril? They, before they could breathe from the former things, were led again to others. And that very thing, not to be puffed up, nor to be affected by vainglory, how great a good it is? To speak with gentleness, how great a gain it is? For not all things were of grace; but there are also many indications of their own zeal. For that the gifts of grace should shine in them was a matter of their own care and diligence.
3. See for example, straight from the beginning, how solicitous Peter is, how vigilant and sober; how the believers cast away their money. They possessed nothing of their own, they dwelt in prayer, they exhibited concord, they lived in fasts. From what grace is this, I ask? Therefore it is that He brings it about that they be rebuked by their own ministers; who also, as they said when sent to Christ, *Never man spoke like this man* (John 7:46), announced on their return what they had seen. But you, consider here for me their gentleness, how they yield; and also the dissembled mind of the high priest. For he speaks to them gently, as one who is afraid; and he wanted to prevent them more than to kill them, because that he could not do. And so that he may move all, and persuade them to be in peril of the extremes, *Do you wish*, he says, *to bring upon us the blood of this man?* Does He still seem to you to be a man? He said it thus, showing that this commandment and order was necessary for themselves. But see what Peter says: *This prince and Savior God exalted with His right hand, to give repentance to Israel, and remission of sins.* Here he does not mention the Gentiles, so as not to give a handle. And they wanted, he says, to kill them. See again these in anguish and pain; those, however, in peace, joy, and delight. They did not simply grieve,
were standing before the tribunal, and the judges were in perplexity A, in great difficulty. For just as he who strikes an adamant stone receives the blow himself; so did they. But they saw that their boldness was not only not being hindered, but that the proclamation was even increasing, and that they were discoursing fearlessly and giving no handles [to their opponents]. Let us also imitate them, beloved, and let us be fearless in all terrible things. There is nothing terrible to him who fears God, but the terrible things are in those who do not fear Him. For he who has become superior to the passions through virtue, and who runs past the present things as if they were a shadow, how shall he suffer anything terrible from anyone? Whom shall he fear? Or what shall he consider terrible? Therefore, let us take refuge in this impregnable rock. If someone were to build a city for us B, and put a wall around it; or rather, if he were to migrate us to a land where there was no one to trouble us, and provided all abundance there, leaving us nothing to be concerned about, he would not have established us in as much safety as Christ now has. Let it be, if you wish, that the city is of bronze, having a strong and impregnable wall on all sides; let no enemy be set against it, let it have fertile and rich soil; let there also be the abundance of all other things; let the citizens be gentle and kind, and let no evildoer, no thief, no robber, no informer, no courtroom appear there, but only simple exchanges; and let us dwell in this city: not even so would it be possible to live in safety. Why? Because it is necessary to differ with servants, and with a wife, and with children, and there would be a cause for much discouragement. But here there is nothing of the sort; for there was not, there was not any cause of sorrow or anything that provided discouragement.
C But the wonderful thing is that those very things which seemed to provide discouragement were the cause of all joy and gladness. For tell me, why were they about to fret? Or why were they about to be distressed? Do you wish that we bring someone into the midst? Let there be someone of consular rank, let him possess much wealth, let him inhabit the royal city, let him have affairs with no one, let him merely indulge in luxury, and let him be occupied with only this, sitting at the very peak of both wealth and honor and power; let us set against him Peter in chains, if you please, [Peter] in ten thousand evils; and this one we shall find to be reveling even more. For when there is such abundance of joy, that one is happy even in chains, consider how great the magnitude of that joy is. For just as those who are in great authority, no matter what terrible things befall them, do not feel them, but persevere in their joy; so also did these, for these very reasons, rejoice all the more. For it is not, it is not possible to represent in words the pleasure that results to those who suffer something terrible for Christ’s sake; for they rejoice even more at the terrible things than at the good things. If anyone has loved Christ, he knows what I say. But what? Were they about to flee the difficult things for the sake of safety? And who, tell me, possessing ten thousand-fold wealth, has been able to escape so many dangers, consorting with so many nations, for the sake of a change of citizenship alone? But these men finished everything as if by royal command, or rather, [they did it] even far more easily. For a royal command does not accomplish everything as their words did; for the royal command is brought about by necessity, but these men [did it] willingly and by choice, and as those who knew ten thousand favors. What royal command would have persuaded [men] to abandon all their wealth, and their very soul, and to disregard house, country, relatives, and salvation itself? But the voices of the fishermen and tentmakers were sufficient. So that they were in pleasure, and were more powerful and stronger than everyone.
Yes, he says, they [were], because they were performing signs. But the believers, tell me, what signs were they performing, the three thousand and five thousand, who were also living in much exultation? D Justly so; for the cause of all discouragements, the possession of wealth, had been removed. For that, that was the cause of wars, and of fighting, and of grief, and of discouragement, and of all evils; that which makes life burdensome and more grievous, that is it. And one could find more people having causes for discouragement in wealth than in poverty. And if it does not seem to some that this is so, it is not on account of the nature of the things, but on account of their opinion. And if those in wealth have any pleasure, it is no wonder. For even those afflicted with the itch are in much pleasure. That those who are wealthy do not differ from them at all, but their soul is of such a kind, is evident from this: cares afflict them, and yet they wish to be entangled in them on account of the transitory pleasure; but those who are freed from these are in health and devoid of discouragement.
4. What is sweeter, tell me? What is more secure? To be anxious about one loaf and clothes, or about ten thousand [things] and servants and free men, while not being anxious about one's own affairs? For just as this man has shown [that he is anxious] about himself, so also [are you anxious] about those hanging from your own head. And why is poverty judged to be avoided, he says? Because the other good things also happen to be shunned by many, which are to be shunned not because they are to be shunned, but because they are difficult to accomplish. Therefore, it is also not to be shunned, but [it is] difficult to accomplish; so that if anyone were able to bear it, it would not be something to be shunned. Why, for instance, did the apostles not pray to be freed from it? Why do many even choose it, and not only do they not shun it, but they even run toward it? For that which is truly to be shunned is not even eligible, except for the insane.
But if philosophers of men and those who are high-minded come to this as to some safe and healthy place, it is no wonder if it does not seem so to others. For the rich man appears to me to be nothing else than an unwalled city situated in a plain and attracting those who plot [against it] from many sides; but poverty is a safe fortress, clothed with much bronze, and having a difficult ascent. And yet the contrary is the case, he says; for these are the ones who are frequently dragged into the courtroom; these are the ones who are abused and suffer evils. Not those who are simply poor, but those who are poor, yet wishing to be wealthy. But I am not speaking about those, but about those who are eager to spend their time in poverty. For tell me, why does no one drag those who dwell in the mountains into the courtroom? And yet, if poverty were easily manipulated, they should have been dragged most of all, inasmuch as they are poorer than everyone. Why does no one drag the beggars into the courtroom? Why does no one coerce them or falsely accuse them? Is it not because they dwell in a safer place? To how many does the matter seem a bad omen—poverty, I mean, and begging? Why then, tell me, is begging something good? It is good, [index: entries preserved]
A provided one does not seek wealth. For tell me, whom would you call the more blessed: those who are diligent for virtue, or those who stand far from it? The diligent, without a doubt. Who then is fit to learn useful things and to shine in philosophy—this one or that one? It is clear that it is the former. If you doubt it, learn this. Let someone be brought from the market of beggars who is blind, lame, and maimed; and another who is handsome in appearance, robust and vivid in body, abounding in wealth, famous for his lineage, and powerful in influence. Let us lead these to the school of philosophy and see which of them will better receive the instruction. Let the first commandment be: B "Be humble and modest." For this is what Christ has commanded. Who will be able to fulfill this more: the one or the other? "Blessed are they that mourn" (Matt. 5:5): who will pay more heed to this utterance? "Blessed are the humble": which one will listen more? "Blessed are the pure in heart," "blessed are they that hunger and thirst after righteousness," "blessed are they that are persecuted for righteousness' sake" (Ibid. v. 8, 6, 10): who will easily accept these? And if you wish, let us apply these to both. Does not the one swell and puff up on all sides, while the other truly feels lowly and is dejected? Such is the case. There is also a saying among outsiders: "I, Epictetus, was a slave, and maimed in body, and like Irus in poverty, yet a friend of the immortals." So it is with the poor man. But the soul of the rich man teems with every evil: arrogance, vainglory, innumerable desires, anger, fury, avarice, injustice, and other diseases. It is clear, therefore, that the former is more apt for philosophy than the latter. You ask entirely if you wish to learn which is sweeter—for I see this sought by many, which is more pleasant. Certainly, in this matter there is no room for doubt; for whoever is closer to health lives in much pleasure. Which, pray tell, is more apt for this law that we wish to restore, C the poor man or the rich? Who will easily swear? The one who is angry with his children, who has entered into contracts with countless people; or the one who seeks only a single loaf and a garment? For him there is no necessity for oaths, but he is always free from business. Indeed, he who has learned not to swear will often despise wealth, and from this point on, he will find the paths of virtue everywhere prepared and leading toward equity, toward the rejection of wealth, toward piety, toward the right constitution of the soul, and toward compunction.
-- Against oaths. Let us not be negligent, then, beloved, but let us apply great diligence: let those who have amended [themselves] hold fast to that which has been amended, so that they may not easily drift away or turn back; let those who are still left behind rise up to fulfill what is lacking. And in the meantime, let those who have corrected themselves reach out their hands to those who have not yet been able to do so, as if helping swimmers, and receive them into the safe harbor, untouched by oaths. For the harbor is safe D from swearing: a harbor so that no man may be submerged by the winds. For though anger, though loss, though anything else may effervesce, the soul is in safety; so that it does not utter what it is not permitted to say; for it does not establish necessity or law for itself. See what Herodes did because of an oath: he cut off the head of the Forerunner. "For the sake of the oaths," he says, "and those who sat at meat," he did not wish to reject her (Mark 6:26). What did the tribes suffer because of an oath (Judg. 21:10), concerning the tribe of Benjamin? What did they suffer because of the oath of Saul? He indeed swore falsely, but Herod committed a murder worse than perjury. Again, because of the oath made to the Gibeonites, see how much they suffered. For an oath is a satanic snare. Let us break the bonds, then, and we shall thus establish a guard for ourselves. Let us be delivered from the snare of Satan; let us fear the commandment of the Master; let us lead ourselves into an excellent habit, so that as we progress, fulfilling both this and the other commandments, we may attain the promised goods for those who love Him, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the holy Spirit be glory, power, and honor, now and ever, and unto the ages of ages. Amen.
HOMILY XIV
"And there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honor of all the people, and commanded to put the men forth a little space" (Acts 5:34).
1. This Gamaliel was Paul’s teacher. And it is worthy of admiration how, being a man of sound judgment and skilled in the law, he did not yet believe; yet he could not remain altogether incredulous, as is clear from his words, which he brings forward by way of counsel. For he commanded, he says, "to put the men forth a little space." See the prudence of the speaker, and how he immediately casts them into fear. But in order that he might not come under suspicion of holding the same views as they did, he addresses those who were sitting in the council as if they were of his own opinion; neither does he use much vehemence, but as if speaking to men drunk with fury, he says: "Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do" (v. 35). "Do not," he says, "be carried away rashly or lightly." "For before these days rose up Theudas, giving himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and brought to nought" (v. 36). He leads them to a sound mind by examples; and the one who had seduced them, he finally brings before them for their consolation. But before he brings forward the examples, he says, "Take heed to yourselves"; and when they are brought forward, he gives his judgment: "And now I say unto you, refrain from these men." "After this rose up Judas of Galilee in the days of the enrollment, and drew away much people after him: and he also perished; and all, as many as obeyed him, were scattered abroad" (v. 37). "And now I say unto you, refrain from these men, and let them alone: for if this counsel or this work be of men, it will be overthrown" (v. 38). "But if it is of God, ye will not be able to overthrow it" (v. 39).
A As if he were saying: "Wait, for even if they had banded together of their own accord, nothing will prevent them from being dissolved. Lest you be found also to be fighters against God." He seeks to dissuade them both through the impossibility and through the inexpediency of their actions. He does not say by whom they were destroyed, but simply that they were dissolved, perhaps as a superfluous detail. Through those examples, he suggests and teaches that if the work is human, you will need no further efforts; but if it is divine, you will not be able to prevail, even with effort. In this way, indeed, his reasoning seemed sensible, for they were persuaded not to kill them, but only to scourge them. For they were persuaded by him, he says: "And having called the apostles, they scourged them and commanded them not to speak in the name of Jesus, and released them" (v. 40). Observe how, after so many miracles, they are scourged. And yet, the teaching was intensified again; for they were teaching both in the house and in the temple. "They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name of Christ; and every day in the temple and at home they ceased not to teach and to preach Jesus Christ" (v. 41-42).
"And in these days, when the number of the disciples was multiplying, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration" (Cap. 6. v. 1). He does not strictly say "in those days," but since such is the custom of Scripture, he refers to things that were to happen as occurring consecutively; that is why he spoke thus. And I think he means by "Hellenists" those who spoke Greek; for the Hebrews themselves were conversing in Greek. Behold also another temptation; or rather, if you wish to observe, you will see that from the beginning wars were raging both within and without. "And the twelve," he says, "having called the multitude of the disciples, said: It is not desirable that we, having left the word of God, should serve tables" (v. 2). Good; for of necessary things, the more necessary take precedence. See also how they immediately take thought for these matters and do not neglect the preaching. Because those men were more revered, they are prioritized. "Search out therefore, brethren, seven men from among you of good report, full of the Spirit and of wisdom, whom we shall appoint over this business. But we will continue steadfastly in prayer and in the ministry of the word" (v. 3-4). B And the word pleased the whole multitude. And they chose Stephen, a man full of faith and of the Holy Spirit. Surely they too were full of faith, those whom they chose, so that the same things would not happen as in the case of Judas, or as in the case of Ananias and Sapphira. "And Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch, whom they set before the apostles, and having prayed, they laid their hands on them" (v. 5-6). "And the word of the Lord increased, and the number of the disciples in Jerusalem multiplied greatly; and a great crowd of the priests were obedient to the faith" (v. 7).
But let us look back at what was said: "Men, take heed to yourselves." Observe for me here how Gamaliel speaks with moderation and speaks briefly to them, and does not relate ancient stories, although he possessed them, but more recent ones, which were especially persuasive for faith. Therefore, he hints with concealment, saying: "For before these days..." meaning almost as if it were not very long ago. If he had said straight away, "Set the men free," he himself would have seemed suspicious, and the argument would not have been so strong; but with the examples, it received its own inherent strength. For this reason, he does not mention only one, but also a second, although he could have spoken of a third, showing himself to be speaking well out of abundance, and leading them away from their murderous intent. "Depart from these men." C See how his character is moderate. He does not make his speech long, but brief; nor does he mention them with anger. "And as many as were persuaded by him were dispersed." By saying this, he blasphemes nothing against Christ, but achieves what he most desires. "If it be," he says, "from men, it will be dissolved." Here he seems to me to be reasoning with them and saying: "Therefore, since it was not dissolved, it is not of human origin." "Lest you be found to be fighters against God." He said this, checking them by the impossibility and the inexpediency. "But if it is from God, you will not be able [to dissolve it]." He did not say, "If Christ is God"—for this work was revealing it—nor did he declare that it was not human, nor that it was divine, but he left the faith to the future time, so as to persuade them. And if he persuaded them, he says, why did they scourge them? They could not face the undeniable justice of the logic; however, they were fulfilling their own anger; in another way, they also expected to frighten them again by this. And the fact that he said these things not in their presence attracted them all the more; and the sweetness of his words, and the justice of what was said, were persuasive. For he was almost preaching the Gospel himself; or rather, speaking to them with such reasonable arguments, he was extending it: "You were persuaded that you were not able to dissolve it. Why did you not believe?" So great is the preaching that the testimony comes even from the enemies themselves. There, four hundred arose, and after that a considerable crowd; here there were twelve who were the first. Let not the multitude that has joined hinder you. For "if this work be from men, it will be dissolved." He could have mentioned another Egyptian, but his argument was by then superfluous. D See how he enclosed his argument with fear? That is why he does not declare it outright, so that he does not seem to be speaking in their favor; but he reasons from the outcome of the matter. He did not dare to declare that it was not human, nor that it was from God; because if he said that it was from God, they would have contradicted him; and if from men, they would again have been ready to rise up. For this reason, he commands them to wait for the end, saying: "Depart." But they threaten again, knowing that they accomplish nothing, but doing what is their [nature]. For such is wickedness, often attempting the impossible. After him, Judas arose. These things you will learn more accurately by peering into the books of Josephus; for he, compiling the history of these matters, narrates it accurately. See how bold he was to say that it is "from God," when he had finally taken the proof from the facts. Truly, great is the boldness, great is the impartiality. "And they were persuaded by him," he says. "And having called the apostles, and having scourged them, they released them." They respected the reputation of the man; for this reason, they stood back from killing the apostles; but by only scourging them, they released them. "They therefore departed from the presence of the council, rejoicing that for..."
Jeremias indeed was scourged for the word of God, and they threatened Elijah and others; but these men, both from this matter and from the signs, declared the power of God. He did not say that they did not grieve, but that even while grieving, they rejoiced. Whence is this evident? From their subsequent freedom of speech: thus they always persisted in preaching even after the scourging. Therefore, declaring this, he says: A *In the temple and about the houses, they did not cease teaching and preaching Jesus Christ.* In those days. In what days? When these things were happening; when there were scourges, when there were threats, when the disciples were multiplying: then *there arose a murmuring.* And perhaps it happened because of the multitude; for it is not possible that such order should be kept in a multitude. And a great crowd of the priests was obedient to the faith. By these things it is implied that many of those who had plotted the death of Christ had believed.
What the daily ministration is. — *There arose a murmuring,* because their widows were neglected in the daily ministration. Therefore, the daily ministration was toward the widows. And see how he calls it "ministration," and not immediately "alms," and thus elevates both those who gave and those who received. This did not arise from malice, B but perhaps from the negligence of the crowd. Therefore, he brought this into the midst (for it was no small evil), which needed to be cured quickly. Do you see how the evils were not only outside, but also inside, in the beginning? Do not you, however, look only at the fact that it was healed, but also that it was a great evil. *Consider therefore, brethren, seven men from among you.* They do not do this by their own nod, but first excuse themselves before the multitude. So too it should be done now. *It is not right,* they say, *for us to leave the word of God and serve tables.* First he sets forth the absurdity, showing that both cannot be performed accurately: since, when it was necessary to ordain Matthias, first they show the necessity of the matter, because one had failed, and it was necessary that there be twelve. Even here they show the necessity; and they did not do that before, but waited until the murmuring arose; C nor, however, did they allow this to grow much.
3. And see; they permit the judgment to them, and they propose those who would please all and were approved by the testimony of all. When it was necessary to propose Matthias, *It behooves,* they say, *of those who are with us at all times;* but here it is not so: for it was not such a business. Therefore, they did not leave this to the lot; nor, when they themselves could have chosen, moved by the Spirit, do they do so; but they establish what was pleasing by the testimony of the many. Otherwise, indeed, to define the number, to ordain, for such a use, pertained to them; but they allow them to choose the men, so that they might not seem to act to the favor of certain people: for God also permitted Moses to choose the elders, whom He knew. For much wisdom is needed in such dispensations. Do not think that, because the word had not been entrusted to them, they did not have need of wisdom: indeed, they surely had much need of it. *But we,* they say, *will be instant in prayer and the ministry of the word.* Both at the beginning and the end they excuse themselves. *We will be instant,* they say. For so it behooved, not lightly, not anyhow, but with D perseverance. *And the saying,* he says, *pleased the whole multitude.* And this became their wisdom; the saying they praised; so full of prudence it was. And they chose, he says (again they themselves choose), Stephen, *a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch; whom they set before the apostles. And praying they imposed hands on them.* From this it is clear, that they separated them from the multitude; and they draw, they do not the apostles. See how the writer does not speak superfluously; for he does not say how, but simply that they were ordained through prayer: for this is ordination. The hand of a man is laid on, but the whole is the work of God, and it is His hand that touches the head of the man being ordained, if he is ordained as he ought to be. And the word, he says, increased, and the number of the disciples was multiplied. He did not say this without cause, but to show what is the power of alms and good order. For he is about to narrate the things which concern Stephen: therefore he premises the things of them: *And many,* he says, *of the priests were obedient to the faith.* Because they saw the leaders and the teacher setting this forth, they did it from the works which now they experienced. And it is worthy of admiration that the multitude was not torn apart in the election of the men, and how them by whom the apostles were rejected [the priests] were not rejected by the apostles.
Whence the name of Presbyters and Deacons admitted. — What dignity, therefore, did these have, and what ordination did they receive, must now be learned. Did they have none of the deacons? Yet this economy in the Churches was not of the presbyters. Yet there was no bishop, except the apostles alone. I do not think that the name of deacons or presbyters was then admitted or manifest; but now they were ordained for this. Nor was this office simply entrusted to them; but they prayed, so that power might be granted to them. See, however, I beseech you, if regarding seven men there were perhaps such great wealth flowing, such was the power of the multitude. Therefore, they did not simply offer prayers, but with much attention; and this, just like preaching, was performed: for many things were obtained by prayers. Thus spiritual things were preferred, thus they were sent to the petitions, thus to them the word was entrusted. Nor does he say this, nor does he extol them; but he says it is not right to leave the work entrusted. Thus they had been instituted, so that they might not undertake to do all things. Paul says, *That we should only be mindful of the poor* (Gal. II, 10). How they preceded these, let us learn. They were constant in prayer. This also should be done by us. Not simply, however, did he say spiritual, but full of Spirit and wisdom, showing that it required great wisdom to bear the accusations of the widows. For what is the profit, if the dispenser does not steal indeed, but wastes everything? Or if he be fierce and easily provoked? And this was the admirable Philip. For about him he says: *And entering into the house of Philip the evangelist, who was one of the seven, we stayed with him* (Acts XXI, 8). Do you see that nothing is dispensed in a human manner? And the number of the disciples was multiplied in Jerusalem. In Jerusalem they persisted
A The wonder is that there, where Christ was slain, there the preaching increased. And not only were some of the disciples not scandalized, seeing the apostles scourged, some threatening, others tempting the Spirit, and others murmuring, but the number of those who believed was added to all the more. Thus, from the event concerning Ananias, they were brought to temperance, and a greater fear was upon them. See, I pray, how the multitude increased. It increased after the temptations, not before them. And consider also how great is the kindness of God. For from those very chief priests who were inciting the crowds to murder, those who were shouting and saying such things as, *He saved others, himself he cannot save* (Matt. 27:42)—from those, he says, *many were obedient to the faith.*
4. Let us, therefore, be imitators of Him. He received them, and did not cast them out. Thus let us requite our enemies, who have done us countless evils. Whatever good we have, let us bestow upon them; let us not pass them by in doing them good. For if, by suffering evil, it is necessary to fill up their rage, much more [should we do so] by doing them good; for this is a lesser thing than that. It is not an equal thing to do good to enemies, and to wish to suffer greater [evils] than they wish; from this we shall come even to those [heights]. This dignity belongs to the disciples of Christ. They crucified Him, who had come for their own benefit; they scourged His disciples; and after these things, He brings them to the same honor as the disciples, in like manner sharing His own with them. Let us become imitators, I entreat you, of Christ. In this it is possible to imitate Him—this makes one equal to God; this is greater than human nature. Let us hold fast to almsgiving; she is the guardian and teacher of that philosophy. He who has learned to show mercy to one in calamity will learn also not to harbor malice. He who has learned this will be able also to do good to his enemies. Let us learn to be brokenhearted at the evils of our neighbors, and we shall learn also to bear their evils. Let us ask the man who treats us badly: does he not condemn himself? If he does not wish to philosophize, [let us ask] if he does not say that the whole thing is of anger, if not of narrowness of soul, if not of misery; if he does not wish to be among those who are insulted and are silent, rather than among those who insult and are mad; if he does not go away admiring the one who suffered. Do not, therefore, suppose that this makes one held in contempt. Nothing makes one so much held in contempt as to insult; nothing so much [makes one] venerable as to bear being insulted. For the one is an insulter, the other a philosopher; the one is worse than a human being, the other is equal to the angels. Even if he were inferior to the one who insults him, even so, if he wished, he was able to defend himself. But besides that, this one is pitied by all, while that one is hated. What then? B Shall not this one be by far the better man from this? For all will pay attention to the one as to a madman, but to this one as to one who has understanding. When, therefore, someone compels you to speak ill of another, say to him: "I cannot speak ill of him; for I fear lest he might not be such a person." Most of all, do not say it in your own mind, but do not even say it to another. Do not meet with God against him. If you see someone being ill-spoken of, defend him; say, "The words belong to the passion, not to the man"; say, "to the anger, not to the friend"; "to the madness, not to the soul." Let us reason this way regarding each of the sins. Do not wait for the fire to be kindled, but restrain it before that; do not provoke the beast, but do not even allow it to be provoked; for you are no longer master to restrain it once the flame is kindled. For what did he say? "Foolish and stupid?" Who then is liable for the word, the one who hears it or the one who says it? For the one, even if he be exceedingly wise, has received the reputation of a fool; the one [who says it], even if he be foolish, [has the reputation] of a wise and philosophizing man. Who is foolish, tell me, the one who brings forward against another those things which are not, or the one who is not even moved by them? For if to be moved, when not being moved, is [a matter] of philosophy, to be struck when no one is moving [you] is of how great folly! I do not yet say what place of punishment is reserved for those who reproach others with such things and blaspheme their neighbor. C But what? Did he call him dishonorable and born of the dishonorable, and mean and born of the mean? Again, he has turned the reproach back upon himself. For the one will appear honorable and venerable, but the other, truly mean; for to bring forward such things in the order of reproach—I mean the meanness of birth—is of a truly small soul. But the other will be great and admirable, as one who considers such things as nothing, but is so disposed as if he were hearing that he had something *other* than what is different. But will he also call him an adulterer and the like? Here one ought even to laugh; for when the conscience is not struck, there would not be a time even for anger. And having considered who brings forth evil and small words into the midst, one ought not to be pained even so. For what each one was going to learn after these things, this he has already revealed; he has remained henceforth untrustworthy to all, as one who did not know how to cover the evils of his neighbor, and he has shamed himself more than the other, and has blocked up every harbor for himself, and has made the account for the future judgment fearful for himself. For all will turn away, not so much from this one, as from that one who laid bare what ought not to be uncovered. But you, say nothing of what you know, but be silent if you wish to receive brilliant glory. For not only will you overturn what was said, nor will you just cover it, but you will also do another good thing; for you will no longer cause the vote to be cast against yourself. Does someone speak ill of you? Say to yourself: "If he knew everything, he would not have said only such things." Did you admire and were you astonished at what was said? But one ought to imitate it. For this reason we say all the things spoken of from without, not because the Scriptures do not have countless such things, but because these are more capable of shaming; since even the Scripture knows how to speak towards shaming, as when it says: *Do not even the heathens do the same?* (Matt. 5:47). The prophet Jeremiah brought the sons of Rechab into the midst because they did not consent to transgress a paternal command (Jer. 35:5). Those around Mariam spoke ill of Moses, and He immediately sought for them the punishment, and did not allow even as much as for some to learn that it met with vengeance. But we are not so; but we wish for this most of all for all to learn, that they did not pass by without punishment. How long shall we breathe from the earth? A fight cannot consist of one part. If you drag the madmen from both sides, you will provoke them more; but if [you pull back] from the right or from the left, you have extinguished the anger. D The one who strikes, if he has one who does not receive it, is raised up more; but if he yields, he is more released, and the blow is turned back upon himself. For a man who knows how to wrestle does not release the power of the antagonist so much as a man who is insulted and does not insult in return. For the other, being shamed, henceforth goes away after being condemned, first by his conscience, and secondly by all who see him. And it is a saying
A in the proverb: "He who honors, honors himself." Therefore, he who is insolent is such to himself. No one is harmed unless by himself.
No one, I say again, will be able to harm us unless we ourselves do; nor will anyone make me poor, unless I myself do. Come, therefore, let us examine the matter thus: let my soul be poor, and let everyone lavish money upon me; what of it? Until that is changed, all is in vain. Let my soul be great, and may everyone take away my money; what of it? Until you render it poor, there is no harm from this. Let my life be impure, and let everyone say everything contrary about me; what of it? They may say it, but they do not approve it in their minds. Again, let my life be pure, and let everyone speak against it; and what of it? For they condemn it in their own conscience: for they do not speak out of conviction. For just as one ought not to admit praises, so neither should one admit accusations. And why do I say these things? No one will ever be able to lie in wait for us, nor ensnare us with an accusation, if we desire it. Let us consider it thus: let someone drag us to court, let them calumniate us; if you wish, let them injure your soul; and what is this, if you endure these things undeservedly for a little while? This very thing is evil, you will say. This very thing is good, that you should suffer undeservedly. But what? Was it fitting to suffer what one deserved? I will say something else: A certain philosopher of the pagans, when he heard that someone had died, while one of the disciples was saying to him, "Woe is me, for it is unjust!" he replied, "But what, then, would you have wished for it to be just?" B C And Joannes, was he not dead unjustly? Whom then do you pity more: he who died justly, or he who died unjustly? Do you not call the latter miserable, but the former blessed? In what then is a man harmed by death, who gains much, let alone suffers any harm? For if he had made the mortal immortal, perhaps it would be a loss; but if he hastened to remove with glory one who was mortal and, by his nature, would have died a little later, what loss is there in this? Let our mind be rightly composed, and no harm will come from without. But are you not in glory? And what of it? For what is true of wealth is the same for glory. For if I am magnificent, I will have need of nothing; but if I am covetous of empty glory, the more I attain, the more I will be in need. But then I will be more splendid and will enjoy greater glory if I have despised glory. Knowing these things, let us give thanks to Christ our God, who has granted such a life to us, and let us approach it for His glory, for to Him belongs glory with the Father who is without beginning, and His holy Spirit, unto the ages of ages. Amen. D
Homily XV
A 1. "Stephen, however, full of faith and power, was performing great wonders and signs among the people." B Observe how, among those seven, he was excelling and holding the first rank. For although the ordination was common, yet he drew down greater grace. Before that, he was not performing signs, but [only] when he was made manifest; so that it might be shown that grace alone does not suffice, but that ordination is required so that the accession of the Spirit might occur. But if they were full of the Spirit before this, yet that was from the font.
9. "Then there arose some from the synagogue." He calls their exacerbation and anger a "rising up." Observe here the great multitude; nay, another form of accusation. For after Gamaliel had restrained them, so that they would not accuse them concerning this matter, they introduce another accusation. "Then there arose," it says, "some from the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen; 10. and they were not able to resist the wisdom and the Spirit by whom he was speaking. 11. Then they suborned men who would say that they had heard him speaking words of blasphemy against Moses and against God." C In order to institute the accusation, "He speaks," they say, "against God and against Moses." And they were disputing in this way so that they might compel him to bring something forth. But he was speaking more clearly, and perhaps he was saying only that the law was to cease; or he was not saying it, but insinuating it. For if he had said it openly, there would have been no need of suborned men or false witnesses. D There were diverse synagogues, of the Libertines and Cyrenians. But the Cyrenians are beyond Alexandria, who also had synagogues there through the nations; and perhaps they remained there, so that they might not be forced to migrate often: but the Libertines were freedmen of the Romans, and were called thus. And as many foreigners dwelt there, in the same way they also had synagogues, in which it was necessary for readings and prayers to be made. But I would have you consider how even here he is forced, he attempts to teach, and they, in turn, not only are incited to envy because of the signs, but also, because he was excelling in word and was intolerable to them, they establish false witnesses. For they did not wish to kill him without cause, but with a vote, so that they might also harm their reputation; and having left them, they come to these, so that they might thus also terrorize them. And they do not say, "He is speaking," but, "He does not cease to speak," so that they might increase the accusation. 12. "And they stirred up the elders and the scribes, and running together, they seized him, and brought him into the council, 13. and they set up false witnesses, who said, 'This man does not cease to speak words against the holy place and the law.'" "He does not cease," they say, so that they might indicate that he was persisting in this. 14. "For we heard him saying that Jesus the Nazarene here will destroy this place, and will change the customs which Moses delivered to us."
A They were bearing false witness, saying: "He who destroys the temple of God." For great was their reverence for the temple, since they also wished to move it, and for the name of Moses. And look at how the accusation is twofold: "He will destroy," they say, "the place, and will change the customs." And not only is it twofold, but also bitter and full of dangers. And all who sat in the council, fixing their gaze on him, saw his face as the face of an angel. Thus it is possible for those who are in a lower rank to shine. For what, tell me, did this man have less than the apostles? Did he not perform signs? Did he not exhibit great boldness of speech? They saw his face, he says, as the face of an angel. This, then, was grace; this was also the glory of Moses. It seems to me that God made him gracious, perhaps because he was about to say something, and in order that he might immediately astonish them by his appearance. For there are, there are indeed faces filled with spiritual grace, desirable to those who love them, and venerable and terrible to those who hate them. Or perhaps he mentioned this as the cause for which they endured his public speaking. What then of the high priest? "If, then," he says, "these things are so?" You see how the questioning is handled with gentleness, and how it is for the moment without anything burdensome? B For this reason, he too begins his speech with gentleness, and says: "Brothers and fathers, hear: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran." Immediately, from the beginning, he removes their glory, and proves by what he says, without exciting suspicion, that the temple itself is nothing, nor are the customs, and that they will not prevail against the preaching, and that God always does and prepares everything from "impossible" situations. Observe, then, how his speech is woven through these points, demonstrating that while having always enjoyed much philanthropy, they repaid the Benefactor with the opposite, and that they are attempting the impossible. "The God of glory appeared to our father Abraham, and said to him: Go out from your land, and come into the land which I will show you" (Gen. 12:1).
2. And there was no temple, and there was no sacrifice, and Abraham was deemed worthy of a divine vision, and he had Persian ancestors, and he was in a foreign land. And why ever, when beginning to speak of God, did he call Him "the God of glory"? Because He has made the dishonored glorious; and to teach that if He glorified them, much more would He glorify these people. You see how he leads them away from bodily things, and first from the place, since the subject was the place? "The God of glory." If God is of glory, it is evident that He does not need glory from us, nor that which comes through the temple; for He Himself is the source of glory. Do not, therefore, think that you contribute to His glory by this means. And how, he says, does the Scripture say this concerning the father Abraham? Because it is not superfluous regarding things that are not strictly necessary. For it only taught us what was useful to know, namely, that he came out with him from the vision of the Son; but it left the rest of this untold, because he died soon after he had dwelt in Charran: "Go out from your kindred." Here he shows that these men are not children of Abraham. How? Because that man was obedient, but these are disobedient; or rather, from what he does when commanded, we learn that whereas that man endured labors, these men reap the fruits, and that all their ancestors were in affliction. C And having come out of the land of the Chaldeans, he dwelt in Charran: and from there, after his father died, He moved him to this land, in which you now dwell: and He gave him no inheritance in it, nor a step of a foot. Observe how he leads them away from the land. For he did not say, "He gave." He did not give, showing that all things were from Him, not from them. For he also came from his kindred and country. Why, then, did He not give? Because it was a type of the land, and He promised to give it to him later. You see how he takes up the argument again, saying: "He gave him no inheritance." And He promised to give it to him, he says, and to his seed after him, not having a child. Again, the power of God is shown from this, that He does all things from impossible situations. For Him who was in Persia, so far away, this one he said would be lord over Palestine. But let us look at the preceding points again. D "Fixing their gaze on him," he says, "they saw his face as the face of an angel." Whence did it blossom in Stephen? Was it not from faith? Since He bore witness to him above that he was full of it. It is possible to have grace even not in healings. The Apostle says: to one is given grace, to another the word of wisdom. Here, it seems to me that it implies he was gracious by saying his face was as the face of an angel. Barnabas is also testified to [in this way]. Whence we know those who are simple and guileless to be especially admired, who are more gracious. Then the men saying, "We have heard him speaking blasphemous words." In the case of the others, they said that they were proclaiming the resurrection, and the crowd flocked thither; but here, that they were healing them—what madness! For the things for which they ought to have given thanks, for these they were angry, and they hoped that those who were prevailing by their works would be overcome by words (which they also tried in the case of Christ), and they were always involving themselves in disputes. For they were ashamed to seize them simply, not having anything to charge them with. And look how not even they themselves testify [that he spoke blasphemy]; for they would have been refuted; they hire others, so that the act might not seem to be out of spite. One might see the same thing having happened in the case of Christ. You have seen the power of the preaching, that it not only prevails, but even when being scourged, even when being led to the court, even when being driven from everywhere. From this point, even as they were accusing him [Stephen], not only were they not prevailing, but they were not able to stand against him, even though they were very shameless; thus he overcame them by force, and they, performing [these] things that were incredible (as also in the case of Christ) and doing everything for the death of the man, it was evident to all that it was not a battle, but of God against men. Consider what the false witnesses say, who were set up by those who had dragged him into the council. "Speaking blasphemous words against Moses and God." O shameless ones! You do things blasphemous against God, and do you not care about this, but pretend to care about Moses? Through Moses, since the things of God were not [their concern], they mention Moses up and down, saying, "This man, who brought us out," inciting the crowd. And yet, how could he—
you have done, and do not care; and you pretend to be concerned about Moses? The reason Moses is brought forward is that they did not care much for the things of God, and everywhere they mention Moses: "Moses," they say, "who brought us out" (Acts 7:40), provoking the fickle people. Yet how A could a blasphemous man be victorious? How could a blasphemous man perform such signs among the people? But envy is a terrible thing, making those whom it has invaded foolish, so that they do not even attend to what they are saying. "We have heard him," they say, "speaking blasphemous words against Moses and God"; and again, "This man does not cease speaking words against the holy place and the law," and they add, "which Moses delivered to us; no longer God."
B 3. Do you see how they accuse him of impiety for the sake of reversing the public order? That he could not have spoken such things boldly is manifest to everyone—he was so mild and even in his appearance. Therefore, where they were not slandering him, Scripture says nothing of the sort; but because this entire matter is slander, God rightfully corrects it, or rather, it is corrected by his very countenance. The apostles, at any rate, were not met with slanders, but were prohibited; yet here he is met with slanders: therefore, before all else, his countenance clears him. Perhaps this caused the priest shame. But when he said, "He promised," he shows that the promise was made before the place was appointed, before circumcision, before there was sacrifice and temple: and that they did not receive circumcision or the law by merit, but that the land was only a wage for obedience. But even before circumcision was given, the promise is fulfilled: and by a type, at God's command, he is shown to have left his country and kindred (for that is the country to which God may lead you), and not to occupy an inheritance here C [123] for, if one examines accurately, it is the Jews who are Persians; and he implies that one must obey God who speaks, even without signs, even if certain grievous things happen. Since the patriarch left behind both his paternal tomb and all things, and obeyed God. But if his father was not a partner with him in the migration to Palestine, much less will the children be partners, even if they travel a great part of the road, because they do not imitate the father’s virtue. And he promised to give it to him and to his seed, he says, after him. Much of God’s kindness is shown here, and much of Abraham’s faith. For that he believed, when he did not yet have a son, shows both his obedience and his faith: even though the things that had happened showed the opposite—for instance, upon arriving, he did not even have a footstep of his own, nor a son, which were contrary to faith. These things we also considering, let us accept what God has promised, even if the opposite comes to pass: although with us they are not opposites, but very much consequent. For where there are promises to the soul, if the opposite happens, those truly are opposites; with us, however, it is the reverse: for here he spoke of affliction, there of rest. Why do we confuse the times? Why do we turn everything upside down? You are distressed, tell me, because you live in poverty, and therefore you are troubled? Do not be troubled: you would rightly be troubled if there were to be tribulation there: for tribulation itself is the cause of rest. This infirmity, he says, is not to death (John 11:4). That tribulation is punishment, but this, on the contrary, is correction. The present time is a contest; there is need for boxing: it is war and battle. No one seeks rest, no one seeks luxury while in war, no one cares about wealth, nor about his wife; he only looks at how to overcome his enemies; if we win, and return with trophies, God will give us everything. Let this alone be our concern: how we might overcome the devil; or rather, it is not a matter of our own effort, but of God’s grace—let us be eager to draw his grace to us, so that we might attract that help to ourselves. "If God is for us," he says, "who is against us?" (Rom. 8:31). We are eager for this, so that he might not become an enemy to us here, so that he might be turned away from us.
4. And this is not a grievous tribulation, even if you live in luxury—I do not mean in the future, but also in the present. How does it not bite our conscience? What could be worse than that? I would like to carefully ask those who live in wickedness, if they ever come to the realization of their own sins, if they do not tremble, if they do not grieve? If they do not call blessed those who live in fasting, on the mountains, in philosophy? Do you wish to have rest there? Suffer here for Christ’s sake; there is no rest equal to this. The apostles rejoiced while they were being scourged. Paul exhorts, "Rejoice in the Lord" (Phil. 4:4). And how, you will say, can one rejoice where there are bonds, where there are tortures, where there are tribunals? It is precisely there that one may rejoice. How, indeed, is it possible to rejoice where these things are? He who is conscious of nothing against himself will be greatly comforted, so that the more you call the tribulation, the more you say there is pleasure. For tell me, has he not received countless wounds, and will he not return with pleasure, having his very wounds as an argument for his courage, splendor, and glory? And if you also should be able to hold to that voice which Paul uttered, "I bear the marks of Jesus" (Gal. 6:17), you could be great and illustrious. But there is no glory in opposition; and if anyone seeks the opposite, do not be afraid to be slandered for Christ’s sake; stand against the tyranny of pride, stand against the battle of anger, stand against the torment of lust. These are the marks, these are the torments. For tell me, who is in greater torment? Is it not the one who is angry and burns? For there the body is divided; here, their whole soul is its own. There is pain in it when it is angered, when it envies, whenever it does something of that sort. For this is not to act, but to suffer, to be angry and to envy: they are therefore diseases of the soul, wounds, blows. Truly, it is a passion and heavier than a disease. How is anger to be quelled? Consider, you who are angry, that you are doing this in a state of disease. Therefore, he who is not angry does not suffer. Do you see him who is insulted, does he not suffer, but rather the one who does the insulting?
For that he does suffer, is clear both from the fact that such a thing is called a passion, and also from the body; for these passions are born from anger: dimness of sight, paralysis, and ten thousand others. But, you say, he insulted the child, he insulted the servant. Do not consider it a weakness not to do the same thing yourself. For tell me, was it done well? I do not think you would say so; therefore do not do what is not done well. I know what kind of rages are born in such matters. What then, you say, if he is contemptuous, if he speaks again? Refute him, rebuke him, exhort him with gentleness; anger is dissolved by approaching and calling him to account. For concerning offenses against us, it is not even fitting to do this, but concerning others, it is indeed necessary to do so. Do not consider it your own insult that the servant was insulted; and if you feel pain on his behalf, do not feel it as if you yourself were insulted; for because the child suffered wrong, you were not insulted, but he who did the wrong. Extinguish the sharp sword; let it lie in its sheath. If we keep it naked, we shall often use it when there is no need, being dragged along by it; but if it is kept hidden, even if a need arises, the anger will be extinguished. Christ does not wish us to be angry on His behalf (for hear what He says to Peter: "Put your sword into its sheath"); and do you get angry on behalf of a servant? Teach the servant also to philosophize; tell him the sufferings of the Master; imitate your Teacher. When they too were about to be dishonored, He did not say, "I will take vengeance," but what? "They persecuted me, and they will persecute you." Therefore, bear it nobly; for you are not better than I. Say these things also to your son and your servant: "You are not better than your Master." But the words of philosophy seem to be those of widows. Woe is me, that it cannot be represented by speech as it can be learned by experience itself. And that you may learn, standing in the midst of two who are struggling, become of the party of those who are wronged, and not of those who are wronging, if you do not see the victories at your own side, if you do not receive brilliant crowns. Behold how God is insulted, and how He answers gently and mildly. "Where is," He says, "Abel your brother?" And what does he say? "Am I my brother's keeper?" What is more arrogant than this? If one had heard it even from a son, if indeed it was from a brother, would he not have considered the matter an insult? But God answers mildly again: "The voice of your brother's blood," He says, "cries to me." But God, you say, is above anger. But for this reason the Son of God came down, that He might make you a god according to human capacity. But I cannot, you say, being a man. Therefore, suffer us to bring before you men. And do not think that I will speak of Paul or Peter, but some of the lesser ones and those far below. The servant of Eli insulted Anna, saying, "Put away your wine." What is more insulting than this? What then did she? "I am a woman in a hard day." Nothing is truly a mother of philosophy equal to affliction. And this same woman, having her rival, did not insult her; but what? She has recourse to God, and praying, she does not even mention her, nor does she say, "Since such an one reproaches me, defend me"; so philosophical was the woman (let us men be ashamed); and yet you know that there is nothing equal to jealousy.
v. The tax collector, when insulted by the Pharisee, did not insult him back, although, if he had wished, he could have; but he bore it philosophically, saying: "Be merciful to me the sinner." Mephibosheth, when accused and slandered by his servant, neither said nor did anything evil against him, nor even before his king. Do you wish also to hear the philosophy of a harlot? Hear Christ saying, when she was wiping His feet with her hair: "Tax collectors and harlots go before you into the kingdom." Did you see her standing and weeping, and washing away her own sins? Behold how, even when reproached by the Pharisee, she was not angered: "For if," he says, "he knew that this woman is a sinner, he would not have allowed her." And she did not say to him: "For why, tell me? Are you clean from sins?" But she suffered more, she lamented more and shed hotter tears. If women and tax collectors and harlots philosophize, and this before grace, of what forgiveness shall we be worthy, after such grace, being stirred up into war more like wild beasts, biting and kicking?
Nothing is more shameful than anger, nothing more ignoble, nothing more terrible, nothing more unpleasant, nothing more harmful. I say these things not that we should be gentle only towards men, but even if a woman is gossipy, that you may bear it; let your woman be a wrestling-ground and gymnasium. For how is it not absurd, to accept gymnasiums which have no profit, where we oppress the body; but for us not to make gymnasiums, and which provide us a crown before the contests? Does the woman insult? Do not you become a woman—for to insult is womanish; it is a disease of the soul, it is a defect. Do not consider it unworthy of you when the woman insults. It is unworthy when you indeed insult, and she philosophizes; then you are unseemly, then you are insulted. But if, when insulted, you bear it, there is a great demonstration of your strength. I do not say these things to lead women into insults; God forbid; but if it should happen by a satanic circumstance, that you may bear it. It is for strong men to bear the weak. Even if a servant speaks against you, philosophize about him; do not say or do what he is worthy to hear, but what you ought both to do and to say. Never, while insulting a girl, let an obscene word escape you; never call a servant a wretch. He was not insulted, but you were. It is not possible for him who is angry to be within himself, just as neither can a sea that is surging, nor a spring remain pure, if mud has fallen into it; so everything is mixed, or rather so everything is turned upside down. And if you strike, and if you tear his tunic, you have endured the greater harm; for to him the blow is about the body and the garment, but to you it is about the soul. You have cut her, you have wounded her, you have cast the charioteer from the horses, you have caused him to be dragged supine... and the same thing happens, as if a charioteer becoming angry at another would choose to be dragged. And if you rebuke, and if you admonish, and if you do anything whatever, do it without anger and passion. For if he who rebukes is the physician of one who is sinning, how could he be able to heal another, having first harmed himself, not healing himself? If, tell me, any physician were to go to heal another, having first wounded his own hand, having first blinded his own eyes, would he perform the healing of that one? He would not, he says. So also you, even if you rebuke, even if you admonish, let your eyes be clear. Do not ruin the mind, since how will the healing take place?
A There is no way for those who do not get angry and those who do to be in the same tranquility. For why do you cast the teacher off his throne, and converse with him as he lies on the ground? Do you not see judges, when they are about to judge, sitting upon the throne, and in a becoming attire? So you too should do; adorn your soul with the judicial vestment; this is true equity: and then sit as a judge upon the throne. But he will not fear, you say. Nay, he will fear all the more. For if you say things that are just, the servant will impute it to your fury; but if you speak with gentleness, he will condemn himself. And what is most important, God will accept you, and thus you will be able to attain to eternal goods, by the grace, mercy, and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, and honor, now and ever, and to the ages of ages. Amen.
Homily XVI
B “But God spoke thus, saying, ‘That his seed shall be a sojourner in a foreign land, and they shall enslave them and mistreat them for four hundred years; and the nation to whom they shall be enslaved, I will judge,’ says God; ‘and after these things they shall go out, and serve Me in this place.’”
α′. Behold how many years before the promise and the mode of the promise, and nowhere a sacrifice, nowhere circumcision. Here he shows that God permitted them to be afflicted, and that those who afflicted them would not go unpunished. “And the nation to whom they shall be enslaved, I will judge,” says God. Do you see? He who promised, he who gave the land, first permits evils; so even now, although He promised a kingdom, He allows them to be exercised by temptations. If here, after four hundred years, there was liberty, what is surprising if the same happens in the kingdom? Nevertheless, He did this, and the time could not prove the word false, even though they suffered no small slavery. And it was not enough for Him to have punished them, but He promised good things to them as well. And he seems here to wish to remind them of the benefits they received.
“And he gave him the covenant of circumcision, and so he begat Isaac.” Here he speaks down to their level. “And he circumcised him on the eighth day; and Isaac Jacob, and Jacob the twelve patriarchs. And the patriarchs, being jealous of Joseph, sold him into Egypt.” C This happened also in Christ: for Joseph was a figure of Him; and therefore, hinting at that, he covers the whole history. For when they had nothing against him, but he came to bring them food, they received him badly. And look here again at the promise that is to be long awaited, which yet receives its end. “And God was with him,” and this for their sake. “And He rescued him out of all his tribulations.” Here he shows that they, without knowing it, contributed to the fulfillment of the prophecy; and that they themselves were the authors of it, and the evils recoiled upon them. “And He gave him grace and wisdom in the sight of Pharaoh, king of Egypt.” He gave grace, and this before a barbarian king, to a slave, a captive: whom the brothers had indeed sold, but he honored him. Chanaan, and great tribulation; and our fathers could not find food. “But when Jacob heard that there was grain in Egypt, he sent our fathers first. And in the second, Joseph was recognized by his brothers.” They came to buy, and they were in need of him. What then? He did not show his kindness in that matter alone; but he also told Pharaoh, and brought them down. And Joseph’s lineage became known to Pharaoh. “But Joseph sending, called for Jacob his father, and all his kindred in seventy-five souls. And Jacob went down into Egypt, and he and our fathers died. And they were moved into Sichem, and were placed in the sepulcher that Abraham bought for a price in silver from the sons of Hemor, the son of Sichem.”
“And as the time of the promise approached, which God swore to Abraham, the people grew, and were multiplied in Egypt, until another king arose, who knew not Joseph.” D Again, another cause for despair: the first was the famine; the second, that they fell into the hands of a brother; the third, when the sentence was given by the king to be slaughtered: nevertheless, in all these they were saved. Then, showing the wisdom of God, he says: God. If that was miraculous, that he was sold by his brothers: that was yet more miraculous, that the king should educate him who was to overthrow his rule. Do you see everywhere almost the resurrection pictured? And yet it is not the same for God Himself to do something, and for anything to happen by human choice. These things, therefore, were not done by human purpose. “And he was powerful in word and in deed.” He said this, showing him to be a savior, and them ungrateful toward their benefactor. As therefore they were then saved by Joseph who was suffering evil: so also now by Moses who was received badly. For what if they did not kill him in deed? They certainly killed him in word, just as those also did. And those indeed sold Joseph from their own to a foreign land; these, however, drove Moses fugitive from a foreign to another foreign land: the former, when he was bringing food, the latter, when he was giving counsel as to how they could be with God. Thus, the truth is proven by the things now being dispensed, that saying of Gamaliel: “If it be of God, you cannot dissolve it.” But do you, when you learn of those who are sought by traps becoming the cause of salvation for those who set the traps, be amazed at the wisdom and skill of God. For if they had not been sought by traps, these would not have been saved. There was famine, and it did not consume them. And not this only; but they were also saved by him whom they hoped would be destroyed. It was a royal decree, and it did not destroy them; nay, the multitude increased all the more, when he who had known them was dead. They wished to kill their savior, and even so they could not. But do you see that the devil, while he tries to destroy the promise of God, increased them through those very things?
A This was truly the ingenious work of God: that even in the aversion [of his favor] the nation grew, while it was enslaved, ill-treated, and being destroyed. This is the magnitude of the promise. For if they had increased in their own land, it would not have been so wonderful. And they were not in a foreign land for a short time, but for four hundred years. From this we learn what great philosophy they demonstrated. For they did not use them as masters use slaves, but as enemies and tyrants. Wherefore he also predicted that they would be in great freedom—for this is what "They shall serve me" means—and that they would return here, and not unpunished. And observe: how he seems to grant something to the circumcision, yet gives nothing, since the promise was before this, and this [circumcision] was after the promise. And "the patriarchs," he says, "moved by jealousy." Where it does not harm them, he grants it to them. He calls the ancestors "patriarchs," since they prided themselves greatly on these individuals as well. But he also shows that the saints were not outside of tribulation, but that even when they were in the midst of the tribulations, they obtained help. But they not only did not resolve their tribulations, but even acted in concert with the oppressors, when they ought rather to have interrupted them. Just as, therefore, these men made Joseph more illustrious by selling him, so [did] the king [make] Moses [illustrious] by commanding the children to be destroyed; for if he had not commanded it, this would not have come to pass.
And observe the providence of God. The former drives out Moses; but He does not prevent it, ordaining the future, so that there, becoming worthy, he might obtain the vision. Thus He also makes the slave who was sold a king there, where he was thought to be a slave. And as the latter reigns there where they sold him, so also does Christ demonstrate his power in death. This was not only for the sake of honor, but also that we might trust in his own power. But let us look at what was said from the beginning. "And he appointed him ruler over Egypt and his whole house." See what he constructs because of the famine. "Jacob went down into Egypt with seventy-five souls," he says. "And he himself died, and our fathers. And they were removed to Sikem, and were placed in the tomb that Abraham bought for a price of silver from the sons of Emmor of Sikem." He shows that they were not even masters of a burial place. "But as the time of the promise drew near, which God had sworn to Abraham, the people grew and multiplied in Egypt, until another king arose [150] who did not know Joseph." See that he does not multiply them even in those years, but when the end was about to draw near, although four hundred years and more had already passed in Egypt. This, then, is the wonderful thing. "This one," he says, "dealing craftily with our race, ill-treated our fathers, to make their infants exposed so as not to be kept alive." He said "dealing craftily," hinting at the secret destruction; for he did not wish to kill them openly; wherefore he also added this, explaining: "To make their infants exposed." "At which time Moses was born, and was well-pleasing to God." This is the wonderful thing, that the one who was to be the protector was born not after these things nor before them, but in the very midst of the rage. And he was brought up three months in his father's house.
as yet the Lord had not become so—no, nor was Moses so tremulous. B Dost thou see His compassion? Observe, finally, His solicitude. "Seeing I have seen," He says, "the affliction of my people which is in Egypt, and have heard their groaning, and have come down to deliver them. And now come, I will send thee into Egypt." Observe how He shows that He leads them both by benefits and by punishments and by miracles, though they themselves remained always the same. Hence we learn that God is present everywhere. Hearing these things, let us also take refuge in Him during our afflictions. "And I have heard," He says, "their groaning." He did not say simply, "I have heard," but "on account of their calamities." But if one should say, "And why did He allow them to be so afflicted?" Hear: to the just man, afflictions are the cause of rewards; or for this reason He allowed them to be afflicted, that He might exhibit His own power shining forth from thence, and might train them, that they might philosophize in all things. Observe, then, when they were in the desert, they were not only fattened, and grew sleek and dilated, but they even forsook God. For everywhere, O beloved, a remission of spirit is a bad thing. Therefore from the beginning He said to C Adam, "In the sweat of thy face shalt thou eat thy bread" (Gen. iii, 19). Therefore, lest they should become insolent by passing from great affliction into great tranquility, He permits them to be afflicted; for affliction is a great good.
The good of affliction.
Hear David saying, "It is good for me that thou hast humbled me" (Ps. cxviii, 71). But if affliction is a great thing for great and admirable men, it is much more so for us. If you wish, let us examine affliction itself. Let someone be joyous, glad, and effusive; what is more shameful, what more senseless than that? Let someone be sorrowful and grieving; what is more philosophic than that? Therefore the Wise Man admonishes, saying, "Better it is to go to the house of mourning than to the house of laughter" (Eccli. vii, 3). Perhaps you laugh at what is said. But let us see what sort of person Adam was in paradise, and what he was afterwards; what sort of person Cain was before, and what he was after. The soul does not stand in its own seat, but is lifted up by pleasure as if by some wind and is made light, having nothing firm. For it is easy toward promises, and prompt toward pledges, D and there is a great fluctuation of reasonings. Hence unseasonable laughter, mirth destitute of reason, and a great and superfluous garrulity of words. And why do I speak of others? Let us take one of the saints, and let us see what sort of person he is in pleasure, and what in sorrow. Do you wish that we consider David? When, therefore, he was living in pleasure and joy from many trophies, from victory, from crowns, from delights, from confidence, observe what he said and did: "I said in my abundance, I shall not be moved forever" (Ps. xxix, 7). But when he was in affliction, hear what he says: "And if He shall say to me, 'I have no pleasure in thee,' lo, let him do what is pleasing before Him" (2 Kgs. xv, 26). Whatever is more pleasing to God, he says, let it be done. And again to Saul he was saying, "If the Lord stirreth thee up against me, let there be an odor of thy sacrifice" (1 Kgs. xxvi, 19). And at that time in affliction he was sparing even his enemies; but afterwards, [he spared] neither friends, nor those who had not harmed him at all. Again, Jacob when he was in distress was saying, "If God will give me bread to eat and a garment to put on" (Gen. xxviii, 20). And the son of Noah before this had done nothing of the sort; but when he was confident for his safety, thou hearest how insolent he is. And Hezekiah, when he was in distress, see what he did for his salvation: for he put on sackcloth and sat upon ashes; but when he was in pleasure, he fell through the pride of his heart. Therefore Moses admonishes, saying, "When thou shalt have eaten and drunk and shalt have been filled, remember the Lord thy God" (Deut. vi, 12). For pleasure is headlong, and brings about forgetfulness of God. When the Israelites were in distress, they were many more; when He let them go, they perished for these reasons. And why do I bring forward examples? Let us see from ourselves. From among us, most people are inflated in prosperous circumstances, are enemies in their anger, and when they are strong in power, they are overbearing; but when power is stripped away, they are mild, humble, and come to a realization of their nature. That this is so, David shows, saying, "He held them for their pride, their iniquity shall go forth as from the fat" (Ps. lxxii, 6-7). These things have been said by me, that we may not at all costs seek after joy. And how, says Paul, "Rejoice always" (Phil. iv, 4)? He did not say simply, "Rejoice," but added, "In the Lord." The apostles rejoiced in such joy; a joy that brings gain: which has its origin and root and basis from prisons, from stripes, from persecutions, from evil report, and altogether from sad things—whence it arrives at a good end. But the joy of the world is the opposite; for it begins from agreeable things, and ends in the sad. Nor do I forbid rejoicing in the Lord; I very much admonish it. The apostles were being scourged, and they rejoiced; they were being bound, and they gave thanks; they were being stoned, and they were preaching. This is the joy I would wish: which has its beginning in nothing of the body, but in matters of the spirit. He who rejoices according to the world cannot rejoice at the same time according to God: for everyone who rejoices according to the world, rejoices in riches, in pleasure, in glory, in power, in arrogance; but he who rejoices according to God, rejoices in the ignominy endured for Him, in poverty, in need, in fasting, in humility. Dost thou see how contrary the arguments are? As many as are outside of joy here are outside of sorrow, and as many as are outside of sorrow are also outside of pleasure. And in truth, these are the things which produce true joy, since those others have only the name of joy, but everything is situated in sorrow. How much vexation does the arrogant man have? How much is he hindered while he acts arrogantly? He prepares for himself a thousand contumelies, much hatred, great enmity, great envy. For if he is treated with contumely by his superiors, he is pained; and if he does not rise up against all, he is bitten. The humble man is in much pleasure, expecting honor from no one; if he is honored, he rejoices; if he is not honored, he is not pained—nay, he rejoices that he is not honored. Therefore not to seek to be honored creates great pleasure. But there the contrary happens; the one seeking to be honored, and not being honored, is pained.A This one, however much he may receive, considers that he has received nothing; whereas the other, even if you give him but a little, receives it as though he had received everything. Again, the one who lives in luxury has countless troubles, and even if his income flows to him from ease and as if from fountains, he fears the evils that come of luxury and the uncertainty of the future; but this one is always in safety and in pleasure, having accustomed himself to simplicity of diet. For he does not so much lament himself because he does not partake of a sumptuous table, as he [the luxurious one] is in luxury, while not fearing the uncertainty of the future. But that no one is ignorant of the evils which arise from luxury, it is necessary even now to mention. B Double is the war, I say, of the body and of the soul; double is the storm, double the diseases; and not only this, but that they are also incurable, and these bring great calamities. C But frugality is not of such a kind, but rather health is double, and there are double the blessings: "The sleep of health," it says, "is in a moderate belly" (Eccl. 31:24). For everywhere what is moderate is desirable, but what is immoderate is no longer so. See, for instance: put much fuel of wood on a small spark, and you will no longer see the fire shining, but a great, unpleasant smoke. D
Put a burden on a very strong and great man that exceeds his strength, and you will see him lying and cast down on the ground along with the burden. Throw a great load into a ship, and you have made the shipwreck grievous. Such a thing, too, is luxury. For just as with ships that are overloaded, there is great noise from the sailors, the pilot, the prow-man, and the passengers, some throwing things from above into the sea, others from below; so in this case too, they vomit from above and from below, and corrupting themselves, they perish. And what is the most disgraceful thing of all, the very mouth takes on the function of the parts behind, and becomes more dishonorable than them. If there is such indecency in the mouth, consider it in the soul. For there too all is gloom, all is storm, all is darkness, a great confusion of thoughts, which are pressed, afflicted, the soul itself enduring the injury. From this, the gluttons themselves blame one another, they are annoyed, they hasten to cast out the filth from within. Yet even after vomiting, the heaving does not cease; but fevers and diseases arise from it. "Yes," says one, "they are sick and they are indecent; but a discourse is vainly going through these matters and listing diseases for us; for I am sick, and I am pulled, and I am indecent, I who have nothing to eat; but these who are living in luxury can be seen faring well, vigorous, rejoicing, being carried on horses." Alas! For these words are worthy of tears. But those suffering from gout, those being carried on litters, those being bound—from where do we see them, tell me? And if I did not think that the matter would be considered an insult, and that they would consider me to be saying these things reproachfully, I would already have identified them by name.
But there are some who also are in health, because they do not only attend to luxury, but to toil. For give me a man who is always gorging, lying inactive, doing nothing, and try to see him in health. But you would not find it. For even if a multitude of skilled physicians were to gather, they would not be able to remove the disease from him, since he is incessantly gorging; for the thing does not have such a nature. I will also tell you a medical argument: Of the things that are cast into the stomach, not everything becomes nourishment; since not even in the nature of nourishment itself is everything nutritious, but part of it is divided into discharge, and part into nourishment. If, then, one gives moderate amounts and it is completely digested, this comes about, and it has taken its proper place, and the healthy and useful part has run to its proper place, and the superfluous and useless has moved out and departed; but if there is a multitude, and as much as possible is nutritious, this too becomes harmful. I will say this for the sake of an example, so that what I say may become clearer to you: Of wheat, one part is fine flour, another is meal, another is bran. If indeed the mill is able to grind, it separated all these; but if you throw everything in, everything is confused. Again, if wine receives proper processing, and [the proper] mixing of parts, at first everything is together, but afterwards part of it settles into dregs, and part rises as foam, and part remains for the enjoyment of those participating, and this is the useful part, and this would not quickly turn; but before that, it is neither wine nor dregs, everything being mixed. One might see this also in the case of the sea, when an excess of storm occurs. Just as therefore at that time we see fish dead, swimming—those that are not able, because of the cold, to dive to the bottom—so indeed it happens in our case. For if a great wave of gluttony flows from above, having stirred up everything, it makes the thoughts, which were until recently in health, swim dead, and, within us, causing us injury. Since, therefore, from such demonstrations the great harm is proven, let us cease from envying these men, whom we ought to lament, and let us weep for them, whom we ought to consider blessed, and let us love our own frugality. Or do you not hear even the physicians saying that need is the mother of health? I say that need is the mother not of physical health, but of spiritual health. These things Paul also cries out, the true physician, saying: "Having food and clothing, we will be content with these" (1 Tim. 6:8). Let us be persuaded by him now, so that, being in health, we may do the things that ought to be done, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, power, honor, now and ever, and unto the ages of ages. Amen.
HOMILY XVII.
"This Moses, whom they refused, saying, Who made thee a prince and a judge over us? him did God send to be a ruler and a deliverer by the hand of the angel who appeared to him in the bush" (Exod. 2:14) just as they say to Christ, "We have no king but Caesar" (John 19:15). "Him did God send to be a ruler and a deliverer by the hand of the angel who said to him, I am the God of Abraham" (Exod. 3:6). Here he shows that the miracles which were done were done through Christ. This man, that is to say, Moses (and see how he shows him to be glorious), led them out, having performed wonders and signs in Egypt, and in the Red Sea, and in the
desert for forty years. 37. This is the Moses who said to the children of Israel: The Lord God will raise up to you a prophet from your brethren, as myself (Deut. 18. 18); that is, contemned and plotted against. For Herod, too, had desired to kill him, and he was saved in Egypt, just as he also, when a child, was plotted against. 38. This is he who was in the church in the wilderness with the angel who spoke to him on Mount Sinai, and with our fathers; who received the words of life to give unto us. Again, there is no temple, nowhere is there sacrifice. With the angel, he says, so that he might give us the words of life. Here he shows that he not only performed signs, but also gave the Law, just as Christ did. Just as, therefore, this man first performs signs, and then gives the law, so also does Christ. But they did not listen to him, having learned to always resist, after those signs, after the wonders performed during the forty years. Nor only this, but they also showed the opposite; which, making clear, he added: 39. To whom our fathers would not be obedient; but rejected, and were turned in their hearts back into Egypt, 40. saying to Aaron: Make us gods who shall go before us: for this Moses, who brought us out of the land of Egypt, we know not what is become of him (Exod. 32. 1). 41. And they made a calf in those days, and offered sacrifice to the idol, and rejoiced in the works of their own hands. 42. And God turned, and gave them up to serve the host of heaven, as it is written in the book of the prophets: Did you offer victims and sacrifices to me for forty years in the desert, O house of Israel (Amos 5. 25)? 43. And you took unto you the tabernacle of Moloch, and the star of your god Remphan, figures which you made, to adore them. And I will carry you away beyond Babylon. "Gave them up"; this is the same as "permitted." 44. The tabernacle of the testimony was with our fathers in the desert, as God ordained for them, speaking to Moses, that he should make it according to the form which he had seen (Exod. 25. 40). Although it was a tabernacle, there were no sacrifices. That they truly were not, the prophet declares with these words: Did you offer victims and sacrifices to me? The tabernacle of the testimony was there, and it profited them nothing, but they were consumed. Neither did signs profit them before, nor did these things profit them later. Is there a holy place there, where God is? Therefore, he said, "in the desert," so that he might compare place with place. Then a benefit follows. And they brought it in, he says, our fathers receiving it with Jesus into the possession of the Gentiles, whom God cast out before the face of our fathers, unto the days of David, 46. who found grace before God, and desired to find a tabernacle for the God of Jacob (Ps. 131. 5). David desired to build, and it was not granted to him, great and marvelous though he was; but that outcast of a man, Solomon, builds it. Therefore he says: 47. A And Solomon built him a house. Now this has been shown by the things said above; it is declared also by the prophetic voice: but how, hear what follows. As the prophet says: 49. Heaven is my throne, and the earth my footstool. What house will you build me, saith the Lord? Or what is the place of my rest? 50. Hath not my hand made all these things (Isai. 66. 1)? B Do not marvel, he says, if Christ does good to those who reject His kingdom, since this also happened in the case of Moses. And He did not simply deliver them, but while they were in the desert. Do you see that those signs were performed because of them? And so, he who spoke with God, who was miraculously saved, who did and could do such great things; he shows that the prophecy must needs be fulfilled, and he does not contradict himself. But let the things said above be repeated. This is, he says, the Moses who said: A prophet shall the Lord raise up to you as myself. I think that Christ was referring to this when He said: Salvation is of the Jews (John 4. 22), intimating Himself. C This is he who was in the desert with the angel who was speaking to him. Behold, he shows again that he gave the Law, since he was with him in the assembly in the desert. And here he also commemorates a great, miraculous event that happened on the mountain. "Who received the words of life, to give unto us." Everywhere Moses is wonderful, but especially when the Law was to be given. What does that mean, "words of life"? Either those whose end was shown through the words, or he refers to prophecies. Hence follows the accusation against the patriarchs, who after signs and miracles, after they had received the words of life, "To whom," he says, "they would not be obedient." D And he rightly said, "words of life," so as to show that there were also words that do not give life, of which Ezekiel says: And I gave you precepts that were not good (Ezech. 20. 25). Looking to such things, therefore, he said, "words of life." But "they rejected, and were turned in their hearts back into Egypt;" where they were groaning, where they were crying out, from whence they were invoking God. And they were saying to Aaron: Make us gods, who shall go before us. They say, "that they might go before us." To where? To Egypt. Do you see how hard they were to tear away from Egyptian customs? What do you say? You do not await the one who led you out; but you deny the benefit, and you flee from the benefactor? And see how they heap insults upon him. "For this Moses," they say, "who brought us out of the land of Egypt." Nowhere is the name of God mentioned, but they ascribe everything to Moses. And when it was appropriate to give thanks, they bring Moses into the middle: but when they were supposed to obey the law, they no longer remember Moses. And yet he had said that he was ascending to receive the law; but they did not wait even forty days. "Make us gods." They did not say "God," but "gods": they were reveling so wildly that they did not know what they were saying. And they made a calf in those days, and offered sacrifices to the idol. Do you see the immense foolishness? Where God appeared to Moses, these men make a calf, and offer sacrifice. "And they rejoiced," he says, "in the works of their own hands." They rejoiced in those things of which they ought to have been ashamed. And what wonder is it, if you are ignorant of Christ, when you are ignorant even of Moses and of God, though He was revealed by so many signs? But they not only were ignorant, but they also insulted Him in another way, by making idols. "And God turned, and gave them up to serve the host of heaven." From here their customs, from here their sacrifices; they themselves first sacrificed to idols. Meaning this, David says: And they made a calf in Horeb, and adored the graven thing (Ps. 103. 19). For before that, never was sacrifice...
living ordinances, and living words: not initiations, but miracles and the exhibition of signs. *As it is written in the book of the prophets.* He introduces the testimony here not simply, but in order to show that there is no need for sacrifices. And see what he says: *Did you offer to me victims and sacrifices forty years in the wilderness? And you took up the tabernacle of Moloch, and the star of your god Remphan, the figures which you made to worship them.* With emphasis he used the word. And what he says is this: You cannot say that you sacrificed to me instead of to them; and these things in the wilderness, where he was presiding over them most of all. *And you took up the tabernacle of Moloch.* This is the cause of the sacrifices. *And I will carry you away beyond Babylon.* Thus also the captivity is an accusation of their wickedness. But how, you say, was it the tabernacle of testimony? It was so for this reason, that they might have God as a witness. Therefore, it was for this alone. *According to the pattern,* he says, *which was shown to thee in the mount*; so that the blueprint was made in the mount, and this was portable in the wilderness, and not situated in a place. And he calls it the tabernacle of testimony for no other reason than on account of the miracles and the ordinances. Nevertheless, both this and those—they had no temple. Therefore, the angel himself gave the pattern also. *Until the days,* he says, *of David.* So there was no temple until then; and yet the nations had been driven out, concerning whom he says: *Whom God drove out from before the face of our fathers.* And he said this, showing again that there was no temple then. What am I saying? So many miracles, and nowhere a temple? Thus even the first, the tabernacle, and nowhere a temple. *And he asked to find grace before God.* He asked, and did not build; thus the temple was not some great thing, even if some thought Solomon was great for having built the temple, they who for this reason even preferred him over his father. But that he was not better than his father, nay, not even equal, but only by the opinion of the many, he made it clear by adding: *But the Most High dwelleth not in temples made with hands*, A *as the prophet says: Heaven is my throne, and earth the footstool of my feet.* For neither are these worthy of God, if indeed they are creatures, if indeed they are works of his hand. See how he gradually raises them up. For he shows through the prophet that it is not even worthy to call these God’s. And why, he says, did he use a harsh tone in the speech here? Great was his boldness, as he was about to die; for I also think he knew this by revelation. *Stiffnecked and uncircumcised in hearts and ears.* And this is prophetic; nothing of his own. *You always resist the Holy Spirit, as your fathers, so you.* When he did not want there to be sacrifices, you sacrificed; when he wants them, again you do not sacrifice; when he did not want to give you ordinances, you snatched at them; when you received them, you neglected them. Again, when the temple stood, you worshipped idols; when he wants to be worshipped without a temple, you do the opposite. See, he did not say, *You resist God*, but, *the Spirit*; thus he knows no difference. And the greater point: *As your fathers, so you*, he says. Thus also Christ upbraided them, because they always boasted greatly of their fathers. *Which of the prophets did not your fathers persecute? And they slew them who announced before concerning the coming of the Just One.* He says *of the Just One*, wishing to restrain them. *Of whom you now have become betrayers and murderers.* He charges them with two things: that they betrayed, and that they murdered. *who received the law by the disposition of angels, and did not keep it.* What is this? Some say, the law commanded by angels. But it is not so; for where did the angels appear commanding it? But he speaks of the law committed to him through an angel who appeared to him in the bush; for he was not human. Therefore, it is no wonder if they did those things, he says, and did these things. If you killed those who announced, much more him. Here he shows them resisting both angels, and prophets, and the Lord himself, just as the Scripture also says: *Lord, they have slain thy prophets, and thrown down thy altars.* Those, therefore, who make out a case for the law, say: *He blasphemes against Moses.* But he shows that those who blaspheme are they rather, not only against Moses, but also against God, and that they themselves from the beginning did such things, and that they themselves broke the customs, and that these things are from then on; and that when they accused him of resisting Moses, they themselves were resisting the Spirit; and not simply, but even with fury, they had the enmity from of old. Do you see that he shows them resisting all, and not keeping the law? And yet Moses, if a prophet the Lord shall raise up for you; and he was predicting that this one would come, and the prophet, *What house will you build me?* and again, *Did you offer victims and sacrifices to me forty years?* This is the boldness of a man at the point of death. Let us also imitate this; it is not a time for war, but for boldness. *For I spoke,* he says, *in thy testimonies before kings, and I was not ashamed.* If, therefore, we engage with Greeks, let us thus stop their mouths without anger, without harshness; for if we do this with anger, it no longer seems to be boldness but a passion; but if with mildness, this is boldness. For it is not possible for it to be simultaneously a good work and a fault. If it is a good work, anger is a fault. We must, therefore, if we are going to have boldness, be pure, so that one does not attribute the words to that. If you speak with anger, you have lost everything, even if you speak well, even if you advise, even if you do whatsoever. See him not speaking with anger; for he did not revile them, but instead reminded them of prophetic words. That it was not of anger, he showed when he was suffering ill at their hands, praying and saying: *Lay not this sin to their charge.* Thus, not being angry, but grieving for them and being stung, he was speaking; since also concerning his appearance, for this reason he says: *I saw his face as it were the face of an angel*, that he might draw them to himself. Let us, therefore, be pure. The Holy Spirit does not dwell where the angry man is cursed. There is nothing [he can] see, whence anger goes forth. For just as in a market there is much noise, great is the clamor, and no one has time to philosophize; so neither does he. But if one is to say or do anything philosophical, [he must be pure].
A If the soul, I mean, wishes to speak or to learn anything philosophical, it must be as if in a harbor. Do you not see how, when we are about to discuss necessary matters, we look for places free of disturbance, where there is quiet and tranquility, that we might not be driven away? But if external noise repels us, how much more does internal turmoil? Even if one prays, one prays in vain if one does it with anger and rage; if one speaks, one will be ridiculous; if one is silent, likewise; if one eats, one is harmed even by this; and likewise if one drinks, or does not drink, sits, stands, walks, or sleeps—for even in dreams such things are imagined. What is not base in those who are angry? The eyes are unpleasant, the mouth is distorted, the limbs restless and swollen, the tongue unbridled and sparing no one, [the behavior is] in excess, the manner indecorous, and there is much disagreeableness. Look for me at the eyes of the possessed, of the drunkards, and of the lunatics; how do they differ from one another? Is not the whole thing frenzy? For what does it matter if this happens [only] for a time? For even the lunatic is restrained for a time, yet what is worse than this? Nor are they ashamed to say in their own defense: "I did not know what I was saying." And why did you not know, O rational man, endowed with reason? Why do you act according to the ways of brutes, like a horse rendered fierce by temper and rage? Surely this defense is not free from blame. I wish you had known what you were saying! "They are words of anger," you will say, "not mine." How are they of anger, when anger has no power unless it receives it from you? It is as if someone were to say: "The wounds are not mine, but my hand's." What thing do you think has the greatest need of anger? Is it not war and battle? Yet even there, if anything is done with anger, the whole thing is ruined and perishes. For it is most fitting for those who are fighting not to be angry; indeed, it is not even fitting for those who suffer wrong to be angry. And how, you ask, must one fight? By reason and by gentleness; for the contest is about standing against [the opponent]. Do you not see that these wars are defined by law, order, and times? For anger is nothing other than an irrational impulse; and nothing irrational can accomplish anything rational. B Yet Elijah said, "How long will you limp with both your legs?" (3 Kings 18:21), and he was not angry. Phinehas likewise slew [the profligate] (Num. 25), and he was not angry. For anger does not allow one to see, but like one fighting in the night with everything bound, it drags eyes and ears wherever it wants. Let us, therefore, be delivered from this demon; let us curb him as he begins; let us apply a seal to our chest as a bridle. Anger is an impudent dog; but let it learn to obey the Law. If a dog in a flock is ferocious in its anger, so that it does not obey the shepherd who commands it, and does not recognize his voice, everything perishes. It grazes with the sheep themselves; but if it should eat the very sheep, it is useless and is put to death. If it has learned to obey you, it is useful against wolves, against robbers, and against the chief of thieves, by barking—not against the sheep nor against those who belong to the house. If it does not listen, it ruins everything; if it learns to despise, it brings everything to ruin. Therefore, let not gentleness in you be consumed, but let anger guard and nourish it; it will guard it, and allow you to graze in great security, if it consumes malicious and base thoughts, if it pursues the devil on all sides. Thus gentleness is preserved when we think nothing evil of our neighbor; C thus we become venerable when we do not learn to act impudently. For nothing makes one so impudent as an evil conscience. Why are harlots impudent? Why are virgins modest? Is it not that the former are from sin, the latter from chastity? For nothing makes one so impudent as sin. "But, on the contrary," you say, "it drives one into shame." Yes, certainly, if one condemns oneself; but it renders another more impudent and petulant, for he who despairs of himself becomes bold. "For the impious man," it says, "when he comes into the depth of sins, acts with contempt" (Prov. 18:3). A person who is impudent will have been petulant; and a petulant person is bold. Do you wish to learn when gentleness is consumed? When evil thoughts drag it away. But even if this happens, because the dog is not yet standing and barking much, not even then should one despair. For we have a sling and a stone (you know what I say); we have a spear, a fold, and a stable in which we may keep our thoughts unharmed. If a dog fawns upon the sheep, and is alert and keeps vigil against outsiders, this is the virtue of a dog: even if it is hungry, let it not eat the sheep; even if it is full, let it not spare the wolves. Let anger be such a thing; even if it is stung, let it not depart from gentleness; even if it is quiet, let it be aroused against evil thoughts; and what is its own, even if it pricks, let it not desert, but acknowledge; but what is alien, even if it fawns, let it crush. The devil often fawns like a dog, but let everyone know that he is alien. Thus let us also fawn upon virtue, even if it be troublesome; and let us turn away from malice, even if it delights. Let us not be worse than dogs, which, when beaten and restrained, do not desist. If a stranger feeds them, how will they not do more harm? Anger is sometimes useful, but when it barks against aliens. What is that saying, "Whoever is angry with his brother without cause" (Matt. 5:22)? That is to say: Do not take vengeance, nor avenge yourself; if you see another perishing, hold out your hand. There will no longer be anger, when you are freed from your own impulse and affection. David caught Saul (1 Kings 26:7), and was neither moved by anger, nor pierced his enemy with the spear when he had him captured; but he revenged himself on the devil. Moses, when he saw an alien doing harm, killed [the offender] (Exod. 2:12), but then he advocated for reconciliation, while he drove away the outsiders. D Although Scripture testifies that he was most meek (Num. 12:3), yet he was vigilant. We are not so; but where we ought to exhibit gentleness, we are more savage than any wild beast; but when it would be right to be aroused, we are slothful and supine. Because, therefore, we do not use what is in us as we ought, for this reason our life is consumed for nothing. So it happens even with tools: if we apply one to a different use, we ruin everything. For example, if someone takes a sword and does not apply it to its proper use, but attempts to do the task with his hand, he accomplishes nothing more; just as he who uses a sword where one must work with the hand itself ruins everything. So, too, the physician, who does not cut where he ought to cut, and cuts where he ought not, ruins everything. Wherefore I beseech you, let us use this thing opportunely. There is no time for anger where we help ourselves; if, however, it is necessary to correct others, then it is most necessary to use it, that we may pull others out [of the fire]. Thus we shall even be equal to God, if we always guard ourselves from anger, and
with the Holy Spirit [bring forth] glory, might, and honor, now and always, and for ever and ever. Amen.
HOMILY XVIII
A Hearing these things, they were cut to the heart, and they gnashed their teeth at him. 1. It is truly a matter for wonder how they did not take from what was said an occasion to put him to death, but still raged and sought for a charge. Thus those who act unjustly are always in distress. Just as the chief priests, being at a loss, said, "What shall we do to these men?" (Acts 4:16), so indeed these also are cut to the heart. And yet the one who ought to have been angry was he, who had done no wrong, but had suffered the things of those who had done wrong and was being slandered. But slanderers are refuted all the more by this; thus it is true what I always said, that to do evil is to suffer evil. And yet he himself did not do any slandering, but proved it. Thus, when we are insulted in matters of which we have no consciousness, we suffer nothing. They wanted, therefore, to kill him; but they do not do this immediately, wanting to put a reasonable cause upon the daring deed. What then? Was the insult not reasonable? B The insult was not his, but an accusation against the prophet; or they were willing and delaying, so as not to seem to kill him because of what he [did] to them—just as also in the case of Christ—but because of impiety. But this utterance was one of piety. Therefore, because they were attempting to kill him and also to damage his glory, they were cut to the heart. For they were afraid lest again something new should happen concerning him. Then, what they do in the case of Christ, this they also do in the case of Stephen; and just as there, since he said, "You will see the Son of man sitting at the right hand of the Power," they called the matter blasphemy and made the crowds witnesses; so indeed here. There they rent their garments; here they stopped their ears. Being full of the Holy Spirit, he looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God, and said: Behold, I see the heavens opened, and the Son of man standing at the right hand of God. Crying out with a loud voice, they stopped their ears, and rushed with one accord upon him. And having cast him C out of the city, they stoned him. And yet, if he were lying, it was necessary to let a madman go. But he spoke thus, wishing to draw them to [him]. And since, having spoken only about death, he did not discourse at all about the resurrection, he therefore adds this doctrine at the right moment. And it appears to him to be spoken thus, as he somewhere explains, so that even so they might receive the word, to which, since saying that he was seated was burdensome to them, he for the time being stirs up the word concerning the resurrection, and says that he is standing. From this I conjecture that his face also was glorified. For God, being philanthropic, through the things by which they were plotting, through those same things wanted to call them forth, even if nothing more came of it. And having cast him out of the city, they stoned him. Again the death is outside the city, as in the case of Christ, and in the death itself the confession and the proclamation [are] declared. And the witnesses laid down their garments at the feet of a young man called Saul, and were stoning Stephen, D calling upon [God], and saying: Lord Jesus Christ, receive my spirit. [By my showing and teaching this, it is [to them] that he does not perish.] And having knelt down, he cried with a loud voice: Lord, do not hold this sin against them. As if defending himself, that even his previous words were not of anger, he says: Lord; or also wishing by this to draw them in. For to dismiss anger and wrath in the face of murder, and to show the soul pure of passion, made the speech acceptable. But Saul was consenting to his destruction. And there was in that day a great persecution against the Church that was in Jerusalem. This persecution, it seems to me, did not happen simply, but according to divine economy. And all were scattered throughout the region of Judea and Samaria, except the apostles. You see how again God permits temptations to occur? But see for me from this point, also how things are ordered. They were admired because of the signs, they were scourged and suffered nothing, they were established throughout the regions, the word was increasing; finally He permits a great hindrance to occur. And a persecution occurs, and not a light one, so that even these fled (for they feared that they might become bolder), and so that it might be manifest to all that they were men who were fearing and fleeing. So that you might not after these things say that they were succeeding by grace alone, even when they were persecuted; and they themselves became more cowardly, and those men bolder. And all were scattered, except the apostles, he says. It was not then in vain that I said that the persecution was one of economy; for if it had not happened, the disciples would not have been scattered. And men of piety buried Stephen, and they made a great lamentation over him. Either they were not yet perfect, or because he was graceful and venerable, therefore they also lament him. At the same time this also shows that they were men, not only the fear, but also the grief and the lamentation. 2. For who would not have wept seeing that gentle one, the lamb, being stoned and lying dead? The evangelist set forth his sufficient epitaph, when he said: And having knelt down, and having cried with a loud voice. And they made a great lamentation over him. But let us look from the beginning at the things said. Being full of the Holy Spirit, having looked up to heaven, he saw the glory of God, and Jesus standing at the right hand of God, and said: Behold, I see the heavens opened. And they stopped their ears, and rushed with one accord upon him. And yet where are these things worthy of accusation? But nevertheless, to the one who had worked such signs by the word, the one who ruled all things by the word, the one who was discoursing such things, having taken him just as they wished, so they were filling up their own wrath. But the witnesses laid down their garments at the feet of a young man called Saul. See how accurately he narrates the things concerning Paul, so that he may show you the work of God concerning him happening after these things. Meanwhile, not only does that one not believe, but he also throws at him with countless hands of the murderers; therefore, declaring this also, he says: But Saul was consenting to his destruction.
A This blessed man does not merely pray, but he prays with care. For he says that he knelt. B Whence his death also became divine, for up to that time it was granted to souls to be in Hades. C And all were scattered throughout the regions of Judea and Samaria. The apostles mingle with Samaria without fear, having heard: Do not go into the way of the Gentiles (Matt. 10. 5). “Except the apostles,” he says; showing that they did not leave the city, so that they might thus lead the Jews, or even so that they might be the authors of confidence to others.
3. But Saul devastated the Church, entering into houses, and dragging men and women, he delivered them into prison. D Great is the fury, both that he was alone, and that he entered into the houses: thus he gave his own soul for the law. “Dragging,” he says, “men and women.” Look at the license, the outrage, and the madness. He afflicted with a thousand evils all those who fell into his hands, having become more audacious because of this slaughter.
4. Therefore, they that were scattered passed through, preaching the word. 5. And Philip, descending into the city of Samaria, preached Christ to them. 6. And the crowds gave heed with one accord to those things which were spoken by Philip, hearing and seeing the signs which he did. 7. For from many of them that had unclean spirits, they went out crying with a loud voice: 8. And many paralytics and the lame were cured. 9. And there was great joy in that city. But a certain man named Simon, who before was in the city a magician, seducing the nation of Samaria, saying that he himself was some great one: 10. to whom all gave heed from the least even to the greatest, saying, This is the power of God, the great one. Take note of another temptation for me, namely that of Simon. For he had driven them mad by his magic for a long time. 12. But when they believed Philip preaching about the kingdom of God, and the name of Jesus Christ, men and women were baptized. 13. Then Simon himself also believed, and when he was baptized, he stuck close to Philip. And seeing signs and great powers being done, he was amazed. 14. Now when the apostles, who were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John: 15. who, when they had come, prayed for them, that they might receive the Holy Spirit. 16. For as yet it had not come upon any of them, but they had only been baptized in the name of the Lord Jesus. 17. Then they laid their hands upon them, and they received the Holy Spirit. 18. And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, 19. saying: Give me also this power, that on whomsoever I lay hands, he may receive the Holy Spirit. How, you will ask, had these not received the Spirit? They had received the Spirit of remission, but not yet the Spirit of signs. See how, beholding this, Simon approached and asked for this. Even though the persecution was then at its height, yet God delivered them again, fortified by the aid of signs. For the death of Stephen did not extinguish their fury, but rather increased it; and therefore the teachers are scattered, so that the doctrine may be more widely propagated. But see them again occupying themselves with good things, and in joy: for he says: There was great joy in the city; even though there was also a great fear. So is God wont always to do, to mix joyful things with sad, so that He might be the more admired. But Simon had been laboring under the malady for a long time; whence he was not liberated from it even in this way. How then did he baptize him? Just as Christ chose Judas. He, seeing the signs, is amazed, but he does not dare to ask for the grace of the signs, for he knows that others had not yet received it. How, then, did they not kill him, as they did Ananias and Sapphira? But even of old, he who had gathered wood was killed as an example; nor did any other person suffer the same again. So now Peter does likewise: and having punished them, he does not punish him, but says to him: 20. Thy money be with thee into destruction, because thou hast thought that the gift of God may be purchased with money. A B C The history of Simon continues. No man is turned away from repentance. And why had these not received the Holy Spirit? Either because Philip did not dare to give it, reserving this for the apostles; or because he did not possess this charisma (he was indeed one of the seven): that which seems more likely to be said. I certainly think that this Philip was the second after Stephen among those seven. Wherefore, when he baptized, he did not give the Spirit to the baptized: for he did not possess that power; this gift, in fact, belonged to the twelve only. Consider, moreover: they did not go out [to Samaria] because it had been calculated that those should go out who had reached a lower degree, because they had not yet received the Holy Spirit. They had indeed received the power of doing signs, but not of giving the Spirit to others. Therefore, this was the prerogative of the coryphaei; and therefore one may see the others also doing this. But Simon, he says, saw that through the laying on of the apostles’ hands the Holy Spirit was given. He would not have said so, unless something had indeed happened. This Paul also did, when they spoke with tongues. Do you see Simon’s wickedness? He offered money. Yet he had not seen him doing it for money: whence it was a work not of ignorance, but of malice and of one wishing to lay a charge. Therefore he hears: Thou hast neither part nor lot in this matter: for thy heart is not right before God. Again he brings into the midst those things that are in the mind, because he thought he was hiding himself. Repent therefore of this thy wickedness, and pray to the Lord, if perhaps this thought of thy heart may be forgiven thee. For I see thee to be in the gall of bitterness and in the bond of iniquity. 24. And Simon answering said: Pray you for me to the Lord, that nothing of these things which you have said may come upon me. When he ought to have done penance and wept, he does this perfunctorily. If perhaps it may be forgiven thee. He says this, not as if it would not have been forgiven him if he had wept; but it is the custom to deny it to the prophets only, and not to say: if you do this, it will be pardoned you; but to denounce the whole punishment. But do you marvel how they do not neglect, even in a time of calamity, to have the message of the Gospel! And how, as with Moses, the signs happened by comparison? Even so it is here. Magic, yes, but yet the D signs were greater than these.
are indeed clearly evident; for there should not have been anyone there possessed by demons, if he had been stunning them with his magic for a long time. But since there were many possessed, many paralytics, that was not an truth. This man, however, drew them to himself not only by signs, but also with words, discoursing about the kingdom and Christ. B But Simon, he says, having been baptized, was sticking close to Philip. Not out of faith, but so that he might become that kind of person, he stuck close. And they having come down, prayed for them, so that they might receive the Holy Spirit; for as yet He had not fallen upon any of them. Then they were laying hands upon them, and they were receiving the Holy Spirit. Do you see that it was not simply, but that much power was needed, so as to give the Holy Spirit? For it is not the same thing to obtain forgiveness, and to receive such power. But Simon, having observed that the Holy Spirit is given through the laying on of the apostles' hands, brought money to them. For had he not seen others doing this? Had he not seen Philip? Did he not think that they did not know with what intent he was approaching? Therefore Peter rightly calls the matter a free gift, saying: "Thy silver be with thee unto perdition, because thou hast thought to acquire the gift of God through money." Do you see everywhere those who are pure from money? "Thou hast no part nor lot in this matter; for thy heart 148 is not upright before God." So from wickedness he was doing everything; and yet he ought to have been guileless. "Repent therefore. For I see thou art for a gall of bitterness, and a bond of iniquity." The words are of much anger. But he does not punish him, so that his faith might not henceforth be of necessity, so that the matter might not seem cruel, so that he might introduce the things of repentance; or also because it was sufficient for correction to rebuke him, to speak the things in his heart, for him to confess that he had been caught. C For by saying, "Pray ye for me," this is the act of one simultaneously confessing and demonstrating. See how, although he was polluted, nevertheless, when he was rebuked, then he believed, just as he also became humble when he was rebuked again. Beholding signs being performed, he was out of his mind, showing all the rest to be a lie. He did not say, "He approached," but, "He was out of his mind." And why ever does he not do that immediately? He thought he could escape notice, he thought the matter was an art; but when he was not able to escape the notice of the apostles, he approached. For many having unclean spirits, they were coming out shouting with a loud voice. This was a clear sign of the going out, but the things of the magicians were the opposite; for rather, those men were even binding them. And many who were paralyzed and lame were healed. There was no deceit here; for they had to walk and act. And all were giving heed to him, saying: "This is the power of God." Here is fulfilled that which was said by Christ: "Many will come, false Christs and false prophets in my name." And why did they not rebuke him straightway? They were satisfied with his condemning himself; for indeed this too was for instruction. But since he was not able to withstand, he pretends, just as the magicians also did, when they were saying: "This is the finger of God." But so that he might not be driven away again, because of this he kept sticking close to Philip, and was not being separated.
D But you observe for me how many things are ordered 149 through the death of Stephen. They are scattered throughout the regions of Judea and Samaria, they preach the word, they preach Christ, they perform signs, these men receive the free gift. This was a very great sign; for both to give to those who have, and themselves to give, was a very great sign. They, then, having testified and spoken the word of the Lord, returned to Jerusalem, and evangelized many of the Samaritan villages. Well did they thus testify. For they testify perhaps so that they might not be deceived, so that henceforth they might be in safety, so as not often to be snatched away through inexperience. They returned to Jerusalem. Why do they depart there again, where the tyrant was, where the beginning of evils was, where those who were furious were? Just as in wars the generals stand, and they occupy the difficult part of the war: the same thing these men also do. Observe those who are coming primarily to Samaria, the disciples, as also in the case of Christ, the apostles being sent off subsequently to those of the Samaritans who had believed. "Hearing," he says, "the apostles who were in Jerusalem," they sent Peter and John to them. Why are they sent? So as to deliver them from the magic, and to remind them of the teaching, which they first believed from Christ. It was necessary then that the contrary should happen; that he should receive the Holy Spirit; but he, since he was not of this sort, asks so that he might give to others. And yet it was given to him to give; but he wanted to become more distinguished, he who among the disciples... "Thy silver be with thee unto perdition." These things are not of one imprecating, but of one instructing. Since he had not used his own heart rightly, "To thee," he says, "let it be," as if one would say: "Perish together with your intent, because you think so meanly about the gift of God, and you expected it to be altogether human." That is this. If then he had approached, as he ought to have approached, he would have been accepted, and would not have been driven away like a plague. Do you see that by thinking small things about great things he sins doubly? Therefore he commands him: "Repent and pray, if perhaps the intent of your heart will be forgiven you," having thought something evil. Because of this [he says], "if perhaps it will be forgiven thee," because he knew him to be uncorrectable. But he fears the multitude, and hides the fact that he is afraid to deny. If he had not been shaken, he would have said that he did not know, that he did it through ignorance; but he was stunned, first of all by those signs; secondly by this, by the things of his heart being made manifest. Because of this, he does not straightway depart for Rome, as if the apostle were not reaching him. "And many villages," he says, "they evangelized." Observe how their paths were; but they were not simply making them. We ought to be making journeys. And what say I? Many have villages and fields, and they do not even care about them, nor do they make any account of them; but how they might arise, and how the revenues might be increased, and how the courtyards and how the buildings might be constructed, they make much haste; but how their souls [might be cared for], no longer. And you, if you see thorns by the ditch, you cut, you burn, you destroy, so that the land might be free from the damage thence; but seeing them filled with the thorns of passions, and not cutting them out…
do you not fear, tell me, do you not tremble, thinking of him who is about to demand an account? For ought not every believer to build a church, to have a teacher to consult with? Before all else to have this as your aim, that all may be Christians? How, I ask, will the farmer be a Christian, when he sees you thus neglecting your own salvation? You cannot perform signs and so persuade? By what means can you persuade? By kindness, by patronage, by gentleness, by blandishments, and by all other means.
Churches in villages
Fora and baths many build, but not churches; all things rather than this. Therefore I advise and beseech, and beg for favor, or rather I lay down a law, that no one have a village not furnished with a church. Do not say to me, "It is near, it is in the neighborhood: the expense is great, the revenue is little." If you have anything to spend on the poor, spend it on this matter: it is better there than here: feed a teacher, feed a deacon, and a priestly choir. As if you were taking a wife or a bride, as if you were giving away a daughter, so be disposed toward the Church; bestow a dowry upon her. Thus will your village be filled with blessing. What good will not be there? Is it a small thing, I ask, that the winepress be blessed? Is it a small thing for God to receive the first-fruits and tithes of all your produce first? For the peace of the farmers this is useful. The presbyter will be venerable afterwards, and that will contribute to the security of the village. Prayers will be made there perpetually for you, hymns and synaxes for your sake, an oblation every Sunday. Which is more worthy of admiration, that others build splendid tombs, so that posterity may hear that such a man built these; or that you have raised up churches? Consider that you will have a reward until the coming of Christ, if you have raised up an altar of God: to build a house so that a guest might stay there, would you not move heaven and earth? But now it is the royal church of Christ that you are building. Do not look at the expense, but consider the fruit: they cultivate the land, you cultivate their souls; they bring you fruits, you bring them into heaven. He who gave the beginning is the cause of all the others. Therefore you too shall be the cause that there are catechumens in the neighboring villages. To be sure, baths make farmers softer, taverns more delicate—and yet these things you provide for the sake of glory. Fora and festivities make them more petulant: these things, however, are entirely the reverse. For how great a thing it would be to see a presbyter walking according to the image of Abraham, hoary, girt, digging, and working! What would one desire more from that field? Here is greater virtue. There is no lasciviousness there, but it is driven away; no drunkenness and pleasure, but it has been eliminated; no vainglory, but it has been extinguished: benevolence shines more there because of its simplicity. What a thing it is to go away and enter into the house of God, and to see that he himself has built it, and to cast oneself prone, A and after that bodily rest to be present at the night and morning hymns, to have a priest and to converse with him, to enjoy his blessing, to see others coming there! This is a wall, this is the protection of the field. This is the field of which it is said: *The smell of a full field, which the Lord has blessed* (Gen. XXVII, 27). But if, without this, the village is good because of its quiet, because of the abundance of leisure: if this also is added, to what will it not be equal? For a village that has a church is like the paradise of God. There is no clamor there, no tumult, no various enemies, no heresies: it is possible to see all as friends, partners of the same dogmas. You are led to philosophy by quiet; taking you from this philosophy, the presbyter will easily care for you. For here, whatever you say, it shakes off the marketplace: but there, what you hear, you will have fixed in your mind. You will be another man in the field through him: and he himself will preside over them, and will be a guard, both by being present and by composing them. How great B is the expense, tell me? Make in the meantime a small house for a temple; he who comes after you will make a portico; the one following will add another, and thus the whole will be credited to you. You give a little, and you receive the reward of all. Therefore make a beginning, lay the foundation; nay, encourage one another; contend in this matter. But now, where chaff and grain and all such things are to be stored, they easily build; but where the fruits of souls are to be gathered, they care for nothing; but they are forced to measure a thousand stadia, and to undertake long journeys, so that they may get to church. But how great a good it is, when with great quiet the priest comes to the church, so that he may approach God, and pray daily for the village, for the estate! Is it a small thing, I ask, for your name to be referred to always in the sacred oblations, and for prayers to be sent up daily to God for the village? How much does this profit you for other things? It happens that some dwell in the vicinity and have stewards: thus none of them will deign to come to the poor man, but perhaps will invite the presbyter, and make him a participant at the table. Do you see how many goods will arise from this? The village in the meantime will be free from every suspicion: no one will accuse of murder, no one of theft, no one will suspect anything of the kind. They have also another consolation, whether sickness or death may happen. Not just any way and not by any means are friendships joined there for those meeting one another; the gatherings indeed will be much sweeter than in festivities. But not only the gatherings, but also those who preside will be more venerable because of the presbyter. You hear at any rate that Jerusalem was once honored more than other cities among the ancients; and not without cause, but because piety at that time held sway there. For where God is honored, there is nothing evil; where He is not honored, there is nothing good. There will be much security even both before God and before men. I also beg you, do not sluggishly, but eagerly undertake the matter. For *if you bring forth the precious from the vile, you shall be as my mouth* (Jer. XV, 19); he who profits so many souls, as well those present as those to come until the coming of Christ, of what divine benevolence shall he enjoy! Build a protection against the devil; for this is the church. Hence let hands go forth to labor: first let them be extended to prayers, and then let them go away to work. Thus there will be strength of body for them; thus there will be much agriculture; thus all evils C
are kept at a distance. It is not possible to represent in words the pleasure that comes from this, until it is actually undertaken in practice. Do not look at this as something that has no profit: if you act in such a way at all, do not act, unless you think you are receiving a profit greater than that of the whole estate; if you are not so disposed, do not even work; if you do not assume that this work is to be preferred above all things. What is greater than this profit, to lead souls into the threshing floor in heaven? Alas! that you do not know how much it is to gain souls. Hear what Christ says to Peter: *If you love me, feed my sheep* (John 21:15). If you had seen royal sheep or a herd of horses and, because they had no fold, they were lying there exposed to snares, and you yourself had built a fold and a stable, or even appointed a shepherd, for what would the king not have rewarded you? Now, you take in the flock of Christ and appoint a shepherd, and do you not think you are doing something great? What do I say? If he who causes one to stumble has such a great threat of punishment awaiting him, he who saves so many, tell me, will he not be saved? It is clear that he will. For what sin will he have left, or even if he has one, will he not wipe it out? From the punishment of the one causing to stumble, learn the reward of the one who saves. If the salvation of even one soul were not of great concern to God, he would not have exacted such great wrath for its loss. Knowing these things, then, let us lay hold of this spiritual work, and let each one call upon me, and we shall help as much as we are able. And if there be three who have possessions, let them act by contribution; but if there be one, he shall persuade also his others neighbors. Only, I beseech you, strive to accomplish this, so that being well-pleasing to God in all things, we may obtain eternal goods, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XIX
A *CAP. 8. v. 26. But an angel of the Lord spoke to Philip, saying: Arise and go toward the south, unto the way that goes down from Jerusalem to Gaza: this is desert. 27. And rising he went.* 1. It seems to me that while he was in Samaria he was given this command, because from Jerusalem one does not go toward the south, but toward the north; whereas from Samaria one goes toward the south. *This is desert.* He says this so that he would not fear the interception of the Jews. And he did not ask, "Why?" but rising he went. *And behold, he says, a man of Ethiopia, a eunuch, a powerful man of Candace, queen of the Ethiopians, who was over all her treasury, who had come to worship in Jerusalem.* He was returning and sitting upon his chariot, and was reading the prophet Isaiah. Great are the praises spoken regarding him; since he, even remaining in Ethiopia, and surrounded by so many affairs, and with no festival present, and being in a superstitious city, B was coming to worship in Jerusalem. And great was his zeal, in that he was reading even while sitting on his carriage. *And the Spirit said to Philip: Go near and join yourself to this chariot. And Philip running, heard him reading Isaiah the prophet, and said: Do you understand what you are reading? And he said: For how could I, unless someone guides me?* See again another piety. What was it? That he was reading though he did not know [what it meant], and then after reading he examines. *And he besought Philip to come up and sit with him.* And the portion of the Scripture, which he was reading, was this: *As a sheep he was led to the slaughter, and as a lamb before the shearer is silent, so he does not open his mouth. In his humiliation his judgment was taken away. And who shall declare his generation? Because his life is taken away from the earth.* (Is. 53:7, 8). 34. *And the eunuch answering Philip, said: I pray you, of whom does the prophet say this? of himself, or of some other man?* And Philip opening his mouth, C and beginning from this Scripture, preached to him Jesus. Do you see how the things concerning him are ordered? First he reads and is ignorant; then he reads the very passage where the passion, and the resurrection, and the gift were. *And as they went along the way they came to some water; and the eunuch says: Behold water, what prevents me from being baptized?* Did you see his eagerness? Did you see his detail? *And he commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him.* And when they came up from the water, the Spirit of the Lord snatched away Philip, and the eunuch saw him no more. *For he went on his way rejoicing.* Why, he says, did the Spirit of the Lord take him away? Because he was about to pass through other cities and preach the gospel. So that this happened so that he would later be marveled at, so that one would judge the things concerning him not human, but divine. *And Philip was found at Azotus, and passing through he preached to all the cities, until he came to Caesarea.* And from this it is clear that he is one of the seven; for he is found later there in Caesarea. D Profitably, then, the Spirit snatched him away, since the eunuch would have deemed it right to go along with him; which would have grieved the one, having refused and denied, as it was not yet the time. Do you see angels co-operating with the preaching, and they themselves indeed not preaching, but calling these to it? And the wondrous thing is shown from this also: for what was formerly rare and happened with difficulty, this here happens with much abundance. And in another way also, the event was a certain fore-announcement of their prevailing over the Gentiles. And for the faithful, it is trustworthy, sufficient to persuade those who are learning to be aroused to the same zeal themselves. For this reason at least he went away rejoicing, so that if he had known [he was being abandoned], he would not have rejoiced. What then prevented him, he says, from learning all things accurately even while being in the carriage, and especially in the desert? Because the matter was not an exhibition. But let us look at what was read from the beginning. *And behold, he says, a man of Ethiopia, a eunuch, a powerful man of the queen of Ethiopia, Candace...*
A regarding this, it is clear that he comes by this means; for as women ruled among their people of old, so this one too—for he did not know why Philip had come into the desert, because it is no longer an angel, but the Spirit that snatches him away. And the eunuch sees nothing of these things, being still imperfect, or perhaps because these things do not pertain to bodily matters, but to things more spiritual; and furthermore, he is not learning what Philip was being taught. And why does the angel not appear to him, to lead him to Philip? Because perhaps he would not have been convinced, but rather struck with amazement. See the philosophy of Philip: he did not accuse, he did not say, "You are ignorant, and I will teach you"; he did not say, "I know these things accurately"; he did not flatter, nor did he say to him, "Blessed are you who read." Thus, his speech was removed both from boldness and from adulation; rather, it was that of one who cared and was benevolent. For it was necessary for him to inquire, it was necessary to desire. He declares, moreover, that he knows nothing himself, when he says: *Do you understand what you are reading?* and at the same time he hints that a great treasure is laid up.
B 2. The modesty and zeal of the eunuch — But see how prudently the eunuch makes his excuse: *And how could I, unless someone guides me?* He did not look at his outward appearance, he did not say, "Who are you?"; he did not find fault, he did not speak arrogantly, he did not claim to know, but confesses in his ignorance; and therefore he learns. He shows the wound to the physician; he knows that he knows these things, and he wishes to teach. He saw him to be alien to pride; for he did not wear splendid clothing. Thus was he eager to learn and attentive to the words, because that saying, *He who seeks, finds* (Matt. VII, 7), was fulfilled in him. And he asked, he says, for Philip to climb up and sit with him. Do you see the zeal? Do you see the desire? He asks him to climb up and sit with him; he did not know what he was about to say to him, but he simply thought that he was going to hear some prophecy. But this is a greater honor, that he is not concerned with him simply climbing up, but he asks him. And Philip, having run up, heard him reading. The running indicates one who is eager for discussion; the reading is a sign of his zeal. For he was reading at that time when the heat of the sun is greatest. And this was the passage: *As a sheep he was led to the slaughter*. And this is a sign of his desire to learn, that he should have that prophet, who is more sublime than others, in his hands. Therefore he does not narrate it to him with vehemence, but gently; indeed, he does not speak before he is asked, until he requests it. As he does again, doing so, he says: *I beseech you, about whom does the prophet say this?* It seems to me that he did not know that the prophets speak about others, or if not this, that they speak about themselves in another person. Let us, both poor and rich, be ashamed at that poverty. Then they came to a certain water, and he says, *Behold water*. These things are those of a very fervent soul. *What hinders me to be baptized?* Do you see his desire? He does not say, "Baptize me"; nor is he silent, but speaks something midway between desire and reverence. *What hinders me to be baptized?* See how he possessed perfect dogmas: for the prophet contained all things—the incarnation, the passion, the resurrection, the C assumption, and the future judgment; which had instilled in him a great desire. Be ashamed, as many of you as are not yet enlightened. And he commands, he says, for the chariot to stand still. He said it and commanded it at the same time, as soon as he heard. But when they had climbed up out of the water, the Spirit of the Lord snatched away Philip. Well done: to show that the thing done was divine, and that one should not think it a common event. *And he went*, he says, *on his way rejoicing*. This he says, showing that he would have been grieved had he known; so from much joy, even if by the Spirit, he did not see Him present. *And he was found*, he says, *in Azotus*. Much was gained by Philip here. For because he had often heard of the prophets, of Habakkuk, of Ezekiel, and had seen it happen to himself, he who in a moment is shown traveling a great distance, if indeed he is found in Azotus, and there at length he stands, where it was necessary to evangelize.
D 1. *Saul, however, still breathing threats and murder against the disciples of the Lord, approached the high priest, 2. and asked of him letters to Damascus to the synagogues, that if he found any men or women of this way, he might bring them bound to Jerusalem.* Opportune is the zeal of Paul that he introduces, to show that he is drawn by a zeal in the midst of it; for not yet sated by the murder of Stephen, nor by the persecution and the scattering of the Church, he approaches the high priest. Here is fulfilled that which was said by Christ to the disciples: *The hour comes, that everyone who kills you will think he offers a service to God* (John XVI, 2). This he was doing; not as the Jews, far from it. For that he was doing this, it is plain from the fact that he was traveling to foreign cities. To them, indeed, neither were those things at Jerusalem a care, but they pursued one honor. Why then did he go to Damascus? It was a great city, and he was afraid lest it too might be preempted. And see his zeal and his ardor, and how he acts in a legal manner. He does not approach the prefect, but the high priest. He asks of him letters, that if he should find any who were of the *way*. He calls believers the *way*, who were so named by all, perhaps because they were thought to be tending the way toward heaven. Why does he not accept the power to punish them there, but leads them to Jerusalem? That by a greater power the punishment might be inflicted there. And see to what risk he throws himself; yet he is so afraid, lest any evil happen to him. Therefore he takes others with him, perhaps for fear; or because he was acting against the many, he takes many, that he might act more boldly, *if he should find any men or women, he might bring them bound to Jerusalem*. But he himself was not able to show them all on the way, that the whole depended upon himself: they were not concerned about this; see him before this casting them into prison, and others indeed were not able, but this one, from fervor, was able. As he was making the journey, it happened that he approached Damascus; and suddenly a light from heaven shone around him; 4. and falling to the ground he heard a voice saying to him: *Saul, Saul, why do you persecute me?*
5. Why not in Jerusalem? Why not at Damascus did it happen? So that others might not be able to accuse him, and that he himself, who had gone away for that cause, might be worthy of the narrative. This, therefore, he says, when he defends himself before Agrippa. But he suffers in his eyes, because [D note: the excess of the light hurts his vision...]
the eyes. It is said that an excess of sound can also make men deaf and stunned. But He blinded this man only, and extinguished his fury with fear, so that he might hear what was said. *Saul, Saul*, He says, *why do you persecute me?* He does not say to him, "Believe," nor anything else of that sort, but He reproaches him. For He says as much as this through the things He reproaches him with: "By what great or small injury from me do you do these things?" And he said, "Who are you, Lord?" For the time being, he confessed himself a slave. And the Lord said, "I am Jesus, whom you persecute." As if to say, "Do not think that your war is against men." Now those who were with him heard the sound of Paul's voice, indeed, but saw no one to whom he was answering. Reasonably so; for He made them listeners to the lesser things. For had they heard that voice, they would have disbelieved; but seeing Paul answering, they were amazed. "But arise, and enter the city, and it will be told you what you must do." See how He does not immediately reveal everything to him, but only softens his mind, and through the things He commands him to do, He immediately gives him good hopes, and that he will regain his sight. Now the men who were traveling with him stood speechless, hearing the voice but seeing no one. Saul rose from the ground, and though his eyes were open, he saw no one. And leading him by the hand, they brought him into Damascus. They lead in the devil’s spoils, his gear, B just as if a city or metropolis had been captured. And what is wonderful is that the very enemies and foes brought him in, with everyone looking. And he was three days without sight, and he did not eat nor did he drink. What could be equal to this? Paul’s conversion becomes a comfort equal to the sorrow over Stephen, having comfort in itself—that he departed like this—and, having received this too, the villages of the Samaritans being brought in provided the greatest comfort.
And why, one asks, did this not happen from the beginning, but after these things? So that it might be shown that Christ truly rose. For the one who was hunting Him, and disbelieving in His death and resurrection, and persecuting His disciples—from where, tell me, would this man have believed, had the power of the Crucified not been great? Suppose those others were favoring Him; what will you say to this man? Further, He approached after the resurrection for this reason, and not immediately, so that his war might be shown more clearly. For he who was so mad as both to shed blood and to cast men into prisons, believes all at once. It was not enough not to be associated with Christ, but it was necessary for the believers to be severely warred against by him; he left no excess of madness behind; he was more violent than all. But after he was blinded, then he recognizes the proofs of His lordship and His philanthropy. Or even so that no one might say that he was faking it. For how could he—he who was desiring blood, who had approached the priests, who was throwing himself into dangers, and who was hunting and punishing those outside? This man, therefore, after all these things, confesses His lordship. And why was he not surrounded by the light inside the city, but before it? Because the many would not have believed, but would have mocked; whereas even there, from above, hearing the voice they said, *It is thunder* (John 12:29); but this man was worthy of faith when he was announcing [the truth] even more. C And he was brought in bound, with no bonds put upon him; and they were dragging him who had expected to drag the others. But why did he neither eat nor drink? He was condemning himself for what had happened, he was confessing, he was praying to God. But if someone says that this was an act of necessity (for indeed Elymas suffered the same thing [Acts 13]), we will answer: Yes, he suffered it, but he remained as he was. How then was he not compelled? And what is more compelling than the earthquake at the resurrection, the soldiers reporting it, the other signs, seeing Him who had risen? But these things are not compelling, but instructive. Why did the Jews not believe, hearing [the truth]? Because it was clear that he was telling the truth. For he would not have changed, had this not happened; so that it was necessary for everyone to believe. To those who were preaching His resurrection, he was not inferior, but rather even more worthy of faith, having been suddenly transformed. He had not been with any of the believers, and he was changed in Damascus—no, rather, before Damascus this happened to him. I ask the Jew: From where, pray, was Paul changed? He saw so many signs, and was not changed; his teacher was changed, and he was not changed; who persuaded him? Or rather, who suddenly cast such eagerness into him, so that he even wished to suffer for Christ? The truth of the facts is manifest. But as I said, let us be ashamed of the eunuch in the meantime, at his being enlightened and reading. You see, how he was in power, how he was in the midst of things, and not even on the road did he rest? What then was he like at home, not even on the roads enduring to be quiet? What was he like in the night?
4. All of you who are in positions of dignity, listen, and imitate his humility and piety. Even when he was returning home, he did not say to himself: "I am going to my fatherland, there I shall take the bath, the cool things of the many." He needed no signs, he needed no miracles; from the prophet alone he believed. Therefore Paul deplores himself, saying: *But I obtained mercy, because I did it ignorantly in unbelief, and that in me as the first, Jesus Christ might show all long-suffering* (1 Tim. 1:13). Truly, it is worthy of admiration, this eunuch. He did not see Christ, he did not see a sign; he was seeing Jerusalem standing, and he was believing in Philip. From where, then, has he become such? His soul was prepared, he was attending to the Scriptures and readings. Yet even the thief saw signs, and the Magi saw a star; but this man saw nothing of the sort, and yet he believed; such is the reading of the Scriptures! What then of Paul? Was he not meditating on the law? It seems to me that this man was purposefully held back, so that, having caught him, Christ might wish to draw the Jews from every side. For if they had had sense, nothing would have been so beneficial to them as this. For this was sufficient to draw them to Him, more than anything else. Why then is nothing so accustomed to scandalize the Jews? D At any rate, after the dispersion of the apostles, they were accusing God of doing the signs. They were accusing the Jews, the apostles, they were casting...
A them into prison; finally, God performs miracles. And see how: to bring him out of prison was His sign; to bring Philip in was His sign; to have Paul brought in was His sign; to show Himself to Stephen was His sign. And consider how Paul is honored, and how the eunuch is honored. Here Christ appears, perhaps because of his stubbornness, and because he would not have been persuaded in any other way. In these miracles, let us also conduct ourselves, and let us show ourselves worthy. Many now, even having entered the church, are ignorant of what is said; but the eunuch, both when on the road and when riding in his chariot, was attending to the reading of the Scriptures. But you are not so; for no one of you has a book in his hands, but everything else rather than a book. But why did he not see Him before [he arrived at] Jerusalem, but afterwards? It was not fitting for him to see the apostles being driven out, because he was still weak; nor was it so easy beforehand, as when he was instructed by the prophet. So also now, if any of you wishes to attend to the prophets, he will have no need of signs. And if you wish, let us see what the prophecy itself says: *As a sheep he was led to the slaughter, and in his humiliation his judgment was taken away* (Is. LIII, 7, 8). From this he learned that He was crucified, that his life is being taken from the earth, that he committed no sin, that he was able to save others, that his generation is ineffable, that the rocks were rent, that the veil was torn, that the dead rose from their graves. Indeed, Philip told him all these things, having taken the occasion from the prophet. A great thing, truly, is the reading of the Scriptures. Thus that saying of Moses was fulfilled: *Sitting, lying down in bed, rising up and walking, remember the Lord thy God* (Deut. VI, 7). For especially when roads are deserted, they provide a place for our thoughts, with no one disturbing. And this man believes on the road, and Paul on the road; but no one drags this man except Christ. This was greater than what the apostles were doing; but what is greater is that, while the apostles were at Jerusalem, and there was no one from among them in Damascus, he returned thence believing, and those who were in Damascus knew that he did not come from Jerusalem persuaded; for he was carrying letters to bind the believers. As an excellent physician, while the fever was still raging, Christ brought him aid; for it was necessary to seize him in the very midst of his madness. Then most of all he fell, and condemned himself, as one who had dared grievous things. But again it would be worth the effort to resume the discourse. Why, I ask, the Scriptures? As far as you are concerned, everything has been taken away. Why the church? Bury the books; perhaps the judgment will not be such, nor the punishment. If someone were to bury them in the dung, and not hear them, he does not inflict as much contempt as is done now. For what, I ask, is contemptuous there? That he buried them. But what is here? That we do not hear them. Tell me, which one inflicts more contempt, he who is silent, or he who does not answer the one speaking? Certainly when one is speaking. Therefore the contempt is greater now, when you do not hear the speaker; the disdain is greater. *Do not speak to us* (Is. XXX, 10), the Jews once said to the prophets; but you do worse, saying: "Do not speak," indeed we do not do [what is said]. They were turning them away so that they would not speak, as if they might accept from their voice some occasion of piety; you, however, from much contempt, do not even do this. Believe me, if you were to shut your B mouths with your hands, it would not be as great a contempt as it is now. For tell me, he who hears and does not obey, does he contemn more than he who does not hear? If someone were to restrain the one offering the insult and shut his mouth, as if taking the insults ill; and another were neither to care nor to appear to notice; which one contemns more? Is it not the latter? For the former declares that he receives the blow; the latter, however, as it were, shuts the mouth of God. You shudder at the statement; but hear how this comes to pass. The mouth, through which God speaks, is the mouth of God. For just as this mouth is of our soul, even though the soul has no mouth: so also is the mouth of the prophets the mouth of God. Hear and shudder. There is a common deacon who stands and cries, *Let us attend*; and he repeats it often. This voice belongs to the common Church, and no one attends. After him, the reader begins the prophecy of Isaiah; and not even so does anyone attend, although prophecy has nothing human in it. Then he announces to the listener, *Thus saith the Lord*; and no one attends. What am I saying? He narrates certain things that are tremendous and horrible; and there is no one who attends. But what do many say? "He is always reading the same things." This is what destroys you most of all. If, therefore, you knew them, neither so would it be fitting to turn away; since in the theaters the very same things are always happening, and yet you are not satiated. What sort of things do you dare to say, who do not even know the names of the prophets? Are you not ashamed to say that you do not listen because the same things are always being read, when you do not even know the names of the writers, although you always hear them? For you also confess that the same things are said. If I had said these things in accusing you, you should have fled to another defense, and not have come to your own accusation. Tell me, do you not admonish your son? If he were to say, "Always the same things," would you not think it was a contempt? Then it would be right not to say the same things, if we knew them and were exhibiting them by our deeds; indeed, not even then would the reading be superfluous. What does it profit Timothy? Nevertheless, writing to him, Paul said: *Attend to the reading and to the exhortation* (1 Tim. IV, 13). For the meaning of the Scriptures can never be exhausted; it is an immense fountain. They are wont to say, "I know it," they say, "and it has flowed away from me." Do you wish me to show you that these are not the same things? How many do you think have spoken from the Gospels? But all these said some new things. For the more one dwells in them, the more sharply he sees, and the more pure the light he beholds. Behold how much I say. What is prophecy? Tell me: what are the narrations? what is a parable? what is an allegory? what is a type? what is a symbol? what are the Gospels? But tell me only this, which is clear: why are the Gospels called [Gospels]? And yet you have often heard that the Gospels should have nothing sad in them; but are these full of much severity? *Their fire shall not be extinguished, and their worm shall not die* (Mark IX, 43); and another [passage], *He shall cut him asunder, and shall appoint his portion with the hypocrites* (Matt. XXIV, 51); and that one, *He shall say: I know you not, depart from me, you who work iniquity* (Matt. VII, 23). Therefore, let us not deceive ourselves, thinking that these things are said in the Greek manner. Do these things have nothing to do with us? But you are deaf, and as if stunned, you incline your heads. The Gospels ought to have nothing of those things which are to be done, but only
to counsel good; yet these have ten thousand things that must be done. Such, for example, are things like this: *If anyone does not hate his father and mother, he is not worthy of me* (Luc. 14:26); and, *I came not to send peace upon the earth, but a sword* (Matt. 10:34); and, *You shall have tribulation in the world* (John 16:33). Pretty things, indeed; for these are not Gospels! For the Gospel is this: "These good things shall be yours." Just as people are accustomed to say to one another in everyday life: "What is the Gospel to me? Your father is coming, or your mother." He does not say, "Do this." Tell me again, how do these differ from the prophetic writings? Why are not those also called Gospels? For those, too, say the same things; for example: *The lame man shall leap as a hart* (Isai. 35:6); *The Lord shall give a word to those who preach the gospel* (Ps. 67:12); *I will give you a new heaven and a new earth* (Isai. 65:17). Why are those not called Gospels? Why is this not a prophecy? But if, not knowing what the Gospels are, you thus despise the reading of the Scriptures, what shall I say to you? Let me say something else: Why are there four Gospels? Why not ten? Why not twenty? Why did not many undertake to compose Gospels? Why not one? Why are they by the disciples? Why not by those who were not disciples? And why are there Scriptures at all? And yet the Old Testament says the contrary: *I will give you a new covenant* (Jer. 31:31). Where are those who say, "Always the same things"? If you knew these things—that even if a man were to live ten thousand years, they are not the same—you would not say these things. Believe me, I will tell you none of these things, neither privately nor publicly; but if someone finds them, I will nod in agreement; but if not, I will let it be. For we have made you useless in this way, always saying everything readily, and not denying it when it is necessary. Lo, you possess sufficient questions; consider, tell me the cause. Why Gospels? Why not prophecies? Why are the things to be done in the Gospels? And if this one is at a loss, let another seek, and contribute your findings to one another; hereafter we shall be silent. For if what has been said has availed you nothing, much less would we add others. Truly, we are drawing water into a leaking jar, at which point your punishment is all the greater. Therefore, for this reason we shall be silent. Which, so that it does not happen, it is in your power to prevent. For if we see your diligence, perhaps we shall speak again, so that you may advance all the more, and we may rejoice over you, glorifying in all things God and the Father of our Lord Jesus Christ: to whom be glory, and power, and magnificence, and honor, with the Father who is without beginning, and his holy Spirit, now and always, and unto the ages of ages. Amen.
HOMILY XX
CAP. 9. v. 10. *And there was a certain disciple at Damascus, named Ananias; and the Lord said to him in a vision, Ananias. And he said, Behold, I am here, Lord.* 11. *And the Lord said to him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one named Saul, of Tarsus; for behold, he prays.* 12. *And he saw in a vision a man named Ananias coming in and putting his hand upon him, that he might receive sight.*
1. Why did He call or send none of the leading apostles for the instruction of Paul? Because it was not right that he should be initiated through men, but through Christ Himself; since even this man taught him nothing, but only baptized him. As soon as he was baptized, he drew to himself much grace of the Spirit from his zeal and his great eagerness. That Ananias was also one of the most prominent, is evident from what appears and what He says to him, and from what he himself answers, saying: *Lord, I have heard from many concerning this man, how many evils he did to your saints in Jerusalem.* If, therefore, hearkening to the Lord, he argued, much more would he have done so if He had sent an angel. For this reason, Philippus too does not hear before this what is to be, but only sees the angel; and thus the Spirit commands him to draw near and join the chariot. But as for the present, He cuts short his fear, and practically says this by saying: *Behold, he prays, he is blind, and do you fear?* So too Moses is afraid; so the words are rather of one who is afraid, not of one who is disbelieving. And listen to the words themselves: *Lord, I have heard from many concerning this man.* What are you saying? God is speaking, and you waver? Thus they did not yet know the power of Christ. And here he has authority from the chief priests to bind all who call upon your name. Whence is this evident? It was likely that they, being in fear, were investigating. Thus, He speaks these things not as if Christ did not know, but because he was at a loss that, these things being so, how it was possible for these things to happen. So also elsewhere the disciples say: *Who can be saved?* (Marc. 10:26). But see how many things are arranged, so that he may believe in the One coming. He saw in a dream, He forewarned him: *He prays*, He says; therefore, do not fear. And why does He not tell him the success that had occurred? To teach us not to proclaim our own successes; or rather, because He saw him also afraid. Not even then did He say, "You will not be disbelieved," but what? *Arise, go.* For he knows in a vision a man putting his hands upon him. For this reason in a vision, since he was blind. And not even the greatness of the miracle kept the disciple steady; so much was he afraid. Nevertheless, through him God caused Paul, being blind, to receive sight. 15. *But the Lord said to him: Go, for he is a chosen vessel to me, to bear my name before the Gentiles and kings, and the sons of Israel.* 16. *For I will show him how many things he must suffer for my name.* Not only will he be a believer, He says, in boldness... but also a teacher, and he will use much liberty of speech. *Before the Gentiles and kings.* So it will be, He says, but he will also be a teacher, and teaching, he says, will make such progress that he will master all the nations and kings. 17. *And Ananias went away and entered into the house, and putting his hands upon him, said: Brother Saul, the Lord has sent me (Jesus who appeared to you in the way in which you were coming), that you might receive sight and be filled with the holy Spirit.* He immediately claims him with the name. Jesus, he says, who appeared to you ...
A in the way. Yet he did not say this to him, but learned it from the Spirit. And immediately the scales fell from his eyes. And having risen, he was baptized. And having taken food, he was strengthened. [163] He merely laid hands upon him, and immediately the scales fell from his eyes. Some say these were the causes of his blindness. And why did He allow his eyes to be blinded? This was more miraculous; for when they were open he did not see, which he suffered according to the Law, until the name of Jesus was imposed upon him. And immediately, he says, he was baptized. And having taken food, he was strengthened. Was he not, then, exhausted from the journey, from the fear, from the hunger and the sorrow? Wishing, therefore, to increase his sorrow, He allowed him to remain blind until Ananias came. And lest anyone think the blindness was a phantom, therefore there were scales. Therefore he had no need of other teaching; but what happened was the teaching. He was with the disciples who were in Damascus for some days. And immediately in the synagogues he preached Christ, that he is the Son of God. See, he was a teacher in the synagogues immediately. He was not ashamed of the change, nor did he fear to destroy the things in which he was previously famous. And he was not only a teacher, but was so in the synagogues. Thus, from the beginning, he was a man who committed murder and was prepared for slaughter. Do you see what a clear sign has been wrought in him? Through this he struck everyone with amazement. Therefore, signifying this, he adds, saying: B "And all who heard were amazed and were saying, 'Is this not he who was destroying in Jerusalem those who called upon this name, and has he come here for this very reason, that he might bring them bound to the chief priests?'" And Saul was growing more powerful and was confounding the Jews who lived in Damascus, proving that he is the Christ. Being learned in the Law, he confounded them; nor did he allow them to speak. They thought they had been rid of Stephen, that they had been delivered from such disputation, and they had found another, more vehement than Stephen.
β'. But let us see again the things concerning Ananias. He did not say to him, "Go, argue and teach him." For if, when He had said, "Arise, and see a man laying his hands upon you," he did not persuade him, much more so if He had said this. He saw, he says, in a vision. Therefore he will not deny his faith to you; do not fear, therefore, but go. Thus neither does Philip hear everything at once. "For he is a chosen vessel to me." These are the words of Him who utterly shakes off fear and imparts confidence; seeing that he was to be so affected for His own sake, as even to suffer many things. Having said, "Vessel," showing that his malice was not natural, He added, "Of election," to show that he is acceptable; for we choose that which is acceptable. But let no one think, hearing these things, that Ananias says these things because he does not believe the words, or because he thinks Christ was deceived; far from it; but because he feared and trembled, he did not attend to the words when he heard the name of Paul: thus he was preoccupied by fear of that man. And yet, when he heard that He had blinded him, he ought to have been confident. "And he came here," he says, "in order to bind all who call upon thy name." As if he were saying, "I fear lest he lead me to Jerusalem; why do you cast me into the mouth of the lion? Why do you betray me to him?" He fears and says these things, that we may learn from all sides the virtue of the man. For that these things should be said by the Jews would be nothing surprising; but that they should be said by this man, and that he was thus terrified, this C is proved to be a very great indication of divine power. "Saul, brother." Here also there is great terror, and after the terror, greater obedience. Then, He said "Vessel of election," lest you say, "Everything comes from God." That He might lead you away from this, He adds, "That he might bear my name before the nations and kings and the sons of Israel." He heard that which he greatly desired, that he would also fight against the Jews; therefore he is filled not only with joy, but with confidence. "For I," He says, "will show him how many things it behooves him to suffer for my name." These things were spoken at once as of one encouraging, if indeed he is ready for all things, who was so insane; but He wants to baptize him, so that he may receive his sight. "Well," He says; "let him be ... for this reason he is now meek, because he is blind; and do you order me to open his eyes? Or so that he may bind [them] again?" Do not fear the future; for with open eyes he will not harm us, but will use them for our sake: for this, "That he might receive sight," let them be added as well. "Do not fear; he will do you no harm; rather he will suffer many things." And what is wonderful is that he will suffer, and then he will fall into dangers. "Saul, brother, Jesus who appeared to you in the way, sent me." He did not say, "who blinded you," but, "Who appeared to you": so modestly did He know to speak, and He says nothing arrogantly. So, therefore, as Peter said to the lame man: "Why do you look at us, as if by our own power or piety we made him walk?" [Acts 3:12]; thus also this man, "Jesus who appeared to you." With hands laid upon him, these things were spoken, and the double blindness was solved. But when he says, "When he had taken food, he was strengthened," he signifies that he was weakened by his sorrow, by his fear, and by his hunger. For he did not wish to partake of food before he was baptized, so as to receive the great gifts. Nor does he say, "Jesus the crucified, the Son of God, does great things"; but what? "Who appeared to you"; speaking of those things that were known to him. Since not even Christ himself added anything else, nor did He say, "I am that crucified one who rose again"; but, "Whom you persecute," He said, "Who am suffering persecution"; lest He should seem to mock him in his madness. "Who appeared to you," he says. And yet He did not appear, but was seen through his works. Wishing to mitigate the D harshness of the speech, he immediately adds, "That you might see, and be filled with the holy Spirit." He did not come, in order that he might refute what had been done, but to bestow the gift. It seems to me that both he and Cornelius received the Spirit immediately upon the words spoken; even if the one who gave it was of the twelve. Thus nothing human is here, nor was it done by a man; but God was present performing these things. And at the same time He instructs him to think modestly; He does not lead him to the chief apostles, that he might show that nothing human is here. Nor did he receive the Spirit then, in order that he might perform signs, so that his faith might thus be shown; for he performed no signs. And immediately, he says, "in the synagogues" he preached Christ, that he is the Son of God. He did not preach that He had risen, nor that He was alive; but what? He expounded the dogma most accurately, "That he is the Son of God." But they, having heard these things, remain in disbelief, when they ought not only to have believed, but even to have been struck with amazement. And why do they not say simply that he was a persecutor, but [speak of] destroying those who called upon this name? They designate the great fury.
...this? By this they showed their extreme madness. And they did not mention Jesus, as from envy they could not even endure to hear His name: so beastly had they become. And he came hither for this purpose. We cannot say, he says, that he had previously been with the apostles.
C 3. See by how many testimonies Paul is acknowledged to be among his enemies. But he was not only not ashamed of these things, but even boasted in them. But Saul was growing stronger, and was confounding the Jews; that is, he was stopping their mouths, and would not suffer them to say anything; proving that this is the Christ. Teaching, he says; for he was indeed a master immediately. And when many days were fulfilled, the Jews took counsel to kill him. The Jews again come to a strong syllogism. For they no longer seek for calumniators, and accusers, and false witnesses; for they can no longer endure these; but what then? Henceforth they effect this by themselves. For because they saw the matter increasing, they do not even hold a court. And the plot of them was known to Saul; and they watched the gates day and night, in order that they might kill him. Why? Because it was more unbearable to them than all the signs that had already occurred, than the five thousand, than the three thousand, simply than everything. And see him for the time being saved not by grace, but by human wisdom, that you may learn the virtue of the man, and that he shines even without signs. And the disciples taking him by night, let him down through the wall, lowering him in a basket. Reasonably; so that the matter might be unsuspected. What then? Having escaped such a danger, does he stand still? By no means, but he goes away to where he would provoke them even more. For that he believed accurately was still unbelievable to many. For this reason this happens after many days. What in the world is this? It is likely that he did not wish to go out from there for the time being, many perhaps advising it; but since he learned it, then he yielded to his disciples; for indeed he had disciples immediately. Alluding to this he said: The ethnarch of Aretas the king guarded the city of the Damascenes, wishing to take me. And see the evangelist saying nothing ambitiously, nor showing Paul as brilliant, but only that they stirred up the king. They sent him forth alone, therefore, and no one with him. And this too was advantageous, so that he might appear to the apostles in Jerusalem; or rather they indeed sent him forth, as if from this henceforth to procure his own safety; but he, acting in the opposite way, immediately leapt upon the maddened ones. This is to be on fire, this is to be especially fervent. And observe how he follows, from the first day keeping the commandment which the apostles heard: If anyone does not take up his cross and follow me. The fact, therefore, that he came later than the others made him all the more eager. And in deed that saying was being fulfilled: To whom much is forgiven, he loves more. So that the later he came, the more he loved. For this reason also, stigmatizing his own former life, and frequently lashing himself, he thought nothing sufficient to be enough to hide the former things. Proving, he says; that is, teaching with gentleness. And see, they do not say to him, "You are the one who persecutes; why have you changed?" For they were ashamed; but they said it to themselves. For he would have said much more justly, that "This above all ought to teach you," since he defends himself thus also before Agrippa. Let us imitate this man, I implore you, and let us be arrayed against all dangers. And how, he says, does that man seek to flee? It was not a matter of cowardice, but he was guarding himself for the preaching. If he were a coward, he would not have come to Jerusalem, he would not have immediately undertaken the teaching; he would have relaxed the vehemence. But he was not a coward, but also prudent. He had been educated by the suffering of Stephen. Therefore he did not consider it a great thing to die for the preaching, unless he could effect this with much profit—a man who was not even willing to see Christ, whom he was most eager of all to see, since the matters of the economy toward men had not yet been finished for him. Such must the soul of a Christian be.
D 4. From the very start and from the very line of departure, the character of Paul was shown; or rather even before this. For what he did not do according to knowledge, he performed motivated by human reasoning. For if after so much time he was not willing to be dissolved, much more so at the beginning of the undertaking, having just come out of the harbors. But Christ does not snatch him from the danger, but permits it; since He wishes many things to happen also by human prudence. And He permits it otherwise, that we might learn that they too were human, and that grace did not work everything everywhere; otherwise, if this were not so, they would have been considered simply as pieces of wood. For this reason, many things they themselves also managed through the matters at hand. Let us also do this, and thus let us reach for the salvation of our brethren. This is no less than martyrdom, to refuse nothing in order to suffer for the salvation of the many. Nothing so gladdens God. Again I will say what I have often said; and I will say it, because I desire it greatly; since Christ also did the same, exhorting concerning forgiveness and saying: When you pray, forgive if you have anything against anyone. Again, speaking to Peter, he says, I do not say to you, Forgive until seven times, but until seventy times seven; and by his deeds he forgave the transgressions against him. Thus indeed let us also, since we know this to be a condition of Christianity, speak about it constantly. Nothing is colder than a Christian who does not save others. You cannot here plead poverty: for she who cast in the two mites will accuse you. And Peter said: Silver and gold I have none. And Paul was so poor, as even to be hungry often, and to lack necessary food. You cannot plead ill-temper: for those men were obscure, and from the obscure. You cannot put forward ignorance: for those men were unlettered. Even if you are a slave, even if a runaway, you will be able to fulfill what is your part; since Onesimus too was such. But see where he calls him, and to what great dignity he leads him. That he may minister to me, he says, in my bonds. You cannot plead infirmity: since Timothy too was such, having frequent infirmities. That he was infirm, hear: Use a little wine for your stomach's sake and your frequent infirmities. Each one is able to benefit his neighbor, if he desires to fulfill what is his part. Do you not see the unfruitful trees, how they are strong, how beautiful, tall, smooth, and lofty? But if we were to have a garden, we would prefer to have pomegranates and productive olives much more than those; for those are for pleasure, not for utility; and even the utility is small. Such are those who consider only their own affairs; or rather not even...
those, but only those fit for retaliation. For those trees are fit for building and for the protection of property. Such were those virgins, chaste, adorned, continent; but useless to anyone, and therefore they are burned. Such are those who do not feed Christ. But consider that no one of them is accused for his own sins, not because he committed fornication, not because he perjured himself—certainly not for any of these—but because he did not benefit another. Such was the man who buried the talent, showing an innocent life, but useless to another. How, I ask, can a Christian be one who is such? If leaven mixed into flour has not changed the whole into the same condition, can it truly have been leaven? What, indeed, if ointment, as men approach, has not diffused an odor, can we call it ointment? Do not say, "I am unable to lead others"; for if you are a Christian, it is impossible that it should not happen. For just as those things which are in nature do not have contradiction, so too these things of which we speak; for the matter is situated in the very nature of a Christian. Do not bring reproach upon God. If you say that the sun cannot shine, you bring reproach upon it; if you say that a Christian cannot benefit, you have brought reproach upon God and have called him a liar. For it is easier for the sun not to give heat and not to shine than for a Christian not to shine; it is easier for light to be darkness than for this to happen. Do not say that the thing is impossible; for the contrary is impossible. Do not bring reproach upon God. If we compose our own affairs rightly, those things will follow entirely, and they will follow as if some natural thing. The light of a Christian cannot be hidden; such a shining lamp cannot be concealed. Let us not, therefore, be slothful. For just as the profit of virtue passes both to us and to those who are helped by it, so also does a double detriment from malice pass both to us and to those who are harmed. Let there be someone, if you wish, an ordinary man, who suffers a myriad of evils from someone, and let no one avenge him, but let him even offer benefits: by what teaching, by what words, by how many admonitions is this not more powerful? What rage could it not extinguish, could it not mitigate? Knowing these things, therefore, let us cling to virtue, since we cannot otherwise attain salvation unless we have passed this present life in these good works, so that we may attain the goods of the future, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XXI
BCh. 9, v. 26: *But when Paul had come to Jerusalem, he attempted to join the disciples; and all feared him, not believing that he was a disciple.* 27: *But Barnabas having taken him, brought him to the apostles, and told them how he had seen the Lord in the way.*
1. It is worth our while here to investigate how it is stated in the Epistle to the Galatians: *I did not go to Jerusalem, but into Arabia and Damascus; and after three years I went up to Jerusalem to see Peter, and I saw none of the apostles* [Gal. 1:17-19]; here, however, the contrary is stated, that Barnabas himself led him to the apostles. Therefore, he either wishes to say: I did not go, so as to remain there; for he says there, *I did not confer with flesh and blood* [Ibid. v. 16], nor did I go to Jerusalem to my predecessors, the apostles; or in another way: because those plots in Damascus occurred after the journey into Arabia, and then he went up, after he had returned from there. He himself, therefore, did not go to the apostles, but was eager to adhere to the disciples, as one who was not yet a teacher, but a pupil. Therefore, he did not go up to approach his predecessors; for he did not learn anything from them. Or he does not speak of this ascent, but omits it; so that the matter stands thus: He went into Arabia, then came to Damascus, afterwards to Jerusalem, from there into Syria. Or if it is not so, the matter was thus: He went up to Jerusalem, from there he was sent to Damascus, then to Syria, then again to Damascus, afterwards to Caesarea, and then after fourteen years, perhaps when he brought the brothers with Barnabas. Or if not this, it refers to another time. For the historiographer is much interested in brevity, and aggregates many times. See how he is not ambitious, nor does he narrate that vision, but passes over it. Again he begins thus and says: *But when he had come to Jerusalem, he attempted to join the disciples; and they feared him.* And from this, in turn, Paul’s fervor is shown; not from Ananias, not from those who were amazed at him there, but even from those things which were done at Jerusalem. For this was not according to human expectation. And see him not approaching the apostles out of humility, but the disciples, as he was a disciple; for he was not yet considered to be trustworthy. *But Barnabas having taken him, brought him to the apostles, and told them how he had seen the Lord in the way.* This Barnabas was a mild and gentle man. Moreover, his name signifies "son of consolation"; whence he was also a friend to Paul. That he was very mild and easy of access is clear from this, and from the things done around John. Whence he does not fear here, but narrates how he saw the Lord in the way, and that He spoke to him, and how he acted freely at Damascus in the name of the Lord Jesus. For it is likely that he had heard of him at Damascus. Therefore, these things prepare for those, while he confirms words with deeds. 28: *And he was with them going in and out in Jerusalem, and acting trustfully in the name of Jesus.* 29: *He also spoke and disputed with the Greeks.* Because the disciples feared him, but the apostles did not entrust themselves to him, therefore he resolves their fear from this. He spoke, he says, and disputed with the Greeks. He calls them Greeks here who spoke Greek, and this most wisely. For others, the Hebrews, did not even want to see him. But those sought to kill him. This was a sign of vehemence and perfect victory, and that they were greatly pained by this matter. 30: *Which when the brothers had known, they brought him down to Caesarea.* They do this for fear; for, fearing lest the same thing happen which happened to Stephen, they lead him down.
A Observe, however, how not all things come to pass by grace, but God permits them and arranges many things by His own wisdom, and in a human way. For if this happened in His case, much more in theirs. He permits it, therefore, to cut off the excuse of the slothful. "Then the churches throughout all Judea and Samaria had peace, being edified and walking in the fear of the Lord, and were multiplied by the consolation of the Holy Spirit." He is about to speak concerning Peter, and that he is going down to the saints. In order, therefore, that no one might think this was out of fear, he first narrates how the churches were, showing that when there was persecution, it was in Jerusalem; but when the affairs of the Church were in safety everywhere, then at length he leaves Jerusalem; so fervent was he at once, and impetuous. For he did not think that because there was peace, there was no need of his presence. And why, you ask, does he do this, and come when there is peace, and after Paul has departed? Because they respected them the more, as having often stood beside them, and having been admired by the multitude; but they despised him, and were even more enraged against him.
B Do you see how peace succeeds war? Or rather, do you see what that war accomplished? It dispersed those who were making peace. In Samaria, Simon was put to shame; in Judea, the events concerning Sapphira took place. Consequently, because there was peace, matters were not relaxed; but the peace was such that it also needed consolation. "And it came to pass, as Peter passed through all, he came down also to the saints who dwelt at Lydda." Like some general, he was going around the ranks, inspecting which part was strengthened, which was in order, and which was in need of his presence. See him running around everywhere, and being the first to be found. When an apostle had to be chosen, he was the first; when there was a need to discourse to the Jews about not being drunk, when there was a need to heal the lame man, or to harangue, he is before the others; when to the rulers, he is there; when to Ananias, when there were healings from the shadow, he was the one. And where there was danger, he was there, and where there was stewardship; but where affairs were full of calm, all acted in common; thus he did not demand greater honor. Again, when he had to work miracles, he rushes forward; and here again he himself labors and makes the journey. He found there a certain man named Aeneas, lying on a bed for eight years, who was paralyzed. And Peter said to him: Aeneas, Jesus the Christ heals you; arise, and make your bed. And immediately he arose. And why did he not wait for the faith of the man, nor ask if he wished to be healed? Most of all, the miracle took place for the consolation of many. Hear, then, also how great the gain was; for he adds, saying: "And all who dwelt at Lydda and Saron saw him, and turned to the Lord." Well did he say so; for the man was distinguished; whence he gives also the proof of the sign, the taking up of the bed. For they did not merely relieve them of diseases, but along with health gave also strength. Otherwise, also, they had not yet provided proofs of their own power, so that he was reasonably not required to have faith, since they did not demand it of the lame man either. As, therefore, Christ, beginning His signs, did not require faith, so neither did they.
reasonably not required to have faith, since they did not demand it of the lame man either. As, therefore, Christ, beginning His signs, did not require faith, so neither did they.
A 3. Peter’s gentleness and modesty. — Observe the modesty and gentleness of Peter: how he does not stay with this woman nor with any other notable person, but with a tanner, leading in all things to humility, not allowing the lower classes to be ashamed, nor the higher to be exalted. He even thought it necessary to cross over because the faithful were in need of his teaching. Therefore, let us repeat what was said above. He attempted, it is said, to join himself to the disciples. He did not approach impudently, but modestly. He calls those disciples even who were not in the choir of the twelve, because at that time all were called disciples on account of the excellence of their virtue; for their image was manifest. And all feared him, he says. See how they still feared dangers and how the fear still prevailed. Barnabas, however, took him and led him to the apostles and told them. It seems that Barnabas had been a friend to him beforehand, and therefore he narrates everything that concerned him. But Peter says nothing of these things; I think he did not even mention them to others afterward, unless there was some necessity. And he was with them entering into Jerusalem, and acting confidently in the name of the Lord Jesus. This also gave confidence to others. Do you see here and there others providing and taking care that he should go away, even when he had not yet received the grace of God? Thus, therefore, his fervor is shown. It no longer seems to me that he was traveling by land, but thereafter he was sailing. This also happens through divine economy, so that he might preach there as well. Therefore, it was through divine economy that the plots happened, and the journey to Jerusalem, so that he would no longer be suspected. He spoke and disputed with the Greeks. And the Churches, it is said, had peace, were built up, and walked in the fear of the Lord; that is to say, they were growing, and had peace, truly peace, among themselves. Deservedly so, for an external war had severely afflicted them. And they were filled with the consolation of the Holy Spirit. The Holy Spirit B consoled them, both through miracles and through works: and to this, the same thing was in each individual. It happened, however, that Peter, while passing through, came to Lydda. He found there a man lying down, and said to him: "Aeneas, Jesus Christ heals you." It was not said as though he were showing off, but as one confident that the thing would come to pass. To me, indeed, it seems entirely that he gave credence to this word, and that he was made whole. That it was without pride is plain from what follows. For he did not say, "In the name of Jesus," but he narrates this rather as a sign. But those who inhabited Lydda saw [it] and were converted to the Lord. Therefore, I did not say in vain that miracles were performed for persuasion and consolation. Now in Joppa there was a certain disciple, it is said, by the name of Tabitha. It happened, however, in those days, that having fallen ill she died. You see signs performed everywhere. Tabitha did not simply die, but fell into an infirmity. Therefore, they did not call Peter until she was dead. But the disciples hearing [it], sent [men] asking that he not be reluctant to pass on to them. See, they send and call through others. He, however, obeys and comes; nor does he consider it a disgrace that he is called: so great a good is tribulation, in that it binds our souls together. There is no weeping there, no wailing. When they had washed her, they placed her in an upper room; that is, they did everything that was fitting for a dead person. But Peter arising, came with them. And when he had ascended into the upper room, having placed his knees, he prayed, and turning to the body, said: "Tabitha, arise." C God does not permit all signs to be performed with the same ease. But this was profitable for them. For he was not only concerned for the salvation of others, but also for their own. He, therefore, who healed so many men by his shadow, now does so many and such great things to arouse her. Sometimes the faith of those who approach also cooperated. He therefore raises this first dead person, calling her by name: and she, as if awakened from sleep, first opened her eyes, then immediately seeing Peter, sat up, and finally is strengthened by the touch of his hand. But you, consider for me the gain, how again the fruit is not for display. Truly, he casts everyone out, in this imitating the Master. For where there are tears, it is not fitting that such a mystery be performed; nay, where there are miracles, it is not proper that there be tears. Hear, I beseech you, although something similar is not now occurring, yet even now in the dead a great mystery is being performed. Tell me, however: if, while we were sitting, the Emperor were to call someone into the palace, would there be crying and wailing? Angels are present, sent from heaven, and coming from there, sent by the King himself, that they might call their fellow-servant, and you weep? Do you not know what kind of mystery that is, how horrifying, how tremendous, and truly worthy of hymns and joy?
D 4. Do you wish to learn that this is not a time for tears? This is the greatest mystery of God’s wisdom. For the soul, as if leaving a house, proceeds to its Lord; and you, do you mourn? This, therefore, would be fitting to do when a child is born: for this birth is better than that. For it proceeds to another light, it is loosened as if from the chains of a prison, it exits as if from a certain struggle. "Yes," you will say, "you rightly say that about the upright." And what is this to you, O man? For you do not do this regarding the upright. But tell me, what wrong do you have to accuse in an infant child? Why do you mourn him? Why the recently illuminated one? For he is of the same condition. Why, therefore, do you mourn him? Do you not know that just as the pure sun rises, so also the soul, leaving the body with a good conscience, shines brightly? You do not see the Emperor coming into a city with such silence, as you see a soul leaving the body and departing with angels. Consider what the soul is then, in what amazement, in what admiration, in what pleasure. Why, I ask, do you mourn? Do you perhaps only do this in the case of sinners? Would that it were so; I would not prohibit mourning: would that such were the purpose! This mourning is apostolic, this is also the Lord's: for Jesus wept for Jerusalem. I wish for mourning to be distinguished by this rule. But when you are reminded, you offer excuses: custom, concern; you do not mourn for that reason, but you put forward a pretext. Mourn the sinner, and I will pour out tears; nay, so much the more than you, by how much more liable to punishment he is: I also, having this purpose, will mourn. It is fitting that such a dead person be mourned, not only by you, but by the whole city and not least by all who encounter [the funeral], indeed as if [mourning] those who are led to death. For truly this is an evil death, the death of sinners. But things are turned upside down. Here
this lament is one of philosophy and contains much instruction, while that [other kind] is one of pusillanimity. If we all lamented with this [kind of] lament, we would have corrected the living. For just as if you were lord, you would have applied medicines to prevent that bodily death, so too now, if you were to mourn this death, you would have prevented it from happening both to yourself and to him. But now, that which occurs is a riddle: men who have the power not to allow this [death] to come, allow it to happen, and when it has happened, they mourn it. C Truly they are worthy of lamentation—when they stand before the judgment seat of Christ, what words will they hear? What things will they suffer? In vain did they live; or rather, not in vain, but even for [their own] harm. And in their case, it is appropriate to say, "It would have been better for them had they not been born." For what profit is there, tell me, in spending so much time to the detriment of one’s own head? If it had been spent merely in vain, the loss would not have been enough. Tell me, if some hireling were to be cut to pieces in vain for twenty years, would he not cry and lament, and be considered the most wretched of all? And this man has been cut to pieces in vain his whole life; he did not live a single day for himself, but for luxury, for licentiousness, for greed, for sin, for the devil. Shall we not then lament for him? Tell me, shall we not strive to snatch him from the dangers? For it is possible, it is possible, if we wish, to make the punishment light for him. If, then, we offer constant prayers for him, if we give alms—even if he be unworthy, God will be moved to compassion for us. If for the sake of Paul He saved others, and for the sake of others He spares some, why will He not do this same thing for us? From his money, from yours—from wherever you wish—give aid; drop oil, or rather, water. Does he not have alms of his own to show? Then [let him have] those of his kin. Does he not have those done by himself? Then those done on his behalf. Thus, with boldness, the wife will then entreat for him, having deposited a ransom for him. By how much the more he has become liable for sins, by so much the more does he need alms. And not only for this reason, but because he does not have the same power now, but [it is] much less. For it is not the same thing for one to do it for himself, and for another to do it on his behalf. Since, therefore, it is less, let us make it greatest by the multitude [of our alms]. D "Let us not busy ourselves with tombs and funeral dressings. Surround him with widows; this is the greatest funeral dressing. Tell them his name; command them all to offer up prayers and supplications for him. This will move God, even if not by his own [actions], but because another becomes the author of alms for his sake." And this is a doctrine of God’s love for mankind. Widows standing around and weeping are able to snatch [him] not only from the present, but from the future death. Many have profited from alms done by others for their sake. For if they have not found complete [release], they have nevertheless found some comfort; for if this were not so, how are children saved? And yet, they contribute nothing of their own there, but their parents [contribute] the whole; and children are often granted to wives who brought nothing [to the cause]. God has given us many paths for being saved; only let us not be negligent.
let us take whatever consolations we can and bestow them upon the departed, in place of tears, in place of lamentations, in place of monuments—namely, through alms, through prayers, and through oblations—so that both they and we may attain the promised goods, by the grace and loving-kindness of the only-begotten Son, with whom to the Father, together with the holy Spirit, be glory, might, and honor, now and always, and unto the ages of ages. Amen.
Homily 22
A "And there was a certain man in Caesarea, named Cornelius, a centurion of the band which is called the Italian band; 2. a pious man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always; 3. he saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him, and saying unto him, Cornelius. 4. And he, fastening his eyes upon him, and being afraid, said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God."
1. This man is not a Jew, nor was he living according to the Law, but he had already anticipated our way of life. And observe the two believers—the eunuch in Gaza and this man—both established in positions of dignity, and the care that was taken for them. But do not suppose it was because of their dignities. Not for that reason, God forbid, but because of piety. For dignities were established so that piety might shine forth even more. Wonderfully, it is more remarkable when one who is established in wealth and power is such a person. Truly, it is a great commendation of him that he undertook such a pilgrimage, and did not interrupt his reading while on the road, even at such a time, and that being carried in a chariot he called for Philip, and many other things. It is a great thing in this case, too, that he offered alms and prayers and was pious while in such a position of authority. Hence, he is made known by this: and B deservedly so, that no one might say the history of the Scriptures is false. "Of the band," he says, "which is called the Italian band." A band was what we now call a battalion. "A pious man, and one that feared God with all his house." He says these things so that you might not think it was managed in this way because of his dignity. When Paul needed to be brought forward, it was not an angel but the Lord Himself who appeared; nor did He send him to one of the twelve, but to Ananias. But here, on the contrary, He sends the chief, just as He sent Philip to the eunuch, tempering Himself to their infirmity and teaching how one ought to deal with such people. For Christ Himself often appears to those who are suffering and cannot approach of their own accord.
See here, I pray, another commendation of alms, just as there was in the case of Tabitha. "A pious man," he says, "and one that feared God with all his house." Let us listen, all of us who show no care for our own household. This man, however, both exercised care for his soldiers and distributed alms to all the people. Thus, both his doctrines and his life were upright. "He saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him, and saying unto him, Cornelius." Why does he see an angel? So that Peter might be fully persuaded—or rather, not he, but others who were weaker. Further, it was the ninth hour, when he was free from cares and was in a state of quiet, when he was occupied in prayers and in compunction. "And fastening his eyes upon him, and being afraid, he said." C Observe that the angel does not speak immediately what he is about to say, but first dispels his fear and raises his mind. For the fear came from the vision; but it was a moderated fear, which only served to make him attentive. Then the words dispelled the fear, or rather, the praises joined to them softened the harshness of the fear. But hear what the words were: "Thy prayers and thine alms are come up for a memorial before God. 5. And now send men to Joppa, and call for one Simon, whose surname is Peter." So that they might not go to another, he identifies the man not only by his surname but also by the location. 6. "He lodgeth with one Simon a tanner, whose house is by the seaside." Do you see how the apostles, loving solitude and quiet, sought out the more remote parts of the cities? What then, if it happened that there was another Simon, also a tanner? But he also had another mark, that he lived by the seaside—yet those three things could not coincide. And he did not say "why," so as not to weaken him; but he let it pass so that he might be held by the desire of hearing.
7. "And when the angel which spoke unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that D waited on him continually; 8. and when he had related everything to them, he sent them to Joppa." Do you see that he does not say these things without a reason, but to show that those who served him were such as they were? "And when he had related everything to them," he says. See how free he is from arrogance. He did not say, "Call Peter for me," but in order to persuade them, he related everything—so thoughtfully did he act. For he did not wish to summon him by his authority; that is why he relates the story. So modest was the man, even though nothing great could be thought of a man staying with a tanner.
9. "On the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour." See how the Spirit connects the times, and causes the event to happen neither too soon nor too late. "Peter," he says, "went up upon the housetop to pray about the sixth hour"—that is, apart and in quiet, as if in an upper room. 10. "And he became hungry, and would have eaten; but while they made ready, he fell into a trance, and saw heaven opened." What is a trance? A spiritual contemplation, he says, came upon him; his soul departed from the body, if I may so say. 11. "And he saw heaven opened, and a certain vessel descending upon him, as it had been a great sheet, knit at the four corners, and let down from heaven to earth; 12. wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13. And there came a voice to him, Rise, Peter; kill, and eat. 14. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16. And this was done thrice; and the vessel was received up again into heaven."
Homily XXII
A It was highly offensive to them that he should associate with the uncircumcised; he is therefore obliged, by necessity, to say, "I have never eaten anything common or unclean." Not that he was afraid—God forbid—but he was being guided, as I said, by the Spirit, so that he might have a defense against those who would accuse him, for he had indeed resisted. For they were very concerned that the Law should be observed. "He was being sent to the Gentiles." So that they might not accuse him, as I said before, this is arranged; or rather, that it might not seem to be a mere phantom, he said: "By no means, Lord, for I have never eaten anything common or unclean." And the voice came to him: "What God has cleansed, you must not call common." This seems indeed to be spoken to him, but the whole matter is spoken for the sake of the Jews. For if the teacher is corrected, the others are so even more. B The sheet, therefore, is the earth; the animals in it are those from the Gentiles; and "Kill and eat" meant that one must approach even them; and that this happened three times signifies baptism. "By no means, Lord, for I have never eaten anything common or unclean." And why, he asks, did he resist? So that no one might say that God tempted him, as in the case of Abraham when he was commanded to offer his son as a sacrifice; or as with Philip, when he was asked by Christ, "How many loaves do you have?"—not that He might know, but to test him. And yet, in the Law, Moses had distinguished between clean and unclean, both on land and in the sea; and yet, even so, he did not know. But while Peter was doubting within himself what the vision he had seen might be, behold, the men sent by Cornelius, having inquired for the house of Simon, stood at the gate and called out, asking if Simon, who is surnamed Peter, was staying there. C To Peter, pondering and doubting within himself, the men come at the right time, solving his perplexity; just as he earlier allowed Joseph to be troubled and only then sent the archangel. For the soul receives the solution easily when it has first been in doubt. It does not remain in doubt for long, nor before this, but about the hour of the midday meal. While Peter was pondering the vision, the Spirit said to him: "Behold, men are seeking you. But arise, go down and go with them, doubting nothing, for I have sent them." And this again is Peter's defense before the disciples, that they might learn that he had both doubted and been taught to doubt nothing. "For I," he says, "have sent them." Look how great the power of the Spirit is. D Whatever God does, the Spirit is said to do. The angel does not do so; but first saying, "Your prayers and your alms," then he says, "Send," so as to show that he was sent from there; but the Spirit, since He is Lord, says, "I have sent them." Having gone down to the men, Peter said: "Behold, I am he whom you seek. What is the reason for your being here?" They said: "Cornelius the centurion, a just man and one who fears God, testified to by the whole nation of the Jews, was warned by a holy angel to send for you to his house, and to hear words from you." They recount his virtues so as to persuade him that an angel had appeared to him. He then called them in and entertained them. Do you see from where the beginning of the calling of the Gentiles comes? From a devout man, shown to be worthy by his deeds. If, even when this had happened, they were still scandalized, if this had not been the case, what would the Jews not have said? He called them in, he says, and received them. See how great the security is. So that there is nothing terrible for him; he calls them in, and with confidence he now lives with them. On the next day, Peter arose and went with them, and some of the brethren from Joppa accompanied him, and on the next day they entered Caesarea. The man was famous, as he was in a city. Therefore, everything is performed for his sake, and it begins from Judea; such as, that he was not seen while sleeping, but while awake; for it was about the ninth hour; so he was disposed. But let us look at what was said from the beginning. "And the angel said: Your prayers and your alms have come up for a memorial before God." It is clear that the angel called him by voice, as he saw him; for if he had not called him, he would not have seen him. He was intent upon the matter in that he was commanded, "Send for Simon who is surnamed Peter." For the present, that he is sending for him for some good purpose, but for what good purpose, not yet. So neither does Peter tell everything; but everywhere the narratives are partial, so as to rouse the hearers. So also he sent Philip into the desert. Peter went up onto the housetop to pray about the sixth hour, and he fell into a trance, and he sees a vessel as a sheet, so that not even hunger compelled him to rush to the food. But so that Peter might not be in greater doubt, the voice saying, "Arise, Peter, kill," perhaps while kneeling, he saw the vision; it seems he had seen this for the sake of the preaching. That the event was divine is clear both from that which was descending and from the fact that he was in a trance. That the voice was brought from there, and that this happened three times, and that the heaven was opened, and that it was snatched up from there or to there, was a great sign that the matter was divine. 3. But why does this happen? Because of those who will afterward accuse him; since he himself had already heard, "Do not go into the way of the Gentiles." And do not wonder: Paul needed circumcision and sacrifice; for at that time, at the beginning of the preaching, they were still weaker, and these things were necessary for them. "And behold, the men," he says, "sent from Cornelius stood at the gate; and calling out, they asked if Simon, who is surnamed Peter, was staying here." Because the house was humble, they were asking from below, and not when they were at the door. While Peter was pondering, the Spirit said: "Arise, go down, and go with them, doubting nothing, for I have sent them." He does not say: "Because this vision was seen by you," but "I have sent them," showing that it is necessary to obey Him without demanding reasons. For it is sufficient for conviction to hear from Him: "Do this, speak this," and to seek nothing more. Having gone down, he said: "Behold, I am he whom you seek." And why did he immediately receive them, but inquire? He saw that those who stood there were soldiers. Therefore not simply [did he receive them], but having first acknowledged that he was the person, then he asks the purpose of their arrival, so that he might not be thought to be afraid, as if wishing to hide himself. Or he asks, so that, if they were in an immediate hurry, he might go, and if not, that he might entertain them. And for what reason did he […].
HOMILY XXII
BHe sends for him into his house; why? Because he had so commanded them. Perhaps, however, they spoke as if defending him: "Do not condemn him; he did not send treating you with contempt, but was ordered to do so." Cornelius, however, was awaiting them, having called together his kinsmen and necessary friends. Fittingly, for it would not have been just for the kinsmen and friends not to be brought together as well; otherwise, those present there would have heard it all the more.
CYou have seen the power of almsgiving, both in the previous discourse and in the present one? That one delivered from temporal death, this one from eternal; this one has also opened the gates of heaven. See how much he made of the fact that Cornelius believed, that an angel was sent, and the Spirit operated, and the coryphaeus of the apostles was summoned, and such a vision appeared, and nothing was left out. How many centurions were there, tribunes, kings, and none of them attained the same. Hear, all of you who are in the army, all who attend upon kings. He was pious, he says, and fearing God; and what is greater, he was so with all his house.
DHe was so intent upon this matter that he not only dispensed his own goods well, but also did the same in his household. For we are not like this, who do nothing but what we do so that our servants may fear us; but that they might be pious, not so. This man, however, was not like that, but feared God with all his house; he was not only a common father to all who were with him, but also to his soldiers. Hear what else they say, for that is necessarily added: "Having a testimony from all the nation," so that no one might say, "What if he is uncircumcised?" And the Jews, he says, bear witness to him. Therefore, nothing is equal to almsgiving; nay, the power of this thing is so great, when it is poured out from pure treasuries, that that which is derived from unjustly gotten gains is like a fountain emitting mud; but that which comes from justly gotten gains is like a clear and pure channel flowing in Paradise, which is sweet to the sight, and sweet to the touch, providing something gentle and cool at midday.
So also is almsgiving. By this fountain, there are not the world's trees, not pines, not cypresses, but plants far better and taller than these: the love of God, the praise of men, glory to God, the goodwill of all, the abolition of sins, great boldness, contempt of wealth, almsgiving, through which the plant of charity is nourished. For nothing is so accustomed to nourish charity as if one were merciful. This lifts the branches on high; this fountain is better than that which was in Paradise, not divided into four heads, but reaching to heaven itself; this gives birth to that river springing up into eternal life (John IV, 14); in this, death falling is consumed like a spark by water; to such a degree that wherever this drips, it works great goods. This extinguishes a river of fire like a spark; this suffocates that worm as if it were nothing. He who has this does not gnash his teeth. If any drop from this water falls upon chains, it breaks them; if it falls into furnaces, it extinguishes all.
AFor just as the fountain in Paradise at the present time is not overflowing with streams, now it is dried up (for otherwise it would not be a fountain), but it always gushes—so also let our fountain always pour forth streams more bountifully to those who are most in need of mercy, so that it may remain a fountain. This renders the one who receives it cheerful; this is almsgiving, if it emits not only a rapid stream, but also a perpetual one. If you wish to fill yourself with the mercy of God as if from fountains, have a fountain yourself. Nothing is equal to it. If you have opened the mouths of this fountain, the mouths of God’s fountain will be such that they surpass every abyss. God only seeks an occasion from us to receive, and He pours forth goods from His own treasuries. When He spends, when He pays out, then He is rich, then He is opulent. Great is the mouth of that fountain; pure and clear is its stream. If you do not obstruct this, neither will you obstruct that. Let no fruitless tree stand beside it, lest it consume that moisture. Do you have wealth? Do not plant willows there; for such is their pleasure: they consume much, and show nothing in themselves, but lose the fruit. Do not plant a willow, nor a pine, nor anything similar that consumes and is useless; for such is the pleasure of clothing; they are beautiful to look at, but useless for anything. Fill everything with fruit-bearing shoots, plant them in the hands of the poor, whichever you wish. Nothing is richer than this soil; although the capacity of the hand is small, yet that tree planted reaches up to heaven, and stands firm. This is truly to plant. For what is planted in the earth, if not now, in a hundred years will perish. Why do you plant trees which you do not enjoy, but before you enjoy them, death invading will snatch you away? This tree, when you are dead, will then give you fruit. If you plant, do not plant in the greedy belly, lest the fruit go out into the latrine; but plant in the afflicted belly, so that the fruit may leap up to heaven; refresh the soul of the poor man living in distress, so that you may not straighten your own broad path. Do you not see how trees, if they are watered without measure, are corrupted from the root; but those which are with measure, grow? So also do you not gorge your belly with drink, lest the root of the tree rot; give drink to the thirsty, so that it may bear fruit. Those things which receive drink in moderation, the sun does not rot, but those which receive it in excess; such, indeed, is the nature of the sun. Everywhere excess is bad; and therefore let us cut it away, so that we may obtain what we ask. In the highest places, fountains are said to arise. Therefore, let us also be lofty in soul, and almsgiving will quickly flow. For a lofty soul cannot but be merciful, and a merciful one cannot but be lofty. He therefore who despises money is superior to the root of evils. Fountains for the most part are in deserts; and let us lead our soul out of the tumult, and almsgiving will gush forth among us. Fountains, the more they are purged, the more bountiful they are; so we too, the more we spend, the more good things will gush forth. He who has a fountain does not fear; if, therefore, we also have the fountain of almsgiving, we will not fear. For this fountain is useful to us for drink, for irrigation, for buildings, for everything. Nothing is better than this drink; this fountain knows not how to induce drunkenness; it is better to have such a fountain than to emit fountains of gold. Better than all gold-bearing earth is the soul that bears gold of this kind. For it goes with us not into this royal court, but into the heavenly one. This gold is the ornament of the Church of God; from this gold is fashioned the sword of the Spirit, the sword by which the dragon is cut asunder. From this fountain...
proceed the precious stones which [adorn] the head of the King. Let us not neglect such great wealth, but let us bring alms in abundance, that we may be deemed worthy of the benignity of God, by the grace and mercies of His only-begotten Son, to whom be all glory, honor, and power, together with the Holy Spirit, for ever and ever. Amen.
HOMILY XXIII
Cap. 10, v. 23. *And on the morrow he arose and went with them; and certain of the brethren from Joppa accompanied him. And Cornelius was waiting for them, having called together his kinsmen and near friends.*
1. After he had entertained the men with hospitality, he goes out with them; which was right. First, he shows them kindness, as they were weary from the journey, and makes them familiar with himself, and then at length goes out with them. *And on the morrow,* he says, *Peter arose and went with them, and certain of the brethren.* Not alone, but others also come with him; and this he does with foresight, so that there might be witnesses afterward, when it should be necessary for Peter to make his defense. *And Cornelius was waiting for them, having called together his kinsmen and near friends.* This is the mark of a friend, this is the mark of a God-fearing man, that in such good things he should make his near friends partakers before all others. With good reason he calls together those whom he trusted, having always discussed with them matters of this kind—matters which until now it was superfluous to disclose to others. And to me, both friends and kinsmen seem to have been well-regulated by him. *And when Peter had entered, Cornelius met him, and falling at his feet, worshipped him. But Peter lifted him up, saying: Arise, for I myself also am a man.* This he does, showing his own humility, and instructing others, and giving thanks to God, and declaring that, even if he had been commanded, he nonetheless possessed from his own heart much piety. What then does Peter do? *Arise, for I myself also am a man.* You see how, before others, they teach them this: not to imagine anything great concerning themselves? And entering, he conversed with him; and finds many gathered together, and said to them: *You know how it is an abomination for a Jewish man to join himself or to approach one of another race.* See how he immediately discourses concerning the philanthropy of God, and shows that He has granted them great good things. Nor is it only to be wondered at here that he speaks in this way, but that how he speaks such great things, and yet is moderate. For he did not say: "We, who were not worthy to join ourselves to anyone, have come to you"; but what? *You yourselves know* (God commanded this, he says) *that it is lawless to join or approach one of another race.* Then, so that he might not place the grace upon himself, he adds: *And to me God has shown that I should call no man common or unclean.* This he adds so that he might not seem to be flattering him. Therefore, I came without contradiction when I was sent for. And so that they might not think that, even if the thing were against the law, he obeyed because Cornelius was a ruler, but that they should attribute everything to God—he says that it was not lawful to join, nor even to approach. *I inquire, therefore, for what reason you have sent for me.* He does not inquire out of ignorance; for Peter knew everything by the vision; he had also heard it from the soldiers; but he wishes them first to confess, and to make them answerable to the faith. What then says Cornelius? He did not say: "Why did the soldiers not tell you?" But see how mildly and humbly: *From the fourth day until this hour I was fasting, and at the ninth hour I was praying in my house; and behold a man stood before me in shining apparel, and says: Cornelius, your prayer has been heard, and your alms have ascended for a memorial before God.* And *at the ninth hour,* he says, *I was praying.* What is this? It seems to me that he had appointed for himself certain times of a more exact life, and on certain days. For this is why he said: *From the fourth day.* See how much prayer is worth. When he applied himself to piety, then the angel appears to him. This is one day; and the day when those who were sent went away, one; and the day they came, another; and on the fourth he appeared, so that it was the second day after he had prayed. *And behold a man stood before me in shining apparel.* He does not say "angel," so devoid of vanity is he. *And says: Cornelius, your prayer is heard, and your alms have been remembered before God. Send therefore to Joppa, and call for Simon, who is surnamed Peter; he is lodged in the house of Simon a tanner by the seaside; who, when he comes, will speak to you.* Therefore I sent to you at once; and you have done well that you have come. *Now therefore we are all present before God, to hear all that has been commanded you by God.* This is why he said: *For what reason have you sent for me,* so that he might say these words in this way. And Peter, opening his mouth, said: *In truth I perceive that God is no respecter of persons, but in every nation he who fears him and works righteousness is acceptable to him.* That is to say, whether he be uncircumcised or circumcised. This Paul also declares, saying: *For there is no respect of persons with God* (Rom. 2:11). *Now therefore we are all present,* he says, *before God.* See how great is the faith, how great the piety. He knew that Peter said nothing human, having said *God has shown me.* Therefore he also says: *We are present to hear all that has been commanded you by God.* What then? Is he who is in Persia acceptable to Him? If he be worthy, he shall be acceptable in this, by being deemed worthy of the faith. From this also he did not overlook the eunuch from Ethiopia. And what, you say, would you say about the God-fearing who have been overlooked? Far be it; no God-fearing person is overlooked. For it is not, it is not possible that any of such should ever be overlooked. *In every nation,* he says, *he who fears God and works righteousness.* By "righteousness," he calls every virtue.
2. You see how he restrains his conceit by saying: *In every nation he who fears God is acceptable to Him?* As if he said: He rejects no one, He accepts all who believe. Then, so that they might not seem to be in the rank of those cast aside, he adds: *The word which he sent to the sons of Israel, preaching peace by Jesus Christ: he is Lord of all.* These things he says because of those present, so that he might persuade them also. For this reason he prepares Cornelius also to speak. *The word,* he says, *which he sent to the sons of Israel.*
C Third: from this he shows that this One was sent by God to the Jews first. Then, from the things He accomplished throughout the whole of Judaea, he demonstrates this, and says: *You know the word which took place throughout all Judaea,* and the wonderful part, *beginning from Galilee, after the baptism which John preached.* He had spoken first of His accomplishment, and only then takes the confidence to name His fatherland: *Jesus of Nazareth.* Thus he knew that one’s fatherland is a stumbling block. *How God anointed Him with the Holy Spirit and with power.* He proves it again. For lest anyone should say, "Whence is this manifest?" he adds: *Who went about doing good and healing all those oppressed by the devil.* Then, along with the good things He worked, he shows how great His power was; for when He overcomes the devil, that power must be immense and great. The cause is also added: *For God was with Him.* Therefore the Jews also said this: *We know that You have come a teacher from God: for no one can do these signs, unless God is with him* (John III, 2). Then, after he shows that He was sent by God, he then adds that He was killed, lest you imagine something absurd. Do you see them nowhere hiding the cross, but with—in addition to other things—even adding the manner? *Whom they killed,* he says, *hanging Him on a tree.* D *And He gave Him to become manifest, not to all the people, but to witnesses foreordained by God, to us.* And yet He Himself chose them; but he ascribes that to God. *Foreordained,* he says. See whence he proves the resurrection—from eating. Why, when risen, did He perform no sign, but ate and drank? Because the resurrection itself was a great sign by its very nature; but there was no greater proof of this than the fact that He ate and drank. *To testify,* he says. Here he speaks terribly, so that they might not be able to flee to ignorance. Nor did he say: "He is the Son of God"; but that
...eat and drink. "To testify," he says. Here he also spoke with fear, so that they might not have a refuge in ignorance. And he did not say that "He is the Son of God," but that which terrified them the most, that "He is the One A ordained by God as judge of the living and the dead." Then comes the main proof from the prophets; for they held them in great esteem. To this all the prophets bear witness. When he had shaken them with fear, then he introduces the forgiveness, not as spoken by himself, but by the prophets. And the fearful part is from himself; but the gentle part, from the prophets. As many of you as have obtained this forgiveness, as many as have been deemed worthy of the faith, having learned the magnitude of the gift, I beseech you, take pains not to offer insult to the Benefactor. For we have obtained forgiveness, not that we might become worse, but that we might become far better and more improved. Let no one, therefore, say that God is the cause of evils to us, by not punishing or inflicting retribution. For tell me, if a ruler, having captured a murderer, releases him, is he himself judged to be the cause of the subsequent murders? By no means. And how is it that we ourselves, with impious tongues giving cause for God to be insulted by the things we dare to do, do not fear nor shudder? For what will they not say? What will they not utter? "He himself permitted them," they say; "for it was necessary to punish them, since they were worthy, not to honor, nor to crown, nor to share the first prizes with them, but to chastise and punish them." But He, doing nothing of the sort to them, but instead of this even honoring them, makes them such as they are. I beg and implore, let no one let this word pass regarding us. It is better to be buried ten thousand times than for God to hear these things because of us. The Jews also said to Him: "You who destroy the temple and rebuild it in three days, save yourself"; and again, "If you are the Son of God, come down from the cross" (Matt. 27:40). But these things are more grievous than those. B Therefore, that it may not be permitted that He be called a teacher of wickedness because of us, nor that we be held liable to punishment by this very fact of His being blasphemed (for "Because of you," He says, "my name is blasphemed among the Gentiles"), let us conduct ourselves so that the opposite is said, living worthily of the One who calls us, and approaching the baptism of adoption. For the power of baptism is indeed great; it makes those who share in the gift to be other than they were; it does not allow human beings to remain human beings. Make the Gentile believe that the power of the Spirit is great, that it has transformed, that it has reshaped. Why do you await your last breaths, like a runaway, like a criminal, as if you do not owe it to God to live? Why are you so disposed as if you have a harsh and cruel Master? What is colder, what is more miserable than those who accept the enlightenment at that time? God has made you a friend and has deemed you worthy of all good things, so that you too might display the things of a friend. Tell me, if you had committed great wrongs against someone and had insulted him, and had covered him with ten thousand reproaches, and had fallen into the hands of him who was insulted, and he, instead of these things, had honored you, and had shared all his own with you, and had crowned you among the very friends in whose presence you had insulted him, and had declared you to be as a genuine son, and then suddenly died: would you not have considered the matter a loss? Would you not have said, "I wished him to be alive, so that I might be able to return the thanks, so that I might recompense him, so that I might not appear evil toward my benefactor"? And then, in the case of a man, you are so disposed; but in the case of God, are you eager to depart, so that you might not recompense the benefactor of so many gifts? And yet, approach at that time when you are able to recompense Him with like acts. Why do you flee? But, you say, I am not able to keep them. Therefore, did God order impossible things? By this, everything has been overturned, by this, the affairs of the world have been corrupted, because there is no purpose to live according to God. Therefore, the catechumens, although they are eager, do not make any provision of life; but those who are already enlightened, some because they received it when they were children, others in sickness and exhaustion, because they did not have any zeal to live according to God—they do not set this as their concern; others, who receive it in health, display such zeal, and being fervent, after this even these lose the fire. For is it not possible to use things? Do I separate thee from a wife? I keep thee from fornication. From the enjoyment of money? From greed and rapine. Do I force you to empty out everything? It is enough to give a little out of your means to those in need ("Your abundance," he says, "for their lack" [2 Cor. 8:14]); and we do not even do this. Is it that we force you to fast? From drunkenness and gluttony. We take away these things, which bring you shame, which are to be fled from and are hateful even before hell, and you yourself know it. Is it that you should not take pleasure and rejoice? But rather, be not shameless nor unworthy. C 4. What do you fear? What are you afraid of? What do you tremble at? Where is there money's enjoyment, where there is moderate food, where is there an occasion for sin? And indeed, what do those outside command, and are listened to? For they do not demand from their stores, but say that you must give so much; and even if you plead poverty, they do not desist. But Christ is not so; but, "Give from what you have, and I will list you in the order." Again, those others say, "If you want to be esteemed, abandon father, mother, relatives, household, and attend the palaces, being cut, enslaved, dragged, suffering ten thousand things"; but Christ is not so, but, "Be at home with your wife, with your children, and manage these very things as well, living the unburdensome life." But, you say, he promises money, whereas this One promises a kingdom, or rather even money along with it. For "Seek first the kingdom of God," He says, "and all these things shall be added to you" (Matt. 6:33). And those do not even add it as an extra, but this One does so even in advance. "I was young," he says, "and indeed I have not seen the righteous forsaken, nor his seed seeking bread" (Ps. 36:25). Let us begin then to approach the virtues, let us lay a beginning; take hold of it only, and you will see what kind of good things they are. Truly, you do not accomplish those things, because you are softened toward these; for, you say, "Those are without labor, while these are with labor." It is not so, it is not so; but, if one must speak, those are rather yoked with labors, and are accomplished with greater labor, while these, if we desire, are easily accomplished. D Let us not recoil from the divine mysteries, I pray; let us not look at this, that he who was enlightened before you became wicked and fell from his hope, so that you do not become more sluggish than yourself. For even among soldiers, we see some who do not use their military service to good purpose, and others who are distinguished; and we do not pay attention to the slothful, but we emulate those who succeed. Consider beforehand how many, after the illumination, have become angels instead of human beings for [the sake of] mankind. Consider the uncertain condition of the future. As a thief by night, so...
death comes; and not simply as a thief, but it attacks those who are asleep, and carries off the negligent. A Therefore, God has left the future uncertain, so that we may always live in virtue through the uncertainty of our expectation. But he is merciful, you will say. How long will we utter that cold and ridiculous statement? I say that God is not only merciful, but that there is nothing more merciful than He, who manages everything concerning us for our benefit. How many do you see suffering from elephantiasis throughout their whole lives? How many blind from early childhood to old age, others becoming blind afterwards, others in poverty, others in chains, others in mines, others buried together, others consumed by war? Are not these things, I ask, proceeding from mercy? And could he not have prevented these things if he had wished? Yet he allowed them. Yes, you say. But tell me, why are some not blind from early childhood? I will not say, until you promise me that you will be illuminated and, having been illuminated, will rightly order your life. It is not permitted for you to resolve such things, for the discourse is not for the sake of pleasure. For even if I resolve this, another question will follow; for Scripture is an abyss of questions. Therefore, not only should you not accustom yourselves to seek a solution, but [you should seek] not to seek at all; otherwise, there will never be an end to questions. For if I resolve this, I will open a path to a thousand questions. Whence let us learn to seek this rather than to resolve what is sought. For even if we resolve them, we do not resolve them entirely; but according to human reasoning, the proper solution to such things is faith: B namely, to know that God does all things justly, mercifully, and usefully, and that his reason cannot be comprehended. This is the one solution; nor is any other found that is better. For what, I ask, is the solution? It is not to seek any further into what has been resolved. If you persuade yourself of this, namely, that all things are administered by the providence of God, who allows some things for a reason known to Himself, while He brings about others, you are freed from every question and have received the gain of the solution. But let us return to the proposition. Since, therefore, you see so many in sufferings, and that God allows all these things, use the health of the body for the health of the soul. But you will say: What need have I of labors and misery, when it is allowed me to resolve all things without labor? This certainly is not manifest. It happens, in fact, that you may not only not resolve without labor, but also that you may depart burdened with everything. Moreover, even if this were manifest, this discourse would still not be bearable. He has drawn [you] into contests; the weapons are placed, golden ones. Since you ought to take them up and wield them, you wish to be saved ingloriously and work nothing good. Tell me, if war were impending and the king were present, and you saw some casting themselves into the midst of the phalanxes, falling and inflicting wounds on countless [others], and others descending into single combat, others dancing, others managing horses, being praised by the king, being held in admiration, received with applause, being crowned; others on the contrary, who wished to suffer no evil, and were holding the last ranks: C and then, when the war was over, some being called, received with great rewards, and celebrated; while of the others not even the name was mentioned, but they only received safety as a reward for their goods—from which number would you wish to be? Even if you were of stone, even if you were more sluggish than insensitive and inanimate things, would you not choose a thousand times to be from the number of the former? Yes, I pray and beseech you. For even if it were necessary to fall while fighting, should not that be chosen strenuously? Do you not see those who fall in these wars, how bright and glorious they are? And yet after death they cannot be honored by the king. In that other war, however, there is nothing like this, but you will be entirely conspicuous if you have scars: which I pray we may all be able to show, even outside of persecutions, in Christ Jesus our Lord, to whom with the Father and the Holy Spirit be glory, dominion, honor, now and always, and to the ages of ages. Amen.
HOMILY XXIV
(Ch. 10, v. 44). *While Peter was still speaking these words, the Holy Spirit fell upon all who were listening to the word.* (45). *And the faithful of the circumcision who had come with Peter were astonished, because the gift of the Holy Spirit had been poured out even on the Gentiles; (46). for they heard them speaking in tongues and magnifying God.* D ...the discourse, nor was baptism given by command of Peter; but because they were exhibiting a marvelous mind, and had accepted the beginning of doctrine, and believed that baptism was the remission of sins, then the Spirit arrived. This, however, was happening because God foresaw that Peter would have a great defense. Moreover, they not only receive the Spirit, but they spoke in tongues, which astonished those who had gathered. Why is the matter managed in this way? Because of the Jews: for this was odious to them. Therefore, everything is performed by God everywhere. And Peter is present, as it were, by chance, teaching that it was necessary eventually for them to approach the Gentiles, and that it is fit for this to be done because of them: and do not be surprised. For since there was controversy after such great things, and at Caesarea and Jerusalem, what would not have been done if these things had not followed? Therefore these things are done in a singular manner. See, moreover, how Peter, having taken the opportunity, defends himself. But concerning the fact that he responds after that opportunity, hear the evangelist narrating and saying: (47). *Then Peter responded: Can anyone withhold the water, that these should not be baptized, who have received the Holy Spirit, just as we have?* See to what he brought the matter, and how he desired to set this forth? Thus he had long since been thinking in his mind. *Can anyone,* he says, *withhold the water?* This is almost [the manner] of one rising up against those who would prohibit it and say that this ought not to be done. Everything has been done, he says, that was more necessary, namely baptism, by which we were baptized. (48). *He commanded them to be baptized in the name of Jesus Christ.* After he purged himself, he commanded them to be baptized, instructing them through the deeds themselves: to such an extent was the matter odious to the Jews. Therefore he purges himself first, although the deeds themselves were crying out, and then he commanded. Then they asked him to stay for some days. From this, he stays rightly with confidence. (Ch. 11, v. 1). *Now the apostles and the brothers who were in Judea heard that the Gentiles also had received the word of God. (2). When...*
Peter had ascended to Jerusalem, those of the circumcision disputed with him, saying that you went in to men having uncircumcision and did eat with them.* A After these things, those of the circumcision disputed, not the apostles. What is "disputed"? They were scandalized, he says, not a little. And observe what they set forth as the charge. They do not say, "Why did you preach?" but, "Why did you eat?" Peter, however, does not dwell on this cold objection (for it was truly cold), but on that great matter, saying, *If they also partook of the Spirit, how was it not proper to share of this?* Why then did this not happen with the Samaritans, but the contrary? For not only did it not happen before baptism, but not even after baptism; and yet they did not complain, but rather, upon hearing of it, they sent [the apostles] for this very reason. But not even here do they bring this charge; for they knew that it was of divine grace. But, "Why," they say, "did you eat?" Otherwise, the difference between Samaritans and Gentiles is great and infinite. Or perhaps it is by way of dispensation that he is faulted, so that these others might learn; for otherwise Peter would not have spoken so simply. Observe his absence of pride and vainglory. For having begun, he says, Peter was setting it forth to them in order, saying: *I was in the city of Joppa praying.* And he does not say why, nor under what pretext. *And I saw in a trance a vision, a vessel coming down like a great sheet, let down by four corners from heaven, and it came even unto me.* B *At which I looked steadfastly and considered, and I saw the four-footed beasts of the earth, and the wild beasts, and the creeping things, and the birds of the heaven. And I heard a voice saying to me: Arise, Peter, kill and eat.* What does he intend to say by these things? It was enough, he says, even this, to have seen the sheet—nevertheless, a voice was also added. *And I said: By no means, Lord, because common or unclean hath never entered into my mouth.* Do you see? I did my part, he says; I said that I had never eaten [such things]. This [he says] in response to what they were saying, that *You went in and did eat with them.* This, however, he does not say to Cornelius; for there was no need. *And a voice answered me a second time from heaven: What God hath cleansed, do not thou call common. And this was done unto three times, and all things were drawn up again into heaven. And behold, from that moment three men stood at the house in which I was, having been sent from Caesarea unto me.* The things that were necessary he narrates, the others he passes over in silence; or rather, by these very things he confirms them. And observe how he defends himself, and does not deign to use the dignity of a teacher; for he knew that the more gently he speaks, the more he captures them. *Never,* he says, *hath anything common or unclean entered into my mouth.* Thus, the entire defense was a matter of divine economy. *And behold, from that moment three men stood at the house in which I was. And the Spirit said to me to go with them, nothing doubting.* C You see that the ordinance was of the Spirit? *And there came with me these six brothers also.* What could be more humble than this? D *And we entered into the house of the man. And he narrated to us how he saw an angel in his house standing and saying to him: Send men, and fetch Simon, who is surnamed Peter, who shall speak words to thee, in which thou shalt be saved, thou and all thy house.* And he does not recount the things said by the angel to Cornelius, that *Thy prayers and thy alms have gone up for a memorial before God*, in order not to stand in their way; but only those things which had nothing great [in themselves]: *He shall speak words to thee, in which thou shalt be saved, thou and all thy house.* Do you see how he hastens toward that for which I have already prepared? And he says nothing about the gentleness of the man. Since, therefore, the Spirit had spoken, God had commanded, the angel had called, and [all these] were urging him on from there, loosening the difficulty of the circumstances, what was there to do? But he says nothing [of his own power], but argues from the latter events; for that was itself an undeniable testimony. And why did this not happen alone? By way of superabundance from God, that it might be shown that the beginning was not from the Apostle. And if he had gone of his own accord, nothing of these things would have followed; wherefore he also draws them to his side, saying to them: *Who received the Holy Spirit even as we.* And again: *As I began to speak, the Spirit fell upon them, even as upon us in the beginning.* But he is not content with this, but also reminds them of the word of the Lord: *I remembered the word of the Lord, how he said: John indeed baptized with water, but you shall be baptized in the Holy Spirit.* So that nothing newer had happened, but what He had foretold. But he did not baptize them, he says; for the baptism was finished by the Spirit having fallen upon them. For this reason he ordered them to be baptized beforehand; *Whether can any man forbid water, that these should not be baptized?* Showing from this that he himself did not do it. Therefore, that which we have come to possess, they also received. *If then the equal gift,* he says, *God gave, as also to us who believed on the Lord Jesus, I, who was I, able to forbid God?* That he might stop their mouths by superabundance, he added this: *The equal gift.* Do you see? He does not allow them to have less. *The equal gift God gave to them, as to us who believed on the Lord; wherefore he himself [was] their [guide].* And he does not say, "to you," but, "to us," and by this he softens the argument. Why then do we take it ill that we call them partners? Having heard these things, they were silent, and they glorified God, saying: *Therefore also to the Gentiles hath God given repentance unto life.* You see how from the defense of Peter, the whole was accomplished well, from the account of the things that had happened? Wherefore they also glorified God, that He gave repentance even to them; thus were they lowered by these words. From there was opened the door to the Gentiles. Let us see, if you wish, the things above mentioned. He did not say that Peter disputed, but they of the circumcision; since he himself knew what was being accomplished. Yet one must wonder at that, how even they were convinced. When therefore they heard that they had believed, they did not [hold fast].
Homily XXIV
A ...since God granted the Spirit, since Peter was expounding his own ecstasy, saying: "God gave me nothing common or unclean to call any man." Thus, even from above, he handles this matter beforehand, showing that the Gentiles were no longer to be excluded from the faith B or from arriving [at it]. There is nothing wonderful, then, if they received the Spirit before baptism; and in our own case this has also occurred. Here Peter shows that they were not baptized as the others were, but much better. For this reason, it is arranged out of such abundance, so that they might have nothing to say, but rather might hold those men as their peers. "And they asked him," he says, "to remain." Do you see how they were not kindly disposed toward him? Do you see how great a zeal they had for the Law? They did not reverence the dignity of Peter, nor the signs that had been worked, nor did they even [consider] that great achievement, that the word had been received; but concerning those small things they were disputing. For if none of these things had happened, it would have been enough of an achievement. But Peter does not excuse himself in such a way—for he was prudent; or rather, it was not out of his own prudence, but from the Spirit that the words proceeded. And in his defense he shows himself to be in no way the author, but everywhere God. And he almost speaks to them in this way: "He made it so that I was in an ecstasy; for I was praying simply: He showed that vessel: I was contradicting: again He spoke, and not even then did I listen. The Spirit commanded me to go; and going, I did not run—I said that God had sent; and afterwards not even then did I baptize, but again God brought about the whole thing." Therefore God baptized them, not I. Nor did he say, "After all these things, was it not necessary finally to add water?" but as if nothing were lacking, "Who was I," he says, "to prohibit God?" Oh, what a defense! For he did not say: "Having known these things, then, be quiet"; but what? He receives their impulse, and while they are accusing, he purges himself: "Who was I," he said, "that I could prohibit God?" He defends himself vehemently and gravely: "I was not able to prohibit." Whence, finally, terrified, they quieted down and glorified God.
C ...glorify God, and not insult them, as many of those newly enlightened insult others when they see them being enlightened and immediately departing. It is necessary to glorify God, even if He does not grant [one] to remain. And so you, if you wish, have received a greater gift; not because you were enlightened (for this itself you have in common with him), but because you have received time to act in a most excellent way. He put on the robe, and it was not permitted to him to show himself off in it; God gave you great power to use your arms as you ought, and hence to put them to the test. He departs, having only the reward of faith; but you stand in the stadium, and you can receive many rewards for your works, and appear as much more splendid than him as the sun is than the smallest star, as a general is than the lowest soldier, or rather, as a king. Therefore, accuse yourself; or rather, do not accuse, but always correct yourself; for it is not enough to accuse oneself; it is permitted to struggle. Have you been cast down? Have you suffered grievous things? Arise, recreate yourself; you still stand in the stadium, the theater is still present. Do you not see how many, after being prostrate in the fight, struggled again? Only do not succumb willingly. Do you call him blessed who is deceased? Call yourself more blessed. Has he been released from sins? But, if you wish, not only will you wash away your sins, but you will even be instructed in good works, which he cannot do. We are able to recall ourselves.
The remedies of repentance are great. The remedies of repentance are great: let no one despair of himself. He is truly worthy of despair who despairs; he no longer has hope of salvation. It is not so grave a thing to come into the depth of evils, as it is afterwards to lie there; it is not ungodly to descend into the depth of evils, but, once positioned there, to treat it with contempt. Tell me, I ask, where it would be most necessary to be anxious, there do you treat it with contempt? Wounded by so many blows, have you fallen? No wound of the soul is incurable; but in the body there are many such, in the soul—none. Yet we do not cease to treat the former diligently; but the latter we neglect. Do you not see that thief, in how short a time he did excellent things? Do you not see the martyrs, how in a short time they accomplished everything? But is there no longer a time for martyrdom? But there is a time for struggles, if we wish, as I have often said. "For those who wish," he says, "to live piously in Christ Jesus, shall suffer persecution" (2 Tim. 3:12). Those who live piously always suffer persecution: if not from men, certainly from demons, a persecution which is surely more grave. D And first, through carelessness, those who are not vigilant undergo this. Do you think it is a small persecution to live with carelessness? This is the most grave of all things, worse than persecution. For like a flowing stream, carelessness softens the soul; and carelessness is the same thing that persecution is, just as summer and winter [are seasons]. But so that you may learn more that this persecution is worse, weigh it from this: it casts sleep into the soul, it imparts laziness and great negligence, it excites the passions from everywhere; it arms pride, it arms pleasure, it arms anger, envy, vainglory, emulation. But in persecution none of these is able to disturb; rather, fear invading, like as if with a scourge striking a barking dog, it does not even allow these motions of the soul to rise up. Who in persecution can be puffed up with vainglory? Who [can] live in pleasure? No one; but there is great trembling and fear present, which produces great tranquility, prepares a calm harbor, and makes the soul pious. I once heard our fathers saying (something which I pray does not happen in our own age; for we are commanded not to seek temptation), that formerly in the time of persecution it was possible to see men who were truly Christians. For no one cared for wealth, not for a wife, not for children, not for a house, not for a homeland: one concern was for all, to save their own soul. Some were hiding in monuments and tombs, others in the deserts. And not only the men, but also the women, tender and delicate, were then being hidden, struggling with constant hunger. Consider, then, if for a woman hiding at a tomb and awaiting an attendant bringing dinner, and fearing lest she be caught, and sitting in the tomb as if in a furnace, there was any desire for luxury or delicacies; if then she thought that either delights or a world existed? Do you see now that persecution is greater, while the affections of the soul invade us like wild beasts? Now certainly the persecution is grave, while it is thought that there is no persecution. But indeed this war has this most grave [aspect], that it is believed to be peace; so that we do not take up arms, nor rise up against the enemy: no one is afraid...
A of him, no one trembles. But if you do not believe [me], question the Gentiles, the persecutors; when were the affairs of the Christians more strictly ordered; when were all more approved? At that time the multitude was reduced to a few, but it was in a vast wealth of virtue. For what profit is there, tell me, in having a great deal of hay, when it is possible to have precious stones? It is not in the multitude of number, but in the excellence of virtue that the worth consists. B Elijah was one; but the world was not worthy of him. And yet the world consists of myriads; but they are not myriads, when they are not even equal to the one in [virtue]. Better is one doing the will of the Lord, than ten thousand transgressors. This a certain wise man also hinting at, says: "Desire not a multitude of unprofitable children" (Eccl. XVI, 1). These even bring reproach upon God, rather than if they were not Christians. What need have I of a multitude? It is more fuel for the fire. This you might know even from the body, that a moderate diet with health is better than luxury with suffering. That food is more than this; but this is food, that is a disease. This one may see even in war: it is better to have ten men who are experienced and brave, than ten thousand inexperienced ones. These, besides accomplishing nothing, even hinder those who are working. This one might find even on a ship: it is better to have two experienced sailors, than a vast multitude of the inexperienced; for these will even sink the ship.
4. I say these things, not because I have ill-will toward your multitude, but because I wish everyone to be approved, and not to trust in the multitude. There are many who are entering into hell; but greater than it is the kingdom, even if it has but few. Like the sand of the sea was the multitude of the people, but one saved them. One was Moses, and he prevailed more than all; one was Jesus, and he prevailed more than the six hundred thousand. Let us not be eager for this, that they might simply be many, but before this, that they might be approved; when this is established, then that also [will be]. No one wishes to build a spacious house first, but first a strong and approved one, and then a spacious one; no one lays foundation, so that he might be laughed at. Let us seek this first, and then that. If this exists, that also will be easy; but if that is not, even if this exists, there is no profit. For if those who are able to shine in the Church exist, a multitude will quickly follow; but if they do not exist, the multitude will never be approved. How many do you think there are in our city who are being saved? It is a heavy thing that I am about to say; but I will say it nevertheless. It is not possible in so many myriads to find a hundred who are being saved. And even about these I am in doubt. For how much wickedness, tell me, is among the young? How much sloth among the aged? No one has care for his child as he ought; no one has zeal to imitate [a good] elder when he sees him. The archetypes have vanished; for this reason the young also do not become admirable. Do not tell me that, "We are a great crowd." This is typical of cold-hearted C people; and while this might reasonably be said regarding men, regarding God, who does not need us, it is no longer so. But that even there the word is cold, listen. He who has many servants, if he has them corrupted, what terrible things will he suffer! And while, in the case of one who has no [servants], this seems to be the hardship, that he is not served; in the case of one who has wicked ones, he even ruins himself along with them, and the loss is greater. For to serve oneself is far more difficult than to struggle and bear war against others. I say these things, not that anyone should despise the Church because of the multitude, but that we might be eager to make it approved; so that each one may take thought for his own member, not [only] of friends, nor of relatives, which is always the case, nor of neighbors: but [so that one may be eager] to draw in even the strangers. For instance, prayer is taking place; all are lying there, young and old; or rather, they are excrement rather than young men, laughing, guffawing, conversing (for this too happens, as I have heard), and mocking one another, sitting on their knees: you, the youth or the elder, who are standing by, if you see it, rebuke them more strictly, do not endure it, call the deacon, threaten, do the things that lie with you; and if he dares to do anything to you, you will surely have many who will help you. For who is so irrational that, when he sees you rebuking for such things, and them being shamed, he would not take your side? Go, and take the reward from the prayer. In a household, we judge those servants to be better, whoever do not overlook any vessel lying in disorder. Tell me, if you see in a house the silver vessel D lying outside, even if you were not ordered to do so, will you not take it and bring it into the house? If a garment is simply cast aside, even if you do not have the responsibility, even if you are an enemy of the one who was ordered [to care for it], because of your goodwill toward the master, will you not arrange this properly? So also now. These are vessels; those that are lying in disorder, rearrange them; come to me, I do not refuse; tell me, make it clear; I cannot see everything, forgive me. Do you see what wickedness holds the congregation? Did I not speak simply when I said that it is a multitude of hay, a disorderly sea? I do not say that they do these things intentionally, but that such slumber is poured out upon those who enter, that they do not even correct these things. Again, I see others standing and talking while the prayer is taking place; [others] more moderate [than those], not [only] while the prayer is taking place, but even when the priest is giving the blessing. O, the impudence! When will there be salvation? How shall we be able to appease God? If you go to a game, you will see all things done in an orderly way, and nothing neglected. As therefore in a perfect harmony and a skillfully prepared [choir], one symphony is formed from the orderly arrangement of each one of those who are gathered; so indeed here also, it was fitting for one harmonious symphony to be formed from all. For we have become a Church, we form members fitted together under one head, if we all stand in order; if the ordinary thing is neglected, the whole is neglected and corrupted. Thus, by the lack of order of the many, the [well-being] of the one is harmed. And the terrible thing is that here you do not come to a dance nor for a chorus. Do you not know that you stand with angels? You sing with them, you celebrate the hymns with them, and you stand laughing? But the thunderbolt is not released, not against those only, but against us all; is it not a wonder? For they are worthy of the thunderbolt. The King is present, He is viewing the camp; and you stand with those stares laughing, or laughing at the one who is laughing? But until when shall we rebuke? Until when shall we complain? For is it not as destroyers, is it not as enemies, is it not as those who are utterly ruined and corrupted, that those who have filled the Church with ten thousand evils should be punished? When will these refrain from laughter, they who laugh at [the time of] dread? When will they refrain from trifling, they who converse at the time of the blessing? Do they not [stand] in the company of those? Do they not fear God? Are they not
satisfied with the sluggishness of our minds? Is it not enough that we wander elsewhere while praying, but that we also bring in laughter and much mockery? A Contra Theatri spectacula.—Is this a theater? But I think this originates from theaters: for they make many disobedient and undisciplined. What we build here is destroyed there; and not only this, but it is necessary that they be filled with other pollutions. And it is as if someone should wish to cleanse a field into which a fountain from above is pouring mud; for the more you cleanse it, the more another stream flows in. The very same thing happens here. After we have cleansed those who had brought in uncleanness from the theaters, they return there and bring back greater uncleanness, living as if on purpose to give us trouble. They return again carrying much filth in their morals, their movements, their words, their laughter, and their sloth. Then we dig again, digging as if by industry, so that while we send them out clean, we see them again laden with mire. B Therefore, I commit you to God. And now I testify to you, who are sound, that judgment and condemnation will be yours if anyone, when he sees them acting inordinately—and especially when they are conversing at that time—does not admonish nor correct them. This is better than the prayer itself. Stop the prayers, and rebuke him; thus you will benefit both him and yourself. Thus we shall all be able to attain salvation and the kingdom of heaven, which may it be granted to us all to enjoy, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and together with the holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.
HOMILY XXV
Cap. 11. v. 19. *They therefore who were scattered by the tribulation that had arisen over Stephen, passed through even to Phoenice and Cyprus and Antioch, speaking the word to none but the Jews only.*
C No small thing did the persecution effect for the word—for, *to them that love God, he says, all things work together for good* (Rom. viii, 28). If they had wished to spread the Church, they could have done nothing else; I speak of the dispersal of the teachers. And see to what extent the preaching was extended. *They passed through, he says, even to Phoenice and Cyprus and Antioch, speaking the word to none but the Jews only.* D Do you see how everything concerning Cornelius was done by divine dispensation? This contributes both to the defense of Christ and to the accusation of the Jews. Therefore when Stephen was killed, when Paul was twice in peril, when the apostles were scourged, when they were frequently cast out, then the Gentiles were received, then the Samaritans; which Paul also proclaims, saying: *It was necessary that the word of God should be spoken to you first; but since you thrust it from you, and judge yourselves unworthy, behold, we turn to the Gentiles* (Acts xiii, 46). They went around, therefore, and spoke to the Gentiles.
20. *But there were some of them, men of Cyprus and Cyrene, who when they had come to Antioch, spoke to the Greeks, announcing the Lord Jesus.* 21. *And the hand of the Lord was with them: and a great number of those who believed turned to the Lord Jesus.* Do you see? They are announcing the gospel to the Greeks. For it is likely that they knew Greek, and that there were many such at Antioch. And, he says, *the hand of the Lord was with them*; that is, they were performing signs. Do you see why there was a necessity for signs even then, that they might believe? 22. *But the word reached the ears of the Church which was in Jerusalem concerning them: and they sent Barnabas as far as Antioch.* Why, when such a city was receiving the word, did they not come themselves, but send Barnabas? On account of the Jews. Truly, no small matter is being transacted here, while Paul thus approaches that place; and not without cause, but with great providence they turned him away, lest the voice of the preaching and the trumpet of the heavens should be confined to Jerusalem. Do you see how everywhere its malice was used, as it was necessary, and as Christ himself wished, to build up the Church from the Gentiles, and [how he used] the hatred against Paul for the edification of the Church? But see this holy man also, I mean Barnabas, how he does not look to his own matters, but runs to Tarsus. 23. *Who when he had come, and had seen the grace of God, he rejoiced, and exhorted all to remain in the purpose of their heart in the Lord:* 24. *he was a good man and full of the Holy Spirit and of faith. And a great multitude was added to the Lord.* 25. *But Barnabas set out for Tarsus, to seek Saul: whom when he had found, he brought to Antioch.* He was a noble man and simple, and familiar with Paul. Therefore he came to the athlete, to the leader, to the single combatant, to the lion; I know not what to say; for whatever I may say will be inferior to Paul's dignity. He came to the hunting dog, to the one slaying lions, to the strong bull, to the brilliant lamp, to the mouth sufficient for the world. Truly for this reason they were called Christians at Antioch, because Paul remained there for such a length of time.
26. *And it came to pass that they were gathered together in the Church a whole year, and taught a great multitude, so that the disciples were first called Christians at Antioch.* This is no small praise for the city. This can be brought forward against all [others], that it was the first of all to enjoy such a mouth for such a time; whence also it was first honored there with this name. Do you see to what a height he raised the city, and made it more famous? This is Paul's work. Where three thousand, where five thousand believed, where such a multitude was, there nothing of the kind was done; but they were still said to be of "the Way": here, however, they were called Christians. 27. *But in those days prophets descended from Jerusalem to Antioch.* Since the fruit of almsgiving had to be planted there, it is provided usefully that the prophets should descend thither. [alt-version omitted] But I would like you to consider that no one of the more famous was their teacher; for they had men of Cyprus as teachers, men of Cyrene, and Paul (even though he surpassed them), just as Paul had Barnabas and Ananias as teachers; yet he was none the less for that; he had also Christ. 28. *But one of them named Agabus rising, signified that a great famine was to be in the whole world, which came to pass under Claudius Caesar.* Ne-
A Necessarily he signifies here that a great famine was to be, which also came to pass, as was foretold concerning it. For that some might not think that the famine happened because Christianity had entered, or because the demons had departed, the Holy Spirit foretells what was to come to pass, just as Christ also foretold many things, and they came to pass. It was not, therefore, for that reason, since this had to happen from the beginning, but because of the evils perpetrated against the apostles; these having happened, God for a time was longsuffering; but when they persisted, the famine comes, revealing to the Jews the evils that were to be. But if it was on their account, it ought to have ceased for the sake of the others. For what wrong had the Greeks done, that, having done no wrong, they too should share in the evils? But if it was not for the sake of the Jews, then they ought to have been held in greater esteem, because they were doing their part, because they were killing, punishing, exacting vengeance, and pursuing them from every side. And see when the famine occurs: when even the Gentiles were now received.
B 2. But if it was on account of the evils, you say, these surely ought to have been exempt. Tell me, why? Had not Christ beforehand said to them, *In the world you shall have tribulation* (John 16.33)? You, however, in saying this, perhaps also add that it ought not to have involved being scourged. But see the famine becoming for them also a cause of salvation, an occasion of almsgiving, a provider of many good things; so that it would have happened for you too, if you had wished, but you were not willing. It is foretold, however, so that the others might be prepared for the almsgiving, because those in Jerusalem were suffering terrible things; for before this they were not in famine. And Barnabas is sent, and Paul, to minister. *According as any one had abundance.* You see them believing and at the same time bringing forth fruit, not only to those of their own, but also to those far away! This seems to me to be what is said here, which Paul says elsewhere: *They gave me and Barnabas the right hands of fellowship, only that we should be mindful of the poor* (Gal. 2.9, 10). Such did the famine benefit. And see them, not even in the affliction falling into lamentations and tears, as we do, but giving themselves to a great and good work; for they were preaching the word with greater boldness. And they did not say, We are from Cyrene and Cyprus, are we to set upon such a brilliant and great city? But trusting in the grace of God, those also set upon the teaching, and these did not think it beneath them to learn something from them. See by small things everything being prepared, the preaching increased, those in Jerusalem caring for everything alike, as having the inhabited world as one house. They heard that Samaria had received the word, and they sent Peter and John; they heard what happened in Antioch, and they C sent Barnabas. For the distance was great, and the apostles ought not to have been separated for a time, lest they be thought to be fugitives, and to have fled from their own. But then they are necessarily separated, when it seemed that their affairs had become incurable; when the war was now upon them, and they had to perish; when the sentence was passed; for until Paul went up to Rome, they were there. They go out, not fearing the war; for how could they, since they were going towards those who were about to make war? And the war happened once the apostles had passed away, and it takes its outcome in what was spoken concerning them: *Wrath has come upon them to the end.* The less reputable they were, therefore, the more the grace shone, working great things through small.
But let us see the things mentioned from the beginning. *He encouraged all,* he says, *to remain in the Lord, because he was a good man.* It seems to me that by "good" he now means simple, guileless, and one who exceedingly desired the salvation of his neighbors. And not only was he a good man, but also *full of the Holy Spirit and of faith.* Wherefore he encouraged all by the disposition of his heart; that is, with praise and commendation. And consider how, like a fertile soil, this city received the word, and showed much fruit. But why did Barnabas take him away from Tarsus and bring him here? Not without cause; but because here there were both hopeful prospects, and a greater city, and a large multitude. You have seen grace working everything, not Paul; and how the matter had a beginning through small things, and when it became manifest, then they send Barnabas? And why did they not send him before this? They were taking much forethought for their own affairs, and did not wish to give the Jews cause to accuse them of receiving the Gentiles; although, because of their mixing with them without impediment, since some dispute was about to arise from them, the affair of Cornelius had gone before. At any rate, they then say: *That we should go to the Gentiles, and they to the circumcision.* And consider how opportunely the necessity of the famine introduced the communion from the Gentiles that was sent to those in Jerusalem. For they receive whatever came from them, they who—not as we, who spend our calamities in tears—did not do so; but they passed their time with greater boldness, as they were far from those who would hinder them, and were among people who did not fear the Jews; which itself contributed not a little. But they also arrived in Cyprus, where there is much boldness and greater freedom from care. *They spoke the word to no one,* he says, *except to Jews alone.* Not because of the fear of men, which they considered nothing, did they do this; but keeping the law, and still bearing with them. Now there were some in Antioch, Cyrenians and Cypriots. These especially did not care about the Jews. *Who spoke to the Hellenists, preaching the Lord Jesus.* Perhaps because they did not know Hebrew, they called them Hellenists. And Barnabas having arrived, he says, *and seeing the grace of God* (not the zeal of men), *he encouraged them to remain in the Lord.* Perhaps by praising the crowd and welcoming them, by this he turned more to the Lord. And why do they not write to Paul, but send Barnabas? They did not yet know the virtue of the man; wherefore it is directed that only Barnabas be present. And since there was a multitude, and no one to hinder, faith naturally blossomed, and especially because they endured no trial there, and because Paul was preaching, and he was no longer forced to flee. And it is well that they do not speak about the famine themselves, but the prophets, so that they might not seem to be burdensome. And it is worth wondering how the people of Antioch did not become indignant as having been looked down upon, but were satisfied with the teachers; so much did everyone burn for the word. And they did not even wait for the famine to happen, but sent before that, *according as any one had abundance.* Not without cause; for here there were hopeful prospects, and...
Homily XXV
A And, behold, that not all the apostles are assigned to this, it is Paul and Barnabas. And this was not a small economy, that there was another beginning, and for a time it was not necessary that they should be offended. But now no one does this, although it is more grievous than that. For it is not an equal thing to bear a common calamity, and while everyone is enjoying abundance, for the poorer sort to be in famine. Then there was famine, and they who gave were poor (For "each according to his ability," it says): now however the famine is twofold, just as the abundance is twofold; one a severe famine, a famine not of hearing the word of the Lord, but of receiving food through alms. Then both they who were poor in Judæa, and they who were bestowing money in Antioch, were enjoying a good; and these more than those: now however we and the poor are both in famine: they because they are in need of necessary food, we because we are in shortage of the mercy of God. And for this B food nothing is more necessary. This will not suffer the evils which spring from fullness; from this food nothing is sent away into the draught. Nothing is more beautiful, nothing more healthful than a soul thus nourished; it stands superior to every disease, to every famine, to every intemperance and infirmity; no one shall be able to capture it; but just as an adamant body cannot be struck by iron, nor by anything else, so neither shall anything be able to capture a soul strengthened by alms. For say, what could ever capture it? Poverty? By no means; for it is laid up in royal treasuries. A thief and a burglar? But no one can bore through such walls. A worm? But this treasure is superior even to this ruin. Envy and jealousy? But it is not captured by these. Slander and plots? Nor these; for the treasure is inaccessible. But it would be shameful if I showed only these things which are in alms, and not the things contrary to them. For it is not only free from all envy, but it also enjoys much blessing from those who receive it. For just as the inhuman and the cruel have for enemies not only those whom they have harmed, but also those who, having suffered no evil, pity the injured and accuse the inhuman: so those who have conferred great goods have not only those who have received them, but also others as praisers. Why do I say free from envy? They are liberated even from plotters, C from thieves and burglars. And this is not the only good in it; but the substance is not only not diminished, but it actually increases and grows. What is more shameful than Nebuchadnezzar? What more filthy? What more iniquitous? He was an impious man: he saw a thousand tokens, a thousand signs, and did not wish to come to his senses; but he cast the servants of God into the furnace, even if afterwards he worshipped. What then the prophet? "O king, let my counsel be acceptable to thee: redeem thy sins with alms, and thine iniquities with mercies on the poor: peradventure there shall be forgiveness for thy sins" (Dan. IV, 24). He said this not doubting (for he was very much persuaded), but wishing to cast him into greater fear, and a greater necessity to do these things. For if he had said it by affirming, he would have been more negligent. Just as we too then most of all urge those when we say "Exhort such a one"; and we do not add that he will certainly listen, but, "peradventure he will listen": for the fear that arises from uncertainty urges more. Therefore it is clear D that he did not leave it so. What sayest thou? Will there be forgiveness for such great impieties? Yes.
There is no sin which alms cannot purify, and none which it cannot extinguish; every sin is beneath it; it is a medicine apt for every wound. What is worse than a tax-collector? This is the occasion of all iniquity: but Zacchæus washed all this away. See how Christ shows this, in that He was eager to have a purse, and to carry those things which were cast in. Paul also says: "Only that we might be mindful of the poor" (Gal. II, 10); and throughout the Scriptures this matter is discussed. The ransom of a man's soul, he says, is his own wealth (Prov. XIII, 8); but Christ: "If thou wilt be perfect, sell all that thou hast, and give to the poor, and come, follow me" (Matth. XIX, 21). This is true perfection. Alms, however, is practiced not only with money but also with deeds. For example, we can sponsor, we can reach out a hand; often sponsorship has saved more than money.
Let us excite all the kinds of alms for the present. Can you via money? Do not be sluggish. Can you via sponsorship? Do not say, because there is no money present; this is nothing. This is also a very great thing: be as affected as if you had given money. Can you help by serving? Do this. For example, are you a physician by skill? Care for the infirm; and this is great. Can you help by counsel? This is the best and greatest of all, and has the greater gain: for by this way you do not expel famine but the most grievous death. The apostles were completely filled with this good: therefore they entrusted the distribution of money to those below them, while they helped by their words. Do you think it a small alms, to be able to liberate a soul that is anxious, perishing from the extremes, held by the heat of fever, from the disease? For example, you see a friend held by avarice? Pity the man. Is he being suffocated? Extinguish his fire. What then if he does not obey? You do what is yours, and do not be slothful. You see him held in bonds? (For money indeed are bonds). Visit him, console him, try to rescue him from the bonds. If he does not wish it, the blame will be with him. Have you seen a naked and a stranger? (For he who does not attend to the right way is truly naked and a stranger in the heavens). Receive him into your inn, clothe him in the garments of virtue, give him a city in heaven. What then, if I too am naked, you will say? Clothe yourself first: if you know that you are naked, you certainly know that you ought to be clothed. If you know the manner of this nakedness, you will be able to know what garment is needed. How many women wear silk garments, and are truly naked of the garments of virtue? Let their husbands clothe them with these. But they do not admit those garments, they want these? Do this first: instill into them the desire for those garments; show them that they themselves are naked, and argue with them about the judgment to come. Say: "I will show the nakedness." The naked one, being of the cold, freezes and trembles, and stands huddled together, gathering his arms—being of the heat, he is not. Come now, show me also those who are rich and those who are rich women
and the more so, the more they wrap themselves, do not be offended. A What then, tell me, when we rouse discourses concerning hell and those torments, do not these men freeze and tremble much more than those who are naked? Do they not bitterly groan and condemn themselves? What then, when they approach such a person and say: "Pray for me," do they not utter the same words as those others? But now, as much as we may say, the nakedness is not yet manifest; but it shall be manifest there. How and in what manner? When these silken garments and these stones have perished, and all appear solely in the garments of virtue and vice; when the poor are clothed with great glory, while the rich are stripped naked and, behaving shamefully, are dragged to the punishments. B What was more delicate than the rich man who clothed himself in purple? What was more destitute than Lazarus? Who then uttered the words of beggars? Who then was in abundance? Tell me, if someone were to deck his house with many hangings, while he himself sat inside naked, what is the profit? So it happens also with women. For they wrap the house of the soul—I mean the body—in many things; but the mistress of the house sits inside naked. Lend me the eyes of the soul, and I will show you the nakedness of the soul. For what is the garment of the soul? Virtue. And what is nakedness? Vice. Just as if one were to strip any of the freeborn, he is ashamed and flees; so also the soul, if we wish to see it, the one that does not possess these garments, blushes, and to hide itself from sight, just as if it were a hanging or a veil, seeking that they might not hear these words. But those who do not have these things for themselves, they are glad, they rejoice, and they are elated by what is said. Listen concerning the blessed Thecla. That woman, in order to see Paul, gave away her own gold; but you, in order to see Christ, C do not give, but indeed you marvel at the deeds done, yet you do not imitate them. Do you not hear how the Word calls those who are merciful? "Blessed are the merciful," He says, "for they shall receive mercy" (Matt. 5:7). What is the profit from precious garments? How long shall we gape at this? Let us put on the glory of Christ, let us put on that beauty, so that both here and there we may obtain eternal goods, through the loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, and honor, now and always, and to the ages of ages. Amen.
HOMILY XXVI
"At that time Herod the king laid hands to afflict some of those from the Church. He killed James the brother of John with the sword. And seeing that it is pleasing to the Jews, he proceeded to seize Peter also. And they were the days of Unleavened Bread."
1. What time does he call that? Absolutely the one following. But here it is thus, and elsewhere otherwise. For when Matthew says, "In those days John arrives preaching" (Matt. 3:1), he does not mean the following days, but those in which it was about to come to pass, the things which he narrates. For it is the custom of Scripture to use this manner, and sometimes D to set forth the succeeding things in order, and sometimes to report things that were about to happen afterward as if they were next in succession. But he says well, that Herod the king; for this was not the one at the time of Christ. Behold another trial. And see, what I said from the beginning, how things are woven together, how everything is woven through relief and affliction. No longer the Jews, nor the council; but the king lays hands to afflict. Greater is the authority, more grievous the war, in that it was done even for the favor of the Jews. "He killed James the brother of John with the sword." Simply, and as it happened. And if any should ask, why did God permit it? We shall say, that it was for their own sakes; first, by persuading them that even while being killed they rule, which also happened in the case of Stephen; second, by giving them, after they had sated their fury, relief from their madness; and third, by showing that this happened by His permission. "And seeing that it is pleasing to the Jews, he proceeded to seize Peter also." Oh, the great madness! For the sake of whom was he doing them favors, committing murders simply and in vain? "And they were the days of Unleavened Bread." Again the excessive scrupulosity of the Jews; they did not scruple to kill, but at such a time they performed such things. "Whom also having arrested he put in prison, delivering him to four quaternions of soldiers." And this was also because of fear. He killed, he says, the brother of John with the sword. Did you see their fortitude? For so that no one might say that they dared the death with such boldness because they were exempt from danger, God permitted them to be killed, especially the leaders, persuading them that not even these things turn them aside. Peter then was kept in prison; "but prayer was made without ceasing by the Church to God for him." About these things was the struggle. For also the fact that that one was killed made the [Church] act, and [it made] this one to have been cast in. Then, when Herod was about to bring him out, in the night Peter was sleeping between two soldiers, bound with two chains; and guards before the door were guarding the prison. And behold, an angel of the Lord stood by, and light shone in the dwelling; and striking the side of Peter he awakened him, saying: "Rise up in haste." And the chains fell from his hands. See, at that very time He snatched him away. And "light shone in the dwelling." So that he might not think it to be a phantom; and the light [was] of that one. For if this too has happened, and it happened to be a phantom because of the unexpectedness, much more [so]; so he arranges the order. The fact then of his having been there for many days, this he did. And why, he says, did He not permit him to fall into the hands of Herod, and then rescue him? Because that one was for [their] astonishment; this one, however, was for their own sake. For they would not have been human, if He had done all things in a divine-befitting manner. In the case of Stephen why did He not do this? Why did He not show His face to them? Why was it altogether thus there? And the angel said to him: "Gird yourself and put on your sandals." Again—
A it shows that the matter was not done by deceit; for no one, intending to dig and escape, would take such care as to put on his sandals and gird himself. B He did so. And he said to him: "Wrap your garment about you, and follow me."
9. And going out, he followed him; and he did not know that what was being done by the angel was true; but he thought he was seeing a vision. 10. And passing through the first and the second guard, they came to the iron gate that leads to the city, which opened to them of its own accord. Behold the second sign. When the angel departed, then Peter understood. And going out, they proceeded one street, and immediately the angel departed from him. 11. And Peter, having returned to himself, said: "Now I know that the Lord has truly sent His angel, and has delivered me from the hand of Herod, and from the whole expectation of the people of the Jews." "Now I know," he says, not then. Why is the matter so done, and Peter does not come to a sense of what has been done, even though he was enjoying such a delivery, when all were released? He wants him to be delivered immediately, and afterwards to come to a sense of the matter. But that the chains fell from his hands was a great sign that he was not fleeing. 12. And considering [it], he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered and praying. 13. And as Peter was knocking at the door of the gate, a girl came forward to listen, named Rhoda. C When she recognized the voice of Peter, from joy she did not open the gate. Observe that Peter does not immediately depart, but first brings glad tidings to his own. Running, she announced that Peter stood before the gate. 15. But they said to her: "You are mad." But she affirmed that it was so. She opened the door; they, however, were disbelieving the thing that was done. She affirmed it was so. But they said: "It is his angel." 16. Peter, however, kept on knocking. And when they opened, they saw him, and were amazed. 17. And motioning to them with his hand to be silent, he recounted to them how God had led him out of the prison, and said: "Announce these things to James and to the brothers." And he went out and went to another place. Let us go back, therefore, to the sequence of the narrative. "At that time," he says, "Herod the king sent his hands to afflict certain ones of the Church." Like a wild beast, rashly and without cause, he attacks everyone. This is what Christ was saying, "The cup which I am to drink, you will drink; and with the baptism with which I am baptized, you will be baptized" (Mark 10.39). "And he killed," he says, "James, the brother of John, with the sword." And why, you will ask, did he not kill Peter immediately? The writer brings the cause: "For the days of Unleavened Bread were," he says, "and he wanted his killing to be done with greater celebrity." They, therefore, because of the advice of Gamaliel, were already abstaining from slaughter; otherwise, indeed, they were finding no causes; but through others they were plotting those very things. But because there was another James, the brother of the Lord, he therefore designated [him], saying, "The brother of John." Do you see that the sum of matters rested with these three, and especially with Peter and James? This was their greatest condemnation. For it was no longer human preaching D that was being shown, and that saying was truly fulfilled: "We are esteemed as sheep for the slaughter" (Ps. 43.22). "And seeing," he says, "that it pleased the Jews, he proceeded to apprehend Peter also." The slaughter pleased them, and an unjust slaughter. Great is the madness of Herod; he was serving their absurd desires. For when he ought to have done the contrary, and constrained their impulse, he on the contrary incited it, like some executioner of those who were sick, and not a physician, even though he had a thousand examples—both of his grandfather and of his father Herod; and how the one indeed suffered great evils on account of the slaughter of the infants; but this one, having slain John, stirred up a grave war. "Whom when he had apprehended," he says, "he put in prison." He was fearing, lest on account of the fear conceived from the death of James, Peter might depart; and in order to place him in safety, he put him in prison. The more accurate the guard, the more marvelous the spectacle. This, however, was profitable for Peter, who became more proven from this, and exhibited his own fortitude. "Prayer, however," he says, "was being made without ceasing." Prayer was an indication of love. They were all seeking the father, the gentle father. "Without ceasing," he says, "prayer was being made for him." Hear with what affection they were towards their teachers. They were not rioting, they were not being disturbed; but they turned to prayer, they fled to that true and impregnable companionship. They did not say: "Am I, [who am] humble and of no value, to pray for him?" For because they were acting out of charity, they were thinking nothing of this kind. Do you want to learn how much they did, even if unwillingly? They showed them to be more proven; they made these more diligent. And see the temptations brought on the festival day, so that they might be more illustrious. "But when Herod was about to bring him out," he says, "on that night Peter was sleeping." See Peter sleeping, not held by terror or fear. On that very night, in which he was to be brought out, he was sleeping, casting everything upon God. And he was not sleeping simply, but "Between two soldiers, bound with two chains." For between two, he says, soldiers he was sleeping, bound with two chains. Do you see how accurate the guard? "And behold an angel of the Lord," he says, "stood by, saying, 'Rise quickly.'" The guards were sleeping in common; therefore they sensed nothing of what was being done. Light, however, shone, so that Peter might both see and hear, and not think it a phantasy. Lest, however, he act sluggishly, he strikes his side. Not only does he hear, "Rise"; but also is added, "Quickly": so soundly was he sleeping. "But he thought he was seeing a vision," he says. And he passed through the first and second guard. Where now are the heretics? Let them tell us how he passed through; but they will not be able. Yet for this reason he commands him to be girded and to be shod, so that even from this he might persuade him that this is no phantasy; and that he might shake off sleep and know that it was a real matter. Therefore the chains immediately fell from his hands, and he heard, "Rise quickly." This is not the mark of one disturbing him, but of one urging that he should not delay. "And he did not know," he says, "that it is true, that which was being done by the angel; but he thought he was seeing a vision." Rightly, on account of the sublimity of the things done. How much does it exceed the beholder? How incredible does it appear? For if Peter, for so long a time, thought he was seeing a vision…
that were said before, and afterwards those saw Him who had removed that opinion. If it had been an angel, He would not have knocked at the doors, nor would He have departed to another place. He confirms also that it happened in the night, for he lay bound and sleeping. If he had thought it was a thing which was being done, he would have been terrified, and not forgetful of his deeds: but now as if seeing in a dream, he was without perturbation. They came, he says, to the iron gate. See how firm it was. And having passed through, he says, the first and the second watch, they came to the iron gate. And why, you ask, do they not do this by themselves? Why? Because by this also God honors them, that He brings them out through angels. What then? Was it done so in the case of Paul? There it was justly so, because the jailer had to be believed; here, however, it was only necessary that the Apostle be freed; otherwise, too, God dispenses all things differently. There Paul was singing hymns A (Acts 16.25), here Peter was sleeping.
Let us not therefore hide the miracles of God, but let us be zealous to publish them for our own benefit, and for the edification of others. For indeed it was more admirable that he should desire to be bound, than it was admirable that he did not depart beforehand, until he had announced all things to his own. He said, he says, Tell these things to James and to the brothers. Why he commands to tell them? That they might rejoice, that they might not be anxious, that through them they might learn, not they themselves through others; thus He cared for the humbler ones. Nothing, then, is better than moderate affliction. What do you think their soul was then? Full of pleasure? Where now are women who sleep through the whole night? Where are the men who do not even turn themselves in bed? Do you see a vigilant soul? With wives and maidservants they were praising God, by affliction becoming purer than the heaven. Now, however, if we see a small danger, we collapse. There was nothing more brilliant than the Church. Let us imitate these; let us emulate them. Not for this did the night come, that we might sleep B and be idle through the whole of it. This the craftsmen, the traders, the merchants testify, the Church of God rising at night. Arise thou also, and see the chorus of the stars, the deep silence, the great stillness; be amazed at the providence of your Master. The soul is then purer; it is lighter, more subtle, sublime, and unencumbered; the darkness itself and the profound silence can bring one to compunction. If you see the heaven as it were studded with stars C as with eyes, having at once received into your mind the pleasure of all kinds of the Creator. If you think upon them, who by day cry out, laugh, exult, act unjustly, covet, threaten, and bring in countless evils, then they differ nothing from the dead, you will condemn all human arrogance. Sleep has come, and has refuted nature: it is an image of death, it is an image of the end. If you walk the alleyway, you will not hear even a voice; if you see into a house, you will see all lying as if in a tomb. All these are sufficient to stir the soul, and to bring thoughts of the end.
4. D This discourse of mine is [addressed] both to men and to women. Bend your knees, fall on your knees, to pray to God that He may be propitious to you: for He is inclined more by nocturnal prayers, when time of rest turns into lamentation. Remember
A what words the king spoke: "I have labored in my groaning; every night I will wash my bed, I will water my couch with my tears" (Ps. VI, 7). No matter how much you abound in luxury, you are not more so than he; no matter how rich you find yourself, you are not richer than David. And again he says: "At midnight I arose to make confession to Thee concerning the judgments of Thy justice" (Ps. CXVIII, 62). Then vanity does not annoy you; for how could it, when all are asleep and not seeing you? Then neither laziness nor drowsiness invade; for how could they, when so many and such great things excite the soul? After such all-night vigils, sleep is sweet, and revelations are wondrous. Do this, and you also, O man, not the woman alone. Let the church be a house consisting of men and women. Do not think that, because you are a man alone, or she a woman alone, this is a hindrance. "For where two are gathered in my name," He says, "there I am in the midst of them" (Matt. XVIII, 20). Where Christ is in the middle, there a great multitude is; where Christ is, it is necessary B that angels and archangels and other powers be present. You are not therefore alone, having the Lord of all. Again, hear the prophet saying: "Better is one who does the will of the Lord than a thousand ungodly" (Eccli. XVI, 3). There is nothing weaker than many ungodly, nothing stronger than one who lives according to the law of God. If you have children, rouse them, and let the house be a church throughout the night; but if they are tender and cannot keep vigil, let them utter one or two prayers and rest. Only rise, and set that as a habit. There is nothing better than this treasury, which will receive such prayers. Hear the prophet saying: "If I remembered Thee upon my bed, in the morning I meditated on Thee" (Ps. LXII, 7). But you will say: "I have labored much during the day, and I cannot." These are excuses and cavils. For no matter how much you have labored, not as much as the blacksmith, who lets down such a heavy hammer from above onto the coals, and receives smoke over his whole body; and yet he spends the greatest part of the night in that task. You know also, women, if at any time it was necessary for us to yield to the field, or to a vigil, how they keep watch throughout the whole night. Let your workshop C therefore be spiritual, not for pots and cauldrons, but to fashion your soul, which is much better than copper and gold. Bring the soul that has grown old in sins into the workshop of confession: bring the hammer from above, that is, the condemnation of words; kindle the fire of the Spirit. You have a much more excellent art. You are not fitting together golden vessels, but you treat the soul—more precious than any gold—as a coppersmith; you are not preparing a bodily vessel, but you free the soul from every worldly phantasy. Let a lamp be present with you, not this burning one, but that which the prophet mentions: "Thy law is a lamp to my feet" (Ps. CXVIII, 105). Kindle the soul with prayers: if you see it has enough, lead it forward, fashion it as you wish. Prayer purges the rust of sins; believe me, fire does not purge rust as nocturnal prayer purges the rust of our sins. Let us revere, if no one else, at least the nocturnal guards. They go about for the sake of human law in the cold, calling out much, and walking in the streets, often wet or frozen, and that for your sake and your salvation, and the protection of your money. He takes so much care of your money, but you do not even take care of your soul! I do not force you to go about in the open air as he does, nor to shout loudly and burst your lungs; but in your very treasury or bedroom, bend your knees, pray to the Lord. Why did Christ Himself spend the night on the mountain? Was it not to be an example to us? Then plants respire, I say at night; then the soul receives more dew than they do. What the sun has scorched by day, these are cooled by night. More than dew, nocturnal tears are sent down against lusts and against every ardor and heat, and they do not allow one to suffer anything grievous. Unless the soul enjoys that dew, it will be scorched during the day. But far be it that any of you be scorched by that fire. But would that we all, refreshed and enjoying divine clemency, might be freed from the burden of sins, by the grace and kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen.
HOMILY XXVII.
Cap. 12. v. 18. "Now when day was come, there was no small stir among the soldiers, what was become of Peter. 19. And when Herod had sought for him, and found him not, having examined the guards, he ordered them to be led away; and going down from Judea to Caesarea, he stayed there." Many wonder how God at that time allowed the athletes D to be put to death for His sake, and again now the soldiers to be killed because of Peter, even though He could have saved them with Peter. But if the angel had led out the soldiers with Peter, it would have been taken for flight. Why then, you will say, did He not dispose it otherwise? For what damage was done now! If we consider those who suffered unjustly and impiously, that they received no damage, we will not ask these things. For why do you not speak also of James, why did He not rescue him? Otherwise, it was not yet the time of judgment, for each to be given his due. But neither did Peter cast them into his hands. Herod, therefore, was grieving that he had been deluded, just as his own ruler had been deluded by the Magi; hence he was cut to the quick and was exposed to ridicule. And it will be useful to hear the words of the writer: "Now when day was come, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, having examined the guards, he ordered them to be led away;" even if, while conducting the examination, he had heard from them that the chains had been left behind, that he had taken his sandals, and that he had been with them until that night. But why did they hide it? Why then did they not also flee? And yet he ought to have wondered and been stunned at this. Finally, from their slaughter, it is manifest to all both of the miracle of God and of his wickedness. But see how here he does nothide these things, but rather mentions the history so that he might teach us. Then he says: *And having returned from Judea to Caesarea, he stayed there. Now Herod was angry with the Tyrians and Sidonians; but they came to him with one accord, and having persuaded Blastus, the king's chamberlain, they sought peace, because their country was fed from the king's country.* On an appointed day, Herod, having put on royal apparel and sitting upon the tribunal, was making an oration to them; and the people were shouting: *The voice of a god, and not of a man.* And immediately an angel of the Lord struck him, because he did not give glory to God; and having become eaten by worms, he breathed his last. *And the word of God grew and multiplied.* This is no small thing. Immediately justice overtook him, even if not because of Peter, but because of his own arrogance. And indeed, if they cried out, he says, what of that to him? Because he accepted the voice, because he thought himself worthy of the flattery. By this, above all, those who flatter in vain are instructed. See again both being worthy of punishment, but this one being punished. For now is not the time of judgment, but he punishes this one, who is most liable, sparing the others so that he might profit from this. And the word of God, he says, grew and multiplied; that is to say, this having happened. Did you see the economy of God? [205 ] *Barnabas and Saul returned from Jerusalem, having fulfilled their ministry, taking with them John, who was surnamed Mark.* And there were some in Antioch in the Church that was there, prophets and teachers, both Barnabas and Simeon who was called Niger, and Lucius the Cyrenian, and Manaen the foster-brother of Herod the tetrarch, and Saul. He still mentions B Barnabas first; for Paul was not yet renowned, he had not yet performed any sign. *As they were ministering to the Lord and fasting, the Holy Spirit said: Separate for me Barnabas and Saul for the work to which I have called them. Then having fasted and prayed, and having laid their hands upon them, they sent them away.* What is, *ministering*? Preaching. *Separate for me*, he says, *Barnabas and Saul*. What is, *Separate for me*? For the work, for the apostleship. See again by whom he is ordained: by Lucius the Cyrenian and Manaen; or rather, by the Spirit. For the humbler the persons are, the more manifest the grace of God appears. He is therefore ordained for the apostleship, so that he might preach with authority. How then does he himself say: *Not from men, nor through men*? By *Not from men*, he said it to show that no man called him or brought him forward; and by *through men*, that he was not sent by this man, but by the Spirit. Therefore he also added: *So they, having been sent out by the Spirit, went down to Seleucia, and from there they sailed to Cyprus.* But let us see the things said from the beginning. *And when day had come*, he says, *there was no small stir because of Peter, and having examined the guards, he commanded that they be taken away.* Thus he did not perceive that he was even attempting to punish unjustly. Behold, I take up the argument on their behalf. The bonds were there, the guards were inside, the prison was closed, nowhere was the wall broken through, all were saying the same thing: the man has been snatched away, why do you condemn them? If they wanted to set him free, they would have set him free before this, or accompanied him out. But did they receive money? Whence was he, who did not even have [enough] to give to a poor man, giving to these? For the chains were not broken, nor were they loose. One had to see that the matter was divine, and not human. And then, since he was then about to mention history, for that reason he also puts the names, so that it might be shown that everything was true. *And having persuaded Blastus*, he says, *who was over the king's bedchamber, they asked for peace.* They do this because there was a famine. *On an appointed day, Herod having sat upon the tribunal was making an oration*, he says. *And immediately the angel of the Lord struck him; and having become eaten by worms, he breathed his last.* C 2. This Josephus also says, that he fell into a long disease. The many, therefore, did not know this, but the apostle records it. Nevertheless, even [their] ignorance was profitable [to them], when they imputed the event concerning Herod to the death of James and the slaughter of the soldiers. See, when he slew the apostle, he did not suffer anything of the sort, but when [he slew] these, he was finally in speechlessness. As one, then, who was at a loss and ashamed, he went down from Judea to Caesarea. It seems to me that, wishing to take those others also away, he came to an apology for these; for he was angry at those while treating these in this way. See how vainglorious the man is. Being about to give them the gift, he made an oration. And Josephus says that he was also wearing a splendid garment fashioned from silver. See also how they were flatterers, and [observe] the mind of the apostles. For the one whom a whole nation worshipped, these men despised. Then there is a great breathing space for them, and countless good things from his punishment. But if this man, having heard that it was the voice of a god and not of a man, even though he said nothing, suffered such things; much more would Christ, if He were not Himself God, [have suffered], always saying that *My words are not mine*, and, *My servants would have fought* (John 18:36), and all such things. But that man ended his life shamefully and pitifully, and he appears no more. And see him [also] being persuaded by Blastus, and as a miserable man, easily becoming angry, and again being reconciled, and everywhere a slave to the crowds, having nothing free. Consider also the authority of the Holy Spirit. *As they were ministering*, he says, *to the Lord and fasting, the Holy Spirit said: Separate for me Barnabas and Saul.* Who would have dared, if he were not of the same authority, to say these things? But this is done so that it might not be his [work alone], but in common with themselves. He saw them having greater power, and being able to suffice for many. How did he speak to them? Through the prophets, perhaps. For this reason, having anticipated it, he said that they were also prophets and were fasting and ministering, so that you might learn that there was need of much sobriety. He is ordained in Antioch, where he is preaching. Why did he not say, Separate for the Lord, but, *To Me*? He shows that the authority and the power are one. Do you see how great a thing fasting is? He shows that the Spirit was doing all things. Fasting is a great good; it is not limited by a boundary. When it was necessary to ordain, then they fast; and to them fasting, the Spirit spoke. But fasting is not only this, but to abstain from luxury is [also] a type of fasting. This much I enjoin only: do not fast, but abstain from luxury. Let us seek for nourishment, not corrupt D (a) See Josephus, bk. 19, ch. 7.
HOMILY XXVII
A ...of spiritual and bodily things; let us seek nourishment that possesses pleasure, but not that which is full of painful excess. The one is sweet, the other pernicious; the one is pleasure, the other is labor; the one is according to nature, the other is contrary to nature. For tell me, if someone were to give you poison to drink, would this not be contrary to nature? If someone were to give you wood and stones, would you not turn away, and rightly so? For this is contrary to nature, just as are luxuries. For as in a city that is under siege there is great disturbance and tumult when enemies attempt to enter, so it happens in the soul when wine and luxuries come upon it. To whom is woe, to whom is tumult, to whom are troubles and trifles, to whom is judgment? Is it not to those who drink wine unceasingly? Whose eyes are bleary (Prov. 23.29)? I know all this well; but I will not weary those who are occupied with luxuries, unless we approach another malady of the soul.
And first, let our discourse be concerning women. Nothing is more shameful than a woman given to luxuries, nothing more shameful than a drunkard; for the flower of her countenance is obscured, the serenity and sweetness of her eyes are troubled, as if solar rays were being overtaken by a cloud. It is a base and servile thing, and full of ignobility. How unpleasant is a woman breathing wine, smelling of it, and—when she belches the humor of rotting meats—corrupted, so weighed down that she cannot rise, redder than is right, gaping, and covered in a haze! But she who abstains from pleasure is not like this; rather, she is honest, temperate, and beautiful; for the composition of the soul brings much beauty to the body. Do not think that this comes only from bodily form. Take a beautiful girl who is turbulent, talkative, censorious, drunken, extravagant: is she not more deformed than any foul and shameful person? But if she has modesty, if she is silent, if she has learned to blush and to speak with decorum, if she fasts, the beauty is twofold—greater in form, more pleasing in countenance, full of chastity and adornment.
Do you wish now that we speak of men? What is more shameful than a drunkard? He is ridiculous to servants, ridiculous to hostiles, miserable among friends, worthy of every condemnation; he is a beast rather than a human, for to be gorged with many things is the way of the pard, the lion, and the bear. And those creatures do so rightly: for they do not possess a rational soul. Moreover, even if they eat beyond the measure defined by nature, they are corrupted in their whole body; how much more so are we? Therefore, God gave us a narrow stomach; therefore, He defined a small measure for you, that He might teach that the soul ought to be cared for. And we shall see one B part in us that has this operation. For our mouth and tongue are assigned to hymns, our throat to the voice. Therefore, the necessity of nature bound us, so that we might not fall into great difficulty even against our will.
For if pleasure did not have diseases and illnesses, it would be a tolerable thing; but now, He has placed limits for you in nature, so that you might not transgress even if you wanted to. Do you not seek pleasure, beloved? You will procure this from frugality; do you not seek health? And this one as well; do you not seek freedom from cares? This likewise; do you not seek freedom, strength, and a good constitution of the body, the sobriety of the soul, and vigilance? All good things are here; in gluttony, on the contrary, are unpleasantness, ill health, disease, baseness, and expense. C Whence then, you will say, do we all run to that? From infirmity. For tell me, why does a sick man seek harmful things? Is not this very thing a sign of disease? Why does a lame man not walk straight? Is it not from sloth and because he does not wish to go to the physician? For some things have temporary pleasure and perpetual punishment; others, on the contrary, have temporary patience and perpetual joy. He, therefore, who is so sluggish and slothful that he does not despise present luxuries for the sake of future things is quickly captured. Tell me, whence was Esau captured; whence did it come to pass that he preferred present pleasure to future honor? From softness. But whence is this itself, you will say? From ourselves; which is manifest from this. When we want, we rouse ourselves and become enduring. If, therefore, necessity at times arrives, often by struggling alone, we discern what is useful.
The evils of gluttony. When, therefore, you are about to give yourself to luxuries, consider that the pleasure is temporary, and the damage resulting from this (for it is truly a loss to spend so many resources on one's own ruin), the diseases, the infirmities, and despise the pleasure. How many men do you wish me to enumerate who have suffered evils from luxuries? Noah was made drunk and stripped naked; and see how many evils resulted from this: through gluttony, Esau lost his birthright and girded himself for the slaughter of his brother. The people of Israel sat to eat and to drink, and rose up to play (Exod. 32.6). Therefore He says, Eating and drinking, remember the Lord your God (Deut. 6.12). For those who fell into luxuries fell into a precipice. The widow, he says, who lives in luxuries is dead while she lives (1 Tim. 5.6); and again, The beloved grew fat, grew thick, and kicked (Deut. 32.15); and again the Apostle, Make no provision for the flesh in its desires (Rom. 13.14). I do not prescribe a fast (for there is no one who listens), but I remove excessive pleasure, I excise luxuries for your benefit; for as a torrent, so do luxuries overturn all things; there is nothing that hinders them; they cast out of the kingdom.
What more? Do you wish to take pleasure? Give to the poor, call Christ, so that even when the table is removed you may take pleasure. For now you do not have it; so it is expedient, for present things do not stand; then, however, you will have it. Do you wish to take pleasure? Feed the soul; give it the food to which it is accustomed; do not let it die of hunger. It is a time of war and battle, and you sit in luxury? You do not see those who wield scepters living frugally in the army. We do not have our struggle against blood and flesh (Ephes. 6.12); and you, are you fattening yourself to go to battle? The adversary stands gnashing his teeth; and you are poured out and addicted to the table. I know that I say these things in vain, but not to all. He who has ears to hear, let him hear (Luc. 8.8). Christ is wasting away from hunger, and you are bursting from gluttony: there are two things without measure. For what evil do luxuries not produce? [They are opposed to themselves]: whence I know not how they have obtained this name; but just as glory which is infamy, and riches which are poverty, are so called, so also luxuries are called troubles. Are we to be sacrificed, who live in this way? D [alt-version omitted]
A thick and impure is useless for melodies; but that which is polished on all sides is sonorous and perfectly harmonious. Why do you bury the soul? Why do you make the wall thicker? Why so much smoke and cloud, when vapors like a mist are exhaled from all sides? If no one else does, let the athletes teach you that a leaner body is stronger. Therefore, the soul that practices philosophy is also more vigorous; for it is like a charioteer and a horse. And it is possible to see, as in the case of men who are given to luxury and are fleshy, so too the horses that are fleshy being hard to move, and giving the charioteer much difficulty. It is desirable, B if one has a horse that is obedient and well-limbed, to be able to win the prize. When the charioteer is forced to pull it, and even though it has fallen thousand of times, pricking it so that it might not rise, and even if he himself is experienced, he will be deprived of the victory. Let us not neglect our soul, then, being abused because of the body, but let us make it more clear-sighted; let us make its wing light, its bonds looser; let us nourish it with words, with self-sufficiency, only as much as to keep the body healthy, as much as to make it robust, as much as to make it rejoice and not suffer, so that having thus arranged our affairs well, we may be able to attain to the highest virtue, and to obtain the eternal good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and for ages of ages. Amen.
HOMILY XXVIII
C Chapter 13. verse 4. *And they being sent forth by the Holy Spirit, departed unto Seleucia; and from thence they sailed to Cyprus.* 5. *And when they were at Salamis, they preached the word of God in the synagogues of the Jews. And they had also John as their minister.*
1. Once they were ordained, they went forth, and sailed to Cyprus, as there was no treachery there, and the word of God had already been sown. In Antioch, indeed, there were many; and Phoenicia was near to Palestine, but Cyprus was not. Further, do not ask why, when they are moved by the Spirit; for they were not ordained by the Spirit alone, but also sent forth. *And when they were at Salamis they preached the word of God in the synagogues of the Jews.* You see them taking every pains to preach the word to them first, so that they might not make them more contentious? And they were not speaking D except to Jews only, and these went into the synagogues. *But having passed through the whole island unto Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesus, who was with the proconsul Sergius Paulus, a prudent man; who having called for Barnabas and Saul, sought to hear the word of God. But Elymas the magician withstood them (for so is his name interpreted), seeking to turn away the proconsul from the faith.* Again, a Jewish magician, just like Simon. And see him, when he was preaching to others, not being very indignant; but since they were approaching the proconsul, then. And the wonderful thing about the proconsul is that, even though he was preoccupied with the sorcery of that man, he wanted to hear the apostles. So also the Samaritans did, and from the comparison the victory appears, the magic being caught. Everywhere vanity and the love of power are the causes of evils. *But Saul, who also is Paul, filled with the Holy Spirit, looking intently at him, said: O full of all guile and all mischief, child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season.* Here his name is changed with the ordination, which also happened in the case of Peter. And see, the matter is not insult, but astonishment. For the audacious and shameless must be struck with astonishment in this way. *O full of all*, he says, *guile and all mischief, child of the devil, enemy of all righteousness.* Here he reveals the things that were in his mind, while he was destroying the proconsul under the guise of salvation. *Wilt thou not cease*, he says, *perverting the right ways of the Lord?* And quite worthily: *Thou art not fighting nor warring against us*, he says, *but thou art perverting the right ways of the Lord*, and with praise. *And now behold the hand of the Lord is upon thee, and thou shalt be blind*; the sign by which he himself was led, by this same one he wished to lead this man too. And the, *For a season*, was not the word of one punishing, but of one turning him. For if it were the word of one punishing, he would have made him blind forever; but now this is not so, but for a time, so that he might gain the proconsul. And immediately a mist and darkness fell upon him; and he went about seeking someone to lead him by the hand. Then the proconsul, having seen what happened, believed, being struck with astonishment at the doctrine of the Lord. Rightly so; for it was necessary to instruct the one who was preoccupied with this magic with this punishment. So also the magicians in Egypt were formerly instructed by the boils. And see them not lingering there, since the proconsul had finally believed, nor softened by the flattery and the honor, but immediately keeping to the work, and looking towards the country across the sea. *And when they had sailed from Cyprus, they who were with Paul came to Perga of Pamphylia. And John departing from them returned to Jerusalem. But they passing from Perga came to Antioch of Pisidia; and entering into the synagogue on the day of the sabbath, they sat down.* Again they were entering the synagogues in the guise of Jews, so as not to be fought or driven away, and thus they were accomplishing everything. *And after the reading of the law and the prophets, the rulers of the synagogue sent to them saying: Men brethren, if you have any word of exhortation for the people, speak.* Henceforth we learn the things concerning Paul, having learned not a little about Peter in the things previously said. But let us look at the things said from the beginning. *And being*, he says, *in Salamis, they preached the word of God in the metropolis of Cyprus.* They spent a year in Antioch. It was necessary to go there too, and not always sit here; they needed greater teachers. See how even in Seleucia they do not linger, knowing that they had reaped much benefit from the neighboring city, but they hasten to the urgent matters. For having come to the metropolis of the island, they were hastening to correct the proconsul. But that it was not flattery to say, *He was with the proconsul, a prudent man*, learn from the fact, how he did not need...
many words, and how he wished to hear him. And he lists the names of the cities, showing that because they had recently received the word, there was a need to confirm them, so that they might remain in the faith; for this reason, he visits them frequently.
Observe how he said nothing to the magician until the latter gave the occasion, but they were announcing the word of the Lord only. For because he saw him attending to others, he had this one goal in mind, that he should not be persuaded. And why did he not perform another sign? Because there was no sign equal to this one for capturing an enemy. B And with justice he says when he addresses him: *O, full of all deceit!* That is, having nothing free from deceit. And he rightly says, *Of all deceit*, for he was feigning. *Child of the devil*, for he was doing the other’s work. *Enemy of all righteousness*, for this was truly all righteousness. It seems to me that in saying this, he was exposing his life. But to show that these words did not proceed from anger, he first said: *Filled with the Holy Spirit*; that is, with the operation. And now, *behold the hand of the Lord is upon you*. It was not a punishment, but a healing. As if to say: "It is not I who does this, but the hand of God." See how he is a stranger to pride. *You shall be blind, not seeing the sun for a time.* He says this to give him a place for repentance. For they nowhere wished to appear visible from more human motives, even if this happened toward enemies. But toward their own, it was just; when, however, it concerned strangers, it was not the same, lest the matter be thought to proceed from necessity and fear. But it was a sign of blindness that he sought guides. Then the proconsul sees the blindness, and immediately believes; and not simply, but *being astonished*; for he saw that it was not mere words offered here, nor was the matter carried out by fallacies. See how much love for doctrine he had, who held such a principate. Paul did not say to the magician: "You do not cease to subvert the proconsul," but, *The ways of the Lord*, which was greater, lest he seem to be flattering.
But why does John depart from them? For it says, *John, departing from them, returned to Jerusalem*. Because they were undertaking a much longer journey thereafter; even though he himself was a minister; they, however, were undergoing the danger. Again, coming to Perga, they pass by the other cities: for they were hastening to the metropolis, Antioch. And see how concisely the writer narrates it. They sat, he says, in the synagogue on the days of the sabbath: so as to prepare a way for the word. Nor do they speak first, but being invited, and as if provoked as guests. But if they had not remained there, the word would not have been spoken. Here Paul first preaches. And see his prudence: where the word had been sown, he passes by; but where there had been none, he stays longer; as he himself says in writing: *So I have studied to evangelize, not where Christ was named* (Rom. 15. 20). But this was of great fortitude. Truly, C he was an admirable man from the beginning: crucified, placed in line of battle, he knew what grace he was enjoying; he brought forth equal zeal. He was not angry with John: for he was not his, but he clung to the work; he did not fear, he was not terrified in the midst of the multitude. See how it is provided that Paul should go to Jerusalem: it was enough to hear that he had believed; but they would not have endured him preaching—they would have had hatred—and he migrates to a place where he was not known, he confutes the magician, and reveals what kind of person he was; and what kind he was, the sign proved. This sign was of the blindness of the soul. He suffers for a time, that he might repent. But Paul well entered into the synagogue on the sabbath, when all were gathered. *After the reading*, he says, *of the law and the prophets, the rulers of the synagogue sent, saying: "Men brethren, if there is a word of exhortation for the people, speak."* See how they provide the opportunity without envy; afterwards, however, if you had not wished for this, it would have been more necessary to exhort. But oh, the love of principate! Oh, vain glory! How it subverts and destroys: it persuades one to stand against one’s own—against one’s own salvation: it makes men so blind that they seek for these things. If only this, at least, that they might seek for guides: but they do not seek them, they entrust the whole to themselves. He allows no one to be, like a mist and a fog it descends, and does not allow one to look.
Vice sometimes overcomes another vice. What defense will we have, who overcome one vice by another, but not through the fear of God? For many who were simultaneously lascivious and avaricious, through parsimony overcame the lasciviousness; others, conversely, through lasciviousness despised money. Again, caught by glory, they prostrated both those vices, spending without measure, and containing their tongues in vain; again, those very eager for vainglory despised this vice, undergoing many foul things, both for honor and for money: others again, so that they might satisfy their anger, underwent innumerable damages, and sought nothing else, than that they might bring their will to effect. And what passion could do, the fear of God could not. And why do I speak of passion? That which human pudor can do, the fear of God cannot. We do many things and sin for the sake of human shame, but we do not fear God. How many out of shame have expended their wealth? How many have competed in vain for the sake of their friends in evil? How many in favor of their friends have sinned most often? If, therefore, both affection and shame of men can lead us to sin and to good works, we say in vain that we cannot: we can if we wish; D but to wish, it behooves everyone. Tell me, can you not conquer glory, when others, having the same body, the same form, the same life, conquer it themselves? Consider God, consider the heavenly glory: compare it with the present glory, and you shall immediately recoil from this one. If you seek glory at all, desire that which is truly glory. For what kind of glory is it, when it begets infamy? What glory is it, when you are forced to desire the honor of your inferiors and to be needy of it? Honors are greater for those who enjoy glory. If you are going to possess, *if you desire the honor of those who possess*, if you have the same mind, the same body, the same life; consider God, consider the glory from above, and stand against the present things, and quickly you shall depart from this. But if you desire glory, altogether desire that which is from God. If you desire that one, you will despise this one, you will not see the dishonorable when you see that one, nor will you see how shameful, how ridiculous it is. Just as a woman possessed by a foul adulterer, even if you were to see her, could you see the obscenity—the passion blinds the judgment—so also here, as long as one is held by the passion, one is not able to see what an evil it is. For...
you to see what an evil thing it is. How then might we be delivered from it? he says. Consider those who have spent countless sums of money, and have gained nothing from them; consider those who have departed this life, how much glory they enjoyed, and yet it is nowhere firm, but has perished and been destroyed; consider that it is a name only, and has no substance; for what is glory, tell me? Give me some definition. To be admired by everyone, he says. Justly, or unjustly? If unjustly, this would not be wonder, but accusation, and flattery, and slander; if justly, this is not possible; for the populace does not have correct judgments, but they admire those who serve their desires. And if you wish, examine those who bestow their own things upon harlots, those upon charioteers, those upon dancers. But we are not speaking of these, he says, but of the righteous, and the upright, and those who are able to perform great good deeds. Would that they were willing, and they would quickly perform the good things; but as it is, they do none of these. Who, tell me, praises the righteous man now and the upright one? Quite the contrary, rather. And what is more chilling than a righteous man, if, while performing such a deed, he aspires to the glory that comes from the many? For he acts like a painter who, being excellent and painting a royal portrait, would accept the praises of the inexperienced. Otherwise, a person who looks toward human glory will quickly depart from virtuous deeds. For if he intends to gape for praises, he does what they wish, not what he himself would do. What then would I counsel you to do henceforth? To pay attention to God, to be content with the praises from Him, to perform all things that seem good to Him, and to do good deeds, gaping at nothing human; for this harms even fasting and prayer and almsgiving, 225 and makes empty all our good deeds. That we may not suffer this, let us flee this passion. Let us look to one thing only, the praise from God, the acceptance from thence, the commendation from the common Master: that having finished the present life with virtue, we may attain the promised good things together with those who love Him, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and ever, and unto the ages of ages. Amen.
HOMILY XXIX.
*Acts 13:16. And Paul standing up, and beckoning with his hand, said: Ye men of Israel, and ye that fear God, give audience. The God of the people of Israel chose our fathers, and exalted the people when they were sojourners in the land of Egypt, and with a high arm brought he them out of it.*
1. See Barnabas giving place to Paul, as John did to Peter everywhere. He himself led him from Damascus; yet he was more venerable than he; but they looked to the common benefit. And standing up, he says, and beckoning with his hand. This was a custom of the Jews; wherefore he also addresses them according to this. See how he makes a way for his words by first praising them, and showing much providence for them by saying, *Ye that fear God*, thus he begins his discourse. And he did not say, the proselytes, which was a name of calamity. *The God of the people of Israel chose our fathers, and the people.* See how he also calls the common God of men their own, and shows his benefits from above to be great, just as Stephen did. And they do these things, in order that they may teach them, that even now according to the same custom He sent His Son. Just as Christ also said in the parable of the vineyard, so also he says. *And exalted the people when they were sojourners in the land of Egypt, and with a high arm brought he them out of it.* And yet the contrary happened; but they increased in multitude; but the miracles were performed for their sake. Of these the prophets also speak always, of the things in Egypt. And see how he passes over the times of the calamities, and nowhere brings up their crimes into the midst, but the loving-kindness of God, leaving it to them to consider those things. *And about the time of forty years suffered he their manners in the wilderness.* Then he mentions the dwelling: *And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.* And the time is long; for four hundred and fifty years; *And after that, at about four hundred and fifty years, he gave unto them judges, until Samuel the prophet.* Here he showed that He was managing the things concerning them in various ways. And from thence they asked for a king. And he does not speak of their ingratitude, but everywhere of the loving-kindness of God. *And he gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years; and when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, saying: I have found David the son of Jesse, a man after my own heart, who shall perform all my will.* It is no small thing that Christ should be from David. Then he also introduces John bearing witness, saying: *Of this man's seed according to the promise hath God brought unto Israel a Saviour, Jesus, John having first preached before the face of his coming the baptism of repentance to all the people of Israel. And as John was fulfilling his course, he said: Whom think ye that I am? I am not he. But behold there cometh one after me, the shoes of whose feet I am not worthy to loose.* And John also bears witness not simply, but by warding off the glory from himself, even though all were bringing it to him. And it is not the same to decline this honor when no one is giving it, and when many are bestowing it, and not even simply, but with such condescension. *Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.* For they that dwelt at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. *And though they found no cause of death in him, yet desired they Pilate that they should kill him.* Everywhere they are zealous to show that this good is their own, so that they may not flee, as if paying attention to that which is another's, since they crucified him. This one, he says, not having known; so that the transgression was one of ignorance. See how he also makes defense for them gently. And not this only; but he adds that it also had to happen thus. And that no one may say, Whence
is it manifest that He hath risen? He says also, They are His witnesses. Then again from the Scriptures he confirms the matter. A *When they had finished all that was written concerning Him, taking Him down from the tree, they laid Him in a tomb. He was seen for many days by them who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. And we bring you good tidings of the promise which was made to the fathers, that God hath fulfilled this to their children, unto us, having raised up Jesus, as it is written in the second Psalm: Thou art my Son, this day have I begotten Thee.* B That He raised Him from the dead, no longer to return to corruption, he said thus: *I will give to you the holy things of David, faithful.* And therefore in another place he says: *Thou shalt not give Thy Holy One to see corruption.* For David, having in his own generation served the will of God, fell asleep and was added to his fathers, and saw corruption; but He whom God raised from the dead, saw not corruption. Observe this man speaking more vehemently. This Peter never said. C *Be it known therefore unto you, men and brethren, that through this man is forgiveness of sins proclaimed unto you, and from all things from which ye could not be justified in the law of Moses, in this man everyone who believes is justified.* Then this terrible thing: *Beware therefore, lest there come upon you that which is spoken in the prophets: Behold, ye despisers, and wonder, and perish; for I work a work in your days, which ye will not believe, though one tell it unto you.*
Homily XXIX
D See how he weaves the discourse from the present things, from the prophets, from the seed according to promise. But let us explore what was said above. *Men and brethren, sons of the race of Abraham.* He calls them by their father. *To you the word of this salvation is sent.* Here, the *to you* does not look at the Jews separately; but he gives them authority to tear themselves away from those who committed the murder; and this is manifest from what follows. For those who dwelt, he says, in Jerusalem, not knowing Him, nor the voices of the prophets which are read every Sabbath, by judging Him, fulfilled them. A great accusation, if they, hearing frequently, did not attend. But it is nothing wonderful; for those things said about Egypt and the desert were enough to demonstrate their ungrateful mind. And how did they not know, you will ask, when John spoke? What is the wonder, when the prophets also often cried out? Hence another accusation: *And finding no cause of death;* which was not of ignorance. For let us suppose that, since they did not hold Him for Christ, they killed Him? *And asked,* he says, *of Pilate that He should be killed.* When they had finished all that was written concerning Him, taking Him down from the tree, they laid Him in a tomb. See how this was a concern to them. He speaks of the mode of death and brings Pilate into the middle, so that at once the passion may be manifest as being from the tribunal, and at the same time that they might be accused more heavily, because they handed Him over to aliens. A He does not say, They complained; but, They asked, finding no cause to kill Him; so that it is plain that they obtained the favor of a reluctant Pilate: which Peter says more clearly, when he speaks of His being released by judgment. B He greatly loved them, Paul. And see, he does not dwell on the ungrateful mind of the fathers, but casts fear into them. Stephen indeed does this rightfully, as one about to be killed, not teaching, nor showing that the law is *already* being dissolved; but this man does not do so, C but threatens and terrifies only. *God raised Him from the dead. Who was seen,* he says, *for many days by them who came up with Him from Galilee to Jerusalem.* See him moved by the Spirit Himself, and mentioning the passion and the tomb frequently. *And we bring you good tidings,* he says, *of the promise which was made to our fathers;* that is, the fathers received the promise, you the thing itself. Then after he had brought forward John as a witness, when he said, *From this seed according to promise He brought to Israel a Savior,* with John preaching before the face of His coming the baptism of repentance to Israel; he brings him in again saying: *Whom deem ye me to be? I am not.* Then he also brings in the apostles as witnesses of the resurrection, saying: *Who are His witnesses to the people;* then David testifying the same thing, when he says: *Thou shalt not give Thy Holy One to see corruption.* For neither did the ancient things seem so firm by themselves, nor these without them: by both, at any rate, he confirms the account. D For because they were held by fear, because they had killed Him, and their conscience alienated them, he speaks not as to Christ-killers, nor as if he were handing over a benefit alien to them, but as one of their own. Most desirable to them was the name of David; therefore he sets it down, that even so at least they might receive Him; as if to say, His Son is to be your King: therefore do not reject His rein. What does that mean: *I will give to you the holy things of David, faithful?* Firm, he says, which are never to perish. Nor does he dwell on these, as they now believe these; but he threatens punishment, and passes to that which was desirable to them, when he had shown that the law had been abrogated; and he dwells on that which was useful, namely, that great evils would come upon the transgressors. Then again he mentions David with praise: *David,* he says, *in his own generation having served the will of God, was added to his fathers.* As also Peter, remembering him, said: *It is permitted to speak with boldness concerning the patriarch David.* Nor does he say he died, but, *he was added to his fathers,* which was sweeter to say. And see how he nowhere puts their good works, but the things which were reprehensible: for that they had asked and received was a great accusation against them. Hence he recounts the benefits of God: He chose, he says, He exalted, He nurtured. But these were not of them, but of God. [alt-version omitted]
are praised. But he celebrates David alone, because Christ is from him. But the Evangelist John calls it A an entry, saying: *Before the face of his entry, the incarnation of Christ, and his coming in the flesh.* And as John the Evangelist writes, he often has recourse to that: for he had a great name throughout the world. And see: he does not say that from himself, but bears witness to it from him.
3. Do you see how he strives to show that the thing was accomplished by a certain economy? But let us hear what the apostles also said in order to persuade them that he was crucified. What is more incredible than this, that he who promised salvation to those from whom he would take it, that he who was buried releases sins, and by his burial did more than the law could release? Therefore he did not say: *From which you did not wish*; but, *From which you could not.* *In the law of Moses to be justified, in this everyone who believes is justified,* showing the weakness of the law. But he well added also *all*, in order to show that whoever the believer may be. For there is no profit in those things, unless some benefit is present. Therefore he finally places the forgiveness here, gathering the greater thing from this, and showing that what the law could not do, he who suffered is shown to have accomplished through the death. So he well said: *Who are his witnesses to the people,* he says, to those who killed him; they would not be, if they were not confirmed by divine power; for they would not have testified such things to people who were murdering, not to those who killed them. The, *I have today begotten you,* he said, as one knowing that for this reason the other things also follow. But why did he not add the testimony by which they were about to be persuaded that the forgiveness of sins comes through him? Because this was the thing of care, to show meanwhile that he rose; and this being admitted, that was indisputable through this, that forgiveness of sins B also comes through him. But otherwise he wished to bring them into a desire for this great thing. Therefore his death was not an abandonment, but a fulfillment of prophecy. He reminds them of histories, which they, being ignorant of, suffered countless evils. And he hints at this through the end, saying: *See, O mockers, and look.* And see how he cuts short that which is harsh. Let not, he says, that which was spoken to others come upon you, that *I work a work, which you will not believe, if someone tells it to you.* Do not wonder that it seems unbelievable; even that was foretold from above. This could also rightly be said to us: *See, O mockers,* concerning those who believe not in the resurrection. For the affairs of the Church are in a very bad state, even though you think things are in peace. For this is the terrible thing, that while we are in many evils, we do not even know that we are in evils. What are you saying? We hold the churches, the possessions, all other things, the assemblies take place, the people come every day; and are we mocking? But one would not judge the Church from this. But from where, he says? If there is piety, if we depart home every day gaining something, if we are harvesting something great or small, if we are not simply fulfilling the law and going through the motions. Who has become better by gathering for a whole month? This is what is sought; since even this very thing, which seems to be of prosperity, is a misfortune, when, with these things happening, nothing more is accomplished. Would that there were nothing more; but now it is even for the worse. What do you harvest from the assemblies? And yet, if any profit were coming to you, long ago you all should have been living the life of philosophy, with so many prophets discoursing to you twice C a week, and so many apostles, evangelists, all proposing the saving doctrines, and presenting those things that are able to regulate character with much accuracy. The soldier going to the exercise becomes more accurate regarding tactics; the athlete walking to the wrestling school becomes more experienced regarding the wrestling; the doctor coming to the teacher becomes more accurate, and knows more, and learns more; what have you gained? I am not speaking to those who have been here a year, but to those who have been gathering from their first youth. Or do you think piety is this, to visit the assembly constantly? This is nothing, if we do not harvest something; if we do not gather something, it is better to remain at home. For our ancestors built the churches for us, not so that, having gathered us from our own homes, they might show us to one another; for this could happen even in the market and in the baths and in a procession; but so that, having gathered students and teachers together, they might make them better through those things. Our things have become simply law and performance; the thing is now habit. The Passover came, great is the noise, great is the turmoil; for I would not say many are the men—for this is not the work of men. The feast departed, the noise is cut short, but the silence is again fruitless. How many vigils and holy hymns? And what is the benefit? It is even worse; many do this even out of vainglory. How do you think my inward parts are torn, seeing everything proceeding as into a holed jar? But you will inevitably say to me, that we know the Scriptures. And what is this? If you exhibit them through works, this is the gain, this is the benefit. The church is a dye-works; if you depart constantly without having received any dye, what is the use of coming here constantly? For the harm is even greater. Who added to the laws, which he received from the fathers? I say something of this sort: such a person has the custom of making a memorial for his mother, or for his wife, or for his child; he does this whether he hears or whether he does not hear from us, being drawn by habit and conscience. So, do you despair because of this, he says? God forbid, but I even rejoice greatly; but I wished that he should also harvest something from our discourse, and that which the custom did, that this also should happen from us, and another habit be introduced; since why am I torn in vain and babble, if you are going to remain in the same things, if the assemblies work no good in you? D Yes, he says, we pray. And what is this, if it is without works? Hear Christ saying: *Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but he who does the will of my Father who is in heaven* (Matt. 7. 21). Often I resolved to be silent, seeing no addition to you coming from our words, or perhaps it is happening, but I, out of greed and much desire, suffer the same thing as those who are mad about money. For just as they, however much they may surround themselves with, think they have nothing; so also I, since I long greatly for your salvation, until I see you having advanced, I think I have accomplished nothing, because of desiring greatly that you should come to the very summit itself. I would wish this to be, and for this to be of my own passion, but not of your desire; but I fear lest I guess correctly. For you ought to be persuaded, that if there had been any benefit in such a time, it would have been necessary for us to cease speaking long ago. In this way, you would not need words, the things already said having been spoken so sufficiently, as to be able to regulate others, if any benefit were coming to you when [we are] away. But that we have a need of constant discourse, none
other thing does it indicate, save that your affairs are not rightly disposed. A
Remedies against vices are to be taken from the Scriptures
What then is to be done? For it is not merely a matter of finding fault. I beseech and pray, do not look only to this, that you should come to church; but that, even when you have returned home, having laid hold of a remedy against your vices, you might have corresponding cures, if not from us, at least from the Scriptures. For example: is someone irascible? Let him attend to the readings of the Scriptures, and he will surely find something either in history or in exhortations, B when it is said: "The momentum of his wrath is his downfall" (Ecclus. I, 28); and, "An irascible man is not modest" (Prov. XI, 25), and such like; and again, "A tongue-tied man shall not be directed" (Ps. CXXXIX, 12); and again Christ, "He who is angry with his brother without a cause" (Matt. V, 22); and, "Be angry and do not sin" (Ps. IV, 5); and, "Cursed is their fury, for it is stubborn" (Gen. XLIX, 7). But in histories, as when you hear of Pharaoh being filled with great wrath, and likewise the Assyrian, who perished for this reason. Again, one who is gripped by a love of money, let him hear: "Nothing is more wicked than to love money: for this man even offers his own soul for sale" (Ecclus. X, 9); and Christ saying: "You cannot serve God and mammon" (Matt. VI, 24); and the Apostle, "The root of all evils is avarice" (I Tim. VI, 10); and the prophet, "If riches abound, do not set your heart [on them]" (Ps. LXI, 10), and many other things like these. From histories, you have Gehazi, Judas, the rulers of the Scribes, and that "Gifts blind the eyes of the wise" (Exod. XXIII, 8; Deut. XVI, 19). C Is another man proud? Let him hear that, "God resists the proud" (Prov. III, 34); and, "The beginning of pride is sin" (Ecclus. X, 14); and, "Every haughty heart is unclean before the Lord" (Prov. XVI, 5). And in the histories, look upon the devil and all the others. In short (for we cannot recount everything), let each one select for himself the remedies for his own wounds from the divine Scriptures: and if not all at once, then one part today, and another part tomorrow, and thus wash away everything. And regarding repentance, and regarding confession, and regarding almsgiving, and regarding fairness, and chastity, and all other things, you will find examples. "For all these things were written for our instruction" (Rom. XV, 4), he says. If therefore [the Scripture] discourses for our instruction concerning all things, let us attend as is right. Why do we deceive ourselves in vain? I fear lest it should be said of us: "Our days have failed in vanity, and our years with haste" (Ps. LXVII, 34). Who, upon hearing us, has departed from the theaters? Who has ceased from avarice? Who has become more eager for almsgiving? I would like to know, not for the sake of vainglory, but that I might become more spirited, seeing the excellent fruit of my labors. But now, how shall I put my hand to the work, seeing so many showers of doctrine poured forth, and the crops remaining at the same measure for us, and no greater fruits being produced? Finally, the time of the threshing floor is at hand, during which the winnowing fan is applied. I fear lest the whole should be hay; I fear lest we all be cast into the furnace. The summer has passed, winter has come; we sit, young and old, caught by our own D vices. Do not tell me, "I do not commit fornication." For what is the profit, if you do not commit fornication, but are avaricious? If a sparrow is held not by the whole body, but only by the foot, and thus perishes, entangled in the snare, neither do its wings avail the captive foot. So also you: you are not captured by fornication, but you are captured by avarice; you are captured nonetheless; nor is it asked how you are captured, but that you are captured. Let not a young man say, "I am not avaricious"; but perhaps he commits fornication. And what is the profit? For all vices cannot be found in one age, but they are divided, and this by the kindness of God, lest if they should invade at once, they might not be overcome and a more grievous struggle be presented to us. How great would be the sloth, not to be able to conquer even separate vices, but to be conquered through individual ages, and to think highly of oneself in those things which are not acquired by our own study, but by the age itself? Do you not see the charioteers, with what diligence and exercise, with what labors they use themselves, with what foods and all other things, so that they might not be thrown from the chariot? See what an art it is. For a full-grown man cannot often manage even one horse; while a youth, using the art, easily manages and leads two. And among the Indians, that vast and fearsome beast, the elephant, is said to yield with great alacrity to a boy of fifteen years. Why have these things been said by me? Because if we tame elephants and wild horses by study and art, much more shall we conquer our own passions which are in us. From where do we fall apart throughout the whole life? We have never practiced that art: we have never, in a time of leisure, when free from the struggle, reasoned among ourselves as to what [conduct] is useful. Why should anyone see us standing in the chariot, when the struggle is at hand? Therefore we have been ridiculous. Have I not often said, "Let us exercise [ourselves] with domestic affairs before the temptation"? We are often provoked at home by children: let us quiet our anger there, so that we may appear to use that same ease among our friends. If we were exercised in all other things as well, we would not at all be ridiculous in the struggles. But now, there are indeed weapons, exercises, and studies in the arts and in contests; but not at all in virtue. A farmer would not dare to approach a vineyard, unless he were first well-exercised in such farming; nor would a pilot [dare] to sit at the steering oars, not having been well-exercised beforehand: yet we, being inexperienced, wish to hold the first ranks. It would be necessary to remain silent, it would be necessary to communicate with no one regarding business or speech, until we were able to tame the beast which is in us. Is not [our] fury and concupiscence a beast fiercer than any other, fighting against us? Do not go into the forum with these beasts, until you have fittingly placed a bridle upon them, until you have tamed them. Do you not see these men who lead tame lions around the forum, how much they gain and how they are admired, because they have instilled such tameness into an irrational beast? If, however, the lion should suddenly become fierce, he drives away all who are in the forum, and his leader is in peril, and is the cause of destruction to others. And you, therefore, first tame the lion, and then lead him around; not so that you might receive money, but so that you might bring back a profit, to which nothing is equal. For nothing is equal to a mildness which is most useful both to those who possess it and to those who use it. Let us follow this, therefore, so that we may be able, having traversed the path of virtue with accuracy, to attain the eternal goods, 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 XXX.
A "And as they were going out, they besought that these words might be spoken to them the next sabbath."
1. Did you see Paul’s prudence? He was not only admired at that time, but he also implanted in them a desire for a second hearing by uttering certain seeds, and not explaining or following up the discourse, so as to complete it for them, and attach them to himself, and not render them more listless by throwing everything at once into their souls. He said that "forgiveness of sins is proclaimed to you through this One," but he did not explain how. After these things, he thereafter mentions himself first. You see how much diligence there was. "They followed them," he says. Why did he not baptize them immediately? It was not the time; it was necessary to persuade them so that they might securely remain. "And when the synagogue was dismissed, many of the Jews and of the devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to remain in the grace of God." "And the next sabbath almost the whole city gathered to hear the word of God. But when the Jews saw the crowds, they were filled with zeal, and opposed the things said by Paul, contradicting and blaspheming." See wickedness being struck while it strikes others. Rather, this made them more illustrious, the fact that those others were contradicting them. For the first time, they asked of their own accord. "Contradicting," he says, "and blaspheming." O the impudence! Regarding the very things for which they ought to have accepted them, they instead contradict them. "And Paul and Barnabas having spoken boldly said: It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of eternal life, B behold, we turn to the Gentiles." Do you see how, by contending, they rather extended the preaching, and decided to give themselves more to the Gentiles, having defended themselves and made themselves free from blame before their own people? And he did not say, "You are unworthy," but, "You judged yourselves unworthy," making the word not burdensome. "Behold, we turn to the Gentiles." For so has the Lord commanded us: "I have set you for a light of the Gentiles, that you should be for salvation unto the uttermost part of the earth." For in order that the Gentiles, hearing this, might not be grieved as though not obtaining the good things because of their own zeal, he brings in the prophecy, saying: "I have set you for a light of the Gentiles, that you should be for salvation unto the uttermost part of the earth." And "the Gentiles hearing." This also made them more ready, because they were enjoying those things which they ought to have enjoyed having heard them, and it stung the others more. "And the Gentiles hearing," he says, "were rejoicing, and were glorifying the word of the Lord; and as many as were ordained unto eternal life believed;" that is, those set apart for God. See how he shows the speed of the benefit. "And the word of the Lord was carried through all the region;" that is, it was circulated. As if to say, they did not stand still at the zeal, but added deeds. See again how, while being persecuted, they construct other great things through the zeal; for they ensured that they spoke boldly, and came to the Gentiles: and hear how. "And having spoken boldly, Paul and Barnabas said: To you, he says, it was necessary for the word to be spoken first; but since you reject it, behold we turn to the Gentiles." Therefore, he was henceforth about to go out to the Gentiles. But therefore also his speaking C with boldness was done with measure; and reasonably. For if Peter was defending himself, much more did these require an apology, with no one having called them there. And having said, "First," he showed that it was necessary for them also; and having said, "Necessary," he showed that it was necessary for them also. And since you turn away, he did not say, "Woe to you," and that "you are being punished," but that "we turn to the Gentiles." Did you see how it is filled with much reasonableness and boldness? "But the Jews incited the devout women and the honorable ones, and the first of the city, and raised up a persecution against Paul and Barnabas, and cast them out of their borders." You see how much those who were opposing the preaching accomplished; into how much unseemliness they dragged them! "But they, having shaken off the dust from their feet against them, came to Iconium." Here they were finally doing the terrible thing. What Christ commanded, saying: "And if anyone does not receive you, departing, shake off the dust from your feet against them." And they did not even simply do this, but after they were driven out by them. Yet not even this harmed the disciples, but rather they remained in the word. Wherefore, declaring this, he adds: "And the disciples were filled with joy and with the Holy Spirit." For the tribulation of the teacher does not hinder the boldness, but makes the disciple more ready. "And it happened in Iconium, at the same time, that they went into the synagogue of the Jews and spoke in such a way that a great multitude of Jews and Greeks believed." Again, they enter into the synagogues. See how they did not become more cowardly. They said that "we turn to the Gentiles." Yet out of much abundance they nevertheless remove their excuse. "To believe," he says, "a great multitude of Jews and Greeks." For it is likely that they were also discoursing toward the Greeks. "But the disbelieving Jews incited and embittered the souls of the Gentiles against the brothers." At the same time, therefore, they also raised up the Gentiles, not being satisfied themselves. Why then did they not go out from there? For they were not being persecuted, but only warred against. "They labored, therefore, a long time, speaking boldly in the Lord, who bears witness to the word of His grace, giving signs and wonders to be done through their hands." This made the boldness; or rather, their readiness made the boldness. For because for a long time they were not altogether doing signs; but the believing of those who heard was of the signs. And boldness also contributed to it. "And the multitude of the city was divided; and some were with the Jews, and some with the apostles." Not small was the result of the division itself. This was what Christ said: "I came not to bring peace, but a sword." And as there was an assault of the Gentiles, and of the Jews with their leaders, to insult and stone them, being aware, they fled to the cities of Lycaonia.
Lystra, and Derbe, and to all the region round about, and there they were preaching the Gospel.
B Again, just as those who wish to extend preaching after it has received increase, they drive them out again. See how in every place the persecutions bring about great goods, and those who persecute are defeated, while those who are driven out are made glorious. For as he came to Lystra, he performed a great miracle, by raising the lame man—and hear how. And a certain man at Lystra, infirm in his feet, was sitting, lame from his mother's womb, who had never walked. 8. This man heard Paul speaking, who, looking intently at him, and seeing that he had faith to be saved, 9. said with a loud voice, "Stand upright on your feet." And he leaped and walked. Why with a loud voice? So that the crowds might believe. But observe: he was attending carefully to what was said by Paul; for this is what "He heard" means. Do you see the philosophy? Nothing suffered from the lameness in his zeal for hearing. Who looking intently at him, seeing that he had faith to be saved. He had already taken the lesson into intimacy, although in other cases the contrary occurred. For since formerly they had healed bodies, then they healed souls; but here he was not healed in that way. It seems to me that Paul looked to his soul. And he leaped, he says, and walked. A sign of perfect health was his walking. 10. And when the crowds had seen what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods made like men have descended to us." 11. And they were calling Barnabas Jupiter, and Paul Mercury; since he was the guide of the word. 12. And the priest of Jupiter, who was before their city, bringing bulls and garlands before the gates, wanted to sacrifice with the crowds. But this was not yet manifest; for they were speaking in their own tongue, saying, "The gods made like men have descended to us," therefore they said nothing to them. But when they saw the garlands, then they went out and tore their garments. 13. Which when the apostles Barnabas and Paul heard, having rent their garments, they rushed in among the crowd, shouting 14. and saying, "Men, why do you do this? We too are mortals, subject to the same passions as you." See them everywhere clean from the desire of glory; not only not desiring it, but pushing away that which was offered; as Peter also said, "Why do you gaze at us, as if by our own power or piety we had made this man walk?" (Acts 3:12). These too say the same. Joseph also said regarding the dreams, "Is not the interpretation of them from God?" (Gen. 40:8); and likewise Daniel, "And it was not revealed to me by any wisdom that is in me" (Dan. 2:30). And Paul says this everywhere, as in this place: "And for these things who is sufficient?" And again, "Not that we are sufficient to think anything from ourselves, as from ourselves; but our sufficiency is from God" (2 Cor. 2:16, 3:5). But let us recount the previous things. Not without cause did the crowds hang upon them; but how? They were asking that they might speak the same things to them again, and they were declaring their zeal by their deeds. See them everywhere asking, and not simply receiving, or flattering. Therefore, he said, "Who, conversing with them, persuaded them to remain in the grace of God." Why did they not contradict before? Because in the meantime the monitors were quiet. Do you see them being moved everywhere by passion? They not only contradicted, but also blasphemed; for malice nowhere stays its step. But see the freedom of speech: "To you," he says, "it was necessary that the word be spoken first; but because you repel it." Nothing is said insultingly. Which also happened in the prophets: "Do not speak," he says, "a word." But because you have repelled it, he says, not we: for your insult is not turned toward us. For lest anyone, because of piety, think it is that, "You judge yourselves unworthy," he said first, "You repel it"; and then he adds, "We are turned to the Gentiles." It is a word full of much gentleness. He did not say, "We abandon you," showing that they could still be converted; and this was not done because of your insult: for so we have been commanded. It was indeed necessary for the Gentiles to hear; but this was not done by us, but by you, that which it was necessary to be done by us. "For so," he says, "the Lord has commanded us: I have set you for a light to the Gentiles, that you might be for salvation," that is, for the knowledge that is for salvation, not simply of the Gentiles, but of all. For this is what he signifies when he said, "As many as were ordained to eternal life." And this is an indication that they are accepted according to the will of God. He says "ordained," to show that it is not done by necessity. "For whom He foreknew," he says, "He also predestinated" (Rom. 8:29). They were no longer dispersed in the city, but also in the country. For the Gentiles hearing, even they themselves drew near a little later. But the Jews stirred up the religious women, and excited a persecution. Consider that they were the authors of the things done by the women. C And they cast them out of their borders; not from the city only, but also from the whole region. Then this is more terrible: "The disciples, however," he says, "were filled with joy and the Holy Spirit." The teachers were being driven out, and they were rejoicing. Did you see the nature of the Gospel having much virtue? They stirred up, he says, the souls of the Gentiles to anger against the brothers; that is, they slandered the apostles, accused them of thousands of things, and maltreated those simple ones. For a long time, he says, they stayed, acting confidently in the Lord, who bears witness to the word of His grace. Do not think that anything was diminished here. For when they said, "Who gave witness under Pontius Pilate" (1 Tim. 6:13), then confidence was shown; here, however, he speaks of the people. So they did not wait, but saw the attack. And they fled to the cities of Lycaonia, Lystra and Derbe, and to all the region round about. Where it was least permitted for them to exercise their fury: therefore they were going into the regions, and not only dwelling in the cities. See also the simplicity of the Gentiles, and the wickedness of the Jews. By their works, the Gentiles were declaring themselves worthy to hear: and thus they were honoring them for the signs alone. Others were worshipping them as gods, others were driving them out as pernicious men: and some indeed not only were not opposing the preaching, but were even saying, "The gods made like men have descended to us"; but the Jews were scandalized. And they were calling, he says, Barnabas Jupiter, and Paul Mercury. I think also that Barnabas was venerable in appearance. These are no small trials...
as it proceeds from an excessive zeal; but the virtue of the apostles is even shown from this. And see how they refer everything everywhere to God. Let us imitate them; let us think nothing is our own, since indeed our very faith is not ours, but rather God’s, hear Paul saying: *And this not of ourselves, it is the gift of God* (Eph. 2:8). Therefore, let us not be high-minded, nor let us be puffed up, who are men, dust and ashes, smoke and shadow. Tell me, why are you high-minded? You gave alms and emptied out your money? And what of that? Consider, if God had not willed to make you rich; consider those who are in need; nay rather consider those who have even given their own bodies, and after giving countless things, have called themselves wretched. You gave on your own account, Christ for your sake; you paid what was owed, Christ owed you nothing. A Behold the uncertainty of the future, and do not be high-minded, but fear; do not diminish virtue by arrogance. Do you wish to do something truly great? Never suspect that your achievements are great. But are you a virgin? Indeed, those also were virgins, yet they profited nothing from their virginity because of their cruelty and inhumanity. Nothing is equal to humility: it is the mother, the root, the nurse, the foundation, and the bond of all that is good; without this, we are loathsome, and defiled, and unclean. For there is one, if you will, who raises the dead, and heals the lame, and cleanses lepers, with pride; nothing is more defiled than this, nothing is more impious, nothing more wretched. Do not consider that any thing is your own. Do you possess speech and the grace of teaching? Do not for that reason think you have something more than others. By this, you ought most of all to be humble, because you were deemed worthy of more gifts. *For to whom much is given, much will he love* (Luke 7:47). Therefore, it is also necessary to be humble, because God, having passed over others, inclined toward you. Fear for this reason; for often this becomes a cause of destruction to you, if you are not watchful.
Discipline is insinuated more by deeds than by speech. — Why are you high-minded? Because you teach with words? But this philosophizing in speech is easy: teach me through your life; that is the best teaching. You say that one must be temperate, and you extend a long discourse about this, and you orate flowing unimpeded? But someone might say: that man is better than you, he who instructs me in this through his deeds. For instruction is not wont to be implanted in the soul so much by words as by facts; since if you do not have the deed, you have not only not profited by speaking, but you have even harmed more greatly. It is better to be silent. Why? Because you are making the matter impossible for me. For consider: if you, who say so many things, do not achieve them, how much more am I worthy of pardon, who say nothing. For this reason the prophet says: *But to the sinner, God said: Why do you declare my statutes?* (Ps. 49:16). For this harm is greater, when one who teaches well by words, fights against his teaching by his deeds. This has been the cause of many evils in the Churches. For this reason, also, I ask you to forgive B me, because my discourse is lingering on this trouble. Many perform many things so that they may stand in the midst and extend a long discourse; and if they obtain applause from the multitude, this has become equal to a kingdom for them; but if they cause the speech to cease in silence, the despondency of silence has become surely more grievous to them than Gehenna. This has overturned the Churches, that you do not seek to hear a discourse that brings compunction, but one that is able to delight both with the noise and the composition of the words, just as if you were listening to singers and lyre-players; and we perform it coldly and laboriously, because we follow your desires, when we ought to cut them off. C But it is the same as if a father, for a child who is more delicate than he should be, and even sickly, were to offer a cake and things that bring delight only, and take no care of what is useful; and then, being blamed by the physicians, were to excuse himself, saying: What am I to do? I cannot bear to see the child crying. O miserable, wretched, and treacherous man; for I would not even call such a one a father; and how much better it is, having grieved him for a short time, to restore him to health forever, than to make this temporary gratification a cause of ongoing despondency? We suffer this, also, studying the beauty of words and [239] compositions and harmony so that we may be admired, not so that we may profit; so that we may be praised, not so that we may teach; so that we may delight, not so that we may bring compunction; so that we may be clapped for and depart having obtained praise, not so that we may regulate characters. Believe me, I do not speak otherwise, when I am applauded while speaking, at that very moment I suffer something human (for why should one not say what is true?); and I am delighted, and I am elated; but when I have departed home and consider those who applauded have profited nothing, but if there was anything that needed to be profited, they have lost it through the applause and the praises, I am pained and I groan and I weep, and I am disposed as if I have said everything in vain, and I say to myself: What is the profit of my sweats to me, with the hearers not willing to reap anything from the words from us? And I have often intended to lay down a law forbidding the applause, and persuading you to listen in silence and with the proper order. But bear with me, I ask you, and be persuaded by me, and if it seems good, let us ratify this law now, that it is allowed to none of the hearers to applaud while someone is speaking, but if he wishes to admire, let him admire in silence; no one shall forbid it, but let all the zeal and eagerness be for receiving what is said. Why did you applaud? I establish the law concerning this; but you do not even endure to hear. This will be the cause of many good things, and a school of philosophy. And the philosophers of the outsiders discoursed, and no applause followed them anywhere; and the apostles were haranguing, and it is nowhere added that the hearers interrupted the speaker with applause while those men were speaking. This is a great gain for us. But let us ratify this; let us all listen with tranquility, and let us say everything. For if, indeed, after the applause we departed holding what we had heard, mostly even then the praise is not useful (but I would not have been nit-picking; let no one write me off as boorish); but since there is no advantage, but rather harm, let us loosen the hindrance, let us take away the leaping, let us cut off the jumpings of the soul. Christ harangued on the mount; but no one said anything, until He finished the speech. I do not deprive those who wish to be praised, but rather I make them to be admired more. It is much better, having listened in silence, to applaud through memory in all time, both at home and in the marketplace, than having lost everything to go home empty, not holding the subject of the applause. For how is the hearer not ridiculous? How will he not be considered a flatterer and a deceiver all the more, that he declares the teacher spoke well, but has nothing to show of what he said? This is a matter of flattery. For one who has listened to lyre-players and tragedians might reasonably suffer this, inasmuch as he does not know how to repeat the performance; but where there is no exhibition of melody nor of voice, D
but only the force of thought and philosophy, which it is easy for anyone to relate and declare, how is he not worthy of censure who cannot even state the reason why he praised the speaker? Nothing so befits the Church as silence and modesty. Tumult belongs to theaters, to baths, to processions, and to the forum; but where there is teaching of such dogmas, there ought to be tranquility, quiet, philosophy, and a great harbor. A These things I entreat and implore all of you to know. I am exploring every means by which I might be able to benefit your souls. This method does not seem trivial to me, and it will be of benefit not only to you but also to me. It will not allow us to be cast down, nor to love praises and glory, nor to speak things that delight, but rather things that are useful; and to occupy ourselves at every moment of time not with the composition and elegance of words, but with the power of the thoughts. Enter into a painter’s workshop, and you will observe much silence there. B Be so also here; for here too you are writing royal images, and none of a private man, by means of colors of virtue. What is this? Are you applauding again? But this does not seem to be a real, natural thing, but rather a matter of habit, from not having yet learned to mend your ways. The pen is our tongue; the Master-artisan is the Holy Spirit. Tell me, in the mysteries, is there tumult, is there disturbance? When we are being baptized, when we perform all other rites, do not silence and restraint hold everything? C This beauty is scattered in heaven. Therefore we are ill-spoken of among the Greeks, because we do everything for the sake of ostentation and ambition. Let this be restrained; let the desire for the first seats be mortified. It is sufficient, if one desires praises, to attain them after the discourse, when you gather the fruits. Nay, I entreat you, let us confirm this law, so that when we have done all things according to the pleasure of God, we may be deemed worthy of His loving-kindness and of the mercies of His Only-begotten Son, our Lord Jesus Christ, with whom, to the Father and to the Holy Spirit, be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XXXI
Acts 14:13. *And hearing this, the apostles Barnabas and Paul, having rent their garments, leaped out into the crowd, crying 14. and saying: Men, why do you do these things? We are mortals like you, suffering the same things, bringing you good news to turn from these vain things unto the living God, who made heaven and earth and the sea, and all things that are in them.* D They rent their garments, they leaped out, they cried out; all of which they did from the affection of the soul, turning away and giving signs of grief. For it was truly a grief, a grief not to be consoled, if indeed they were to be held as gods, and to introduce idolatry, which they had come to dissolve. And that was the devil’s machination. But they do not remain quiet, but what do they say? "We are mortals like you, suffering the same things." At once from the outset they overturned the evil; they did not say simply, "Men," but, "Like you." Then, lest they seem to worship gods, hear what they add: "Bringing you good news to turn from these vain things unto the living God, who made heaven and earth and the sea, and all things that are in them." Observe that they nowhere mention the prophets, nor do they say for what reason, while being the Creator of all, he left the nations to allow them to enjoy their own ways. 15. *Who in times past suffered all nations to walk in their own ways.* That he suffered them, he says; but why he suffered them, he does not add; meanwhile, he persists in that which was urgent, putting nowhere the name of Christ. *Yet he left not himself without witness, in that he did good, giving us from heaven rains and fruitful seasons, filling with food and gladness our hearts.* See, he does not wish to increase their accusation, but rather he teaches them to refer all things to God. For they had learned that one must not be so eager to say anything worthy of God, as to bring forth something useful to the hearers. See how he covertly brings in the accusation. For if he did this, they ought to have been punished, who, enjoying so many good things, did not acknowledge him as their nourisher; but he does not say it, but implicitly indicates it, saying, "From heaven to us, rains." Thus also David was saying: *From the fruit of their wheat and wine they are multiplied* (Ps. 4:8); and discoursing on creation, he places this in the midst. And Jeremiah speaks first of creation, then of the providence of rains (Jer. 5:24). So from thence he was taught. *Filling with food and gladness.* With generosity he fed them, not merely for frugality and use. 17. *And these things saying, they scarcely restrained the crowds, so as not to sacrifice to them.* For this they were most of all objects of admiration. Do you see that he had gained what he wished, that he had averted that madness? *But there came from Antioch and Iconium Jews, and having persuaded the crowds, and stoning Paul, they dragged him outside the city, thinking him dead.* O the children of the devil! Not in their own cities only, but even outside them they did these things, and with as much zeal tried to take the preaching out of the way, as the apostles were trying to establish it. And having persuaded, he says, the crowds, they dragged the stoned Paul outside the city. Here is fulfilled that which is said: *My grace is sufficient for thee; for my power is perfected in infirmity* (2 Cor. 12:9). This was greater than raising the lame. The Gentiles indeed held them as gods, but these, having persuaded the crowds, dragged him; for it is likely that not all were in admiration of them. And see, in the same city in which they were thus admired, they suffer grave things. And this was beneficial to those who saw it. But that it was permitted on this account to suffer, hear him declares this very thing: *Lest anyone should think of me above that which he sees in me, or hears something from me* (2 Cor. 12:6).
*But while the disciples were surrounding him, he stood up and entered into the city.* O readiness; O zeal boiling and inflamed; Into the same city again he entered, so that it might be shown that even when he had withdrawn
he did what he willed to insert the word, and that it was not necessary to inflame their fury. These things made them no less glorious than the signs, and caused them to rejoice all the more. Nowhere, however, does he say that they returned rejoicing that they had performed signs, but that they were counted worthy to suffer shame for his name. For this too they were taught by Christ, who said: *Rejoice not that the demons are subject to you* (Luke 10: 20). For this is truly sincere joy: to suffer something for Christ. Then they went through all the cities in which they had been in danger. And the next day he went out with Barnabas to Derbe; and having preached the gospel to that city, and made many disciples, they returned to Lystra and Iconium and Antioch, A confirming the souls of the disciples, exhorting them to continue in the faith, and that we must through many tribulations enter into the kingdom of God.
2. This they said, this they showed. *Confirming*, he says, *the souls of the disciples*. So they were already confirmed; or rather, they were being added to. They forewarned them, therefore, so that they might not be offended. And as if by design this same thing happens, not only through the apostles, but also through the disciples; so that they might learn from the very beginning the power of the preaching, and that they too must suffer such things, and so that they might stand bravely, not only gaping at the signs, but much more at the temptations. For this reason he also said: *Having the same struggle, such as you saw in me and heard* (Phil. 1: 30). Frequent persecutions followed: everywhere were wars, battles, stonings. What an exhortation! How did they persuade them in the beginning by speaking of tribulations? Then another comfort. *And when they had ordained elders for them in every Church, and had prayed with fastings, they commended them to the Lord, in whom they had believed*. Do you see the fervor of Paul? *Having prayed*, he says, *with fastings, they commended them to the Lord*. Look, with fastings are the ordinations. Again fasting, the purgative of our souls. *And having passed through Pisidia, they came to Pamphylia; and having spoken the word in Perge, they came down to Attalia*. For so that the spirits of the disciples might not fall, because those who were thought to be gods suffer such things, they entered to them and discoursed. And look: first he goes out to Derbe, giving them a chance to breathe from the rage, and then again to Lystra and Iconium and Antioch, giving way to them while they were raging, but attacking when they had ceased. B Do you see that they did not manage everything by grace, but also by their own zeal? And from there they sailed to Antioch, from where they had been delivered to the grace of God for the work which they fulfilled. Why do they come again to Antioch? So that they might report the things that happened there. And otherwise, a great matter is managed from this; for it was necessary henceforth to preach to the Gentiles with boldness. They come, therefore, reporting these things so that they might have knowledge. And it is managed then for those who were hindering the speaking to the Gentiles to come down, so that having received great authority from Jerusalem, they might act with boldness. Or otherwise, he shows their character to be not arrogant. For they come showing their boldness, in that they preached to the Gentiles even without them, and their obedience, in that they report to them; for they were not puffed up as having achieved such things. *From where they had been delivered*, he says, *to the grace of God*. And yet the Spirit said it; but one knows that the things of the Spirit are of the Son; for there is one authority, just as the essence of the Son and of the Spirit is one. *And having arrived and gathered the Church together, they reported all that God had done with them, and that God had opened unto the Gentiles the door of faith. And they stayed there no little time with the disciples*. Reasonably; for the city being great, it needed teachers. Let us see then from the top the things that were said. *With that very appearance they rushed upon them, tearing their garments*. This even Joshua the son of Nun did at the defeat of the people. Do not therefore deem this unworthy—and of their stability; for they would not otherwise have restrained such an impulse, they would not otherwise have extinguished the pyre. When, therefore, it is necessary that some of the needed things be done, let us not refuse either. If then even after this they barely persuaded them, if they had not so acted, what would not have happened? For if they had not so acted, they would have been thought to be high-minded, and to desire honor all the more. And look at the speech measured in the rebuke, and full at once of wonder and rebuke. This most of all restrained them, for them to say: *We also are men of like passions with you, bringing you good tidings, that you should turn from these vanities unto the living God*. As if they said: We are men, he says, but greater than these; for these are dead. Look at them not only overturning, but also teaching, and uttering nothing regarding invisible things. *Who made*, he says, *heaven and earth and the sea, and all things that are in them*. He calls the years their witnesses. O the madness of the Jews! Against a populace that had so honored the apostles, they dared to enter and stone Paul. But they dragged him out of the city, perhaps fearing him. *And having prayed*, he says, *with fastings, they commended them to the Lord*. And they taught them to fast in temptations. They did not say what they themselves had done, but what God had done with them. To me they seem to speak of the temptations. They did not simply come hither, nor to rest, C but leadingly under the Spirit, so that the preaching of the Gentiles might be confirmed. And why, he says, did they not make elders in Cyprus nor in Samaria? Because that one was near the apostles, and this one was near Antioch, and the word prevailed; but here they needed much comfort, and especially those from the Gentiles, owing to be taught much. They came teaching that they were rightly ordained by the Spirit. And look at the fervor of Paul. He does not inquire whether it is necessary to speak to the Gentiles, but immediately speaks; for this reason he said, *I conferred not with flesh and blood* (Gal. 1: 16).
3. Truly a great good is tribulation, and of a great soul, and a noble achievement. How many believed after this, and no one shone so brightly? So we need zeal everywhere, with the soul much inflamed and prepared for death: for otherwise it is not possible to obtain the kingdom, without being crucified. Let us not deceive ourselves. For if in war it is not possible to be saved while living in luxury, and accumulating money, and dealing, and being slothful; much more in this war. Or do you not think it is a war now, D the most grievous of all wars? It is not for us, he says, the fight against flesh [and blood (Eph. 6. 12)]…
it is not, he says, our battle against flesh and blood (Eph. 6:12). For the enemy is present at our meals, during our walking, and while we bathe. For he is unaware of any time of truce, except for sleep; indeed, even then he often attacks, and sends in impure thoughts, rendering one more lascivious than through dreams. But we, as if it were a small matter for which he himself is fighting, are not awake, nor do we rise up, nor do we pay heed to the multitude of powers opposed to us; nor do we reflect that this A itself is the greatest of misfortunes; but, surrounded by so many wars, we live in luxury as if there were peace. Believe me, things more grievous are present now than what Paul suffered. Then they assailed him with stones; now we are assailed by words, which are more grievous than stones. What then must be done? That which he did: for he did not hold in hatred those who were stoning him; but after they had dragged him, he returned into the city, to do good to those who had so injured him. If you also bear with one who is insulting and unjustly harming you, you may be said to have been stoned. For do not say, "I have harmed no one." For whom did Paul harm that he might be stoned? He was announcing the kingdom, he was leading back from error, he was leading to God: these things are worthy of crowns, of proclamation, of myriad good things, not of stones; and yet he suffered the contrary. For this is a splendid victory. "And they dragged him," he says. You are also often dragged; B but do not be angry, rather preach the word with gentleness. Has he affected you with contumely? Be silent and bless, if you are able, and thus you too have preached the word and taught modesty and gentleness. I have known many to be wounded not so much by blows as by the lashes of words: for the body receives the former wound, the soul the latter. But let us not grieve, rather let us bear them while grieving. Do you not see boxers, whose heads are wounded, whose teeth have been knocked out, bravely bearing the pains? Here, however, one does not need gnashing and biting. Remember your Master, and you have immediately applied the medicine by that recollection; remember Paul; think that you, who have been struck, have conquered, while he who struck has been conquered, and thus heal the whole matter. It is a moment; do not be carried away, and you have accomplished the whole; do not be moved, and you have extinguished the whole. It is a great consolation to suffer something for Christ; you are not preaching the word of faith, but you are preaching the word of philosophy. But, you will say, the more he sees one gentle, the more he persists. Are you therefore grieving because he is increasing your reward? But he is intractable, you will say? This is an excuse for your pusillanimity; he will be intractable in another way if you take revenge. If God knew that they would be intractable if you did not take revenge, He would not have ordered this, but would have said, "Take revenge on yourself"; but He knows this will be more useful to you. C Do not lay down a law contrary to God: obey Him. You are not better than He who made us. He said, "Bear contumelies"; you, however, say, "I return contumely, lest he become intractable." Are you then wiser than He? These words proceed from passion, bitterness, and arrogance, and are contrary to the law of God. For even if they were harming you, was it not right to obey? When God commands something, let us not lay down a contrary law. "A gentle answer," he says, "turns away wrath" (Prov. 15:1). This, therefore, works gentleness, not the contrary. If it profits you, it also profits him; but if it harms you, for you who are about to correct him, it will harm him much more. "Physician, heal yourself" (Luke 4:23). Has he cursed? Do you praise; has he reviled? Do you celebrate with encomiums; has he plotted? Do you do good; return the contrary, if you are at last caring for his salvation, and do not wish to avenge your wound. But, you will say, having often tested my patience, he became worse? This concerns not you, but him. Do you wish to know how much God has suffered? They overturned His altars, they slew His prophets; and He endured everything. Could He not have sent down lightning? But after they slew the prophets D whom He had sent, then He sent His Son. When they were acting more impiously, then He bestowed an even greater benefit. And if you see someone exasperated, then yield all the more; for that frenzy stands in need of greater consolation. The more grievous the contumely he inflicts, the greater is the need for gentleness; and as when a fever burns more strongly, it then has more need of one yielding; so also with him who is angry. When a beast is more exasperated, we all flee; so let us yield to the angry man. Do not think this is honor; otherwise we honor the beast, and we honor those who are raging, when we withdraw? Not at all: this is ignominy and contumely; indeed, it is not ignominy and contumely, but mercy and kindness. Do you not see sailors, when the wind blows vehemently, lowering the sails, lest the ship be submerged? Do you not see the rider, when the horse bolts, yielding and not holding back, lest he squander his strength spontaneously? [index: entries preserved]
A Let us throw dust on their vomit, let us call the dogs by keeping silent, so that they may devour those things which have been vomited. I know that you feel nauseated when you hear this, but whenever you see these things happening, I want you to suffer this, and not take pleasure in the matter. The abusive person is more unclean than a dog returning to its own vomit. For if, having vomited once, he ceased, it would not be like that case; but if he vomits the same things again, it is clear that he is eating the same things. What, then, is more disgusting than such a person? Or what is more unclean than that mouth which chews over such food? And yet, this is a work of nature, while that is not; or rather, this too is contrary to nature, and that as well. How? For it is not according to nature to be abusive at random, but contrary to nature; at any rate, nothing he utters is as a human being, but some things are as a beast, others as a madman. Just as, therefore, bodily disease is contrary to nature, so is this. And that it is contrary to nature, [is evident in that] if it lingers in a person, he will gradually be destroyed; but in that which is according to nature, if one lingers, one is not destroyed. B I would choose to share a table with a man eating muck rather than with one uttering such things. Do you not see the pigs chewing on dung? So too [are] these men. For what is more foul-smelling than the words which abusive people utter? Their zeal is to say nothing wholesome, nothing pure, but if there is anything shameful, anything unseemly, both to do and to utter this; and what is even more grievous, they think that while disgracing themselves more, they are disgracing others. For that they disgrace themselves is clear from this. Do not speak to me of those who say false things, but let there be some notorious prostitute, or someone else from the stage, and let him make a fight with someone; then let that one cast these things at him, and the other likewise: who is more abused by the words? C For the former heard what he already possessed, but the latter [heard] what he did not; so that for the former nothing was added by way of disgrace, but for the latter there was a great addition of unseemliness. But suppose some deeds had actually been done, and only the abuser knew of them; then, before him, remaining silent, he parades the abuse abroad; and thus this man is more abused. How? By becoming a herald of wickedness, D [he is seen] having received a reputation for faithless insolence; and you will see everyone accusing him, and saying such things everywhere. For he is aware of the murder, he says. Everything must be emptied out. [The former] is shunned as not even being a human being, they say he is a savage and implacable beast; but this one they know better than that one. For we do not hate those who have [faults] as much as those who wish to uncover them and display them. In this way, this man abused not only [the other], but also himself and those who listen, [and] the common nature of human beings; he struck the listener, [and] he did nothing good. Because of this, Paul says: “[Let no] good word [proceed from your mouth], except that which is for edification, that it may give grace to those who hear.” Let us acquire a well-speaking tongue, so that we may be desirable and lovely. But truly, all things are full of wickedness, so that many glory in those things for which they ought to be covered with shame. For the things of which many boast are such: “He cannot bear my word,” he says. The words of a woman, of an old hag acting shamelessly, of those dragged about in the marketplace, of prostitutes. There is nothing more shameful than these words, nothing more effeminate, nothing more womanly than to have [it] on one's tongue, to take great pride in reviling, just like in processions, just like mimes and parasites and [corrupt] people. They are pigs rather than human beings, as many as pride themselves on these things. When you ought to bury yourself, when you ought to [hide], if another were testifying these things to you, [then] to flee such testimony as hostile and cowardly! But you have become a herald of abuse! But yet, it is not possible to harm the one being reviled, [only yourself]. Therefore, I entreat you, having considered how great the wickedness is, that many use it, let us become sober, let us correct the madmen, let us remove these [things] from the city, let us clear away the assemblies, let us adorn our tongue, let us free it from defamation, so that we may be able, having been purified from sins, to draw down the favor from above, and be deemed worthy of the philanthropy from God, by the grace and mercies of the Only-Begotten, with whom to the Father, together with the Holy Spirit, be glory, honor, now and always, and unto the ages of ages. Amen.
Homily XXXI
“He stayed there, he says, not a little time with the disciples. And some having come down from Judea were teaching the brothers, that: Unless you be circumcised by the custom of Moses, you cannot be saved.” B [s.] See how everywhere the beginning of the transition to the nations is introduced as necessary from [the Jews] themselves. Before this, being accused, he made a defense, and in the order of a defense he said everything; which made the speech readily acceptable. Then, the Jews having turned away, thus he came to the nations. Here again, seeing another lack of measure being carried [out], thus he establishes the law. For since, as having been taught by God, they were conversing indiscriminately with all, this led those from the Jews into zeal. And they were not teaching circumcision simply, but that not even could you be saved. For the opposite was seasonable to say: that by being circumcised you cannot be saved. Do you see the constant trials from within, from without? And this is well managed while Paul is present, so that he may oppose. And Paul did not say: Why? Am I not credible from so many signs? But he was persuaded by C them. And see, all are learning from henceforth. Having made, then, a disturbance and a search not a little, [and] the nations having become [believers], and Samaritans, and [the church] rejoicing, they resolved that Paul and Barnabas should go up, and some others from among them, to the apostles and elders to Jerusalem about this question. The others, therefore, being sent forth by the church, were passing through Phoenicia and Samaria, recounting the conversion of the nations; and they were causing great joy to all the brothers. Having arrived at Jerusalem, they were received by the church and by the apostles and elders, and they reported all that God did with them—see how much economy is happening. But some of those from the sect of the Pharisees who had believed rose up, saying that it is necessary to circumcise them, and to charge them to keep the law of Moses. And the apostles and the elders were gathered D to see.
A
choose from among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. See how Peter was long since separated from the business, yet remains judaizing until now. "You know," he says. Perhaps some of those who had once accused him regarding Cornelius were present and had accompanied him; therefore, he brings them forward as witnesses. "From ancient days God chose among you." What is, "Among you"? Either in Palestine, he says, or in your presence. By my mouth. See how he shows that God spoke through him, and that there was nothing human in it. B 8. "And God, who knows the hearts, bore witness to them." He brings them to a spiritual testimony, "giving them the Holy Spirit, just as he did to us." See how he makes the Gentiles equal everywhere. 9. "And he makes no distinction between us and them, cleansing their hearts by faith." By faith alone, he says, they obtained the same things. And these lessons are given to them; indeed, it can teach them that it is faith alone that matters, and not works or circumcision. For they do not say these things only to plead the cause of the Gentiles, but they also instruct them to depart from the Law. Yet, they do not say this explicitly just yet. 10. "Now, therefore, why do you test God, to put a yoke upon the necks of the disciples, which neither our fathers nor we were able to bear?" 11. "But through the grace of the Lord Jesus we believe to be saved, in the same way as they." What is that, "You test God"? Why do you not believe, he says, in God? Why do you test Him, as if He were not able to save by faith? Therefore, it is a matter of unbelief to introduce the Law. Then he shows that it was not useful to them; and he casts the whole burden upon the Law, not upon them, and thus he cuts off the accusation. "Which neither we," he says, "nor our fathers could bear. But through the grace of the Lord Jesus we believe to be saved, in the same way as they." How full of power are these words! What Paul said at length in his Epistle to the Romans, the same he says here. For if Abraham, he says, was justified by works, he has grounds for boasting, but not before God (Rom. 4:2). Do you see how this instructs them more than it defends the Gentiles? But if he had said these things without any provocation, perhaps he would have been suspected; but having taken his starting point from here, he speaks thereafter without fear. C And see how everywhere all that the enemies moved serves their purpose. For had they not stirred the matter, these things would not have been said, nor even what follows. Hence they learn that even if the Gentiles had not wished to be brought in, they still were not to be despised. But let us examine what was said above. "In you," he says, "He chose, and from ancient days." He says this, showing that it was determined long ago, not just now. Moreover, it is no small thing that this is also averted for the believing Jews. What he says is confirmed by two things: by time and by place. And "He chose" is well said; just as of them he did not say "He willed," but "He chose." Whence is this clear? From the Spirit, he says. Then he shows that this is for them a testimony not only of grace but also of virtue, in that He grants them nothing less than ourselves. For, he says, "He makes no distinction between us and them." Therefore, the heart is to be sought everywhere. And he fitly said: "God, who knows the hearts, bore witness to them," just as in that other place: "You, Lord, who know the hearts of all, show" (Acts 1:24). For because He desires this, see what he infers: "He makes no distinction between us and them." When he spoke of their testimony, then he uttered that great statement which Paul says: "Neither circumcision is anything, nor uncircumcision" (1 Cor. 7:19), and, "That He might create in Himself one new man" (Eph. 2:15). The seeds of all these things are contained in Peter’s address. And he did not say, "Between those who are of the circumcision," but, "Between us," that is, the apostles. Then, lest that "nothing" appear to be an insult, he adds: "Cleansing their hearts by faith." And from this he removes the suspicion. He first purified his speech, and then he shows that it is not the Law that is bad, but that they are weak.
2. See how terribly he concludes. He does not speak to them from the prophets, but from the things present, of which they themselves were witnesses. With good reason, they too bear witness later, and strengthen the argument from things already accomplished. D And see how, in the Church, he permits the question to be raised first, and only then speaks. Since, therefore, he did not mention the circumcised, but the Gentiles (for this was insinuated little by little, and it became stronger; whereas that other approach was one of a tempter, asking whether one could be saved after the law); see what he does: he shows them that they are in danger if indeed faith could do what the law could not; for if the former fails, it is necessary for them to perish. Nor did he say, "You are unbelievers," which would have been more offensive, since the matter had been overwhelmingly proven. There were, therefore, no Gentiles in Jerusalem, but it is established that there were some in Antioch. For this reason they emigrated, and they did not stay there for a short time. But some of the Pharisees rose up, still laboring under the disease of ambition, and wishing to attach to themselves those who were from the Gentiles. And yet Paul himself was learned in the Law, nor was he so affected; but after he had come from there, the dogma was now more accurate. For if those who are in Jerusalem do not command anything of the sort, much less do these. Do you see how all who do not covet leadership rejoice in the faith? Their accounts, therefore, were not ambitious, nor for the sake of ostentation, but for the defense of the preaching that had been carried out to the Gentiles; therefore they say nothing of what had happened to them among the Jews. Great was the stubbornness of the Pharisees, who even after the faith defended the Law, and did not obey the apostles. But see how meekly they speak, and not with authority; for these things are lovable, and are more binding upon the soul. Do you see that there is nowhere an ostentation of words, but everything is handled through the things themselves and through the Holy Spirit? And yet, although they had so many proofs, they still speak meekly. And see, they do not come to accuse those who were at Antioch; but from there they once again take the occasion. Thus did they meditate to rule over others, who were rebuked without the apostles' knowledge. Yet they brought forward none of these things; but when they had proven the truth, then they wrote more vehemently. Great is equity everywhere; I mean equity, not coldness; equity, not adulation; for these are far apart. Anger must be bridled. Nothing provoked Paul, nothing Peter. When you have demonstrations, why do you get angry? To weaken them? An angry man can never be persuaded. We discussed anger yesterday; nothing prevents us from doing so today as well; perhaps frequent exhortation will accomplish something. For a remedy possessing the power to destroy a wound, unless it is applied continually, the whole thing perishes...
the ulcer will be destroyed if it is frequently attended to. Do not think that you are being condemned by this frequent way of speaking; for if we did condemn you, we would not be speaking to you; but now, because we hope to gain great things, we speak these words. I wish that we might speak about the same things perpetually! I wish there were no other subject or concern for our speech than how we might master our own passions! For how is it not absurd that, while kings live in luxury and such great honor, there is no discussion—neither at table nor at any other time—except how they must overcome their enemies, and for this reason they hold assemblies every day, and appoint generals and soldiers, and exact taxes, and consider these two things to be the necessary concerns of civil affairs, namely, how they may overcome those who make war and how they may establish their own people in A peace; yet we do not even desire to speak of such things even in a dream, but we never tire of speaking every day about how we might purchase a field, and how [we might acquire] slaves, and how we might increase our wealth; whereas regarding the things that are within us and are truly our own, we neither wish to speak of them ourselves, nor do we endure to hear others speaking of them? Concerning what, then, tell me, do you wish to speak? About breakfast? But these are the words of cooks. Or about money? But these are the matters of hucksters and merchants. Or about buildings? But these are the matters of architects and builders. Or about land? But these are the matters of farmers. And we have no other work except how we might procure wealth for the soul. Let not the word, therefore, be wearisome to you. For why does no one complain of a physician for speaking always about medicine, or of other craftsmen for speaking about their own arts? If our passions were so corrected that we did not need to be reminded, someone might reasonably accuse us of vanity and ostentation; or rather, not even then. B For if they were corrected, one would still need to speak so that we do not fall backward; since physicians speak to those who are well, not only to those who are sick, and they have books of such a discipline—to some, that they may deliver them from disease, and to others, that they may preserve their health. So that if we were healthy, we still ought not to desist, but to do everything so that our health is preserved for us.
3. But when we are sick, the necessity for words is twofold: one, to be delivered from the disease; and second, that once delivered, we do not fall into it again. We are speaking now, therefore, using a therapeutic method, not a regimen for the healthy. How, therefore, could one excise this evil passion? How might he lower this fierce fever? Let us see from where it was born, and let us remove the cause. From where is it accustomed to be born? From arrogance and great vanity. Let us therefore remove this cause, and the disease will be removed along with it. But what is arrogance? From where is it born? Perhaps we are in danger of returning to another first principle again. C Therefore, let us follow whichever path the word might point out, so that the evil may be torn up from below and by the roots. From where, then, does arrogance come? From not examining our own affairs, but being busy about the nature of the earth—even though we are not farmers—and about the nature of plants, and about the nature of gold—even though we are not merchants—and about garments, and about everything; yet regarding ourselves and our own nature, we do not endure to do this. And who is ignorant, you say, of his own nature? Many; or rather, everyone, except a few. If you wish, I will provide the proof from here. Tell me, what really is a human being? If anyone were questioned: in what way does he differ from the irrational beasts? How is he akin to the heavenly beings? Who can become [something else] from a human being? Will you be able to answer rightly? I do not think so. D Just as in some matter, so also in a person: the one is a human being, but he can also become an angel and a beast. Does this argument seem strange to you? Yet you have often heard it in the Scriptures. It was said concerning certain people that *The Angel of the Lord is, and from his lips*, he says, *they will seek judgment* (Malach. 2:7); and again, *I will send my messenger before your face* (Id. 3:1); and concerning others: *serpents, brood of vipers* (Matt. 12:34). Finally, at the discretion of those using them, it is possible to become both an angel and a human being. What does this mean, that one becomes an angel? And a child of God: *For I said*, he says, *you are gods, and all of you are sons of the Most High* (Ps. 81:6). And what is greater, to become both god and angel and child of God, he has been entrusted with the power himself. And a human being is the creator of an angel. Perhaps this has disturbed you. But hear Christ saying: *In the resurrection they neither marry nor are given in marriage, but are as angels* (Luc. 20:35, 36); and again, *he who is able to receive it, let him receive it* (Matt. 19:12). In sum, virtue makes angels; we are masters of this: therefore we are able to create angels, not in nature, but in purpose. For of this, nothing is gained by being an angel by nature; and the devil proves this, being such before this; but while this is present, there is no harm in being a human being by nature; and he proves it, being a human being, and Elijah went up into heaven, and all who are about to depart there. These, indeed, were not hindered by the body from inhabiting heaven; since they were incorporeal, they could not remain in heaven. Let no one, therefore, be pained nor indignant at the body as if it were an impediment, but [look] toward the choice. That one became such from incorporeal. *For behold*, he says, *our Adversary the devil walks about like a roaring lion, seeking whom he may devour* (1 Pet. 5:8); we are angels from bodies. For if one who found precious material, even if he were not a craftsman, would be greatly harmed if he disregarded it, whether pearls, or purple, or something else of this kind; so we, if we are ignorant of our own nature, we shall disregard it; but if we know it, we shall use much diligence, and will reap the greatest fruits. For from this, royal raiment is made, from this a royal house is made, from this all royal limbs are made. Let us not, therefore, abuse our own nature. God made us a little less than the angels; I say in death; but we have received even this back. There is nothing, therefore, preventing us from becoming angels, if we wish. Let us wish, therefore, let us wish, and by rendering ourselves to ourselves, let us send up glory to the Father and to the Son and to the Holy Spirit, now and always, and unto the ages of ages. Amen.
HOMILY XXXIII
Acts 15:13. *And after they had held their peace, James answered, saying: Men and brethren, hearken unto me. 14. Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name. 15. And to this agree the words of the prophets.* He speaks last, A confirming his judgment by the ancient prophets. For he was not able to display a work as Peter and Paul did. And it was well provided that these things should be done by those who were not going to dwell in Jerusalem, and by him who was teaching the Jerusalemites, so that he might neither be liable [to criticism] for these things nor opposed to their opinion. And what does he say? "Men and brethren, hearken unto me." "Simeon," he says, "hath declared." Some say this is the one mentioned by Luke, others say another one of the same name. Whether it is this one or that one, we should not inquire B further; rather, what he says should be accepted as necessary. "Men and brethren," he says. Great is the modesty of the man, and this address is more perfect, as it puts an end to the matters. "How God at the first did visit the Gentiles to take out of them a people for his name. And to this agree the words of the prophets." Because that other [Peter] was known by time, and was not accounted worthy of belief—in that he was not ancient—he also produces an ancient prophecy, saying: "As it is written: 16. After this I will return, and will build again the tabernacle of David, which is fallen down; and I will set it up: 17. that the residue of C men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things" (Amos 9:11). What then? Was Jerusalem built? Was it not rather destroyed? But he is not speaking of these matters. And what construction does he speak of? That which was after Babylon. 18. "Known unto God are all his works from the beginning of the world." Then he hints at how trustworthy the speech is, for there is nothing new, but all things were ordained from the beginning. The judgment follows. 19. "Wherefore my sentence is, that we trouble them not, which from among the Gentiles are turned to God: 20. but that we write D unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day." Because they had not heard about the Law, he rightly commands these things from the Law, lest he seem to be abrogating it. And see how he does not allow them to hear these things from the Law, but from himself, saying, "I judge"; that is, from myself, not because I heard it from the Law. In the end, a common dogma is put forth. 22. "Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23. and wrote letters by their hand after this manner." See them not decreeing these things rashly, but so that the judgment might be worthy of belief, they send these men from among themselves, so that Paul and his companion might not be suspected. And see how gravely they write, rebuking them: "The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia. 24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment." Sufficient was the accusation of their temerity, and worthy of the equity of the apostles, saying nothing greater beyond this. 25. "It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26. men that have hazarded their lives for the name of our Lord Jesus Christ." Thus it is shown that the matter is not transacted tyrannically, that these things please all, and that they are written with deliberation. "Chosen men," they say, "from among us." Then, lest it appear that they were sent due to the calumny of Paul and Barnabas, mark their praises: "Men," they say, "who have hazarded their lives for the name of our Lord Jesus Christ." 27. "We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28. For it seemed good to the Holy Ghost, and to us." Nothing human, then, if the Spirit decrees these things. "To lay upon you no greater burden." Again they call the Law a burden. Thence they give an account concerning those very things. Unless these are necessary, 29. "that ye abstain from meats offered to idols, and from things strangled, and from fornication, and from blood: from which if ye keep yourselves, ye shall do well." This new Law does not command these—for Christ nowhere spoke of these things—but they take them from the Law. "And from things strangled," he says. Here he restrains murder. 30. "So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31. which when they had read, they rejoiced for the consolation." Afterward, to show how they comforted them, he adds: 32. "And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles." And contentions: and therefore, when they had confirmed them, they went away in peace—for they were more contentious against Paul; and then Paul teaches. Thus there was no pride in the Church, but all things were well-ordered. And see: after Peter, Paul speaks, and no one represses him; James waits, and does not leap up, for the primacy had been committed to him. John says nothing here, the other apostles say nothing, but they are silent, and are not indignant: thus were they free from vainglory. But let us repeat the higher portions. "And after they had held their peace," he says, "James answered, saying: Simeon hath declared how God at the first did visit." In the beginning, Peter spoke more vehemently, but this one more mildly. So it must always be done by one who is in great authority: the burdensome things are to be sent to others, but he himself should act more mildly. He rightly said, "Simeon hath declared," as if he were reporting the judgment of others. See how he shows that this is ancient. "To take out of," he says, "the Gentiles a people for his name." He not only chose, but also for his name; that is, for his glory. It is not shameful to call his own glory the assumption of the Gentiles: for this is the greater glory. But here what great—
What is that? That, he says, these are before all others. After these things I will return, and I will rebuild, he says, the tabernacle of David which has fallen. If someone were to examine this accurately, he would find the kingdom of David now standing. For with his descendant reigning, it stands everywhere. For what profit is there in the dwellings and the city, when there are none who obey? And what harm is there in the destruction of the city, when all are willing to give up even their souls? So that not only does it stand, but it has become more splendid than everything; for now it is sung of everywhere in the inhabited world. That came to pass; therefore this too must come to pass. And having said, And I will rebuild, he adds the reason why, saying: That the remnant of men may seek the Lord. If then for this reason the city was raised up, because of B the one from them, it is clear that the reason for the rebuilding of the city has been the calling of the Gentiles. Who are the remnant? Those who were left at that time. But look at him also keeping the order and introducing them second. The Lord says, who does, he says, all these things. He does not only say, but he also does; therefore the calling of the Gentiles is the work of God. There was something else being sought, which Peter also said more clearly: that they ought not to be circumcised. Why then do you speak these things at such length? For this he did not say, that they ought not to receive those who believe, but that they ought to do so with the law. And this Peter argued well; but because this disturbed the hearers more than anything else, he cures this also again. And see, what should have been decreed, that C there is no need to observe the law, Peter introduced; but our part, which was also long ago accepted, this he mentions, and he dwells upon that concerning which nothing is written, so that having cared for their mind with that which is permitted, he might seasonably introduce this also. Therefore I judge that we should not trouble those who are turning from the Gentiles; that is, that we should not overturn them. For if God has called them, and these observances are what overturn them, we are warring against God. And well he said, To those who are turning from the Gentiles, showing both God's providence from above concerning them, and their obedience and readiness for the calling. What is the meaning of, I judge? It is equivalent to, With authority I say that this is so. But that we write to them to abstain, he says, D from the pollutions of idols and from fornication and from what is strangled and from blood. For these, even if they are bodily, yet they are necessary to be observed, since they were working great evils. And that no one might object, Why do we not write these same things to the Jews also? He adds, saying: Moses from ancient generations has in every city those who proclaim him; that is, Moses speaks to them continuously. For this is the meaning of, Being read every Sabbath. See how great the condescension is. Where it did no harm, he appointed for them a teacher, and he bestowed a grace that blocked nothing, having permitted the Jews to listen to him in all things, and having led away those from the Gentiles; then through those things by which he seemed to honor him, and to set him over his own, through these he led the Gentiles away from him. Why then do they not learn from him? Because of their own disobedience. From this he shows, that even for these there is no need to observe anything more. And if we do not write, it is not as though they are obligated to observe something more, but as though they have him who speaks. And he did not say, Not to scandalize them nor to overturn them—which is what Paul says to the Galatians—but, Not to trouble them; which shows that the achievement is nothing, but only the lack of disturbance. Thus he solved the whole thing. And he seems indeed to observe the law in that he takes these things from him, but he has abolished it in that he takes only these. And yet he conferred with them many times concerning these things; but this was so that he might seem also to honor the law, and that these things might be spoken not as from Moses, but as from the apostles, and so that he might make many the number of commandments, he divided the one. This settled them most of all. And the contradiction also took place by plan, so that after the contradiction the dogma might be more firm. Then it seemed good to the apostles, he says, to send men leading among the brothers. They do not send just anyone, but they send the leaders whom they have chosen: To those in Antioch, he says, and Syria and Cilicia, where the disease was born.
3. See how he says nothing burdensome against them, but only looked to one thing, so as to overturn what had happened; for this was what he caused even those who were seditious there to confess. They did not say, that the deceivers, the spoilers, and such things; although where it was necessary, Paul does this, as when he says: O full of all deceit; but here, it having been rectified, there was no longer any need. And see, they do not state that some of us ordered you to observe the law; but, They troubled you with words, subverting. No expression is more authoritative; no one has spoken thus. The souls already confirmed, he says, subverting, just as in a building, placing the things that have been done by them. To whom, he says, we gave no command. It seemed good therefore to us, having come to one mind with the beloved ones. If they are beloved, they will not despise them; if they gave up their souls, they also are worthy of belief. We have sent, he says, Judas and Silas, and they themselves through word reporting the same things. For it was necessary that the letter should not be present alone, so that they might not say that they snatched it, or that they said one thing instead of another. The commendation concerning Paul stopped their mouths. For this reason neither does Paul come alone nor Barnabas, but also others from the Church, so that it might not be suspect, since he was defending the dogma, nor were those from Jerusalem alone. He shows how they are worthy of belief: not equating themselves, he says; they are not so mad. For this reason he also added, To the men who have delivered their souls for the name of our Lord Jesus Christ. And why did he say, It seemed good to the Holy Spirit and to us, although it was enough to say, To the Holy Spirit? The phrase, To the Holy Spirit, is so that they might not think it was human; but the phrase, To us, is so that they might be taught that even they themselves accept it, being also in circumcision. No more burden, he says, to be laid upon you. They say these things, since the discourse was still toward men who were weak and afraid of them; for this reason also this is added. And he shows that the command was not of condescension, nor that they were sparing them, nor as if they were weak; but the opposite; for there was much reverence also for the teachers; for that was a superfluous burden. See a short letter, having nothing more, neither constructions nor syllogisms, but a command; for it was the legislation of the Spirit.
must be present. After spending some time there, they were sent away with peace. No more sedition, no more hostility. Here it seems to me that they received the right hand, as he himself says: *They gave to me and Barnabas the right hands of fellowship* (Gal. 2.9). A Afterwards he says, *They added nothing to me* (Gal. 2.6). For they confirmed his opinion, they praised it, and they even marveled at it. He shows that this can be perceived by human reasoning, and not only through the Spirit, because they admitted a transgression that was difficult to correct; such matters, indeed, do not require [a new revelation of] the Spirit. He shows that other things are not necessary; rather, that they are superfluous, provided that these [precepts] are necessary. *If you keep yourselves from these,* he says, *you will do well.* He declares that nothing is lacking to them, but that this suffices. It could have been done even without letters, but so that there might be a written law, they send an epistle. And again, that they might obey the law, both the ones said these things, and the others did them, and [they departed] with peace. May we not, then, be scandalized by heretics. For see how many scandals there were in the beginning of the preaching: I do not speak strictly of those [that came] from those who were outside—for those were as nothing—but of those within. First, Ananias: then the murmuring; hence, Simon Magus; afterwards, those who accused Peter on account of Cornelius; following these, the famine; finally, this very head of evils. It is not possible for good to exist here without evil. B For neither can any good thing exist, without there being also some evil. Let us not, therefore, be troubled if some are scandalized; but rather let us give thanks to God for these [scandals], because He makes us more proven. For neither do afflictions alone, but even temptations make us more splendid. For he who holds to the truth while no one is enticing him into error, such a one may not be a vehement lover of the truth; but he who holds to it while many are drawing him away, he is illustrious. What then? Do scandals occur for this cause? I do not say—God forbid!—that God causes them; but that He derives good for us through their wickedness: for He Himself would never have wished for them to occur. *Grant unto them,* He says, *that they may be one* (John 17.21). When, however, scandals occur, they do not harm those [who resist them], but they even profit them; just as they profit the martyrs, though against their will, because those who drag them to martyrdom—though they are not impelled by God to do this—do them service: so also in this place, lest we observe that many are scandalized. This is proof that the dogma is excellent, [the fact] that many simulate and imitate it: for they would not simulate it unless it were good. And this I will now make plain to you.
The finest spices have those who adulterate them, as, for example, the leaf of amomum. Because they are rare and necessary, many spurious ones occur. No one, therefore, would reach out to adulterate a base thing. A pure life has many who adulterate it: but no one would wish to simulate being wicked, but rather a monk. What, therefore, shall we say to the Gentiles? A Gentile comes and says, "I wish to become a Christian, but I know not to whom I should adhere: there are many fights, seditions, and tumults among you: which dogma shall I choose? which shall I prefer?" Each says, "I speak the truth." To whom shall I believe, I who know nothing of the Scriptures? And they bring forward the same things, both sides. Truly, this is very much our case. For if we were to say that we believe by reasoning, you would deservedly be troubled; but if we say that we believe by the Scriptures, and those simple and true, it will be easy for you to judge. If anyone agrees with those [Scriptures], C he is a Christian; if he fights against them, he is far from the rule. What then, if he coming forward should say that the Scripture stands thus; but you say it stands another way, and you interpret the Scriptures differently, pulling their meanings [in different directions]? Do you then, tell me, have a mind and judgment? "And how could I," he will say, "when I do not know how to discern yours? I wish to be a disciple, but you are already making me a teacher." If he says these things, what shall we answer? How shall we persuade him? Let us ask whether this is a pretext: let us ask whether he condemns the Gentiles. By all means he will say something: for he would not approach our [faith] without condemning those. Let us ask for what reason he condemns them—for he does not condemn them at random. It is manifest that he will say: because those deities are creatures and are not the uncreated God. Right. If he finds this among other heresies, but the contrary among us, what need is there of an argument? We all confess that Christ is God. But let us see who fights, and who does not fight. We who say that He is God, speak things worthy of God, that He has power, that He is not a servant, that He is free, that He does all things from Himself: but he says the contrary. Again I ask, if you wish to learn medicine, will you receive what is said in a casual and perfunctory manner, even though there be many dogmas among them? If, therefore, you were to receive everything you hear simply, this would not be [the act] of a man; but if you are strong in judgment and mind, you will know perfectly what is good and true. We say that He is the Son, and we say what is true: they, however, speak [the words], but do not confess [the reality]. But that I may speak more clearly, they have certain ones from whom they are named, surely an heresiarch's name: thus, individual heresies; among us, no man has given us a name, but the faith itself [has given it]. Truly, this is a pretext: and it is a pretext. For why, I ask, when you are about to buy a garment, although you are unskilled in the weaver's art, do you not bring forth these words, "I know not how to buy, they deceive me," but do you not do everything to learn? Even if you desire to buy anything else, you inquire into all things curiously; here, however, you speak in such a way. So, speaking thus, you will receive nothing at all. For let there be someone who holds no dogma at all; if he says that which you say concerning the Christians: "There is such a multitude of men, and they have various dogmas; one is a Gentile, another a Jew, another a Christian: it is not necessary to embrace any dogma: for they fight among themselves: I am a disciple, I do not wish to be a judge, nor to condemn any dogma"—no longer does that pretext have a place. For just as you were able to cast out [what was] adulterated, so will you be able, coming here, to explore what is useful. For he who condemns no dogma will say this easily: but he who does condemn, even if he chooses nothing, in the progress of time will be able to see what is necessary. Let us not seek pretexts: for all things are easy. Do you wish that I show you that these are pretexts? Do you know what things are to be done, and what not to be done? Why, therefore, do you not do what is to be done, but [do] what is not to be done? Do those things, and with right reason seek from God, and He Himself will reveal it to you entirely. For God, it says, is not a respecter of persons (Acts 10.34); but in every nation he that fears God D and works righteousness, is accepted by Him. It is not [the case for] the one who hears without prejudice—as [the case shows] [alt-version omitted] ... to be persuaded. For just as if there were a rule, by which
all things ought to be straightened, there would not be need of much consideration, but it would have been easy to take him who measures; so it is now. How then do they not see? Much is brought about by prejudice, and human causes. This, he says, they also say about us. How? Are we cut off from the Church? Do we have heresiarchs? Are we called after men? Is there someone who is over us, as to one it is Marcion, to another Manichaeus, to another Arius, to another some other leader of a heresy? But if we also bear the appellation of someone, it is not [that of] those who started the heresy, but of those who stood over us and governed the Church. We have no masters on earth: far from it; we have one in heaven. And they, he says, put forward the same things. But the name stands, accusing them and stopping their mouths. There have been many Gentiles, and no one questioned these things, and these were [the ways] among philosophers, and no one of those who held the correct [faith] was hindered. Why did they not say, when they were stirring these things, that "since both these and those are Jews, whom ought we to obey?" But they were persuaded as they ought to have been. A Therefore, let us also be persuaded by the laws of God, and let us do all things according to what seems good to Him, and let us conduct ourselves according to His will, as long as we are in the present life, so that after having spent the remaining time of our life with virtue, we may be able to attain the good things promised to those who love Him, and be deemed worthy of honor with those who have pleased Him, by the grace and loving-kindness of His only-begotten Son, and of the all-holy and life-giving Spirit, of the one and true Godhead, now and always, and unto the ages of ages. Amen.
HOMILY XXXIV
Ch. 15 v. 35. *And Paul and Barnabas tarried in Antioch, teaching and preaching with many others the word of the Lord.* 36. *And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.*
1. See again their humility, how they impart the word to others. And Luke has already described for us the character of the remaining apostles, showing that one was more gentle and lenient, while this one was more exact and austere; for the gifts of grace are diverse; that this is also a gift of grace is clear. But that [character] fits other habits of men, and this one fits others; and if they should be changed, it becomes useless henceforth. B And it seems indeed to be some contention, but the whole is an economy. For in order that each might take the places belonging to him, this comes to pass. Otherwise, it was necessary that all should not be of equal rank, but that one should rule, and another be ruled; and this is for the sake of the economy. For the Cyprians did not show anything such as the ones in Antioch and the others did; and those had more need of the more gentle character, while these had need of this one. *And Barnabas determined to take with him John, whose surname was Mark.* 37. *But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.* C There was therefore a contention, such that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. Thus also among the prophets we find different opinions and different characters; for instance, Elijah was austere, Moses was meek. And here, therefore, Paul is more vehement. But nevertheless, see his mildness. He thought it not good, he says, to take him who departed from them from Pamphylia. For just as a general would not choose to have a base baggage-bearer always; so neither does the Apostle. This he was teaching the others, and by it he was disciplining him. Was Barnabas then evil? By no means; but it is even very absurd to think this. D How is it not absurd to say that he became evil over such a small matter? But see, that in the first place no evil has come to pass, if, though they were sufficient for entire nations, they were separated from one another, but rather a great good; then, that if this were not so, they would not have easily chosen to let one another go. But you, admire him for not concealing even this. But if it was necessary to be separated, he says, it should be done without contention. For the most part, indeed, even from here human things are shown. For if this had to happen in the case of Christ, how much more here. Otherwise, the contention would not be evil, when each disputes over such matters, and with just reasoning. If then either of them was contentious seeking his own, and the honor paid to him, it would be well [to criticize it]; but if each was wishing to discipline and teach, one walking this path, and the other that, what accusation is this? They were doing many things also by human intellect; for they were not stones or wood. And see Paul accusing and stating the cause. For he was reverencing Barnabas out of much humility, inasmuch as he had shared in so many things with him and had been with him; but he did not reverence him so as to overlook what was necessary. Which of them took the better counsel is not for us to declare; for the present, that a great economy has taken place, if at least these were to be deemed worthy of a second visitation, while those were not. For they were not simply tarrying in Antioch, but they were teaching. What were they teaching? What were they preaching? Both those already faithful, and those not yet so. Since therefore there were myriad scandals, their presence was necessary. The point of inquiry is not that they differed in their views, but that they yielded to one another in seeing [the need for a mission]. Thus a greater good became the outcome of the separation, and the matter obtained a pretext from this. What then? Did they depart as enemies? God forbid. For you see after this Barnabas enjoying many commendations from Paul in the Epistles. A contention, he says, there was, not enmity nor rivalry. The contention had such force that it separated them; and reasonably so. For what each supposed to be profitable, this he did not afterward accept, by reason of the communion with the other.
2. It seems to me that the separation even took place in wisdom, and that they said to one another, "Since I do not wish [it] and you do wish [it], in order that we may not fight, let us divide the places." So that, having great regard for one another, they did this. For Barnabas wished to uphold Paul's [view]; for this reason he also departed; Paul also wished similarly [to uphold] his; for this reason he also does the same and departs. Would that we also made such separations, so as to go off for the sake of preaching! *And Paul, he says, having chosen Silas, departed, being recommended by the brethren unto the grace of God.* Marvelous is this man...
and very great. But this struggle was very profitable for Mark. For Paul’s severity converted him, while Barnabas’s kindness made it so that he was not left behind. And so they struggle, indeed, but the end result leads to profit. For seeing Paul willing to depart, he was exceedingly terrified, and condemned himself; and again, seeing Barnabas thus patronizing him, he loved him greatly, and the disciple was corrected by the struggle of the teachers; so far was it from being a stumbling block to him. For if they had done this for the sake of their own honor, he would have been justly offended; but if it was for his own salvation, and if they were contending for this one thing, that they might show that he who honored him had consulted well, what is so absurd? He passes through cities, before he had visited those that had received the word. A *And he went through Syria and Cilicia, confirming the churches* (Acts 15:41). *And he came to Derbe and Lystra.* For it is foolish to run in vain. Let us also do this: let us instruct the first ones first, so that they might not be an impediment to those who come after. Let us visit, he says, the brothers, how they fare. He was ignorant of this rightly, so that by coming he might visit the brothers. See him always vigilant and solicitous, not sitting idle, even if he endured countless dangers. You see that he did not come to Antioch out of fear. For he approached the sick like a physician; and he declared the necessity of visiting, saying, *In which we have preached the word.* Barnabas departed, and was no longer an associate. *Having chosen, he says, Silas, and being recommended to the grace of God.* What is this? They prayed, they besought God. See how the prayer of the brethren is everywhere capable of great things. And thereafter he walked on foot, so that he might profit those who saw him on the journey; and rightly so. For when they were in a hurry, they sailed; but now it was not so. *And behold, a certain disciple was there, by name Timothy, the son of a Jewish woman who was faithful, while his father was a Gentile* (Acts 16:1). *To him the brothers who were at Iconium and Lystra gave good testimony* (v. 2). *Him Paul wished to go forth with him; and taking him, he circumcised him because of the Jews who were in those places* (v. 3). For all knew that his father was a Gentile. — *Paul’s prudence. Everything profits the saints.* Truly, Paul’s prudence is worthy of astonishment. He who had struggled so much on behalf of circumcision, who had set everything in motion, and did not cease before he had achieved the result, once the dogma was confirmed, he circumcised the disciple. He not only does not forbid others, but he even does this himself. Nothing is wiser than Paul; looking at everything to see how it might be profitable, he did nothing rashly or out of a prejudiced opinion. *Him he wished, he says, to go forth with him.* This is the marvelous thing, that he should take him. *Because of the Jews, he says, who were in those places.* B [This was the cause of the circumcision]: for they would not have endured to hear the word from an uncircumcised man. And why? See the noble work: he circumcised so that he might abolish circumcision; for he preached the dogmas of the apostles. Do you see the struggle, and through the struggle, edification? They were not being attacked by others; but they themselves, doing contrary things, in this way built up the Church. They were bringing in the dogma of not circumcising, and yet he circumcises. *And they abounded, he says, in number daily* (v. 5). Have you seen the usefulness of circumcision? Then he does not linger there, inasmuch as he had come for the sake of visiting; but what? He proceeds further. *To keep the dogmas which were decreed by the apostles and the elders who were in Jerusalem.* *And the churches were confirmed in the faith, and abounded in number daily.* *Forbidden by the Holy Spirit to speak the word in Asia, having left Phrygia and Galatia, they hastened into the middle region* (v. 6). *And when they had come to Mysia, they attempted to go into Bithynia, and the Spirit did not permit them* (v. 7). Why they were forbidden he does not say, but only that they were forbidden, teaching us to obey alone, and not to inquire into the causes; and showing that they had done many things in a human manner. *And when they had passed through Mysia, they descended into Troas* (v. 8). *And a vision by night was shown to Paul: A certain man was there, a Macedonian standing, beseeching him and saying, Passing over into Macedonia, help us* (v. 9). Why a vision, and why did the Holy Spirit not command it himself? He wanted to attract them in this way as well. For to the saints also, visions appeared in a dream; and in the beginning, he himself had a vision of a man entering and laying hands upon him. C Then he draws him there for this reason, that the preaching might be extended. Otherwise, he is forbidden to linger in other cities, with Christ urging him on. For these were about to enjoy the presence of John for a long time, and perhaps they did not have much need; but it was necessary to move to that place. And so, passing through at last, he departs. *And when he saw the vision, immediately we sought to go forth into Macedonia, being made certain that God had called us to evangelize to them* (v. 10). *And sailing from Troas, we came by a straight course to Samothracia, and on the following day to Neapolis* (v. 11), *and thence to Philippi, which is the first city of the part of Macedonia, a colony* (v. 12). *And we were in this city for some days, conferring.* Thus to him also Christ appears, saying, *You must be presented to Caesar* (Acts 27:24), weaving the narrative, and showing where he had lingered; and he indicates that he stayed in the larger ones, and passed over the others. It is the dignity of the city to be a colony. But let us repeat the higher matters. He imposes necessity upon Barnabas, saying: *Let us visit the cities in which we have announced the word.* D Although it was not necessary to ask him, whom he was soon going to accuse. — We read similar things also concerning God and Moses. He asks, God is angry; as when he says, *If her father had spat in her face* (Num. 12:14); and again, *Leave me, and being angry, I will destroy this people* (Exod. 32:10); and Samuel, when he was mourning for Saul (1 Kings 15:35): for through both, great goods come to pass. So also now, the one is angry, but not the other. This also happens among us. And the dissension was opportune, so that the one might be educated, and not appear...
s come to pass. So also now, the one is angry, but not the other. This also happens among us. And the dissension was opportune, so that the one might be educated, and not appear A to do so of his own accord, for he was much attached to Paul, to the extent that he had previously inquired for him in Tarsus, and brought him to the apostles, and provided for common alms. Therefore, he would not have been angry over this. But they were separated B in order to teach, and they needed his doctrine for the separation: "But you, do not grow weary in doing good" (2 Thess. 3:13). He reproves others, but commands them to do good to all. We also have this in our customs. But here, others also seem to me to have been indignant at Paul. And afterward, taking them aside, he does all things, and advises and admonishes. Much works concordance, much works charity: even if you ask for a great thing, even if you are unworthy, you shall be heard because of your intention; do not fear. "He went through," it says, "the cities." And behold, there was a disciple named Timothy, who was testified of by the brethren who were in Lystra and Iconium. Great is the faith of Timothy, that he is testified of by all. When Barnabas left, he finds another who was his equal. Concerning him he says: "Mindful of your tears and of your sincere faith, which dwelt first in your grandmother Lois, and in your mother Eunice" (2 Tim. 1:4-5). And taking him, he says, he circumcised him. But for what reason? He himself adds, saying: "Because of the Jews C who were in those regions." For this reason, therefore, he is circumcised; or even because of his father, for he remained a Gentile. Therefore, he was not circumcised. See already the law being dissolved. Some think that he was born after the preaching; but perhaps this is not so. "From childhood," he says, "you have known the sacred Scriptures." That, therefore, is to be said, or if not this, that he was about to make him a bishop, and it was not fitting that he should be uncircumcised. But for the time being, it was fitting that the Gentiles should keep nothing of the sort. This also was no small thing, seeing that even after so much time, this too scandalized them. It was the beginning of the dissolution that the Gentiles should not keep these things, and that they should be harmed in nothing, nor have less according to the faith; so they were willingly D departing from it. Since, therefore, he was about to preach, so that he might not strike the Jews twice, he circumcised him, even though he was half and half; for he was from a Gentile father and a faithful mother; but nevertheless, since that achievement among the Gentiles was a great thing, he did not worry about this; for the word had to be sown; for this reason he himself circumcised him. Behold also here, through opposition, how some great good comes to pass. "And they were increased," he says, "in number." Do you see that circumcision not only did no harm, but also helped in the greatest degree? And when he saw the vision, he says, we immediately sought to go out into Macedonia, "concluding that the Lord had called us." See, it is no longer through an angel as with Philip, as with Cornelius; but what? It appears to him through a vision, henceforth more humanly, no longer more divinely. For where it was easier to be persuaded, it is more human; but where there is much force, it is more divine. For where he was only hastening to preach, a dream appears to him; but where he could not bear not to preach, the Holy Spirit reveals it to him. So also there to Peter: "Arise, go down." For the Spirit did not perform even the easy things, but a dream sufficed for him. And to Joseph, who was easily persuaded, a dream appears, but to others in waking. So also to Cornelius, and to this very one. "And behold," he says, "a man of Macedonia standing, beseeching and saying." He did not say, Commanding, but Beseeching; that is, on behalf of those who had need of healing. What is, "Concluding"? Guessing, he says. For by the fact that Paul saw it and no one else, and by the fact that he was stopped by the Spirit, and by the fact that they were in the borders, from all these things they concluded these things. Otherwise, also, the voyage showed this; for not much time had passed, from which they arrive at the very root of Macedonia. So that the provocation is advantageously managed. For if the Holy Spirit had not acted, Macedonia would not have received the word. And such progress is a sign that the event was not something human. Wait, he did not say that Barnabas was provoked, but, "A provocation arose between them." If therefore he was not provoked, neither was the other.
5. Knowing these things, let us not simply select them, but let us learn and be edified; for it was not written in vain. It is a great evil to be ignorant of the Scriptures: from which we ought to be helped, from these we are harmed. So also many medicines having a healing nature, when those who use them do not know how to use them well, destroys and ruins; and weapons able to protect, if no one knows how to set them, are destroyed by them. The cause is that we seek the things of the world more than the benefit of the soul, and we look to other things more than to our own profit. And we often seek the preservation of our house, and would not endure to see it aging, nor falling down, nor troubled by storms; but about the soul there is no care, but even if we see its foundations being destroyed, or the building and the roof, no account of this do we have. If we have dumb animals, we seek their well-being, and horse-feeders and horse-doctors and we move every string; and we take care of houses, and we advise those entrusted with them, so as not to drive them just anyhow, nor to impose weight, nor to bring them out at unseasonable hours of the night, nor to neglect their food; and many laws regarding the well-being of animals exist among us; but for the soul there is no account. Why do I speak of animals useful to us? There are some who have sparrows and birds having nothing useful, but only entertaining them, and there are many laws concerning them, and nothing is neglected or disorderly, and we take care of all things, rather than of ourselves. Thus we are the most dishonorable of all. And if someone insulting us says something, we are pained; but we ourselves insulting ourselves, not only by word, but by deed, and not even bestowing as much care on the soul as on dogs, we think we suffer nothing. Do you see of what darkness all things are filled? They take care of dogs, so that they may not be more than filled, so that they may be keen and hunters being driven by hunger and famine; but of themselves they take no care, nor command so that they may not be luxurious; they teach dumb animals to philosophize, but they themselves allow themselves to be dragged down to the bestial nature of dumb animals. The matter is a riddle. And of the dumb animals, is it wise, he says? Or does it not seem to you to be a matter of philosophy, when a dog being bitten by hunger, after even hunting, abstains from food when present, and seeing the prey lying before it, and being consumed by hunger, waits for the master? Be ashamed of yourselves, and train your own bellies, so as to be philosophical.
ente fame; de se vero nihil sollicitudinis habent, neque sibi praecipiunt, ne deliciis dent operam: et bruta quidem philosophi docent, se vero in brutorum feritatem labi patiuntur. For indeed, even among those who are in extreme wickedness, many have often desired to change. The reason is that, as I said, we are always circling about, seeking the things that are useful to others, not to ourselves. If you build a splendid house, you are concerned for the beauty of the house, not for your own; if you buy a magnificent garment, you are consulting for the beauty of your body, not your own; if you take care of a fine horse, it is likewise. No one cares that the soul be good, although if it were good, there would be no need for those things; and if it is not good, there is no benefit from them. For just as when one speaks of a wedding—whether it be a bed with golden coverings, or a chorus of most beautiful women, or roses and crowns, or a handsome bridegroom, or handmaids, friends, and everything adorned—if the bride herself is deformed, there is no benefit; just as there is no harm, if she is beautiful, from the absence of those things; nay, quite the contrary. For if she is deformed, she is shamed by the beautiful things; if she is beautiful, she will be helped by the ugly ones. Thus, even if the soul is beautiful, not only does it have no need of these things, but it also casts a shadow over the beauty of the body. For philosophers are seen to shine not so much in riches as in poverty. For if one is rich, many attribute virtue to his wealth, as if he needed nothing; but if he is in poverty and shines nonetheless, and is not forced to do anything base, no one competes with him for the crown of philosophy.
What is the philosophy of brutes? This is an enigma. Where, you ask, are the brute philosophers? Does it not seem to you to be great philosophy when a dog, pressed by hunger, after it has caught its prey in the hunt, abstains from the food at hand, and, urged by hunger, awaits its master? Let you be ashamed; teach your bellies to be this philosophical. You have no excuse. When you can instill such great philosophy into an irrational nature, which neither speaks nor reasons, how much more will you be able to do so for yourself? For it is clear that this proceeds from human diligence, not from nature; otherwise, all dogs would possess this. Be at least like dogs. You compel me to draw examples from here: it would have been fitting to take them from heavenly things; but because, if I say any such thing, you say those things are great, for that reason I do not mention heavenly things. If I say Paul, you say he was an apostle; for that reason I do not say Paul. If I say a man, you will say, "He could do it"; for that reason I do not say a man, but a beast—and a beast that does not have this by nature, so that you may not say it has it by nature and not by its own choice; and, what is more marvelous, it is not by its choice, but by your care. Not that it is exhausted, not that it is worn out by running, not that it thinks these things from its own labor; but with all these things cast aside, it keeps the master's command and becomes superior to its belly. "Yes," you say, "for it expects to be praised, it expects to enjoy a larger portion at the table." Say this, then, to yourself: that a dog, for the hope of future pleasure, despises the present. You, however, do not wish to despise the present for the hope of future goods. But it indeed knows that if it tastes the food untimely and against the master’s will, it will be deprived of it, and will not have the prepared meal, but will receive blows instead of food; you, however, cannot even see this; and what the dog learned from habit, you do not amend by reason. Let us imitate the dogs. It is said that hawks and eagles do this, and just as among the wild beasts and the deer, so these do among the birds; but they do so even by human philosophy. These things can condemn us, these things can take hold of us.
I will tell you another thing: skillful men in a short time teach wild and untamed horses, which are kicking and biting, so to move that the rider sitting upon them may take pleasure in their composed gait. But no one cares for a soul that walks in an uncomposed manner; rather, it leaps, it kicks, it is dragged along the ground like a child, acting disgracefully a thousand times, and no one puts a bit and hobbles or reins upon it, nor does it admit the skilled rider—I mean Christ. Therefore, everything is turned upside down. For when you can teach dogs to control their belly, and tame the fury of the lion, and the fierceness of the horse, and teach birds to speak—would it not be absurd to instill rational works into irrational natures, and to introduce the vices of the irrational into those who are rational? We have no, absolutely no, excuse. All those who act well, both believers and infidels, will accuse us. For we, A even while we are willing, perform well; but when we are slothful, we are dragged along. Indeed, even among those who are most wicked, many have often been changed when they wished. The cause is, as I said, that we go around seeking things that are useful to others, not to ourselves. If you build a splendid house, you are careful for the beauty of the house, not your own; if you buy a magnificent garment, you consult for the decor of your body, not your own; if you take care of a fine horse, likewise. No one takes care that the soul be good, although if it were good, there would be no need of those things; if it were not good, there is no utility in them. For just as when one speaks of a wedding, whether there be beds with golden coverings, or choruses of most beautiful women, or roses added as crowns, or a handsome bridegroom, or handmaids, friends, and all are filled with decor, if she be deformed, there is no profit; as there is no harm, if she be beautiful; B nay to the contrary. For if she be deformed, she will be injured by the beautiful ones; if she is beautiful, she will be helped by the deformed. So too, if the soul be beautiful, not only does it have no need of any of these, but it also casts a shadow upon its beauty. For philosophers, we shall see, do not shine so much in riches as in poverty. For if one is rich, many attribute virtue to his wealth, as one needing nothing; but if he is in poverty and is completely resplendent, and is not forced to do anything base, no one contends with him for the crown of philosophy.
Let us adorn this, if we wish to be wealthy. What is the profit, if the mules be white, thick, and fat, but you are thin, scabby, and deformed? What is the gain, if the bed coverings are soft and beautiful, and full of variety and skill, but the soul is clothed in rags, C or naked and filthy? What is the gain, if the horse walks with a composed gait, dancing rather than walking, and ornamented for a wedding procession, while the rider limps more than a lame man, and is more distorted than a drunkard and a madman, in his hands and feet? Tell me, if someone were to give you a beautiful horse and twist your own body, what utility… Now you have a twisted soul, and you do not care. Let us, I pray, finally be concerned for them. Let us not make ourselves worse than the animals. If someone insults us, we are bitten and we grieve; but when we ourselves inflict insults upon our own soul, we do not turn back. Let us repent, even if late, so that we may be able, after we have cured our soul and cultivated virtue, to attain to the future good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, honor, power, now and always, and forever and ever. Amen.
HOMILY XXXV
CAP. 16. v. 13. *And on the sabbath day we went forth out of the city by a river side, where it was thought that there was prayer; and sitting down we spoke to the women that were assembled.* 14. *And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard; whose heart the Lord opened, to attend to the things which were said by Paul.* D See again, he mentions that he is a Jew, and from the manner, he says "where it was thought there was prayer." For it was not only where there was a synagogue, but also outside, just as if setting aside a place, being Jews who were observant of ceremonial law. On the day of the sabbath, when it is likely that the crowd would gather. And having sat down, he spoke to the women assembled.
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, who worshipped God, heard, whose heart the Lord opened, to give heed to the things spoken by Paul. A See again the absence of pride. She was a woman, and humble, and it is evident from her trade; but observe her philosophical mind. For, first, this testified in her favor, that she worshipped God, and then there was her calling the apostles to her. And when she was baptized, she and her house, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us. B And when she was baptized, he says, she and her house. Observe how she persuaded everyone; then see the sense, how she overcomes the apostles by request, how full her words are of humility, how full of wisdom. If you have judged me, she says, to be faithful to the Lord. Nothing is more shaming. Whom would not these words have softened? She did not deign, she did not simply entreat, she did not leave it to their judgment, but even compelled them strongly; for this is what is meant by, "She constrained us": that is, by these words. Observe how she immediately bears fruit, and deems the calling a great gain. "For that you have judged me faithful," it is clear from your having entrusted such mysteries to me; you would not have entrusted them, had you not so judged. And she did not dare to call them before this, but when she was baptized; making it clear from this, that she would not otherwise have persuaded them. C But why did Paul and his companions not wish to go, but declined, so that they had to be compelled? Either to call her forth into greater zeal; or because Christ said, "Into whatsoever city you enter, inquire who is worthy, and there abide" (Luc. 10. 8). Thus, they did everything for the sake of economy. D "And it came to pass, as we were going to prayer, a certain damsel having a spirit of divination met us, who brought her masters much gain by divining." This damsel having followed Paul and us, cried out, saying: These men are the servants of the most high God, who proclaim to us the way of salvation. Why did the demon speak these things, and Paul forbid it? That one was acting wickedly, and this one prudently: for he wished to prevent him from being thought credible. For if Paul had accepted his testimony, he would have deceived many of the believers, in that he had been received by him; for this reason, he endures that he should speak of their affairs, that he may stand for his own defense, and he himself uses condescension toward their destruction. A Paul, therefore, did not receive it at first, but spurned it, not wishing to throw himself simply upon signs; but as she persisted in doing this for many days, and the work was proving it, him saying, "These men are the servants of the most high God, who proclaim to us the way of salvation," then he commanded it to go out. And Paul, being grieved, and turning, said to the spirit: I command thee in the name of Jesus Christ, to go out from her. And it went out the same hour. And her masters seeing that the hope of their gain went out, catching Paul and Silas, they dragged them into the market place before the rulers, and bringing them to the magistrates, said: These men disturb our city, being Jews, and they proclaim customs which it is not lawful for us to receive, nor to observe, being Romans. Everywhere money is the cause of evils. Oh, the cruelty of B the Greeks! They wished the girl to be possessed by a demon, so that they might make money. "Catching, he says, Paul and Silas, they said: These men disturb our city." Having done what? Why then did you not drag them before this? "Being Jews, he says, they are": thus the name was slandered. "And they proclaim customs which it is not lawful for us to receive, nor to observe, being Romans." They brought the matter to a charge of treason. "And the crowd arose against them." Oh, the senselessness! They did not examine, they did not grant them a hearing; even though such a miracle having happened, it was fitting to worship, fitting to hold them as saviors and benefactors. For if you wanted money, why, finding such wealth, did you not rush C to them? This makes them more glorious, to be able to cast out demons, than to obey them. Behold even signs, and the love of money prevailed more. "And the magistrates, having rent their garments, commanded them to be beaten with rods; and having laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely." Paul, then, worked the whole thing, both the miracles and the teaching; but Silas also shares in the dangers. What is, "And Paul, being grieved"? Seeing the wickedness, he says, of the demon, even as he himself says elsewhere: For we are not ignorant of his devices (2 Cor. 2. 11). Why did they not say that they cast out the demon, that they were impious toward God, but turn to treason? This was a defeat for them. So also in the case of Christ, they said: We have no king but Caesar (Ioan. 19. 15). Every one who makes D himself king, speaks against Caesar (Ibid. v. 12). "And they cast them," he says, "into prison." Great is the fury! He who received such a command, cast them into the inner prison, and secured their feet in the stocks. Observe, he also again cast them into the inner prison, and this economically. For since a great miracle was about to happen, the place outside the city is judged suitable for the trial, as it was free from temptations and dangers. Observe how he who writes the history is not ashamed to recount the practices. Since, indeed, it being a day of rest, they were more attentive to what was said; and this city of the Philippians was not even large. Having learned these things, let us also be ashamed of no one. Peter dwells by a tanner, Paul by a seller of purple. Where is the pride? Indeed, we need God, so that He may open the heart; but God opens those hearts that wish it; for it is possible to see those that are blinded. But let us look at the things said from above. "A woman," he says, "a seller of purple, whose heart the Lord opened, to give heed to the things spoken by Paul." The opening, indeed, is of God; but the giving heed is her own; so that it was both divine and human. "And as she was baptized," he says, "she besought them, saying: If you have judged me." Observe, she is both baptized, and receives the apostles with her entreaty, with more than Abraham. And she did not mention any other evidence, but that one, from which she was saved; she did not say, if a great woman, if devout, "if you have judged me"; but what? "Faithful to the Lord": if to the Lord, much more to you, unless you dispute it. And she did not say, "Abide with me," but "Come into my house and abide," so as to show that she was doing this with much zeal. Truly she is a faithful woman. Tell me then, what is this demon? "A god of python," he says; it is so called from the place.
Homily XXXV
A ...and is Apollo a demon? And because he wished to cast them into temptations, so as to provoke them the more, he urged them to speak.
B "O impure and all-polluted one—if then thou knowest that they are announcing the way of salvation, why dost thou not depart willingly?" But the very thing that Simon wished to say, when he said, "Give me, that whomsoever I lay hands upon, he may receive the Holy Spirit" (Acts 8:19), this that spirit also was doing; because he saw them being celebrated, he feigns thus, hoping by this means to be left in the body, if he should preach the same things. But if, in the presence of a man, "Praise is not seemly in the mouth of a sinner" (Ecclus 15:9), much more is it so in the presence of a demon. If Christ does not receive witness from men, nor from John, much less from a demon. For to preach is not the work of men, but of the Holy Spirit. Since, therefore, they were acting arrogantly, they thought they would strike them with amazement by their clamor, saying: "These men are disturbing our city" (Acts 16:20). What sayest thou? Dost thou believe the demon? Why dost thou not believe here also? That one says, "Servants of the Most High God"; thou sayest, "They are disturbing our city." That one says, "They are announcing to us the way of salvation"; thou sayest, "They are delivering customs to us, which it is not lawful for us to receive." Thou seest them giving no ear to the demon, but looking only to avarice. "They drew them," he says, "into the marketplace to the rulers, and a crowd ran together against them." See them neither answering nor defending themselves, that they might be worthy of greater admiration. For he says: "When I am weak, then I am powerful. My grace is sufficient for you; for my power is made perfect in weakness" (2 Cor 12:10, 9). Therefore, they were admirable for their gentleness. The more diligent the custody was, the more brilliant the miracle. Perhaps they wished in this way to quell the sedition. Because they saw the crowd pressing, they wished to stop their fury for a time with stripes; but when they cast them into prison and commanded that they be guarded accurately, they wished to hear the cause. And he "fastened them in the stocks" (Acts 16:24), he says; as if to say, in the wooden block. How worthy of tears are the things that are now occurring? They were suffering evils, we live in delights, we live in theaters. Whence destruction happens and we are submerged, while we seek ease on all sides, and will not sustain even reproaches or words for Christ. Let us frequently recall to mind, I beseech you, how much they suffered, how much they sustained, how they were neither troubled nor offended. They were doing the work of God, and they suffered these things. They did not say: "Why do we preach this, and God does not bring us help?" But this also profited them, and without help, from the very event itself, it rendered them more constant, stronger, and fearless. "Tribulation," he says, "works patience" (Rom 5:3-4). Nothing is more useless than an idle man. Let us not, I pray, seek a fluid and dissolute life. For as here a double good exists—that they become stronger, and that the reward is great—so there a double evil exists: that they become softer, and that they are useful for nothing, but rather for evil. For nothing is more useless than a man who spends his whole time in idleness and delights. "A man," he says, "not proved, is also reprobate" (Ecclus 42:5, var.); reprobate, not only in these contests, but also C in all others. Idleness is a useless thing; and even in delights, nothing is so devoid of fruit as to live in luxury; for this begets disgust. Nor is there so much pleasure in foods and idleness; but all things flow away and fly off. Let us not seek this. For if we desire to consider who leads a sweeter life—he who labors and lives in distress, or he who delights himself—we shall find that the former lives more sweetly. For first, the body of the latter is inert and inept; then, the senses of the body are not pure nor healthy, but soft and languid; and when this is the case, not even the pleasure of health appears. What horse is useful: the one that lives in luxury or the one that is exercised? What ship: the one that sails or the one that is idle? What water: the one that flows or the one that is stagnant? What iron: the one that is moved or the one that works nothing? Does not the former shine and is it like silver, whereas the latter is consumed by rust and is useless, and loses something from its own substance? The same thing happens to the idle soul; a certain rust permeates it and corrodes its splendor and all other things. By what art will anyone wipe away this rust? The whetstone of tribulations renders the soul useful and ready in all things. For how, I ask, will it be able to cut away vices, with its edge blunted, and reflected like lead? How will it pierce the devil? To whom is the man who studies gluttony, and is drawn along like a seal, not ungrateful? I do not say this of those who are such by nature, but of those who, from the delights of food, prepare such bodies for themselves, when they were naturally slender. The sun has risen, it has shed its bright rays everywhere, it has awakened each to work: the farmer takes up his mattock and goes out, the smith takes hold of his hammer, each of the craftsmen, the things that are appropriate; and you will find everyone handling his own tools; the woman takes up the distaff or the weaving. But he, like a swine, goes out from his couch solely to feed his belly, seeking how he may prepare a sumptuous table. And yet, it is the nature of brute beasts to approach food only once they have risen, because they are useful for nothing except for slaughter. Those, indeed, that carry burdens on their backs, and are useful for work, they too go out to work at dawn. But he, rising from his bed, with the marketplace filled by the sun and everyone sated with labor, arises stretching himself like a fattened hog, after he has consumed the best part of the day in darkness. Then he sits for a long time in bed, often unable to bear the evening gluttony, with the greatest part of time consumed in these things. From there he adorns himself, and proceeds as a spectacle of shame, having nothing of a man, but all things of a human-formed beast. His eyes are bleary, his mouth reeks of wine, the miserable soul as if cast upon a bed due to the immoderate satiety of food, carrying the weight of his flesh like an elephant. D Then coming into the marketplace, he sits and says and does such things, that it would have been better for him to sleep than to be awake. If grave matters are announced, he is softer than any girl; if pleasant, more delicate than any child; he gapes frequently. He is ready to bring evils upon all who wish it, if not upon men, at least upon his passions; the anger of such a man is easily aroused, as is envy, and all things. All flatter him, all serve him, rendering his soul softer than usual, and daily he comes forth with great...
additions to his malady. If he falls into any entanglement of affairs, he becomes as dust and ashes, and his silken garments are of no help to him. A These things are not said to us without cause, but that we may learn to live in a way that is not idle or in vain. For idleness and luxury are unfit for work, and exist only for vanity and pleasure. How will all people not condemn such a man—his household, friends, and kin? Who would not rightly say, "This man is a burden to the earth; such a person has come into the world in vain; or rather, not in vain, but to the harm of his own head, to his own ruin, and to the injury of others?" What, then, is sweeter to such a one? Let us see—for this is the question—leisure and inactivity. And what could be more unpleasant than a man who has nothing to do? What is more wretched, what is more miserable? Nothing is worse than such chains: to be constantly yawning and gaping, sitting in the marketplace, and staring at those who pass by. For the soul, having a nature that is always in motion, does not endure being still. God made this creature active; work is according to its nature, while idleness is against nature. Let us not judge the matter by those who are sick, but let us put the thing itself to the test. Nothing is more miserable than leisure, nothing worse than idleness. For this reason, God has placed us under the necessity of work. For idleness harms everything, and even in some way harms the very members of the body. For if an eye does not do its own work, and likewise the mouth, B the stomach, and whatever member one might name, it falls into the ultimate disease; and nothing so much as the soul. And just as idleness is an evil, so is work that is not appropriate. For just as if one does not eat, the teeth are harmed, and if one eats what is not appropriate, it causes them to ache; so it is here: whether one does not work, or works at what is not appropriate, it loses its own strength. Therefore, let us strive to avoid both—idleness, and work that is more grievous than idleness. And what is this? Greed, anger, envy, and the rest of the passions. In these, let us pursue idleness, that we may attain the promised goods 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 ever, and unto the ages of ages. Amen.
HOMILY XXXVI
CAP. 16. v. 25. *And at midnight Paul and Silas were praying and singing hymns to God; and the prisoners were listening to them. 26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and everyone's bonds were released.*
1. What could be equal to these souls? They had been whipped, having received many stripes; they were insulted; they had been in extreme danger; they were cast into the stocks, in the inner prison; and not even so did they consent to sleep, but kept vigil throughout the night. Do you see how great a good affliction is? C But we, even when lying on soft beds, fearing no one, sleep through the whole night. Perhaps they kept vigil for this reason, because they were in these circumstances. The tyranny of sleep did not seize them, nor did pain bend them, nor did fear cast them into despair; but these very things were what stirred them all the more, and filled them with great pleasure. *At midnight*, he says, *they were singing hymns to God, and the prisoners were listening to them.* For it seemed strange and paradoxical. *And suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were released.* An earthquake occurred, so that that man might be awakened, and the doors were opened, so that he might marvel at what had happened. The prisoners did not see this; for otherwise all would have fled. But the jailer, becoming awake, and seeing the doors of the prison opened, drew his sword and was about to kill himself, thinking D that the prisoners had escaped. But Paul cried out with a loud voice, saying: *Do yourself no harm; for we are all here.* He marveled all the more at the humanity of Paul; he was struck by his bravery, that although he could have fled, he did not flee, and that he stopped him from being slaughtered. After asking for lights, he rushed in, and being trembling, fell down before Paul and Silas, and bringing them out, said: *Sirs, what must I do to be saved?* Do you see how the miracle conquered him? And they said: *Believe on the Lord Jesus Christ, and you will be saved, you and your household.* And they spoke to him the word of the Lord, and to all who were in his house. Immediately upon speaking to him, they showed the humanity towards him. And taking them in that hour of the night, he washed them from their wounds. And he himself was baptized, and all his own immediately. Bringing them up into his house, he set a table, and rejoiced with his whole house, having believed in God. He washed them, as if returning the grace, and honoring them by what he was doing. And when it was day, the magistrates sent the lictors, saying: *Let those men go.* Perhaps the magistrates had learned of what happened, and did not dare to let them go on their own. The jailer reported these words to Paul, saying that "The magistrates have sent to let you go. Now, therefore, depart and go in peace." But Paul said to them: *Having beaten us publicly, without trial, being Roman men, they cast us into prison; and now they cast us out secretly? Not so; but let them come themselves and bring us out.* The lictors reported these words to the magistrates; and they feared when they heard that they were Romans. And coming out, they entreated them, and bringing them out, asked them to leave the city. Departing from the prison, they went to Lydia, and seeing the brothers, they entreated them, and departed. And when the magistrates made it known, Paul did not leave—perhaps because of Lydia and the other brothers; or also by striking fear into them, that they might not be thought to have been considered released by permission, and that they might also restore the others to confidence. The accusation, beloved, was threefold: that they had cast Romans, and those without trial, and publicly, into prison. You see that they also managed many things in a human way. Let us examine that night...
A with its revelries and intemperance, and where sleep is nothing different from death, where vigils are worse than sleep. For those who are sleeping are unperceiving, while those who are keeping vigil at night are pitiable, plotting deceits, anxious regarding money, and striving to fend off those who do them wrong. They meditate on enmity, and utter insulting words—thus the fire of anger is kindled, and they perform unbearable deeds. Observe how Peter was sleeping. For this happened by dispensation: the angel appeared, and it was not fitting that any should see what had come to pass B;—and this was done rightly, lest the prison guard kill himself. And why was no other sign done? Because that was what could most of all draw him and confirm him, since he was indeed about to be endangered, if it had not been done in this way; for signs do not draw so much as those things which pertain to our salvation. Lest it should seem that the earthquake happened of its own accord, that which followed became a testimony to his case. And it happened by night: for they did nothing for show, but for salvation. The prison guard was not a bad man: he had cast them into the inner prison, because he had received such an order, not by his own whim. And why did Paul not cry out before this? The man was full of trouble and confusion, and he would not have accepted the words. Therefore, when he saw him about to kill himself C, he anticipates and cries out, saying: "We are all here." Therefore he, having asked for lights, sprang in, and, he says, fell before Paul and Silas. The guard fell at the feet of the prisoners. And he brought them out and says: "Lords, what must I do to be saved?" What did they say? You see he does not love him because he was saved, but because he was astounded at his virtue.
Homily XXXVI
A You have seen what happened there; and what here? A girl was delivered from a foul spirit, and they cast them into the prison because they had delivered her from a demon; here they showed only that the doors were open, and it opened the doors of his heart, it loosened the double bonds, it kindled that light—for even in his heart a light was shining. And he sprang in and fell: and he does not ask how this was done, or what has happened, but immediately says: "What must I do to be saved?" What then, Paul? "Believe in the Lord Jesus Christ, and you shall be saved," he says, "you and your household." This most of all draws men, that the house also is saved B. And they spoke to him the word, and to all who were in his house. He washed them, and was washed: he indeed washed them from their wounds, he himself was washed from his sins; he fed them, and was fed. "And he rejoiced," he says. And yet there was nothing but words only and good hopes. This was a sign that he had believed that all things were forgiven him. What is worse than a prison guard? What is more cruel, what is more ferocious? Yet he received them with much honor. He did not rejoice because he was saved, but because he believed in God. "Believe," he says, "in the Lord." Therefore he said, "who has believed in God," that it might not seem as though a condemned man and a sinner were being released. Therefore they say: "They have cast us into prison publicly, uncondemned men"; so that it might be the work not only of the grace but also of themselves. See how grace dispenses variously, how one went out, and how this one, although both were apostles. "They were afraid," he says. They fear because they are Romans, not because they cast them in unjustly. And they asked them to go out of the city. They sought this favor. But they, as they came to Lydia and confirmed her, so they went. For it was not right to leave that hospitable woman in agony and anxiety. They went out, not obeying them, but hastening to the preaching, since the city had been sufficiently helped by that miracle. It was not right to stay longer. For a greater miracle appears and cries out more after the departure of those who had performed it. For the faith of the prison guard was instead of a voice C. What is equal to this affair? He is bound and releases the one bound; he loosens the double bond; he looses the binder by that in which he himself is bound. These are truly works of grace. "Now, therefore," he says, "having come out, go in peace": that is, with security, fearing nothing. At once they want him to be outside of danger, lest after these things he be accused. And they do not say, "They cast us into prison, because we had worked miracles": for they did not attend to these things; but what could shake their minds, "Uncondemned," he says, "and Romans." We are always mindful of this bound man, and not of the miracle. What will the pagans say, how when he was bound he persuaded the one who bound him? And whom, they say, was it fitting to be persuaded, except a wicked man, a miserable one, who had no mind, weighed down by ten thousand evils and easily captured? These things in addition they proffer. Who believed, except a tanner, a dyer of purple, a eunuch, a prison guard, slaves and women? What then will they be able to say, when we produce those who were in high positions: the centurion, the proconsul, others from that time to this, emperors, kings? D And truly I say something else greater: let us look at those viler ones themselves. What is strange there, you will say? This certainly is strange: for if he had believed concerning common matters, it would not be strange; but when one speaks to common folk concerning the resurrection, concerning the kingdom of heaven, concerning the philosophical life, and persuades, this will be more miraculous than if he had persuaded the wise. For when there is no danger, and one persuades, they bring forward folly as the reason; but when one shall say to a slave according to you: "If you believe me, you are in danger, you shall have all men as your enemies, you must die, you must undergo ten thousand evils; and thus his soul is captured: this is no longer folly. For if the dogmas had pleasure, one might rightly say this; but if the slave learns what the philosophers did not want to learn, it is a greater miracle. And if you wish, let us bring the tanner himself into the middle, and see what he says to Paul; or if it pleases, the guard of the prison himself. What then does Paul say to him? "Christ is risen, there is a resurrection of the dead and a kingdom"; and immediately he persuaded him who was easily moved. What then? Does he say nothing about life, what one ought to know, that one should command his money, that one should not be inhuman, that his goods should be given to others? Neither was it folly to have believed these things, but a great soul. For even if they had accepted the dogmas as folly; to accept that philosophical life, would it be the part of an insane man? Therefore, how much more insane would he be who obeyed, and yet overcame those things which the philosophers could not persuade the philosophers—this would be a greater miracle: most of all when women and slaves are persuaded, and exhibit through their works those things which neither Plato nor all the others could ever persuade anyone. And why do I say no one? Not even themselves. For Plato indeed persuaded that money should be held cheap, he who possessed such wealth and resources and golden rings and phials.
261 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP.
A...that one should not look down upon the glory that comes from the many is something Socrates himself shows, even if he philosophizes ten thousand things about it; for he did everything with an eye to glory. And if you were experienced in his arguments, I would have set moving a long discourse on these points, and I would have shown that there is much irony among them—if indeed one ought to believe what his disciple says—and how his writings have emptiness of glory as their subject for everything. But leaving them aside, let us converse with ourselves. For along with the things mentioned, this too can be said: that they were persuaded of these things even amidst dangers. Be not shameless, then, but let us consider that night, the stocks, the hymns; and let us be eager to do this ourselves, and we shall open to ourselves not a prison, but heaven. B If we pray, we shall be able to open heaven itself. Elias both closed and opened heaven by prayer. There is also a prison in heaven. "Whatever," he says, "you bind on earth shall be bound in heaven" (Matt. 16:19). Let us pray by night, and we shall loosen these bonds. For that prayers loosen sins, let the widow persuade us, let that friend who persists and knocks at the unseasonable hour of night persuade us, let Cornelius persuade us. "For your prayers," he says, "and your alms have ascended before God" (Acts 10:4). Let Paul persuade us, saying: "But she who is a widow indeed and left alone has set her hope on God and persists in supplications night and day" (1 Tim. 5:5). If he says these things about a widow—a weak woman—much more [does he say them] about men.
C I have already spoken to you, and now I will say again: Let us stir ourselves by night; and even if you do not make many prayers, make one with soberness, and it suffices; I ask for nothing more. Even if not at midnight, at least at the very break of dawn. Show that the night belongs not only to the body, but also to the soul. Do not suffer it to pass in idleness, but repay this reward to the Master; nay rather, it even comes back around upon yourself. Tell me, if we should fall into a serious matter, whom do we not entreat? And if we quickly obtain our request, we breathe again. Who would grant you that the one being entreated is ready to feel gratitude to you because you entreat him? Who would grant you that you need not go around and seek whom you might entreat, but find him ready? Not to have need of others, in order that through them you might entreat? What is greater than this? D For he does this most at that time, when we do not have need of others; just as a genuine friend reproves us most of all for not trusting in his friendship when we need others to entreat him. So we too act toward those who entreat us: we show them favor most of all when they approach us through themselves and not through others. What then, you say, if I have offended? Cease offending and weep, and thus approach, and you will quickly make him propitious regarding your former deeds. Only say that "I have offended"; say it from soul and genuine mind, and everything is solved. You do not desire that your sins be forgiven as much as he himself desires to forgive you your sins. For that you do not desire it, consider that you do not even deign to keep vigil nor to part with money; but he, in order that he might forgive our sins, did 262 not spare the Only-Begotten, the genuine Son, his co-throned. Do you see that he more than you desires to forgive you your sins? Let us not then hesitate, nor procrastinate. He is philanthropic and good; let us only give him an occasion; and this, so that we might not become useless, since even without this he would have released them. But just as we, in the case of our own servants, devise and contrive ten thousand things, so he too acts for our salvation. Let us come before his face in confession, because he is good and gentle. But if you do not call upon him in truth, nor wish to say from the heart "Forgive," but only with the mouth, what will he do? What is it to call upon him in truth? With purpose, with eagerness, with sincere mind; like what they say of myrrh—it is genuine, it has nothing adulterated; thus also there. He who thus calls upon him, and who truly stands in need of him, waits upon him continually, he does not depart until he receives; but he who simply performs a formal duty, and by this very thing fulfills a law, does not call upon him in truth. Whoever you may be, do not only say, "I am a sinner," but also be eager to rid yourself of this reputation; do not [only] say it, but also feel pain. If you feel pain, you are eager; if you are not eager, you do not feel pain; if you do not feel pain, you are mocking. Who, when saying "I am sick," does not do everything so as to be delivered? Prayer is a great weapon. If you, he says, know how to give good gifts to your children, how much more your Father? Why do you not wish to approach? He loves you, he is able more than all; and he wills and he is able, what is the obstacle? Nothing. Therefore let us approach with faith, let us approach bringing the gifts that he wills: lack of resentment, kindness, gentleness. Even if you are a sinner, you will demand from him the forgiveness of sins with boldness, having it to show that this has been accomplished in yourself. But if you are righteous and do not have this [quality of] lack of resentment, you have gained nothing. It is not possible for a person who has forgiven his neighbor not to obtain exact forgiveness; for God is in the likeness of no other, but is infinitely more philanthropic than we are; this is clear to everyone. What do you say? If you say, "I was wronged, I restrained my wrath, I suffered the injury of anger because of your command," will he not also forgive you? He will surely forgive. So let us cleanse the soul of resentment. This suffices for us to be heard; and let us pray with soberness and much persistence, so that, having enjoyed the abundance of his philanthropy, we may be deemed worthy of the promised good things, 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 ever, and to the ages of ages. Amen.
HOMILY XXXVII
1. As they passed through Amphipolis and Apollonia, they came to Thessalonica, where was the synagogue of the Jews. And according to his custom, Paul entered to them, and for three sabbaths he reasoned with them from the Scriptures, opening and setting forth that it was necessary for Christ to suffer and to rise from the dead, and that this is Christ Jesus, whom I announce to you.
1. Again they pass by the small cities, but hasten to the greater ones, from there, as if from some source, the word being about to flow into the neighbor-
neighboring cities. According to custom, however, Paul entered into the synagogue of the Jews. Although he had said, "We turn to the nations" (Acts 13:46), he did not abandon them, but pursued them with great zeal. For hear him saying, "Brethren, the good pleasure of my heart and my prayer to God for Israel is for salvation" (Rom 10:1); and, "I could wish to be anathema from Christ for my brethren" (Ibid. 9:3). He did this on account of the promise of God and the glory, and so that this might not be an offense to the nations. And for three Sabbaths he reasoned with them from the Scriptures, opening and insinuating that Christ must suffer and rise from the dead, and that this Jesus is the Christ whom I announce to you. Do you see how he preaches the passion before all things? Thus they were not ashamed, but knew this to be salutary. 4. And some of them believed, and were joined to Paul and Silas, and of the devout Gentiles a great multitude, and of the noble women not a few. He said the summary of the speech; so foreign is he to superfluity, neither does he recite the whole speeches everywhere. 5. B But the unbelieving Jews, becoming zealous and taking some wicked men from the marketplace, and making a crowd, set the city in an uproar; and attacking the house of Jason, they sought to bring them out to the people; 6. and not having found them, they dragged Jason and certain brethren to the rulers of the city, crying: These are they who disturb the city, and have come hither, 7. whom Jason has received; and all these act against the decrees of Caesar, saying that there is another king, Jesus. O the accusation! Again they accuse them of violated majesty, saying, they say, that there is another king, Jesus. 8. But they incited the people and the rulers of the city listening to these things. 9. And having received satisfaction from Jason and the others, they released them. That man was to be admired, who faced dangers and sent them away. 10. The brethren truly immediately sent Paul and Silas away by night to Beroea. Who when they had come, had entered into the synagogue of the Jews. 11. C But these were more noble than those who were at Thessalonica, who received the word with all eagerness, daily searching the Scriptures, if these things were so. "More noble," he says, that is, more gentle. And see, not perfunctorily, but accurately they searched the Scriptures (for that is what that means, *anakrinontes*); they wished indeed to be made more certain of the passion; for they had already believed. 12. And many indeed of them believed, and of the Gentile women who were honorable, and of the men not a few. 13. When, however, the Jews in Thessalonica knew that the word of God was also preached at Beroea by Paul, they came even thither, moving the multitude. 14. And immediately then the brethren sent Paul away, that he might come as far as the sea: but Silas and Timothy remained there. See him both yielding and standing firm, and doing many things in a human manner. 15. But they who conducted Paul, brought him as far as Athens; and having received a command from him to Silas and Timothy, that they should come as quickly as possible, they departed. But let us repeat the earlier things. "For three Sabbaths," he says, he reasoned with them, opening from the Scriptures. Rightly, when they were at leisure. Thus Christ always did, reasoning everywhere from the Scriptures, and not always doing signs. Because indeed they were contrary in this, and as if he were a deceiver and a charlatan, they slandered him; therefore he himself reasoned from the Scriptures. For he who attempts to persuade by signs alone is justly suspected; but he who persuades from the Scriptures does not come into that suspicion. And often we find him persuading by doctrine; and when he was teaching at Antioch, the city was gathered to him: so great a thing is this, and not a smaller sign, but certainly the greatest. And lest they think they could do all things, God permits that they be driven out. For two things were resulting from this: they did not feel high-minded as if they had prevailed themselves, nor were they terrified as guilty; thus it was by economy that they were called. "Of the devout Gentiles," he says, "a multitude," and of the honorable women among the Gentiles and of the men not a few believed. But those [the Jews of Thessalonica] did the opposite. How then, he who says, "That we to the Gentiles, but they to the circumcision" (Gal 2:9), was reasoning with the Jews? He did this out of abundance. But if it was necessary to reason with the Jews, how did he say again, "For he who worked for him in the circumcision, worked for me among the Gentiles" (Ibid. v. 8)? Just as even they were speaking to the Gentiles, although they were segregated to the circumcision; so also he was often dealing with the Gentiles, nor yet neglecting the Jews, so that they might not seem divided. D And how, you say, did he enter into the synagogues first? But he was persuading the Gentiles through the Jews, and from those things which he said to the Jews. For he knew that this was suitable for bringing the Gentiles to faith. Therefore he said: "In as much as I am the apostle of the Gentiles" (Rom 11:13). And all his epistles show the struggle against the Jews. "Because," he says, "it was necessary for Christ to suffer." If it was necessary to suffer, then also to rise; for this is far more wonderful than that. For if he handed to death him who had done nothing unjustly, much more did he raise him up. "But the unbelieving Jews," he says, "taking certain men from the marketplace, threw the city into an uproar." Thus there were more Gentiles [there]. And they took certain ones; because they did not think that they were sufficient [themselves] to cause the sedition, and because they had no reasonable cause. They always accomplish all these things out of tumult, and by taking up wicked men. "But not having found them," he says, "they dragged Jason." O the tyranny! They were dragging those men from their homes without a cause. "All these act against the decrees of Caesar, saying that there is another king, Jesus." Because they were saying nothing contrary to the decrees, nor disturbing the city, they lead them into another crime, and falsely accuse them of *laesa majestas*. And what are you afraid of, if indeed he is dead? See how persecutions everywhere promote the preaching. "But these were more noble than those who are in Thessalonica"; that is, they were doing nothing evil. But whereas others believed, these did the opposite, disturbing them. "And many of them and of the Gentile women believed." Here again the Gentiles believe. But I would wish for you to consider, that they fled by economy, not out of fear; otherwise they would have made an end to preaching, and would not have made them more exacerbated. But two things resulted from this: their fury was extinguished, and the preaching was increased. Condignly, however, he speaks of their tumult, that they came thither inciting the crowds; their unbridled...
[GREEK COLUMN] A stirring up the crowds, hinting at their unceasing frenzy. "And immediately the brethren sent away Paul," he says, "to go as it were to the sea." Here, then, they send Paul away alone; for they were afraid for him, since he was their very head; thus grace did not act everywhere, but allowed them to do human things also, stirring them up and awakening them and casting them into care. See then, it saved him alone as far as Philippi, but from that point on, no longer. "And having received a commandment," he says, "for Silas and Timothy, that they should come to him with all speed, they departed." And this with good reason. For even if Paul was [there], he still needed those men. They were rightly hurried to Macedonia by God; for Greece was now also brilliant; since he was also doing other superfluous things. Christ commanded to live from the gospel, but this man was not doing this; Christ did not send him to baptize, yet this man was baptizing. See how the balance of all things was: Peter for the circumcision, this man for the nations, for the greater part. "And having taken security," he says, "from Jason, they released them." See how sufficient satisfaction Jason gave for Paul, so that B he gave his own soul for him. "These," he says, "were more noble than those in Thessalonica"; that is, being such according to virtue and faith toward God. "Who received the word with all readiness," he says, "daily examining the Scriptures, whether these things were so." Not simply by impulse nor by zeal. Although the city was greater, there were marketplace-men in it; but it is no wonder if in a greater city they are worse. Indeed, it is likely that they are worse in the greater one, where there are many occasions for disturbances. For just as in a body, when the disease is more severe, it has more matter and nourishment; so too here, what happened in Iconium, is also happening now. And Paul goes out, so that they might also pay the penalty for the destruction of others. Therefore Paul also said: "Forbidding us to speak to the nations." And why, he says, did they not remain here? Why did they not perform signs? For if there, where he was stoned, he remained for a sufficient time, much more [should he have stayed] here. Why? God did not always want them to perform signs; for it is no less a sign to perform signs than to be persecuted and yet overcome without signs. So just as now he prevails without signs, so also then he often wanted to prevail. Therefore, the apostles did not run after signs, which he himself also says: "But we preach Christ crucified." To those who seek signs, to those who seek wisdom, we give these things, which they are not even able to be convinced of, even with signs, and yet we do convince them. So this was a great sign. See then, when the preaching was intensified, how quickly they run to signs. For it was necessary by then, because of those who had believed, that there be signs greater than the rest; for which reason they do come to pass; but they used to do these things by withdrawing and approaching. "They sent him away," he says, "as it were to the sea." Why? So that it might not be easy for them to seize him. For in this way they would have done something great on their own, and with him they accomplished and achieved many things. For the time being, they wanted to snatch him away. C
D 3. See with what great zeal the rest of the disciples used to behave regarding the chief [apostles]; but not as we are now separated, divided [into] great and small; we boast, and we envy; for this reason those men also envy, because we have been puffed up, not bearing to be treated as equals with them. For this reason the harmony is in the body, because there is no inflation; and there is no inflation, because the members have been established in a need of having need of one another; and the head needs the feet, and the feet the head. And God made this [true] for us, and even so we do not bear it; for they ought to have had love even without this. Or do you not hear those from the outside slandering us, when they say: "Friendships are matters of need"? The laity have need of us; and we in turn are [what we are] because of them. Thus, a teacher and ruler would not be [such], if those who are taught and ruled did not exist, nor would he be able to show his own [qualities]; for he would not be able. Just as the earth [has need] of the farmer, and the farmer has need of the earth; so also here. For what reward does a teacher have, not being able to show the taught? And what [reward] do the taught have, not having enjoyed excellent teaching? So, in turn, we have equal need of one another, both rulers of the ruled, and a leader of his subjects; for rulers [exist] for the sake of many things. For no one is sufficient to do anything by himself, whether it be necessary to ordain, or to consider counsels and opinions, but they become more valuable because of the assembly and the multitude. For instance, the poor have need of those who give, and those who give, in turn, [have need] of those who receive. "Considering one another," he says, "unto the provoking of love and good works." For this reason, the common [life] of the Church is able to do more, and what one cannot do by himself, he becomes strong [to do] when he is with others. For this reason, prayers are especially necessary here on behalf of the inhabited world, on behalf of the Church throughout the ends [of the earth], on behalf of peace, on behalf of those in calamities. And Paul indicates this, saying: "That the gift which is in us may be thanked by many on our account, with many faces"; that is, so that it may be granted to many. And he often seeks their prayers. See also what God says in the case of the Ninevites: "And shall I not spare the city, in which dwell more than twelve myriads?" "Where two or three are gathered," he says, "in my name, there am I in the midst of them." But if two have great power, how much more those who are more numerous? If even being one you will be powerful, yet not in the same way. Why, then, are you one? Why are you not a worker of many? Why do you not become a creator of love? Why do you not construct friendship? You do not have the greatest praise of virtue. For just as to be evil by agreement, more provokes God; so also to be good in harmony, rather gladdens Him. "You shall not be," he says, "with many unto evil." "All have turned aside, together they have become useless, and they have become as those singing in their wickednesses." Construct for yourself friends before those of your household, before all other things. If the peacemaker [is] a son of God; he who also constructs friends, how much more? If he who merely reconciles is called a son of God; he who makes those who are reconciled into friends, of what will he not be worthy? Let us make this exchange; let us make enemies friends for one another, and those who are not enemies but yet not friends, let us gather these as well, and before all, ourselves. For just as he who has enmity in the house, and is separated from his wife, is not trustworthy in reconciling others, but will hear: "Physician, heal yourself"; so too here he will be heard. What, then, is enmity for us? That of the soul against the body, that of vice against virtue. Let us dissolve this, let us destroy this war, and then with peace we will also converse with others with much boldness, our conscience not accusing us. Anger fights with gentleness, for the love of money fights with contempt.
A envy fights with kindness. Let us solve this war, let us overthrow these enemies, let us raise these trophies, and let us bring about peace in our city. For we have a city and an administration, and citizens and many foreigners: but let us eject the foreigners, so that the domestic ones may not be corrupted. Let no foreign or bastard dogma enter, and let no carnal opinion prevail. Do we not see how, if any enemy is seized in a city, he is judged as a spy? Therefore let us eject the foreigners; or rather, not only the foreigners, but also the enemies. If we see any such, let us deliver them to the ruler of the mind—the reason—even if it is barbarian, clothed in a civil garment. For many such thoughts are among us, by nature enemies, but clothed in sheep's wool. Just as the Persians, having removed their tiaras, and their trousers and barbarian shoes, and having put on the clothing worn by us, and being shaven to the skin, and speaking in our customary tongue, hide the war with their habit; but if you immediately apply torture, you reveal who is hidden: so do here, examine this thought a thousand times, B and you will quickly see the barbarian sense. But so that I may show you by example such spies, which the devil sends to spy out our affairs; come, let us strip one and examine him with diligence before the court: and if you wish, let us bring forward some of those whom Paul detected. "Which are," he says, "having indeed a reason of wisdom in superstition and humility and not sparing the body, not in any honor to the satisfaction of the flesh" (Col. 2.23). For example: the devil wished to introduce Judaism; therefore if he introduced it by itself, he would not persuade. See therefore how he prepared it. "It is necessary," he says, "to abstain from the body." This is philosophy, not to admit food, but to keep watch; this is humility. And now again, with the heretics, he wished to lead us to the creature. See therefore what a snare he prepared. If he had said, "Worship the creature," it would have been a trap; but what does he say? "God is a created being." But now let us expose C by the judgment of the judges the opinion of the apostolic Scriptures; let us lead him there: they themselves will recognize both the preaching and the speech. Many gain profits so that they might have something to give to the poor, yet they gain it unjustly: and this thought is wicked. But let us strip it, let us confute it, so that we may not be captured; but fleeing all the snares of the devil, may we be able—holding fast the sound dogmas—to pass through the present life securely, and to obtain the promised good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father together with the holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.
HOMILY XXXVIII.
D Paul, in the meantime, while he was waiting for them at Athens, his spirit was stirred in him, seeing the city given to idolatry. 17. He disputed therefore in the synagogue with the Jews and the devout, and in the marketplace every day with those who were present. ...how much he was alien to pride. See Paul bearing greater temptations from the Jews than from the Gentiles. For in Athens he suffers nothing of the sort, but the whole matter ended in laughter, even if he persuaded some; but among the Jews, many heavy things: so provoked were they. Therefore he says: "Paul, in the meantime, while he was waiting for them at Athens, his spirit was stirred in him, seeing the city given to idolatry." Rightly is he stirred, for nowhere else was there such a sight of so many idols. "He disputed therefore in the synagogue with the Jews and the devout, and in the marketplace every day with those who were present." See, again he discusses with the Jews, on all sides closing the mouths of those who said that he had abandoned the Jews and turned to the Gentiles. It is a wonder that the philosophers, while he was speaking thus, did not immediately mock him with insults, nor distance themselves from the preaching, saying: "This is far from philosophy." Because he had no pride: otherwise they would neither have taken, nor understood his words. For how could they have understood, when some said that God is a body, and others said that pleasure is happiness? 18. Some moreover of the Epicurean and Stoic philosophers were arguing with him, and some said: "What does this seed-picker want to say?" But others, "He seems to be a proclaimer of new demons; because he preached Jesus and the resurrection to them." For they thought the resurrection was some kind of god, as they were accustomed to worship female deities. 19. And having seized him, they led him to the Areopagus, saying: "Can we know what this new doctrine is which is spoken by you? 20. For you bring some new things to our ears; we want therefore to know what these things mean." They led him to the Areopagus, to learn, but also to punish, where there were judgments of blood. See therefore, how under the hope of learning they even accuse the new doctrine. That was the city of talkers. 21. For all the Athenians and the foreigners residing there had no leisure for anything else, unless to speak or to hear something new. 22. But Paul standing in the midst of the Areopagus, said: "Men of Athens, in all things I see you as more superstitious. 23. For passing by and seeing your objects of worship, I found an altar on which was written: To the Unknown God. Whom therefore you ignorantly worship, Him I announce to you." By pretending to praise them, he seems to say nothing harsh. "As more superstitious," he says, "I see you." That is, as pious. "On which was written: To the Unknown God." What is this? The Athenians, because they had received deities from many places, even foreign ones—for they had the temple of Minerva, of Pan, and others from elsewhere—fearing lest there might be some other who was not yet known to them, who however was worshiped elsewhere, for greater security they erected this altar to him. But because he was not manifest, it was inscribed: "To the Unknown God." That this Jesus Christ is He, Paul says, or rather the universal God. "Whom therefore you ignorantly worship," he says, "Him I announce to you." See how he shows that he is a preacher of Him. There is nothing strange, he says, nothing new that he introduces. "Up and down he said this—" "What is this new speaking of yours?" "You bring some strange things to our ears." Immediately he destroys their opinion, saying: "God who made the world, and all things in it," who is Lord of heaven and earth. Then, so that he may not...
A think him one of many, he corrects this, following up: "He does not dwell in temples made with hands, nor is he served by human hands, as though he stood in need of anything." Do you see how he gradually introduces philosophy? How he mocks the Greek error? "Giving life and breath and all things; and he made from one blood every nation of men to dwell on all the face of the earth." This is proper to God. See, therefore, whether these things cannot also be said of the Son. Lord, he says, of heaven and earth, which they thought were gods. He also declared the creation and the men. "Having determined appointed times and the boundaries of their habitation, to seek the Lord, if happily they might touch him and find him, although he is not far from each one of us. For in him we live and move and are, as also some of the poets among you have said: For we are also his offspring." Aratus the poet said this. See how he offers proofs both from what is done by them and from their own sayings. Being, therefore, the offspring of God, we ought not to think that the Divine is like to gold, or silver, or stone, a graven work B of man's art and thought. And yet, he says, we ought to do this on this account. By no means; for we are not like, nor are our souls. Why did he not stand on philosophy immediately and say: "God is by nature incorporeal, invisible, and without form"? Because it seemed superfluous for the time being to say these things to men who had not yet learned that there is one God. For this reason, leaving those things aside, he stands on what is being asked, and says: "The times of ignorance, therefore, God overlooked, but now he commands all men everywhere to repent, because he has appointed a day, in which he is about to judge the world in righteousness, by the man whom he has ordained, having given faith to all, having raised him from the dead." See, having persuaded their mind by saying, "He has appointed a day," and having filled them with fear, then he opportunely adds this, "Having raised him from the dead." But let us look at what was said from the beginning. While Paul was waiting for them at Athens, his spirit was stirred within him. The stirring here does not mean anger or indignation, but awakening and zeal, just as elsewhere: "There arose," he says, "a contention between them." C
2. See how it is ordered, and how he remains there, waiting for them, even against his will. What then is, "It was stirred within him"? In place of, "He was being roused": for the stirring of the city [was one of] anger and indignation. He could not bear it, but was being consumed. He was indeed arguing in the synagogue with the Jews, he says, and with the devout. See him again arguing with the Jews. By "devout," he means the proselytes. For the Jews were dispersed everywhere from the time of Christ’s presence, as the law was being dissolved and they were teaching piety to men. But they gained nothing, but only had testimonies of their own calamities. And some, he says, of the Epicurean and Stoic philosophers were conversing with him. The Athenians were no longer using their own laws, having already fallen under the Romans. And how did these desire to converse? Because they saw others arguing, and the man having a reputation. And see, immediately [he speaks] stingingly: "For the natural man does not receive the things of the Spirit." "He seems," they say, "to be a proclaimer of strange demons": for they called their gods demons, for the cities were full of idols. "Taking hold of him, they led him to the Areopagus, saying: May we know what this new teaching is that is spoken by you? For you bring some strange things to our ears." Why did they drag him to the Areopagus? As to a place that would strike terror, where they judged capital cases. We can know what that new thing is which is spoken by you? "For you bring some strange things to our ears." Now all the Athenians and the sojourners would spend their time in nothing else than to tell or to hear something newer. Here that is noted, that always being occupied in this, in speaking and hearing strange things, they thought those things were such that they had never heard. And Paul, standing in the midst of the Areopagus, said: "Men of Athens, I see that you are in all things in a more superstitious way. For passing through and beholding your objects of worship." He did not say "demons" simply, but prepares the way for his discourse. For this reason, "I see that you are in a more superstitious way," because of the altar. "God," he says, "who made the world and all things in it." He uttered one voice, through which he overturned the dogmas of the philosophers. For the Epicureans say that all things are automatic, and that they consist from atoms; but the Stoics, that the world is a body and a conflagration [the work of God]. Do you see brevity, and in brevity, clarity? D Consider what the things were that were strange to them: that God made the world. Which even some of those who are among the common sort know now, the Athenians did not know, and the wise men of the Athenians. Since he made it, it is clear that he is also Lord. See what he says is a mark of divinity, the creative power: which the Son also has. For the prophets everywhere say this, that it is of God to create; not as the heretics [say], that there is another who is the maker, though not the Lord, positing unbegotten matter. There, then, he hinted at his own [divinity] and confirmed it, and destroys the error. "He does not dwell," he says, "in temples made with hands." He dwells in temples, but not in such [ones], but in human [ones]. See, he abolished the bodily worship. What then? Did he dwell in the temple in Jerusalem? By no means, he was working. How then was he served by human hands among the Jews? Not by hands, but by the mind: those [physical offerings] he did not require as though in need. "For I will not eat," he says, "the flesh of bulls, or drink the blood of goats" (Ps. XLIX. 13). Then having said, "nor is he served by human hands, as though he stood in need of anything": since neither was this enough, to need nothing, which he declared is of the divine, but another thing must also be present; he adds, "Giving to all life and breath, and all things." He shows two [signs] of divinity, that he himself stands in need of nothing, and that he provides all things to all. Bring forth here all that Plato philosophized, all that Epicurus [did], and it is nonsense compared to these. "Giving," he says, "life and..." Lo, he makes him also the creator of the soul, not merely the fabricator. See again how he destroys the [notion] concerning matter. Having said, "And he made from one blood every nation..."
HOMILY XXXVIII
A ...that he stands in need of nothing, and that he provides all things to all men. Compare with this everything that Plato philosophized about God, or Epicurus, and all these things, when compared with these, are trifles. "He gives," he says, "life and breath." Behold, he makes him the creator even of the soul, not its progenitor. Observe again how he destroys the argument concerning matter: "And he hath made," he says, "of one blood all mankind, to dwell upon all the face of the earth." These things are better than theirs, and they confute the atoms and matter. Here he shows that even the soul of man is not partitioned. But what they say, this is not being a Creator. But when he says that God is not worshipped with human hands, he hints that he is worshipped with soul and mind. "This one," he says, "being Lord of heaven and earth." Not therefore the peculiar demons. God, who made the world and all things that are therein. Since he had previously shown how the world was made, then he declared that he dwells not in temples made with hands; as if he were saying: If he is God, he surely made all things; if he did not make them, he is not God. "The gods," he says, "that have not made the heavens and the earth, let them perish." He introduces dogmas much greater than theirs (although he has not yet said great things; for it was not yet time; but he was speaking as if to children), creation, dominion, and having no need.
B He manifested that he made the race of men, the cause of all good things. What is equal to this sublimity? For it is indeed a marvelous thing to have made so many from one; but that he contains them all together, is even more marvelous. "Giving," he says, "to all life and breath." What is it, "Defining the appointed times and the boundaries of their habitation, to seek God, if happily they might feel after him or find him"? No one was compelled, he says, to go about and seek God, or if not this, because he decreed that God should be sought. Yet he did not define that this should be done always, but at appointed times. But he says this to show that even now those who seek have not found him, even though he were so manifest that he might be found, as if we were groping for something set in the middle. For he was not here because heaven is here, and not elsewhere; nor was he in this time, and not in another. And so, in every time and in all boundaries he can be found. He so dispensed that he might be sought, so that we are hindered neither by place nor by time. Certainly, this very thing would have most profited them, had they but wished; because heaven is everywhere and stands at all times. Therefore he says thus: "Though he be not far from every one of us; but is near to all"; that is: He not only gave life and breath and all things, but also, which is the head of all, he drew them to the knowledge of himself by giving these things, through which we might be able to find and apprehend him. But we were unwilling to seek, even if he were at our feet. "Not far," he says, "from every one of us." Papa! He says he is near to all who are in the world. What is greater than this? See how he confutes the partitioned ones. What do I say, "far"? He is so near that one cannot live without him. "For in him we live and move and be." He mentions something of this sort by way of a bodily example: As it is impossible to be unaware of the air diffused everywhere, not to be far from every one of us, C nay even to be in us: so also the Creator of all. See how he describes all things as being of him: he says it is his providence; his conservation, that all things are from him, have the power of working, and do not perish. And he did not say, "Through him"; but, which is closer, "In him." That poet said nothing of the kind, saying, "For we are also his offspring"; but he said it of Jupiter, while the apostle accepts this of the Creator: nor does he indicate the same person, far from it; but he ascribes to God what was said about him, things that were appropriate: for he says of the altar of this one, not of that one whom they worshipped. For certain things were said and done which pertain to the true God; but the Greeks did not know that they pertained to him, but understood them of another. That, "To the Unknown God," how it should be understood.—Tell me then, of whom is it properly said, "To the Unknown God"? Of the Creator, or of a demon? Surely of the Creator: even though they indeed were ignorant of him, but knew the latter. Similarly also, that he made all things is properly said of God, not of Jove, a wicked and execrable man and a magician. Paul certainly did not speak in the same way as he did, "For we are also his offspring"; far from fit. But with another mind; for he did not say we are his race, that is, domestics, relatives, and as one might say, kinsmen and neighbors. For lest they should again say, "You bring strange things to our ears" (for nothing is so contrary to men), he brings forward the poet. Nor did he say, "You ought not to think the Godhead is like unto gold or silver, O wicked and execrable ones!" but more mildly, "We ought not to estimate this," he says, "but superior to this." What is superior to this? God; but not even this (for it is a name of efficacy), but for now this: we only deny that God is like to this: for who would say so? See how he introduces the incorporeal. For the mind, when it suspects a body, imagines also distance. Since therefore we are the offspring of God, we ought not, he says, to imagine that the Godhead is like to gold or silver or stone, the sculpture of art and of man’s device. But someone will say, We do not think this: why then does he say it? But he was speaking to the multitude, and so he spoke well. For if we are not like them in respect to our soul, much less is God. For now he leads them away from that suspicion. God is not only not like the sculpture of art, but he is not subject to any other human thought: for either art or mind discovers it. Thus he says: If that which the art or mind D of man discovers is God, and if the substance of God is in a stone: how is it, if we live in him, that we do not find him? The accusation therefore is twofold, both that they did not find him, and that they found such things. The mind by itself is nowhere worthy of faith. But after he had thus agitated their minds, and showed that they were inexcusable, see what he adds: "And the times of this ignorance God winked at, but NOW commandeth all men everywhere to do penance." What then? Does no one of them pay the penalty? Certainly no one of those who would wish to do penance. He speaks of these; not of those who are deceased, but of those to whom he makes the announcement. He does not require, he says, an account of you. He did not say, "He winked at"; he did not say, "He permitted"; but,
A observe how he leads them away from specific instances. For he has established a day, he says, in which he is about to judge the world in righteousness. Observe: again he said "the world," thus calling men by name. In the man whom he appointed, having raised him from the dead. Observe how again he indicated the passion, by making mention of the resurrection. And that the judgment is true is clear from the resurrection; for it is established thereby; and that he spoke everything in truth is clear from the fact that he was raised. And that they offered this proof to all, that he was raised from the dead, this too is henceforth clear. These things were indeed said to the Athenians; but it would be appropriate for them to be said to us as well, that all men everywhere must repent, because he has established a day in which he is about to judge the world. Observe how he introduces him as judge, and as one who provides for the world, and as B merciful, and forgiving, and powerful, and wise, and in short, as one possessing all things of the Creator. The things spoken supplied proof that he was raised from the dead. Let us repent, then; for in any case we must be judged. If Christ is not risen, we are not judged; but if he is risen, we are certainly judged. For to this end, he says, he even died, that he might rule over both the dead and the living (Rom. 14:9); and again: For we shall all stand before the judgment seat of Christ, that each one may receive according to what he has done (2 Cor. 5:10). Do not think that these are words only; behold, he has also introduced the discourse concerning the resurrection of all; for the world is not judged otherwise. And the phrase, "having raised him from the dead," is spoken concerning the body; for this is what was dead, and this is what has fallen. Among the heathens, just as the things of creation are denied, so also are those of judgment. But these are the inventions of children and of drunken men. But we, who know accurately C concerning these things, let us do something useful, and let us strive to be united to Christ. How long shall we be hostile toward him? How long shall we be ill-disposed toward him? God forbid, he says; why do you say these things? I would not have wished to say these things, if you were not doing these things; but now, what is the profit of the silence of words, when the deeds are thus crying out with all clarity? How then shall we love him? I have said it a thousand times, and we shall say it now as well. I think I have found one way, very great and marvelous: in addition to reflecting on the things done in common by God—being so many that no one can even number them, and for all these things giving thanks to him—let us all call to mind the things that have happened to each one of us, and let us weigh them day by day. Since these things have great power, let each of us weigh them with himself, and with accuracy search out if he ever escaped the hands of enemies when he was led into danger, and let him have the benefits of God written down as if in a book; for instance, if ever, having gone out onto a road at an untimely hour, he escaped danger; if ever, having encountered wicked men, he became superior to them; if ever, having fallen into illness, he recovered when all had despaired; for this has great power to unite us to God. For if that Mardocheus indeed had the good works done by him come into the memory of the king, and thus they stood by him, so that he returned to that splendor; D much more shall we, if we remember, and if we make an accurate examination of these two things—what we have sinned against God, and what good he has wrought toward us—so we shall be grateful, and we shall perform all things. But no one makes mention of any of these; but just as we speak concerning sins, that we are sinners, without examining them by type, so also concerning the benefits of God, saying that God has benefited us, we do not examine them by type; we do not say where and how many and at what time. But from now on, let us make much accuracy. For if anyone is able to take up again also the things of long ago, let him think everything over accurately, as he will find a great treasure. This is also useful to us so that we do not despair. For when we see that he has stood by us many times, we shall not despair nor think that we have been cast aside; but we shall receive a great pledge of his care for us, when we consider that though we sin, we are not punished, but also enjoy his protection.
5. The story of a certain boy. I shall also say something which I heard from someone. There was a certain boy, and it happened at one time that he was in the country with his mother, not yet having reached fifteen years of age. Then, since a certain harsh weather occurred, a fever fell upon both; for it was autumn. Then the mother had already arrived in the city; but the boy, since the physicians there were ordering him to stay, and the fever was burning, began to gargle—perhaps philosophizing, thinking rather to extinguish the fire if he took no food at all. Since he was a boy, he did not accept it because of ill-timed obstinacy. But when he arrived at the city, the things of his tongue were disabled, and he was speechless for a long time, not uttering anything articulate; but he read, and attended teachers for a long time, but they were simply unclear sounds. Therefore all things of hope were cut off for him, and his mother was full of pain; and physicians devised many things, and many others devised many things, but nothing was effective, until the time when the benevolent God cured the bond of his tongue, and then he recovered, and he brought him back to his former eloquence and clarity. His mother also narrated this, that when he was a very small child, he had a condition in his nose, which they call a polyp; and again physicians had despaired, and his mother prayed for him to die, and his father cursed him (for he happened to still be alive), and again all things were in despair. But he, having coughed immediately, by the sneezing forced that creature out from his nostrils by the leaven of the spirit, and all the terrible things were resolved. But after this had been extinguished, a sharp and viscous rheum was constantly flowing down over his eyes, making rheum so much and so thick that it became like a wall for the pupil, and the terrible thing was, it promised blindness, and everyone said that this would happen. But even from this, by the grace of God, he was quickly freed from the condition. And these are the things which I heard; but the things which I myself know, I will tell to you. The suspicion of tyrants was once stirred up in our city (at that time I was still a youth); and with soldiers sitting around all about the city from the outside, they were perhaps searching for sorcery and magic books. And the one who wrote the book, having thrown it in an unprepared state into the river, was caught, and when it was demanded of him, he did not have it to give, but he was led around the whole city in chains; and when the inquiries were intensified and he paid the penalty, then I, wishing to go to the testimony, was returning through the gardens by the river with someone else. But he, seeing the book floating above there, at first thought it was a cloth, but having come nearby, he knew that it was a book, and having gone down, he picked it up. But I was contending, so that it might be common
The story of a certain boy
ground that it had been found, and I was laughing. But let us see, he says, what it is. And having unfolded a portion of the page, he finds magical scripts written out. It happened that at that same time a soldier was passing by. Then indeed my companion, having hidden it, went away, and was pining away with fear. For who would have believed that we had taken it from the river, when everyone, even those not suspected, were being detained? We did not dare to throw it away, lest we be seen, and we were restrained by equal fear, lest we be split up. With God’s help, however, we threw it away, and were rescued from extreme danger. I could tell B countless stories if I wished; but I have said these things for your sake, so that if anyone should fall into similar or even other situations, he might always keep the memory of them. For example, if a stone, cast at you, heading straight for you, does not strike you, always be mindful of this: this procures for us a great friendship with God. For if, when we remember men who have saved us, we are greatly pained if we cannot return the favor to them, how much more does it behoove us to have gratitude toward God. This is also useful for other things. Therefore, if we wish not to grieve too much, let us say: "If we have received good things from the Lord, shall we not endure evil things?" (Job 2:10). And Paul for this reason used to say from what he had been delivered, so that he might admonish others. Look also at Jacob, how he held all those things in his mind; therefore he said: "The Angel who delivered me from my youth" (Gen. 48:16). But let us consider not only that he delivered, but also how and in what matter. See therefore him specifically commemorating the benefits. "With my staff," he says, "I crossed the Jordan" (Gen. 32:10). The Jews, moreover, were always mindful of those things that had happened to their ancestors, repeating the things that occurred in Egypt. And let us, therefore, be much more mindful of the things that have happened to us, as often as we fall into straits and calamities; and if God had not stretched out His hand, we would have long ago perished. Thinking on these things, all of us, and repeating them daily, let us always give thanks to God, and in common let us all render glory to Him, and let us not cease to celebrate Him, that we may receive a great reward of a grateful mind by the grace and mercies of His only-begotten Son, with whom to the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XXXIX
CHAPTER 17:32. "And when they heard of the resurrection of the dead, some indeed mocked, but others said: We will hear you about this again. 33. And so Paul went out from their midst."
1. Why does Paul, when he has persuaded them in such a way that the Athenians even say, "We will hear you about this again," and when there are no dangers, hasten to leave the Athenians? Perhaps he knew that he would not accomplish much; otherwise, he was also being led by the Spirit to Corinth. 33. "But certain men joined him, and believed; among whom were Dionysius the Areopagite, and a woman named Damaris, and others with them." (Chapter 18) 1. "After these things, Paul departed from Athens and came to Corinth; 2. And finding a certain Jew named Aquila, a native of Pontus, who had recently come from Italy, and Priscilla his wife (because Claudius had commanded all Jews to depart from Rome), he came to them; 3. And because he was of the same trade, he stayed with them and worked; for they were tentmakers by trade." Rightly, as I said, he is led by the Spirit to Corinth, where it was necessary for him to remain. For the Athenians, even if they were lovers of a new speech, were not paying attention; for they did not care for that, but only that they might always have something to say; which is what also caused them to leave. If this, however, was their custom, why do they accuse him of seeming to be a "proclaimer of strange gods"? But these things seem very obscure to them. Nevertheless, he persuaded Dionysius the Areopagite and certain others. For those who cared about living righteously quickly accepted the word; but the others did not. Paul therefore seems to have deemed it sufficient that he had cast the seeds of faith: for the greater part of his life had already passed. For he was brought to his end under Nero; but under Claudius, a war against the Jews was then beginning to be moved, from afar indeed, and as is likely, in order that they might reform themselves; and as pestiferous people they were being driven out from Rome.
Paul, why he is led to Rome in chains. It is done by divine dispensation, that Paul is led there in chains, so that he may not be driven out as a Jew, but as one acting under soldiers, he might be in custody. "And he stayed," he says, "with them." O wonder! What justice he found, that he should live with them! For because it was most fitting here that he not receive [money], as he himself says: "That in that in which they boast, they may be found just as we are" (2 Cor. 11:12); it is provided that he remain there. 4. "And he reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 5. And when Silas and Timothy came from Macedonia, Paul was constrained by the Spirit, testifying to the Jews that Jesus is the Christ." That is, they were harassing him, rising up against him: that is how they were acting. But what does Paul do? He leaves them, and significantly terrifies them. It was no longer necessary, he says, to speak the word to you; but he speaks even more obscurely. 6. "But when they contradicted and blasphemed, he shook out his garments and said to them: Your blood be upon your own heads; I am clean, from now on I will go to the Gentiles. 7. And departing from there, he entered into the house of a certain man named Justus, a worshipper of God, whose house was joined to the synagogue. 8. And Crispus the ruler of the synagogue believed in the Lord..."
with all his house. And this was surely enough to bring them in. 9. And the Lord said to Paul in the night by a vision: Do not be afraid, but speak, and do not hold thy peace, 10. for I am with thee, and no one shall set upon thee to hurt thee, for I have much people in this city. See how by so many things He persuades him, and how He says to him this which most of all cheered him, being what He says later: For I have much people in this city. How then, one might ask, did they set upon him? And they achieved nothing; rather, they brought him alone before the proconsul. And he sat there a year and six months, teaching among them the word of God. 12. And when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, 13. saying: That this man persuades men to worship God contrary to the law. See you why they always wove public accusations? See then, here, when they had said that he persuades men to worship God contrary to the law, the proconsul cared nothing for these things, but rather spoke in defense of Paul. And hear how he answers: If it were some injustice or wicked knavery, O Jews, I would have borne with you according to reason. He seems to me to be a tolerant man; and it is clear from how he answers intelligently. 14. And when Paul was about to open his mouth, Gallio said to the Jews: If it were some injustice or wicked knavery, O Jews, I would have borne with you according to reason; 15. but if it is a question concerning word and names and the law which is yours, look to it yourselves; for I do not wish to be a judge of these things. And he drove them away from the judgment seat. 17. And all the Greeks, taking Sosthenes A the ruler of the synagogue, beat him before the judgment seat, and Gallio cared for none of these things. And from this again the tolerance of the man is shown. For as he was being beaten, he did not deem it a personal insult; to such a degree were the Jews headstrong.
2. Let us look at the read passage from the beginning. They hearing of the resurrection of the dead, some mocked, and others said: We will hear thee again. How many great and sublime things they heard, and yet did not heed, but mocked! And they mocked at the resurrection: For the natural man does not receive the things of the Spirit (1 Cor. 2:14). And so, he says, Paul went out from their midst. So; in what way? Having persuaded some, and by others being laughed at. B And having separated from Athens, he says, he came to Corinth. And finding a certain Jew named Aquila, a native of Pontus, who had recently come from Italy, he stayed with them and worked. See how the law begins to be abolished henceforth. For having cut his hair, being a Jew, this man in Cenchreae after this accompanies Paul to Syria. Being a native of Pontus, he was not in a hurry to reach Jerusalem or the vicinity, but somewhere further. He stays with him, then, and is not ashamed of staying; rather he stays for this very reason, as having found a suitable lodging; for it was much more suitable for him than the palaces. And do not laugh, hearing this, beloved. For as for an athlete the wrestling school is more useful than soft cushions: so for a warrior even iron armor, but not golden. And he worked, preaching. Let us be ashamed, we who live idly even without preaching. C He reasoned in the synagogue every Sabbath, he says, and persuaded both Jews and Greeks. And when they resisted and blasphemed, he departed. By this, expecting to draw them more, he departs. For why, having left that house, did he come near the synagogue? Was it not for this reason? For he did not see danger there. Bearing witness to them, he says. He no longer teaches, but testifies. And when they resisted, he says, and blasphemed, having shaken out his garments he said: Your blood be upon your own heads. He does this so as to frighten them not by word only, but by deed; and he speaks more severely, as having indeed persuaded many. I am clean, he says; from now on I will go to the Gentiles. Are we then also responsible for the blood of those entrusted to us, while neglecting them? So that even when he says, Henceforth let no one give me trouble, he is saying it to terrify them; for the punishment did not scare them as much as this rankled. And departing from there, he came into the house of Justus. He departs wishing to persuade them that he was hastening to the Gentiles. And Crispus D the ruler of the synagogue, he says, believed in the Lord with all his house. See the faithful then who did this with their whole house. And this having happened, straightway many others also, believing, were baptized. He calls this man Crispus the ruler of the synagogue, of whom he says, writing: I baptized none other, except Crispus and Gaius (1 Cor. 1:14). I think that this man is also called Sosthenes, who was such a faithful man that he was even beaten and was always with Paul. And the Lord said, he says, to Paul by a vision: Do not be afraid, but speak. For this reason he stays there much time; for both the multitude was persuading him, but the intimacy of Christ even more. For the danger became henceforth greater, both because of the many believing and because of the ruler of the synagogue. Do not be afraid, he says. This is enough to rouse him, that he was convicted of fearing—or not convicted indeed, but so that he might not suffer this, he is encouraged. For He did not allow them to suffer at all times, that they might not become weaker. For nothing so grieved Paul as these who disobey, as these who resist. This was more grievous to him than the dangers. And do not hold thy peace, He says, for I have much people in this city. Perhaps for this reason Christ also appears to him. And when Gallio was, he says, proconsul of Achaia, the Jews with one accord rose up against Paul. See, after the year and the six months they attack, when they were no longer able to use their own laws. This most of all lifted up the Corinthians, that they were most persuaded, that the ruler does not even lower himself. For it was not equal to win by rebuttal, and for those to learn that he did not care at all about the matter. And observe how that man was intelligent. For he did not say straightway by way of answer: I do not care; but what? If it were some injustice or wicked knavery, O Jews, I would have borne with you according to reason; but if it is a question concerning word and names, and the law of yours, look to it yourselves; for I do not wish to be a judge of these things. He walled off the court from them. The victory was brilliant. And taking Sosthenes the ruler of the synagogue, they beat him before the judgment seat, and Gallio cared for none of these things. Oh, for the shame with which they were shamed! And none of these things, he says, did Gallio care for.
Homily XXXIX
A[...] but Sosthenes, the ruler of the synagogue, they struck before the tribunal. "And Gallio cared for none of these things." Oh, what a disgrace they underwent! "And none of these things," he says, "were of concern to Gallio," even though it all redounded to his own dishonor. But they, as if having received authority, struck him, led by shame and producing a work of lawless fury. And why did he not strike back, although he had the power? Because they were being taught to philosophize. He does not strike back, in order that the judge might learn who was the more gentle. This was of no small benefit to those present; for the fairness of these men, and the ferocity of those, taught them that these matters required the judge’s verdict. But they do everything without order. And he did not say, "It is not right," lest they strike him again, but, "I do not wish to." For I do not wish to be their judge: so much did he love fairness. BThis is what Pilate also said concerning Christ: "Take him yourselves, and judge him according to your law" (John 18:31). He wished to judge them according to the law; they, however, were affected as if drunk and raging. For this reason he withdrew to Athens, "Because the people there were many." He was struck, and said nothing.
[The text continues:] ...much more is one despised than when he is insulted. Let us also imitate this man: let us repay those who strike us with mildness, with silence, with patience. These are more grievous wounds; the blow is greater and more burdensome; for it is grave to be struck not in the body, but in the mind. We strike many, but because we do it as friends, they are delighted; but if you strike anyone with insults, because you have touched the heart, you have inflicted great sorrow: thus we strike the heart itself more. That gentleness strikes more than ferocity, let us demonstrate as best we can by word. For the clear demonstration occurs through deed and experience: if, however, it pleases you, let us also examine it by word, although we have already done so often. In insults, nothing affects us so badly as the calculation of those watching: for it is not the same thing to be insulted in public as it is in private; but we bear those insults easily which are brought upon us in the desert, where no one is a witness or knows of it. So it is not the nature of the insult that affects us, but when it is brought forth openly; as if someone were to honor us in public and insult us in private, we shall be grateful to him. Therefore, the pain is not in the nature of the insult, but in the calculation of the beholders, lest one fall into contempt from this. CWhat, then, if the spectators are on our side? Does not then the one who offers the insult receive it, when the spectators cast their vote in our favor? Tell me, who do they despise, the one who offers the insult, or the one who receives it and remains silent? Anger certainly suggests it is the one who receives the insult. But now, since we are free from the agitation of the soul, let us consider that we may not be carried away. Whom, therefore, do we condemn? Undoubtedly the one who offers the insult; and if he is beneath us, we shall even say he is insane; if an equal, that he is foolish; if our superior, we shall not approve of him even then. Who, I ask, is worthy of approval: he who is troubled, agitated, carried away, affected in a way contrary to common nature; or he who abides in tranquility, in port, and in much philosophy? Is not the latter like an angel, while the former is not even like a human being? For the latter cannot bear even his own evils, but the former bears even the evils of others: the latter could not bear even himself, the former could bear another; the latter is in a shipwreck, the former sails in safety and the ship is carried on a fair course; for he did not permit the wind of fury falling upon the sails to submerge the ship of his soul, but a gentle breeze of kindness leads him with great quiet into the port of philosophy.
DAnd just as in a ship that is sinking, the sailors do not know what they should throw overboard, whether their own or others' deposits, but make a loss of everything alike, of things precious and of things not so; but when the storm has calmed, they then, reflecting with themselves how much they threw away, weep, and do not enjoy the tranquil air, because of the loss: so also here, when fury blows and the storm is raised, they do not know what they ought to throw away in due order; but when the anger has ceased, then, reflecting on how much they threw away, they consider the damage, and do not feel the peace, mindful of the words by which they disgraced themselves and suffered the greatest loss, not in money, but in the estimation of fairness and gentleness. True darkness is fury and anger. "The fool," he says, "said in his heart, There is no God" (Ps. 13:1). That might opportunely be said of the angry man: the angry man said, "There is no God." For "according to the multitude of his anger he will not investigate" (Ps. 10:4, according to the Hebrew), he says. For a godly thought, having entered, repels and pushes away all things, and drives everything awry. Unless you suffer more than he who receives the insult (do not commit it), even if there is no one to accuse you, the tribunal of conscience, having led you aside, will scourge you a thousand times. When, therefore, you hear that one who has been insulted has uttered no bitter word, do you not suffer more from this? Tell me, how have you burdened a man mild, humble, and modest with a thousand reproaches? We say these things frequently, and do not see them fulfilled in deed. Since you are a human being, do you insult a human being? A slave, a fellow servant? But why do I marvel at this, when many insult God Himself? Are you insulted? God is insulted; do you bear reproaches? God bears reproaches; are you spat upon? So also our Lord. In these things, therefore, He is with us, but in the contrary ones, not so. For He never unjustly offered an insult; far from it; nor did He revile rashly, nor does He act unjustly. Therefore, we are the ones who are partners, not you. For to bear insult is the work of God; but to offer insult rashly is the work of a demon. See the two sides. "You have a demon" (John 7:20), Christ heard: He was struck with a palm by the servant of the high priest. Those who insult unjustly, then, stand as these do. For if Peter heard "Satan" (Mark 8:33), because of one remark, much more will these Jews hear it when they do the deeds of the Jews, just as those also heard they were "children of the devil" (John 8:44), because they were doing the devil's works. You offer an insult—tell me, who are you? Nay, you offer an insult because you are *nothing*; for no one who is a man offers an insult. And thus, what is said in fights, "Who are you?", from the opposite side it ought to be said; for example, "Offer the insult, for you are nothing." But now, when we say, "Who are you who offers the insult?", we shall hear, "Better than you," in any case. But...
B reconcile them (for naturally the situation demands this, even if it does not happen in this way): so likewise in this case, by being insulted? And with justice, indeed; for you are not a man. Therefore, it seems that to be something great is an insult, and it seems to be appropriate for the great; yet it is more appropriate for slaves, just as it is proper for the free to speak well. For just as to do evil belongs to the former, so to suffer evil belongs to the latter. As a thieving maidservant who secretly steals her master’s things, such is an insult; and as one might say, just as a thief enters with eagerness, looking around everywhere to steal something: so also does this man look everywhere, wishing to take something away. Perhaps we might label him with another example. For just as if someone, while stealing unclean utensils from a house and bringing them out before everyone, were to shame himself as much as the one who was stealing and taking them out: so too this man, by bringing out filthy things before everyone, did not shame others, but himself through his words, having brought forth such things and having defiled both his tongue and his mind. For the same thing happens when we fight against the wicked, just as if someone, in order to strike a man who is in a state of putrefaction, should pollute himself by plunging his hands into the mud. I beseech you, therefore, considering all these things, let us avoid the harm resulting from C this, and let us have a clean tongue, so that, being pure from every insult, we may be able to spend the present life with virtue, and to attain the good things that remain for those who love Him, through the 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 to the ages of ages. Amen.
HOMILY XL
D Paul, having remained yet for many days, took leave of the brothers and sailed away to Syria, and with him Priscilla and Aquila, having shorn his head in Cenchreae; for he had a vow.
1. See how the law has been abolished, see how they were held by their conscience. It was a Jewish custom to shave the head according to a vow. However, a sacrifice also had to take place, which did not happen after Sosthenes was beaten. He had to leave; therefore, he is in a hurry. And being asked to remain with them in Ephesus, he does not consent. Why then does he again reach Antioch? For he says, having gone up and saluted the Church, he went down to Antioch. He had a desire for the city, having suffered something human toward it; for there it was that the disciples were first called Christians, there it was handed over to the grace of God, there he finished the matters concerning the doctrine. And he sailed away to Syria; but these he left behind in Ephesus, rightly, as those who would teach. Having been with him for such a long time, they learned many things; and yet he had not yet led them away from Jewish custom. Behold, even a woman doing the same as the men and teaching. For this reason he was prevented from coming to Asia, being driven, I suppose, by urgent matters. See then here both his being asked to remain, and his not consenting, because he was in a hurry to leave. Yet he did not simply leave them, but with a promise; and how, listen: He arrived, he says, in Ephesus, and he left them there; but he himself, having entered into the synagogue, discoursed with the Jews. They asking him to remain with them for a longer time, he did not consent, but took leave of them, saying: I must by all means keep the coming feast in Jerusalem: but I will return to you again, God willing. And he set sail from Ephesus, and having gone down to Caesarea, and having gone up and saluted the Church, he went down to Antioch; and after spending some time there, he went out, passing in order through the Galatian region and Phrygia, strengthening all the disciples. And see, he was taking those places which he had visited before this. A Jew, Apollos by name, an Alexandrian by race, a learned man, arrived in Ephesus, being powerful in the Scriptures. Behold, even learned men were in a hurry to preach; henceforth the disciples are traveling abroad. Do you see the progress of the preaching? This man had been instructed in the way of the Lord, and being fervent in the Spirit he spoke, and taught accurately the things concerning the Lord, knowing only the baptism of John. And this man began to speak boldly in the synagogue. Hearing him, Aquila and Priscilla took him to themselves, and set forth to him more accurately the way of God. If this man knew only the baptism of John, how was he fervent in the Spirit? For the Spirit does not thus [dwell in men]. But if even those after him needed the baptism of Christ, much more would this man have needed it. What then is one to say? For the writer did not simply place these things in order. It seems to me that this man was one of the hundred and twenty who were baptized with the apostles; and that which happened in the case of Cornelius happened also in this case. But he is not baptized, but they set it forth to him more accurately. And this seems to me to be true, that it was necessary for him to be baptized; since the twelve did not know anything accurate, not even the things concerning Jesus. Even he should have been baptized. Yet if even they who were with [the apostles] were baptized again after the baptism [of John], it was necessary for the disciples to do the same. But he wishing to go to Achaia, the brothers encouraged him.
and, having written, sent [a letter] to the disciples, bidding them receive him. Who, having arrived, greatly contributed to those who had believed through grace. B 28. For he forcefully refuted the Jews publicly, showing through the Scriptures that Jesus is the Christ. (Chapter 19). And it came to pass, while Apollo was at Corinth, that Paul having traversed the upper parts came to Ephesus and found certain disciples, 2. and said to them: "Did you receive the Holy Spirit when you believed?" And they said to him: "But we have not even heard whether there is a Holy Spirit." 3. And he said to them: "Into what then were you baptized?" And they said: "Into John’s baptism." 4. And Paul said: "John indeed baptized with the baptism of repentance, telling the people that they should believe in him who was to come after him," that is, in Christ Jesus. 5. And they, having heard, were baptized in the name of the Lord Jesus. 6. And when Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied. 7. And all the men were about twelve. These differed greatly from that [Apollo], who did not even know that there was a Holy Spirit. Therefore, they who had more diligently explained the way of the Lord to him, send him on his way and give him letters. He wished, therefore, himself to go into Achaia; but before the brothers had encouraged him and given him letters, he did not depart. Who, as he arrived, [it says], contributed much to those who had believed: for he forcefully refuted the Jews publicly, showing through the Scriptures that Jesus is the Christ. Hence he shows how powerful Apollo was in the Scriptures: for he forcefully repressed the Jews (for this is what "refuted" means for him); but he gave confidence to the believers to stand in the faith. It came to pass, [it says], that Paul, having traversed the upper parts, came to Ephesus. Now these are near Caesarea, and beyond. And he found certain disciples, and said to them: "Did you receive the Holy Spirit when you believed?" That these did not believe in Christ is clear from the fact that they say, "In him who was to come after him, that they might believe." Nor did he say, "John’s baptism is nothing," but, "It is imperfect." Nor did he add that without cause, but that he might teach and persuade them to be baptized in the name of Jesus: which they also do, and receive the Spirit from the imposition of Paul’s hands. When he had laid [his hands] upon them, [it says], Paul, the Holy Spirit came upon them. And so C they would receive the Spirit, upon whom he laid his hands. It is likely, therefore, that they had the Spirit, and it did not appear, except from the operation, and from the fact that they spoke in tongues.
2. But let us repeat the things that were read above. And Paul sailed into Syria, [it says], and with him Priscilla and Aquila, whom, when he had arrived at Ephesus, he left there. Either because he did not wish to take them around, therefore he left them; or rather, that they might remain as teachers for the Ephesians. They indeed afterward lived at Corinth, of whom he also testifies magnificently, and writing to the Romans greets them. Wherefore it seems to me that they afterward came to Rome, as those who gladly frequented the places from which they had been ejected under Nero. And descending, [it says], to Caesarea, when he had gone up and greeted the Church, he descended to Antioch, and having spent some time there, he went out, passing through the Galatian region and Phrygia. It seems to me that the faithful held meetings there: for they did not immediately pull them away. But see how he urges them. And he passes through these regions again, that he might confirm the disciples by his presence. A certain Jew, [it says], Apollo by name, came to Ephesus, powerful in the Scriptures. He was a diligent man; and therefore he was traveling. Who when he had arrived, [it says], in Achaia, forcefully refuted the Jews publicly. Concerning whom Paul said: "Now concerning Apollo the brother" (1 Cor. 16:12). That he refuted them publicly, hence confidence was shown; that he did so forcefully, his ability was displayed; that he showed this from the divine Scriptures, his experience was manifested. For neither does freedom of speech accomplish anything, in the absence of ability; nor does ability [succeed] in the absence of freedom of speech. Therefore not without cause did he leave Aquila at Ephesus, but perhaps the Spirit dispensed this on account of Apollo, that he might ascend to Corinth stronger. And why did they do nothing to this one, but rise up against Paul? They knew he was the coryphaeus; or because the man’s name was great. And taking him, [it says], Aquila and Priscilla, they explained more diligently to him the way of God. D See how everything was accomplished by faith and nowhere was there envy, nowhere spite: Aquila teaches; or rather he himself is taught. For having spent some time with him, they were so instructed that they could even teach others. And when he himself wished to go into Achaia, [it says], they wrote to the disciples, that they might receive him. Why they write letters, he indicates: "That they might receive him," [it says].
How much the baptism of Christ excels the baptism of John. And whence is it clear that they, when they were at Ephesus, had the baptism of John? Because being asked, "Into what were you baptized?" they say: "Into John’s baptism." Perhaps they had then betaken themselves to Jerusalem, and went and were baptized; but even having been baptized, they did not know Jesus. Nor does he say to them, "Do you believe in Jesus?" but what? "Did you receive the Holy Spirit?" for he knew that they did not have it. And he wants them to say it, that knowing what they lacked, they might seek it. And when Paul had laid his hands upon them, [it says], the Holy Spirit came upon them, and they spoke in tongues and prophesied. From the baptism itself they prophecy. But this the baptism of John did not have; and therefore it was imperfect. Furthermore, that they might be reckoned worthy of these things, he prepared them. And so this is what John wanted when he baptized, that they should believe in the one to come after him. Hence is shown the great dogma, that those who are baptized are perfectly purified from sins. For unless they were purified, they would not receive the Spirit, they would not immediately be reckoned worthy of charismata. And see that there was then a twofold charisma or gift, both tongues and prophecies. Rightly, however, he said the baptism of John was of repentance, but not of remission: raising them up and persuading them that that baptism of his had been empty: for the work of the baptism given later was that remission. And how [could] the one having the Spirit not be teaching, but Apollo, having not yet received the Spirit; they were not so, then, fervent, and instructed, but he, though he had been instructed, was exceedingly fervent.
(This is the first page of the chain.)
they had received it, they did not teach, as Apollos, who had not yet received it, would teach? Because they were not so fervent, nor instructed: he, however, was both instructed and very fervent. To me, however, it seems that there was much boldness in the man. But even if he spoke accurately regarding Jesus, he still needed more accurate instruction. So, even though he did not know everything, from his earnestness he drew to himself the Holy Spirit, just as those around Cornelius did. Perhaps many desire, if only it were still here today, the baptism of John. But many would have neglected a virtuous life, or each one would have been thought A to desire virtue for this reason, and not for the sake of the kingdom of heaven. Moreover, many would have become false prophets, and those who were truly approved would not have appeared, nor would those who accepted the faith simply have been blessed. Just as those who have not seen and yet have believed are blessed, so too are those who believe without signs. Tell me, was it not chiding the Jews that Christ said: "Unless you see signs, you will not believe" (John 4: 48)? Therefore, no harm is done to us, if we are willing to pay attention to ourselves. We have the head of all good things through baptism: we have received the remission of sins, sanctification, the participation of the Spirit, adoption, eternal life. What more do you want? Signs? But they are being done away with. You have faith, hope, love, which abide: seek these, these are greater than signs. Nothing is equal to love; "Love is greater than all," he says (1 Cor. 13: 13). But now, love is in danger; for only its name remains, but the work is nowhere, but we are divided from one another.
3. Charity is the bond of friendship, and the badge of Christ’s disciples. — What then should one do to bind us together? For it is easy to reproach, but this is only half the task. Therefore, it must be shown how friendship might be worked; for this is what is aimed at, how we may gather together the members that have been torn asunder. For this is not the simple question, whether we have one Church, or one dogma; but this is the grievous thing, that while we share with one another in other things, in the necessary things we do not share, and while being at peace with all, we are at strife among ourselves. Do not, I pray, consider it only if we do not stir up battles every day, but that we do not have a genuine and unwavering love. There is need of bandages and of oil. Let us consider that love is the mark B of the disciples of Christ, that without it nothing else is of any strength; that it is a matter that causes no pain, if we are willing. Yes, you say, we know these things, but how, that it may be brought to completion? What, that it may come to pass? How, that we may love one another? Let us first remove the things that destroy love, and then we shall establish it. Let no one be resentful, let no one be envious, let no one rejoice in another’s misfortune; these are the things that hinder it; what builds it up are other things. It is not enough to take away the things that hinder, but we must also point out those that establish it. Now Sirach mentions the things that destroy it, and not yet those that bind, stating that reproach and the revealing of a mystery and a treacherous wound are such (Eccl. 6. 5). But in those cases, these things are to be expected, since they were carnal; but with us, may it not be so! I do not lead you from these things, but from others. For us, nothing is good without friendship. Let there be ten thousand good things, but what is the advantage? Let there be wealth, let there be luxury without friends, but what is the gain? No possession is better than this in worldly affairs, just as there is nothing more grievous than those who are at enmity. "Love covers a multitude of sins" (1 Pet. 4. 8); but enmity suspects even what is not. It is not enough not to be an enemy, but it is necessary also to love. Consider that Christ commanded it, and this is enough. And affliction makes friendships, and brings them together. What then, you say, now, when there is no affliction? Tell me, how may we become friends? Do you not have other friends, tell me? How are you friends with them? How do you remain so? For the time being, let no one have anyone as an enemy; this is no small thing. Let no one be envious; it is not possible to condemn one who does not envy. We all inhabit one world, we are nourished by the same fruits. But these are small things; we partake of the same mysteries, of the same spiritual food. These, I suppose, are the duties of loving. How then, you say, shall we be warmly disposed? What produces love of bodies? The brightness of the body. Therefore let us also make our souls beautiful, and we shall be lovely to one another; for it is not necessary only to love, but also to be loved. Let us first accomplish this, that we be loved, and that other thing will be easy. How then shall it be that we are loved? Let us become beautiful, and let us work at this, so that we may always have lovers. Let no one be as eager C to acquire money, or servants, or houses, as to be loved, as to have a good name. A good name is better than much wealth (Prov. 22. 1). For the one abides, but the other perishes; and the one is possible to acquire, but the other is impossible. For he who has gained a bad reputation will with difficulty cast it off; but a poor man will quickly become rich in reputation. Let someone be having ten thousand talents, and another one hundred friends; this one is better supplied than that one. Let us not therefore act simply, but let us labor as for some kind of abundance. And how, you say, are we able? "A sweet throat multiplies his friends, and a gracious tongue" (Eccl. 6. 5). Let us acquire a well-spoken mouth, and pure manners. It is not possible for one so disposed to remain hidden.
4. See how many things those on the outside devised for friendly relations: guild, neighborhood, kinship. But all these things at our disposal are greater; this table is more venerable. Yet many of those who approach never even know one another. "The multitude makes this happen," you say. By no means, but our own sluggishness. There were three thousand and five thousand, and all had one soul; but now each one is ignorant of his brother, and is not ashamed, blaming the multitude. Truly, he who has many friends is impregnable to all, this one is stronger than any tyrant. Not even so do bodyguards protect him, as friends protect this man; and he is more brilliant than that one. For the one is guarded by his own servants, but the other by his equals; and the one indeed by those who are unwilling and afraid, but this one by those who are willing, and not afraid; and it is possible to see a wondrous thing, one in many, and many in one. And just as on a lyre the notes are different, but the harmony is one, and one is the musician who handles the lyre: so here, love itself is the lyre, and the notes sounding are the friendly words brought forth through love, all giving forth one and the same harmony and symphony; and the musician is the power of love; this strikes the sweet melody. I wished to lead you into such a city, if it were possible, where there was one soul, and you would have seen how the harmony there is more fitting than any lyre and any pipe, singing no discordant melody. This melody gladdens even the angels and the God of the angels, the Master; this rouses the whole theater in heaven; this charms even the anger of demons, and soothes the impulses of the passions. This melody not only charms the passions, but does not even allow them to be stirred up, and produces great silence. For just as in a theater...
of musicians all listen to the choir in silence, and there is no tumult there, so among friends, when love is pulsing, all the passions are quiet and are stilled, like wild beasts charmed and mitigated; just as where enmities are, there all things are contrary. But let us say nothing now about enmity: let us speak only of friendship. If you say something rash, there is no one who rises up against you, but all forgive; if you do something, no one suspects, but there is great indulgence: to him who is falling all readily stretch out a hand; all are concerned for him to stand. A — The principle of friendship. Friendship is a truly immovable wall, which is captured neither by the devil, nor even by men. He who has many friends cannot fall into dangers; no occasion for anger is present, but only of sweetness: one is always in laughter and delights: no occasion for envy is there, no memory of injuries. Look at this man and [see how he] easily directs both spiritual and carnal matters. What would be equal to this? This man is like a city surrounded on all sides by walls; that other [man], however, is like a city without walls. It is [a sign] of great wisdom to be able to reconcile friendships. Take away friendship and you will have taken away all things, you will have brought confusion to all things. If, however, the image of friendship has such power, how great will the truth itself be? Let us therefore prepare friends for ourselves, I beseech you, and let everyone exercise this art. And behold, you will say, I try; that [other] man, however, does not care. Your reward will be greater for this. But, you will say, the thing is then more difficult. How, I ask? Behold, I testify and say, if only ten of you would join yourselves together, and would constitute for yourselves the work of preaching just as the apostles [did], and just as the prophets taught, would so exercise yourselves to make friends, there would be a great reward for you. Let us prepare for ourselves royal images: for this is the symbol of disciples. And why do we not do something greater than if we were to acquire for ourselves the power of raising the dead? The diadem and the purple signify a king: if these are not present, even if one has golden garments, the king has not yet been manifested. So also B you now, make this your token, and you will prepare friends for yourself and for others. No one who is loved would wish to have [himself] in hatred. Let us learn those colors which are mixed, by which that image is constituted: let us be eloquent: let us not wait for our neighbors. Do not say: "If I see someone sluggish, I become worse": nay, if you see [him], anticipate [him], and extinguish his vice. Do you see a sick man, and do you increase the disease? This let us perform especially and before all things, that we may anticipate one another in honor (Rom. 12:10), and do not think that you are diminished when you think others are more excellent than you. If you anticipate him with honor, you have honored yourself more and have attracted honor to yourself. Everywhere let us concede the first places to others. Let us not remember any of the evils that have been brought upon us, but only the good things. Nothing so makes a friend as a grateful tongue, a mouth speaking well, a soul without pride, a contempt for vain glory and honor. If we do these things, we shall be able to be inaccessible to the snares of the devil; and having strictly followed virtue, [we shall be able] to attain the good things promised to those who love God, by the grace and kindness of our Lord Jesus Christ, with whom to the Father and to the Holy Spirit be glory, dominion, and honor, now and ever, and to the ages of ages. Amen.
Homily XLI
Chap. 19. v. 8. *Entering into the synagogue, he spoke with confidence for three months, disputing and persuading about the kingdom of God.* C See everywhere how he inserts himself into the synagogues, and thus departs: for everywhere he wished to take an occasion from them, as I said. For the gentiles were already burning with zeal, and were gladly receiving him; the Jews, however, as the gentiles were receiving the faith, were doing penance. He wished to draw the disciples away from there, and to begin from them, so that they would not be gathered with them: neither was he doing this without a cause. Therefore he was frequently disputing with them, because he was persuading [them]. Do not therefore, because you heard of "liberty of speech," think of harshness: he was disputing about useful things, about the kingdom: who would not have listened? 9. *When, however, some were hardened, and did not believe, speaking evil of the way of the Lord before the multitude, departing from them, he separated the disciples, disputing daily in the school of a certain Tyrannus.* 10. *This, however, was done for two years, so that all who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks.* They rightly called the preaching "the Way"; for truly this is the way that leads to the kingdom of heaven. *In the school, he says, of a certain Tyrannus he was disputing. And this was done for two years, so that all heard the sermon both Jews and Greeks.* Do you see how much it profited to urge assiduously? Both Jews and Greeks were listening. 11. *And God was doing not just any miracles by the hands of Paul, 12. so that even napkins and aprons were carried from his body over the languishing, and the languors went away from them, and the wicked spirits went out from them.* They were not only touching those carrying [them], but those receiving [them] were applying [them]. Therefore Christ did not allow him to go into Asia, observing this time, as I think. 13. *But some of the itinerant Jewish exorcists tried to invoke the name of the Lord Jesus over those who had evil spirits, saying: We adjure you by Jesus, whom Paul preaches.* Thus they were doing everything for the sake of gain. See, they indeed did not wish to believe, but through this name they wanted to cast out demons. Papae, how great was the name of Paul! 14. *There were, however, certain Jews, seven sons of Sceva, a chief priest, who were doing this.* 15. *But the wicked spirit answering, said to them: Jesus I know, and Paul I know; you, however, who are you?* 16. *And the man, in whom was the wickedest demon, leaping upon them, and mastering them, prevailed*
A over them, so that they fled from that house naked and wounded. 17. *And this became known to all Jews and Greeks, who lived in Ephesus. And fear fell upon them all, and the name of the Lord Jesus was magnified.* 18. *And many of the believers came, confessing and announcing their own deeds.* For since they had such power that they could accomplish such things through the demons, these things naturally happen. 19. *And many of those who had practiced curious arts brought their books together and burned them before all, and they computed the prices of them, and found fifty thousand silver denarii.* Thus the word of the Lord grew and prevailed mightily. 20. *And seeing that there was no further benefit in them, they burn the books: when even the demons themselves do such things.* It is not, then, the name that does anything, unless it is spoken with faith. Well, then, did He say, *He who believes in me will do greater works* (John 14:12), hinting at this, that of the shadows. See how they used the very weapons against themselves. *And he was disputing,* he says, *in the school of a certain Tyrannus for two years.* Where the faithful were, and very faithful. Thus they did not think Jesus a great thing, because they also added Paul, as if they thought him, by this, to be something great. It is worth marveling here how that demon did not cooperate with the deceit of the exorcists, but refuted them and made their display manifest. It seems to me that, being greatly angered, just as if someone in danger of ultimate ruin were refuted by some pitiable and wretched person, he wishes to vent all his fury upon him. For so that the name of Jesus might not seem to be despised, having first confessed, he received this power. For since it was not an infirmity of the name, but the whole thing was of their deceit, why did not these things happen in the case of Paul? *And leaping,* he says, *the man upon them.* Perhaps he tore their garments, and dashed their heads; for this he made clear by saying, *Leaping upon them*; that is, he jumped upon them with violence, so that he was able to accomplish this. What is, *Departing from them, he separated the disciples*? He checked, he says, their blasphemy. He does this and departs, since he did not want to inflame their envy, nor to enter into greater strife. But *he was speaking freely,* he says, signifying that he was prepared for dangers, and was disputing more openly, not shading the doctrines. From this we learn not to engage in head-to-head combat with those who blaspheme, but to depart from them. B He himself did not blaspheme when hearing evil, but rather he was disputing daily, and by this mostly winning over the many, even though he had heard evil, so as not to jump away or be separated. And observe, since the temptation from external sources ceased, it began from the demons.
Do you see the Jewish hardening? Seeing his garments working, they did not pay attention. What greater thing could there be than this? But to them it turned rather to the contrary. If any of the Greeks disbelieves, seeing the shadow working these things, let him believe. Thus, by his withdrawing from them, those on the one hand who blaspheme and slander the doctrine are defeated (for this he called the "way"); but he himself departs, so that neither the disciples should withdraw, nor should he raise the others to anger, showing everywhere that they were pushing away their own salvation. And henceforth, he does not even defend himself to them, since the nations everywhere had believed. And he disputes, not having simply sought the place, but where the school was, as more suitable because they assembled there.
C 2. Oh, the magnitude of the power of those who believe, that it becomes for others the means to do the same things! And what magnitude of blindness is theirs, who even after the demonstration of the power remain in their unbelief! Just as, therefore, Simon was seeking the grace of the Spirit for the sake of profit, so also these were doing this for the sake of the same thing. What blindness! And why does Paul not rebuke them? Because it would have seemed to be a matter of envy; for this reason it is so arranged. And it happened so in the case of Christ; but at that time it was not forbidden (for it was the beginning of the events), since even the thief was not prevented; but Ananias and Sapphira were put to death; and many Jews, indeed, opposing, suffered nothing, but Elymas was blinded. For He says, *I did not come to judge the world, but that the world* might be saved (John 3:17). Look at the impurity! The Jews, still remaining as they were, wished to make money by the very name; so that they were doing everything for the sake of gain. See everywhere how people are not converted from their good deeds, but from the terrible ones. At the example of Sapphira, fear fell upon the Church, and they dared not join themselves to them (Acts 5:13); here they were receiving handkerchiefs and aprons and being healed; and afterwards they would come and confess their sins. D From the leaping, the great power of the demons is revealed when it acts against the faithless. And why did the evil spirit not say, "Who is Jesus?", but rather brought forth useless words? He was afraid, so that he himself would not pay the penalty; for he knew that the power of this name had been granted to him to avenge himself upon those who were mocking it. Why then did the miserable wretches not say to him, "We believe"? They were afraid of Paul—how much more brilliant would they have been if they had said this, and had made his lordship their own? And otherwise, what happened at Philippi corrected them. But you, examine for me the modesty of the writer in this place, and how he writes only the history, and does not accuse anyone. This made the apostles admirable; and whose sons they were, he states the name and the number, among those who were then a trustworthy proof of what he wrote. But for what reason were they going around? For the sake of profit, not to preach the word; for how could they? But see how they were running, preaching through the things they were suffering. Wherefore he declares this: *And it became known to all both Jews and Greeks who lived in Ephesus*. Should this not have converted even the hardened ones, tell me? But it did not convert. And do not marvel; for nothing persuades malice. But let us see the work of the exorcists, and of how great malice it is. Why did this not happen under Christ? It is of another time, and not of the present to inquire; but that it happened here, and usefully. It seems to me that it was to mock them that he did this; whence it is honorable, so that even from this no one should dare to name the name anymore. This led many of the believers to confession; this also struck fear into them, and became the greatest proof that God knows all. Before they were refuted by the demons, they were accusing themselves, fearing they might suffer the same things. For when their helping demons are their accusers, and not their allies, what hope then remains? And look what kinds of things happen when such signs are done.
were rebuked by the demons, they accused themselves, fearing that they might suffer the same things; and rightly so. For when demons are their allies, they are their accusers, not their helpers, so what hope remained for them but confession through their works? See how many evils happen shortly afterward following so many signs performed. Such indeed is human nature: it immediately forgets its benefits.
Earthquake at Constantinople.
Do you not remember that this same thing happened also in our own times? Tell me, did not God shake the whole city last year? And what of it? Did not everyone flock to baptism? Did not fornicators, effeminate men, and corrupted souls, leaving their houses and dwellings, become converted and pious? Yet when three days had passed, they reverted again to their former wickedness. Whence does this happen? Through much sloth. Why is it surprising, if this continues to happen when the circumstances have passed, when the signs themselves remain perpetually? What happened in Sodom, tell me, does it not remain perpetually? What then? Did the neighbors become better because of it? Not at all. And what of the son of Noah? Was he not such a one? Did he not, having such desolation before his eyes, remain evil? Let us not, therefore, marvel if they did not believe when these things were done, when faith itself is often turned by them into the contrary and into wickedness; as when they said the Son of God was demon-possessed. Do you not see this happening also now, and many men like serpents, incredulous and ungrateful, who, like vipers, when they receive benefits, are hostile to their benefactors? These things have been said by us so that no one might marvel that, with so many signs performed, not all were converted.B 5. In our own times, indeed, those things occurred which concern the blessed Babylas, those which were done at Jerusalem, and those in the destruction of the temples, and yet not all were converted. What need is there to recount old things? I told you what happened the previous year, and no one paid attention; but they again gradually slipped away and collapsed. The heaven stands always, proclaiming that it has a Lord, and that this universe is the work of some craftsman (I speak of the world); and yet some say it is not so. Things which happened concerning Theodore last year, whom did they not stupefy? And yet nothing more was accomplished; but having become pious for a time, they returned to where they had started their piety. This also happened to the Hebrews at that time: therefore the prophet said, "When he slew them, they sought him, and they returned and rose early to God" (Ps. LXXVII, 34). Why must I bring forward those general cases? How many fell into diseases? How many, rising up, promised that they would change their characters for the better, and yet remained the very same? This shows us most of all our natural freedom of will, namely, the sudden change. For if evils were natural, there would be no liberty: for we cannot change things that happen by nature and necessity. But, you will say, we are changed. Do we not see sometimes those who have the power to see by nature, blinded by fear? For it belongs to nature that this should be checked, when a stronger force arrives, so it is according to our nature that, being terrified, we do not see. It is according to nature that, when a greater fear arrives, the other fear should recede. What then, you will say, if temperance is according to nature, and an increasing fear drives it out? What then, if I show that not even then were certain people temperate, but even in fear they were petulant? So it is not natural. Should I speak of the old, or the new? Were there not those in that very fear who remained laughing, and suffered no such thing? Tell me, I pray you, did not Pharaoh change immediately, and return to his former wickedness? This, however, the demons told the demoniacs, although they themselves did not ignore it, saying plainly: "We adjure you by Jesus, whom Paul preaches": for by the things which they answer, it is proven what they themselves know. They say "Jesus" to them plainly, whereas they ought to have said, "the Savior of the world," but they did not wish to confess his glory. C But the demon refutes them, leaping upon them and saying: "Jesus I know, and Paul I know"; as if to say, you do not believe, but you say this abusing that name. Therefore the temple is deserted, and the weapons are easy to defeat: so you are not, he says, heralds, but you are mine. Great is the frenzy of the demon. The apostles could have accomplished these things, but in the meantime they did not do so. For if they commanded those who were working such things upon them, they would have commanded them much more than themselves. See how the gentleness of those men is shown, in that those who were being driven out performed such things; while the demons, to whom they were serving, did the contrary. "Jesus," he says, "I know." Therefore, be ashamed, you who do not know him. "And Paul I know." And he knew this well, for he knew him to be a herald of God. Then he leaps upon them and tears their clothes; as if he were saying by his deeds: "Do not suppose that I do this because I despise them." Great is the fear of the demon. And why did he not tear their clothes without words? For thus he would have fulfilled his frenzy and established the error. He feared, as I said, the unapproachable power; and he could not have done so much if he had not said this. See everywhere the demons being more grateful than those godless ones, not daring to contradict or accuse the apostles, nor Christ. There, they say: "We know who you are"; and, "Why have you come here before the time to torment us?" (Matt. VIII, 29); and again, "I know who you are, the Son of God" (Mark I, 24); but here: "These men are servants of the most high God" (Acts XVI, 17); and again, "Jesus I know, and Paul I know." For they greatly feared and trembled before those holy men. Perhaps one of you, hearing this, desires to have the power so that the demons would not even dare to look at him, and he deems those holy men blessed for this reason, that they possessed such power. But let him hear Christ saying: "Do not rejoice that the demons are subject to you" (Luke X, 20); for He knew that all men would rejoice in this most of all for the sake of vainglory. For if you seek that which is pleasing to God, and that which is for the common good, there is a greater way. It is not so great a thing to be delivered from a demon as from sin. A demon does not prevent us from attaining the kingdom of heaven; nay, he even cooperates, D if we are vigilant; he drives us to temperance, for fear makes us turn to God. But sin casts us out.
4. B But perhaps someone will say: God forbid that I should encounter such a chastisement. Neither do I desire it; rather, I prefer that you do everything out of love for Christ. But if—which God forbid—it should happen, one must pray even for this. If, therefore, [the demon] does not cast you out, but sin does, to be delivered from sin is a greater benefit. Therefore, let us hasten to deliver our neighbors from this, and before our neighbors, ourselves. Let us see if we possess a demon; let us examine ourselves precisely. Sin is more grievous than a demon, for the demon makes one humble. Do you not see those possessed by demons, when they recover from the illness, how cast down they are, how mournful, how their faces are filled with shame, how they do not even dare to look one in the eye? Behold the absurdity: those people are ashamed on account of what they suffer, yet we are not ashamed on account of what we do; they are abashed as victims of injustice, we are not abashed as perpetrators of injustice. And yet their state is not worthy of shame, but of mercy and humanity and pardon, and of great admiration and ten thousand praises, when, struggling against such a demon, they bear everything with thanksgiving. But our own actions are truly worthy of mockery, shame, accusation, punishment, the extreme of evils and Gehenna, and are worthy of no pardon at all. Do you see that sin is more grievous than a demon? And they, from what they suffer, gain a double gain: one, that they are chastened and become more philosophical; the second, that by paying here the penalty for their own sins, they depart pure toward the Master. For we have discoursed concerning this many times, and have shown that those who are punished here, if they bear it with gratitude, are likely to be stripped of many of their sins. But from sins, double evils result: one, that we offend, and the other, that we become worse. Attend to what I say. We are not harmed by sin only in that we sin, but also in another way: that the soul receives a habit, just as in the case of the body. For it will be clearer if said by way of example. Just as one who has had a fever is harmed not only by the fact that he was sick, but also by the fact that after the illness he remains weaker, even if he returns to health after a long illness; so too in the case of sin, even if we are healthy, we still stand in need of much strength. For look at one who has abused another and has not been punished; he is worthy of lamenting not only because he does not pay the penalty for the abuse, but he is worthy of lamenting for another reason. What is that? That his soul has become more shameless thereafter. For each of the sins—both when the sin is being committed and when it has ceased—deposits a certain poison of ours into the soul. Do you not hear those who say, when they recover from an illness, "I no longer dare to drink water"—even though they were healthy? But the illness harmed them even in this. And those people, while suffering, give thanks; but we, even when we fare well, blaspheme God and are indignant; for you would find more people doing this in health and wealth than in poverty and infirmity. For the demon stands over them like a truly severe executioner, threatening many things, just as a tutor raising up the leather strap, and allowing no one to recover. But if some are not sobered even by this, still those do give a penalty. And this is no small thing; for just as fools, just as the mad, just as children are not required to give an account, so too are those who are not in possession of their minds, for no one is so cruel as to demand a penalty for things done in ignorance. Are we who sin, then, in a much worse state than those possessed by demons, because we do not foam at the mouth, nor twist our eyes, nor move our hands? Would that we did this in the body and not in the soul! Do you want me to show you a soul foaming and twisting its eyes? Consider those who are angry and drunk with rage; do they not breathe out more unclean things than foam? They spew forth foul saliva. And just as those possessed do not know any of the bystanders, neither does this man. For when their intellect is darkened and their eyes twisted, they see no friend, no foe, no one to be revered, no one to be despised, but they see everyone indiscriminately. Do you not see them even trembling just like those [possessed]? Do they not fall? Nay, their soul falls and wallows on the ground; for if it stood upright, it would not have suffered what it suffered. Or does it not seem to you that the soul is humbled and has lost its own sobriety, and [is agitated] by the things that those who are drunk with rage do and say? C There is another form of madness more grievous than this. What is that? When they do not even let the anger go, but nourish within themselves, like an internal executioner, the nursing of resentment. For they destroy themselves first by nursing their resentment, in order that they may take vengeance... For how much torment do you think it is for a man with a wounded soul to consider day by day how he might take vengeance on his enemy? The person who does this first punishes and torments himself, swelling with rage, fighting with himself, and struggling. For it is necessary for him always to be burned by the fire, and to extend the fever to such a degree that he does not allow it to subside, and he thinks he is giving a punishment to the other, but he himself is consuming himself, bearing the fever in its prime always, and not allowing the soul to rest for a moment, but always becoming beast-like, and keeping his reason in disturbance and storm.
5. D What is more grievous than this madness, to be always suffering and swelling and inflamed? Such are the souls of those who nurse resentment; wherever they see the one they want to take vengeance on, immediately they are stricken; if they hear his voice, they collapse, they tremble; if they are on a bed, ten thousand punishments occur to them, hanging, tormenting that enemy; and besides these, if they see him also prospering, oh, the punishment! Leave off the sin, and deliver yourself from the torment. Why are you always being punished yourself, so that you may once provoke him and punish him? Why are you creating a consumption for yourself? Why do you have a wrath that you wish to be delivered from? Let not the sun go down upon your wrath, says Paul (Ephes. iv. 26). For like a consumption and a moth, it gnaws through the substance of our mind. What beast are you shutting into your vitals? It were better for a snake or an adder to be lying in the heart than wrath and resentment; for the snake would quickly have delivered us [from life], but this one remains always, fixing its teeth, inserting the poison, and waging war on the thoughts. But these things, he says, are so that you may not be laughed at, so that you may not be despised—O man,
Homily XLI
O wretched one, do you not wish to be laughed at by a fellow servant, but [you risk] being hated by the Lord?You do not allow yourself to be despised by him, yet do you suppose that God is not indignant that you mock Him, and despise Him, while you are unwilling to obey Him? That He will not mock you, is manifest from this. If you take revenge, here is great laughter, great contempt; for it is the work of pusillanimity. But if you let it go, it is a great miracle; for this is the work of magnanimity. But he, you will say, does not know this. Let God know, so that you may have a greater reward. "Lend," He says, "to those from whom you hope to receive nothing" (Luke 14:14). Thus, let us perform acts of kindness to those who do not perceive that they are being treated kindly, so that they, by repaying us neither with praise nor anything else, may not diminish our reward. For when we receive nothing from men, then we shall receive greater things from God.
What is more worthy of laughter, what is colder than a soul that is always angry and wishes to take revenge? It is a womanish and childish intent. For just as a woman is angry even at inanimate objects, and if she does not strike the floor, she does not relax her anger, so too do these men wish to take revenge on those who have afflicted them. Therefore, they are themselves worthy of laughter; for to be a subject of anger is a childish mind, but to rule over anger is the mark of a strong man. Therefore, we are not the ones being mocked if we are philosophers, but they are. It is not characteristic of contemptible men not to be overcome by a passion; it is characteristic of contemptible men to fear the laughter of outsiders, so that for that reason you are puffed up, fall subject to a disease of the soul, offend God, and take revenge. These things are truly worthy of laughter. Let us therefore flee from them. Let him who has attacked us with six hundred evils say that he has suffered no evil; let him say that if he attacks us again, he will suffer nothing. He could not praise our virtue any more explicitly, nor seek other words, than these which he utters to bite us. Would that all men said these things about me: "He is a cold and miserable man; everyone brings an insult upon him, and he bears it; everyone leaps upon him, and he does not take revenge!" Would that they added, "And he is not able to, if he wishes," so that my praise might be from God and not from men. Let him say that we do not take revenge because of cowardice. This does not harm us at all, when God knows, but rather it places our treasure in greater custody. If we look to them, we fall away from everyone. Let us not look at what they say, but at what is fitting for us.
But they say, "Let no one mock me, so that no one may glory." O foolishness! "No one who has harmed me has mocked me," they say; "that is, I have taken revenge on him." But for this very reason you are to be mocked, because you have taken revenge on him! From where have these words been introduced, shameful and destructive, which subvert our life and our commonwealth? Is it not because we speak what is opposed to God? For that which makes a man equal to God—namely, not taking revenge—you consider to be something worthy of laughter. Are we not therefore worthy of laughter, both among ourselves and among the Gentiles, because we speak so against God?
History of the discovered treasure
I wish to relate something that happened among the ancients, not about anger, but about money. A certain man had a plot of land containing a hidden treasure, unknown to the owner, which he sold; but the buyer, when he was digging, so that he might plant and cultivate it, found the treasure that had been deposited. When he who had sold it learned of this, he came and compelled the buyer to return the treasure, saying that he had sold the land, not the treasure. But the other repelled him, saying that he had bought the land along with the treasure, and that he cared nothing for this man’s claim. The matter was turned into a dispute between them both, as the one wanted it returned to him and the other denied it. However, they happened upon a certain man and they were litigating; and then they asked him to whom the treasure ought to be awarded. But he did not pass judgment, and said that he would settle the dispute, as he himself was the owner. And when they agreed, having taken the treasure, he subsequently suffered countless evils, and truly learned that they had rightly kept away from it. This ought to happen regarding anger as well, so that we may contend that we ought not take revenge, and those who have done harm may contend that they ought to give satisfaction. But perhaps these things seem ridiculous. For when this insanity takes hold excessively, those who act modestly are mocked, and among many who are insane, he who is not insane seems to be insane. Wherefore I beseech you, let us endure, and let us contain ourselves, so that we may be able to be freed from this destructive disease, and attain the kingdom of heaven, by the grace and mercies of His only-begotten Son, with whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.HOMILY XLII
Chapter 19. v. 21. "Now when these things were fulfilled, Paul purposed in the Spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying: After I have been there, I must also see Rome." 22. "And sending into Macedonia two of those who ministered to him, Timothy and Erastus, he himself remained for a time in Asia." 23. "And at that time there arose no small disturbance about the Way." [He desires] to move: therefore he sends Timothy and Erastus into Macedonia, but he himself remains at Ephesus. But how, when he initially wished to go into Syria, does he turn back into Macedonia? To show that he does not do everything by his own power. He now prophecies, saying: "I must also see Rome." He perhaps says this to console them, so that he may show that he is not leaving for good, but that he will be near them again, and his prophecy excites the souls of the disciples. From this it seems to me that he writes to the Corinthians from Ephesus and says: "I would not have you ignorant of our tribulation, which occurred in Asia" (2 Cor. 1:8). For because he had promised that he was coming to Corinth, he purges himself for having delayed, and mentions the temptation, recounting the things that concern Demetrius. For he indicates him when he says "no small disturbance about the Way." Again danger, again disturbance. Do you see how he is conspicuous? Double signs were made; yet they opposed him. Thus through all things do events interweave. 24. "For a certain man named Demetrius, a silversmith, making silver temples for Diana, provided no small gain to the craftsmen."
A And he said: "Men, you know that from this craft our wealth comes; and you see and hear that not only of Ephesus, but of almost all of Asia, this Paul has persuaded and turned away a considerable crowd, saying that they are not gods which are made with human hands. And not only does this part of ours risk falling into refutation, but the temple of the great goddess Diana is also to be reckoned as nothing, and even the majesty of her whom all Asia and the world worship is to be deposed." B Making, he says, silver temples of Diana. And how is it possible for silver temples to be made? Perhaps they were like small shrines; for there was great value in this at Ephesus, where even their temple having been set on fire so grieved them that they ordered that the one who set it on fire should not even be named. See everywhere that idolatry consists in money. And those men [the craftsmen] did it for money, and this man [Demetrius] for money; not as though piety were in danger for them, but as though the source of their profit had no basis. And observe the wickedness of the man: he was wealthy himself, and not so much harm was going to come to him from this; but to those others it was great, as they were poor men and lived from daily labor. And yet these men say nothing, but he does. Being partners in the craft, he takes them as partners in the uproar. Then he also increased the danger, adding, "that this part of ours is in danger of falling into refutation." For by this he means almost that we are in danger of falling into famine from this craft. And yet the things mentioned were enough to lead them to piety; but being some sort of miserable and cold people, they stood up all the more, and did not consider that if this man is so powerful as to turn everyone away, and the things of the gods are in danger, how great is the God of this man! And that He would give us much more than those things for which we fear. He had already preoccupied their souls, saying, "that they are not gods which are created by human hands." Observe over what the Greeks are indignant: because he said that those made by men are not gods. Everywhere he thrusts the argument into the craft. Then he places what later grieved them most, saying: "And not only does this part of ours risk falling into refutation"—that is, of other things there is no account, but that the temple of the great goddess Diana is also in danger of being deposed. Then, so that he might not seem to be saying these things for the sake of money, see what he adds: "Whom the whole world worships." You see how he showed Paul's power to be greater, exposing them all as wretched and miserable, if a wandering man and a tentmaker can do such things? See the testimonies for the apostles coming from enemies! There they said, "Behold, you have filled Jerusalem with your teaching" (Acts 5:28); here, that "the majesty of Diana is about to be deposed." Those who were "upsetting the world" (Acts 17:6) were heard as saying that "these men are here also"; now, that "this part of ours is in danger of falling into refutation." So also the Jews said in the case of Christ: "See that the world is going after him, and the Romans will come and take away our city" (John 11:48). C Hearing these things, they were filled with rage. When did the rage happen? When they heard about Diana, when they heard about their livelihood. For such are the manners of the marketplace, to be carried away and inflamed by any random thing. For these reasons, one must do everything with examination. And see how they were contemptible, in that they were exposed to everyone. Hearing this, and becoming full of rage, he says, they cried out, saying: "Great is Diana of the Ephesians!" The whole city was filled with confusion; they rushed together to the theater. Seizing Gaius and Aristarchus, Macedonians, Paul's traveling-companions, they dragged them along. D They fall upon them simply again, as they did in the case of Jason of the Jews; they are everywhere exposed to them; thus they had nothing of glory or fame. But as Paul wanted to go in to the people, the disciples would not allow him. And some of the Asiarchs, who were his friends, sent to him and exhorted him not to give himself to the theater. They exhort him, because the multitude was disorderly, daring everything with thoughtless impulse. And Paul obeys; for he was not vainglorious, nor ambitious. Others therefore were crying one thing, others another; for the assembly was confused. Such is the multitude: it follows simply, like fire having fallen into wood. And the majority did not know for what reason they had come together. But from their midst they brought forward Alexander, the Jews having put him forward. The Jews put him forward with a plan, so that they might not have anything to say afterward. This man, having been put forward, speaks, and what he says, hear: "But Alexander, having beckoned with his hand, wanted to make his defense to the people." Knowing that he was a Jew, there was one voice from all, as for about two hours they cried out, "Great is Diana of the Ephesians!" The madness is truly childish, just as if they were afraid that their worship would be extinguished, they cried out constantly. He sat there for two years, and see how many Greeks were there. But the clerk, having calmed the crowd, says: "Men of Ephesus, who is there among men who does not know that the city of the Ephesians is the temple-keeper of the great goddess Diana and of the *Diopetes*?" By this first he calmed their anger. And of the *Diopetes*. He says this, as if the thing were not true. But another temple was so called; or that the idol of Diana was called *Diopetes*, as that that relic (stone) had fallen from Zeus, and not been made by man; or another among them was so called. Since these things are irrefutable, it is necessary for you to be calmed and to do nothing headlong. For you have brought these men, who are neither temple-robbers nor blaspheming your goddess. For that is entirely a lie; but these things are said to the people, so that they might become more reasonable. If therefore Demetrius and the craftsmen with him have a charge, the courts are open, and proconsuls are available—let them accuse one another. But if you seek anything about other matters, let it be settled in the lawful assembly. For we are in danger of being called to account for the riot of today, since no cause exists, we will not be able to give an account of this gathering. And having said these things, he dismissed the assembly. A "lawful assembly," he says, because three assemblies were held according to law every month; but this one was not lawful. Then he also frightened them by saying: "We are in danger of being accused of sedition." But let us see from the beginning. "And when these things were finished," he says, "Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem." No longer does he act by human reason, but by the Spirit, because he decided to pass through; for he wishes to satisfy himself of this, and this is the sense of what was said. But as he was about to send Timothy and Erastus, he does not say: "it seems good to me also to be said to them, in the Spirit." Because he could not endure any longer, it pleased us to remain at Athens, alone (1 Thess. 3:1). And see, two of his ministers he sent, so that they might also…
Homily XLII.
A ...dispatched his ministers to announce his arrival and to render them more ready. B He busies himself primarily in Asia, and deservedly so, for there was a great gathering of philosophers there. And coming, he discoursed to them again; for there was great superstition there. Demetrius, a certain silversmith, he says, having gathered the craftsmen of that trade, said: "Men, you know and you see and you hear"; so manifest was that fact: "that this Paul, by persuading, has subverted a great crowd." So then, not violently, if he persuaded; in this way a city must be persuaded. Then he brings up the point that stung them: "That they are not gods which are made by human hands." What is this? "He subverts," he says, "our trade." Lest surely they might think and say that only a man could do such things, and that if he has such power, he must be obeyed, he added: "Whom all Asia and the world worships." They thought their voice would be an obstacle to the divine Spirit, since they were like Greek children. "From this trade," he says, "we earn our living." And if from this trade there is gain for you, how could a common man persuade? How did he prevail against such a custom? What did he do, what did he say? It is not of Paul, it is not of a man. And this suffices to have said: "They are not gods." If, therefore, an impious religion is so easily detected, it should have been condemned long ago; but if it be solid, it cannot be removed so quickly. "And not only this," he says, "is in danger for us." As if saying something greater, he subjoined this. Upon hearing these things, filled with rage, they were crying out: "Great is Diana of the Ephesians!" For in individual cities there were their own gods. And they were so affected, as if by their own voice they were restoring her cult and dissolving what had been done. C But Paul, desiring to enter among the populace, the disciples did not permit. Paul, therefore, wished to enter for the sake of preaching—for he kept seizing persecutions for the sake of teaching—but the disciples did not permit it. Ponder how great a providence they always use toward him. And from the beginning they led him out, lest he should receive a lethal blow, although they had heard that he must see Rome; yet they prohibit it. Not without providence, however, did he foretell, lest they be disturbed concerning the event. Thus they did not want him to suffer anything. "And some of the chiefs of Asia," he says, "were entreating him not to enter into the theater." Seeing his prompt spirit, they were beseeching him, so much did all the faithful love him. And why, you will ask, did Alexander want to render an account? Was he also being accused? That by finding an opportunity he might subvert the whole matter and extinguish the fury of the people. Did you see the tumultuous fury? D Well and like one rebuking, the clerk says: "Who is there," he says, "who does not know the city of the Ephesians?" He speaks thus of the thing they feared; as if he said, "Do you not worship it?" Nor did he say, "Who is there who does not know Diana?" but, "Our city," checking them. Since, therefore, these things cannot be contradicted, you ought to be quiet. Of these things he refutes them, as if saying: "What then do you seek, as if these things were uncertain?" It is clear, the insult passes to that goddess. Under the pretext of religion, they wished to secure their own gain. Then he gently chides them, showing that they had gathered without reason. "And do nothing," he says, "rashly." Showing that they had acted petulantly, he said this. "But if Demetrius and those who are with him have a cause against anyone, there are proconsuls." On this matter he blames them, and showing it is not proper to hold a common assembly for the sake of private crimes. "For there is danger," he says, "lest we be accused." By this thing he casts them into straits. "Since there is no cause," he says, "for which we can give an account of this tumult." See how prudently even the infidels give an account, and how wisely. Thus he extinguished the fury. For, as it is easily kindled, so it is easily extinguished. And with these words he dissolved the gathering. Do you see God permitting temptations, and through them stirring up the disciples and rendering them watchful, and making them more fervent? Let us not, therefore, fail in temptations, for He himself will grant the issue, so that we may be able to sustain it.
Tribulation binds friends together. Comparison of the house of weddings with the house of mourning. Nothing so binds and joins together as tribulation; nothing so constricts and gathers the spirits of the faithful; nothing is more opportune for us teachers, so that our words may be heard. For the auditor living tranquilly is soft and slothful, and seems to bear the orator with difficulty; but placed in tribulations and straits, he falls into a great desire of hearing. For when the spirit is vexed, it seeks consolation from all sides; and the discourse brings not a little consolation. Why therefore, you will ask, did the Jews, when they were afflicted, not hear out of pusillanimity? Because they were Jews, always weak and miserable; otherwise, however, there was great distress there; but our concern is with a moderate one. See furthermore: they were expecting to be delivered from present evils, and were falling into countless graver ones; this, however, does not lightly drag the spirit into sorrow. Tribulations abstract us from the affection of this world; immediately, indeed, we seek death, and we are not lovers of the body; which is a most great part of philosophy, not to be devoted nor addicted to present life. An afflicted soul does not wish to cling to many things, but loves only a certain recreation and quiet: it desires to be snatched from present things, even if it be nothing else. As a body wearied and living in misery does not wish to love nor to serve the belly, but to rest and live tranquilly; so also the soul macerated by countless evils hastens to quiet and tranquility. That which lives in quiet is stupid, is troubled, is carried on high; this one, however, having nothing for which it may gasp, nothing fluid, is entirely constricted, nor does it think high things; and that is stronger, this is more childish; that is graver, this is lighter. And just as if something falls into deep water, if it is light it floats; so also the soul falling into much joy. But the greatest sins are seen to arise for us from much pleasure. And, if it pleases, let us describe two houses; the other of weddings, the other of mourning: let us enter into both with our mind: let us see which is better. The house of mourning will be found full of philosophy, but the house of weddings full of turpitude. For see: base words are there, unbridled laughter, incoordinate steps, clothing and carriage full of turpitude, gestures of insanity and much foolishness, in sum, nothing there but laughter and derision. I do not speak of the weddings themselves, far be it; but of those things which accompany weddings. Then nature revels: those of the men who are present become brutes, some neigh like horses, others kick like asses: a great dissolution, a great [index: entries preserved]
A confusion: nothing strenuous, nothing noble: much of the devil’s pomp is there, cymbals, pipes, and songs full of fornication and adultery. But not so *there*, where there is mourning, but all things are well-ordered: there is great silence, great stillness, great restraint; nothing is disorderly, nothing is without rhythm; if anyone says a word, he speaks only words full of philosophy; and the marvelous thing is that at that time not only the men, but even the domestic staff and women philosophize. For such is the nature of mourning. And though they seem to be comforting the one who mourns, they speak countless doctrines full of philosophy; prayers are offered immediately so that it might stop right there; those who comfort the one who has suffered are sufficient; and there are countless enumerations of those who mourn in such a way. For what is man? A scrutiny of our own nature.
4. *What man is. The turpitude of theaters.* What then is man? An accusation of life and of its worthlessness, a remembrance of things to come and of the judgment. Each one returns home, saddened from a wedding, because he himself is not in prosperity; but relaxed from a mourning, because he has not suffered such things, and he has gone away having extinguished all inflammation. But what? Do you wish that we should compare the prisons and the theaters? The one is a place of affliction, the other of pleasure. Come, then, let us see the things that ensue from both. There is much philosophy *there*; for where there is despondency, there is definitely philosophy. He who was wealthy before this, who was puffing himself up with pride, will even endure anyone who happens to speak to him, since fear and despondency fall upon his soul like a fiercer fire, softening what is hard; then he becomes humble, then he becomes dejected, then he perceives the change of life, then he endures everything. But in the theater, everything is the opposite: laughter, turpitude, diabolical pomp, dissipation, consumption of time, and useless expenditure of days, the manufacturing of absurd desire, the study of adultery, the gymnasium of fornication, the school of licentiousness, an exhortation to obscurity [sic; ed. note: obscenity], a prompt for laughter, examples of indecency. But the prison is not like that; rather, there is humility, consolation, the exhortation to philosophy, the disdain for worldly things; all things are trampled upon and despised, and fear stands over them like a tutor over a child, regulating him towards all that is necessary. But if you wish, let us examine these same places differently. I wanted to meet a man coming down from the theater, and another leaving from prison, and you would see B the former’s soul fluttering, thrown into confusion, truly bound, but the latter’s relaxed, released, and winged. For the one leaves the theater, tied to the sights of the women there, bearing chains heavier than any iron, the places there, the words, the postures; but the one from prison, released from all things, will no longer think he is suffering anything terrible, comparing his own situation to that of others. That he is not bound, he will be grateful henceforth; he will despise human affairs, seeing many who are wealthy in calamities, many who have great power and are yet bound there; even if he suffers something unjustly, even in this he will endure; for there are many examples of this there too; he will come to the consideration of the coming judgment, and he will shudder seeing these places here. For just as he who is locked in a prison here is gentle towards all, so those also, before the judgment, before that coming day, will be more gentle towards his wife, towards his children, towards his household. But from the theater it is not so, but he will see his wife more unpleasantly, and he will be fastidious towards his family, he will be provoked towards his children, he will become bestial towards all. Theaters prepare great evils for cities, great ones, and we do not even know that they are great. But if you are not weary, let us examine the places of laughter, I mean the banquets, where parasites and flatterers and luxury abound, and other places, where the lame and the disabled are. Again, there is drunkenness and luxury and dissipation *there*, and the contrary *here*. See also in the body: when it is inflamed, when it is comfortable, it has the swiftest transition to sickness; but when it is restrained, it is not so. And that I may explain to you more clearly what I am saying, let there be a body holding much blood and many muscles and being in vigor; this will be able to produce a fever even from ordinary food, if it simply rests. And let there be another, more accustomed to famine and affliction; this is hard to dissolve and difficult to overcome by illness. Blood, even if it is healthy in us, has often produced disease by its abundance; but if it is small in quantity, even if it is not healthy, it can be easily mastered. So it is also on the soul; that which is in ease and luxury has impulses prone towards sin; for such a soul stands near to foolhardiness, and pleasure, and vainglory, and envy, and plots, and slander; but not that which is in affliction and self-sufficiency, but it is delivered from all these. Behold how great a city this great one is to us. From whence then are evils born? Not from the wealthy? Not from those who rejoice? Who are they who drag men to the tribunals? Who are those who squander possessions? The miserable and the cast-out, or those puffing themselves up and rejoicing? It is not possible for any evil to be born from a soul that is afflicted. What is its gain? Paul says: *Tribulation worketh patience, and patience trial, and trial hope, and hope confoundeth not* (Rom. 5: 3-5). Therefore let us not fall into depressions in afflictions, but let us give thanks in all things, so that we may gain something great, so that we may be approved before God, who permits afflictions. Tribulation is a great good; and we learn this from our children; for without tribulation one would learn nothing useful. But we have more need of tribulation than they do. For if those things flourish when the passions are at rest for them, we do so much more—and especially when we are compressed by so many things. But we ought to have tutors more; for from children the sins would not be great, but from us they are very great. But our tutor is affliction. Let us not, therefore, draw it upon ourselves, and let us bear it nobly when it is present, being always the cause of myriad goods, so that we may enjoy the propensity of God and the goods laid up for those who love Him, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit [be] glory, power, honor, now and ever, and unto the ages of ages. Amen.
Homily XLII
A "And after the tumult was ceased, Paul called unto him the disciples and embraced them, and departed for to go into Macedonia." He indeed performs this, and to console the disciples, he travels into Macedonia, then into Greece. And that he greatly consoled them, hear. "And when he had gone over those parts, and had given them much exhortation, he came into Greece, And there abode three months." And when snares were laid for him by the Jews, as he was about to sail into Syria, he took the resolve to return through Macedonia. And there accompanied him as far as Asia, Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before, waited for us at Troas. Again he suffers persecution from the Jews, and comes into Macedonia. How then does he call Timothy a Thessalonian? He does not mean this, but, "These," says he, "went before into Troas, preparing the way for him." B "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." For it seems to me that he made a point to spend the feast-days in the great cities. From Philippi he sails, where that matter concerning the prison came to pass. For the third time he comes into Macedonia, and bears much witness concerning the Philippians; and for this reason he abides there.
"And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." See how all things took second place to the preaching. It was Pentecost then, and the Lord's Day; he however extended his teaching until the middle of the night; he so desired the salvation of the disciples, that he did not keep silent even at night; rather, he discoursed even C more then, because there was quiet then. See how much he discoursed, even after the very time of supper. But the devil threw the festival into confusion, yet he did not prevail, when he caused the hearer to subside into sleep and fall down: and as it happened, he relates it as he proceeds: "And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him."
"When he was therefore come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." D They were comforted not a little. Consider, I beseech you, the theater, how they were gathered together: "For the disciples being assembled," he says; and weigh also what kind of sign this was: for he was sitting in a window, he says, and at dead of night. So great was the desire of the hearers. Let us be ashamed, who do not do this even by day. But, you will say, Paul was discoursing then. What are you saying? Even now Paul is discoursing, or rather, not even then or now is it Paul, but Christ, and no one listens. There is no window now, there is no hunger, no sleep disturbs; and yet we do not listen: there is no narrowness of place, nor anything else similar. And what is marvelous is that though be was a youth, he was not idle, and burdened with sleep he did not depart, nor did he fear the danger of losing his footing. But if he fell while dozing, do not wonder; for he was not dozing out of sloth, but out of the necessity of nature. But you, I would have you consider that they were moved by such zeal that they were even in the third loft; for as yet there was no church. "Trouble not yourselves," he said; "for his life is in him." He did not say, "He shall rise again, for I shall raise him"; but what? "Trouble not yourselves." See how he is void of pride, how inclined to console. "Going up," he says, "and breaking bread and eating." This interrupted the sermon, but did not hinder it. Do you see the frugality of the supper? "And having eaten," he says, "and talked a long while, even till break of day, so he departed." Do you see how they kept vigil? Such were the tables, that the disciples went away sober, and ready to listen. How do we differ from dogs? See how great the difference is. "And they brought the young man alive, and were not a little comforted." They receive great comfort, both because they received him alive, and because a sign was wrought.
...from thence to take Paul: for so he had himself arranged, being about to travel by land. 14. "And when we were come to Assos, we took him in, and came to Mitylene." Paul is frequently separated from his disciples. For behold, already he is journeying on foot, but they by ship; he yields the easier part to them, he assumes the more laborious. He went on foot, both that he might settle many things, and that he might teach them not to be separated from him. 15. "And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus." See how they proceed while Paul is hastening, and they do not drag out delays, but pass by the islands. 16. "For Paul had determined to sail past Ephesus, because he would not spend the time in Asia." He was hastening, if it were possible for him, to spend the day of Pentecost at Jerusalem, because of the multitude. At the same time he was winning over the Jews from the fact that he observed the festivals; and at the same time, desiring to seize his enemies for himself, he was hastening to announce the Word. See therefore how much profit was made, with everyone present. But at other times, lest the Ephesians should be neglected, he dispensed [the matter] in another way. But let us repeat the things said above. "And having embraced the disciples," he says, "he departed to go into Macedonia. And having exhorted them with much speech, he came into Greece." And thus again he refreshed them, giving great consolation. See him everywhere performing all things by speech, and not by signs. "Being about to sail," he says, "into Syria." Immediately he shows him hastening into Syria. The Church was the cause, and Jerusalem; thus he desired to ordain [the things] that were there also. And yet Troas is not a great city; what then are the seven days doing there? It was a great [time] for keeping the faithful. And [the] days [of] tarrying...
A for seven days they remained there? Perhaps it was in accordance with the number of the faithful. And when he had remained there for seven days, he spent the following night in teaching; so inseparably were he attached to them, and they to him. "And when we were gathered together," he says, "to break bread." At that very time, when he was showing hunger (and it was not out of season), the discourse took its starting point and was prolonged; so that they had not come together primarily for teaching, but they had assembled to break bread, and when the discourse occurred, he prolonged the teaching. See how all were partaking of Paul’s table. It seems to me that he was talking even while sitting at the table, teaching us to consider all other things as secondary. Portray for me that house, where there were lamps, where there was a crowd, where Paul was in the midst and speaking, where some were even occupying the windows to hear that trumpet, and to see his gracious face: what must the learners have been like, and how much pleasure must they have been reaping? And why did he speak in the night? Because he was about to depart, and to see them no more; but this he does not tell them, as they were weaker, though he told it to others. At the same time, the sign that had occurred made them remember that evening forever. Great was the pleasure of the hearers, because even when interrupted it was only the more intensified; so that the fall happened for the sake of the teacher. Besides, he was about to rebuke all those who were slothful—he who died for this reason, that he might listen to Paul. And why, he says, does he recount each thing, and from where they came, and to where they went, and where he stayed, and what places he passed by? To show for the time being that he was sailing more leisurely, and that this was humanly, and that he was passing by.
For he had decided to sail past Ephesus, so that it might not befall him, he says, to waste time in Asia. B Well; for he could not, having arrived there, have sailed past, since he did not want to grieve those who were asking him to stay. Well, this is the same as saying that he was in a hurry. For he was hastening, he says, if it were possible for him to spend the day of Pentecost in Jerusalem. So that for this reason also it was not possible to stay. See him also moved humanly, and desiring, and hastening, and often not attaining his goal. And these things happen for this reason, that we might not think that it was above human nature. For those saintly and great men shared the same nature as we do, but not the same purpose; and therefore they drew upon themselves great grace. See, then, how many things they manage of their own accord. For this reason he also said: "Lest we give an offense to those who are willing," and again, "Lest our ministry be blamed." Behold also a blameless life, and great condescension. This is called economy—to be at the peak and summit of both virtue and humble condescension. And hear how he who surpassed the commandments of Christ, he again was the most humble of all. "I have become," he says, "all things to all men, that I might win all." The same also cast himself into dangers, as he says elsewhere: "In much patience, in tribulations, in necessities, in distresses, in stripes, in prisons." And his yearning for Christ was great. For if this is not present, all things are superfluous—both the things of economy, and of the blameless life, and of that which is dared for the sake of danger. "Who is weak," he says, "and I am not weak? Who is scandalized, and I do not burn?"
3. These things, I entreat, let us also imitate, and let us cast ourselves into dangers for the sake of our brothers. Even if there be fire, even if there be iron, cast yourself, beloved, that you may pull out your member; cast it out, do not fear. You are a disciple of Christ, who laid down His life for the brothers: a fellow-disciple of Paul, who chose to suffer ten thousand dreadful things for the sake of his enemies, for the sake of those who warred against him—be filled with zeal, imitate Moses. He saw one being wronged and he defended him; he despised royal luxury, and became for the sake of the oppressed a fugitive, a wanderer, destitute of kin and home; he lived in a strange land for so long a time, and he did not blame himself nor say: C What is this? I despised a kingdom, such honor and glory; I chose to defend those being wronged, and God looked the other way, and not only did He not bring me back to my former honor, but I pass forty years in a strange land. Well indeed; for the wages were not yet received. But he said or thought none of these things. So also you: even if you suffer some evil while doing good, even if it is for a long time, do not be scandalized nor be troubled; God will by all means give you the reward. By as much as the recompense is delayed, by so much the interest increases. Therefore let us have an empathetic soul, let us have a mind that knows how to share in pain; let there be nothing harsh among us, nothing inhuman. Even if you are unable to contribute anything, weep, groan, feel pain for what is happening; even these things will not be for you in vain. If one ought to share in the pain with those being justly punished by God, much more with those suffering unjustly at the hands of men. "They did not go out," he says, "even to mourn for the house situated by it; they shall receive pain for what they built for derision." Ezekiel accuses them of this, that they did not share the pain. What are you saying, O prophet? God punishes, and shall I share the pain with those being punished? Yes; for the one who is punishing himself wills this; for not even He Himself finds pleasure in punishing, but rather He even feels pain. Since therefore He who punishes does not rejoice, do not you either rejoice. But if they are justly punished, he says, one ought not to feel pain. D And yet, for this very reason one ought to feel pain, that they have appeared worthy of punishment. Tell me, when you see your son being burned or cut, do you not feel pain? It is evident that you do, and you do not say to yourself: What is this? The incision looks to health, the cauterization is for the sake of relief; but nevertheless, when you hear him wailing, not bearing the pains, you feel pain, and the hope of health is not enough to take away the agitation of nature. So also in the case of these: even if they are being punished for their health, we should nevertheless show toward them a brotherly purpose and a fatherly disposition. Incisions and cauterizations are the punishments of God; but for this reason we ought to weep, because they were sick, because they needed such medicine. If anyone suffers these things for the sake of crowns, then do not feel pain, like Paul, like Peter; but when it is for some punishment for a crime, then weep, then groan. Such were the prophets. Therefore, some one of them also said: "Woe is me, Lord, are you blotting out the remnant of Israel?" We see murderers, wicked men, being punished often, and we are bitten and feel pain. Let us not be philosophers beyond measure; let us be merciful, that we may be shown mercy; there is nothing equal to this good; nothing so depicts our human character as to show mercy, as to be philanthropic.
Therefore the laws permit everything to the executioners, forcing the judge to punish only up to the point of the sentence, while they lead them to the work. So, even if it is done justly, it is not the act of a philosophic mind to punish, for it implies a need for another; for even God does not punish through Himself, but through angels. A Are the angels executioners, then? Far be it, I do not say this; but they are avenging powers. When Sodom was overturned, everything was done through them; when the things that happened in Egypt occurred, these were also through them. "He sent upon them," he says, "the exercise of his wrath through evil angels" (Ps. LXXVII, 49). When, therefore, it is necessary to save, He does this through Himself: thus He also sent His own Son for the salvation of our race. And again: "Then," he says, "I will say to the angels: Gather to me those who do iniquity, and cast them into the furnace." (Matt. XIII, 41). But regarding the righteous, it is not so, but, "He who receives you, receives me" (Matt. X, 40); and again, "Bind B his hands and feet, and cast him into the outer darkness" (Matt. XXII, 13). Behold there the servants who minister. But when benefits are to be bestowed, He Himself bestows them, He Himself calls: "Come, you blessed of my Father, inherit the kingdom prepared for you" (Matt. XXV, 34). When conversation with Abraham is needed, He Himself arrives; when it is necessary to leave Sodom, He sends His servants (Gen. XIX, 1), like a judge who rouses those who are to punish. And again: "Well done, good and faithful servant, because you were faithful over a few things, I will set you over many" (Matt. XXV, 21). To this one, indeed, He Himself gives His blessing; but that wicked one, not He, but the servants bind. Knowing these things, let us not rejoice over those who are punished, but let us grieve: let us lament them, let us weep for them, that we may also have a reward for this. But now, many even rejoice over those who unjustly suffer evils. But let us not do so, and let us show all compassion, that we too may obtain mercy from God, by the grace and loving-kindness of His Only-Begotten, with whom to the Father, together with the holy Spirit, be glory, power, and honor, now and ever, and to the ages of ages. Amen.
HOMILY XLIV
Acts XX: 17. And from Miletus he sent to Ephesus, and called the elders of the church. 18. And when they were come to him, he said to them: You know from the first day that I came into Asia, how I have been with you for all the time, 19. serving the Lord with all humility, and with many tears and temptations which befell me by the plottings of the Jews; 20. how I have kept back nothing that was profitable, but have announced to you, and taught you publicly and from house to house; 21. testifying to Jews and to Gentiles repentance toward God, and faith in our Lord Jesus Christ.
C See him hurrying to sail, and yet not neglecting, but providing for everyone, calling for the elders, and holding discourse with them. And it is worthy of admiration, how, being placed in a necessity of saying some great things about himself, he endeavors to use modesty. For just as Samuel, when about to hand over the rule to Saul, says to the Jews: "Have I taken anything from you? You are witnesses, and God" (1 Sam. XII, 5); and David, when he was not believed, says: "In the sheepfold I was, pasturing the sheep of my father; and when the bear came, I tore it with my hands." I became a fool; you compelled me (2 Cor. XII, 11). God also does this same thing, not speaking simply about Himself, but when He is not believed, He brings forward benefits. Behold, therefore, what he does here: first he brings forward their testimony, lest you think these things are said for pride, and he invites the hearers to be witnesses of his words, that he is not lying to them in the least. This is the virtue of a teacher, when he has disciples as witnesses of his good works. And what is wonderful is that he did not spend one or two days in this, but many years. "For you know," he says, "how I have been with you for all the time." He wishes, therefore, to exhort them to bear everything bravely, both his departure and the future temptations; as we read concerning Moses and Jesus. And see what he adds: "How I have been with you for all the time, serving the Lord with all humility." D See what he most teaches the rulers: "Hating," he says, "pride." This is what is most fitting for rulers, because they are most easily lifted up to arrogance. This virtue is the foundation of good [works], as even Christ was saying: "Blessed are the poor in spirit" (Matt. V, 3). And he did not say only, "With humility," but, "With all humility." For there are many species of humility: there is humility in speech, in action, toward rulers, toward subjects. Do you wish me to tell you the modes of humility? There are those who are humble toward the lowly, but toward the high are high; this, however, is not humility. There are others not like that, but who toward both preserve humility and exaltation; which is also the greatest of humility. Being about to teach them such things, that he might not seem to be puffed up with arrogance, he first lays the foundation, removing suspicion. For "if I was with all humility," he says, "I do not say these things out of arrogance." Then he explains his gentleness. "I was with you," he says, "serving the Lord," showing them to be partners in the good work. Thus, partnership is good everywhere. He makes the good works common, therefore, and attributes nothing exceptional to himself. For what, you will ask, could he be arrogant against God? But many there are who are arrogant against Him, whereas he was not arrogant even against his own disciples. This is the act of a good teacher, to moderate his disciples by his own good works. Then he shows his own fortitude, which he passes over in brief. "With many tears and temptations which befell me by the plottings of the Jews." Do you see how he grieves over what is happening? He seems here to indicate his compassion; for he was grieving for those who were perishing, for the evildoers; for he was rejoicing over the evils inflicted upon himself. For he was of the choir of those who rejoiced, because they were accounted worthy to suffer shame for the name of Jesus (Acts V, 41).
A
Homily XLIV
And he says elsewhere: "Now I rejoice in my sufferings for you" (Col. I, 24); and again: "For this momentary lightness of affliction is working for us an eternal weight of glory" (2 Cor. IV, 17). But he says these things out of modesty. Here, however, he shows his fortitude, and not so much fortitude as patience; as if he were saying: "I was suffering evil, but with you; and the terrible thing is that it was at the hands of the Jews." Observe here the character of his teaching; he sets forth both love and fortitude. "For I have shrunk from nothing," he says. He shows his abundance through these things, both his unwearied nature and that of what is profitable. He well says "things beneficial": for there were things which it was not necessary to learn. And just as to conceal some things is a result of envy, so to say everything is a result of imprudence. Therefore he added, "of the things that were beneficial," signifying that he had not only spoken, but also taught; he says, not as one merely fulfilling a duty. And that he signifies this, hear what follows; for he added, "publicly and from house to house," demonstrating his long toil, his great zeal, and his perseverance. "Testifying to Jews and Greeks." "Not to you alone," he says, "but to the Greeks as well." Here is his boldness; B and that, even if we benefit no one, we must speak; for *to testify* means this, when we speak to those who do not pay attention; for *to testify* for the most part means this. "I call to witness," says Moses, "heaven and earth"; and now he himself, "Testifying to Jews and Greeks repentance toward God."
2. What do you testify? That they should take care of their life, that they should repent and come to God. For the Jews did not know Him, both because they were ignorant of the Son, and because they had neither works nor faith in the Lord Jesus. Why then do you say these things? Why do you remind them of these things? What has happened? Do you have something to lay to their charge? Having first shaken their mind, then he adds: "And now, behold, I go bound in the Spirit to Jerusalem, not knowing what shall befall me there; save that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me. But I make nothing of any of these things, nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I received from the Lord Jesus, to testify the Gospel of the grace of God." Why does he say these things? Preparing them to be always ready for dangers, both those that are manifest and those that are hidden, and to obey the Spirit in all things. He shows that he is being led away for great reasons. "Save that the Holy Spirit," he says, "testifies to me in every city, saying." In order to show that he departs voluntarily, and so that you do not think it a bond or a necessity, he said "in every city." Then he adds, "nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I received from the Lord Jesus." Do you see that the words were not those of one lamenting, but of one acting with modesty, and instructing them, and sympathizing with what was coming to pass? He did not say, "We suffer, but we must needs bear it"; nor even, "I consider." He says this again, not exalting himself, but teaching them: through the former things [he showed] humility, and through these, fortitude and boldness; as if he were saying: "I do not love it more than this; I deem it more preferable to finish the course, to testify." And he did not say, "To preach, to teach"; but what? "To testify the Gospel of the grace of God." He is about to say something still more fearful, that "I am pure from the blood of all"; therefore he makes these preparations, and shows that nothing is lacking. Since, therefore, he was about to impose the whole weight C and burden upon them, he first softened their mind, saying: "And now, behold, I know that you shall see my face no more." Then he added that, "I am pure from the blood of all." The grief is twofold: both that they would "see his face no more," and the "all of them." For you shall no longer see my face, he says, "all you, among whom I went about preaching the kingdom." So that reasonably I testify to you, as one no longer arriving, "That I am pure from the blood of all. For I have not shrunk from declaring to you the whole counsel of God." Do you see how he strikes fear, and how he grinds down their souls that had been broken and afflicted? He does well, because it was necessary. "For I have not shrunk from declaring to you," he says, "the whole counsel of God." Since he who does not speak is responsible for the blood; that is, of the slaughter. Nothing is more fearful than this. He shows that they also, if they do not do so, are responsible for the blood. And he seems to be defending himself, but he is frightening them. "Take heed therefore to yourselves and to all the flock, in which the Holy Spirit has set you as bishops to feed the Church of God, which He acquired through His own blood." Do you see? He commanded two things. For neither to set others straight alone brings any profit (for I fear, he says, lest by any means having preached to others, I myself should be a castaway), nor to care for one's own self alone. For such a one is selfish and seeks only his own, and is equal to him who buried the talent. He says these things, not because our own salvation is more precious than that of the flock, but because whenever we take heed to ourselves, then the flock also gains. "In which the Holy Spirit has set you as bishops to feed the Church of God." See how many necessities! D
4. You have the ordination from the Spirit, he says; for this is what "He set" means. This is one necessity; then, "To feed the Church of God." Behold a second; and a third, "Which He acquired through His own blood." He shows through the things he said that the matter is precious, and that the danger is not regarding small things, if indeed the Master did not spare even His own blood for the sake of the Church, but we despise the salvation of the brethren. And He, in order to reconcile enemies, shed His blood; but you are not even able to keep those who have become friends. "For I know this, that after my arrival there shall enter in among you grievous wolves, not sparing the flock." Again he turns them back from another quarter, from the things that are to be; just as when he says elsewhere: "Our wrestling is not against blood and flesh." "For there shall enter in," he says, "after my arrival grievous wolves among you." The evil is twofold, that he himself is not present, and that others will attack. Why then do you depart, if you foresee this? "The Spirit draws me," he says.
3. And indeed; he did not say simply, "wolves," but added, "grievous," hinting at their vehemence and insolence; and what is more grievous, that he says they will rise up from among them themselves; which is very grievous, when the war is also domestic. And well did he say, "Take heed," showing the matter to be highly urgent (for the Church …
Homily XLIV
A ...speaking perverse things to draw away the disciples after them. Then, because he greatly terrified them when he spoke of grievous wolves, and that from among themselves some would rise up speaking perverse things: as if someone were asking, “How, then? And what will be the protection?” he adds: “Watch, remembering that for three years I did not cease night and day to admonish everyone among you with tears.” See what extraordinary things he says: with tears, night and day, everyone. For he did not spare them because he saw many, but he knew that one must do everything even for one soul. Thus, then, he also joined them together. This, however, means: “The things I have done are sufficient; I stayed for three years, you have been confirmed, you have been sufficiently rooted.” “With tears,” he says. Do you see that tears must be shed for that reason? Let us also do these things. The wicked man does not grieve; do you grieve; perhaps he too will grieve. So that when the sick man sees the doctor taking food, he also is encouraged: so too will it be here; if he sees you lamenting, he will be softened; he will become a good and mild man. “Not knowing,” he says, “what things will befall me.” What then? Do you depart for that reason? Not at all; but I know well that bonds and tribulations await me. I know that temptations await me; but what sort, I do not know, which was the graver thing. Do not think, therefore, that I say these things while lamenting; I do not hold my own soul to be so precious. To excite their spirit, he says this; and to persuade them not only not to flee, but even to bear it bravely. Therefore, he calls that matter a course and a ministry: both to show splendor from the course, and duty from the ministry. “I am a minister,” he says; “I have nothing more.” But consoling them, so they would not grieve because he suffers evil, where he said he endured these things with joy, and showed the fruit, then he brings in that which was burdensome. B He does this, however, so as not to overwhelm their soul. And what is that? “And of your own selves shall men arise speaking perverse things.” What then, might one say, do you think so much of yourself that if you depart, we shall die? “I do not say this,” he says, “that my absence would cause it; but what? Some of you are rising up.” He did not say, “Because of my departure,” but, “After my departure,” that is, my setting out. Although that had already happened; but if it had happened, much more would it happen afterwards. The reason follows: “To draw away the disciples after them.” Therefore, there are heresies for no other reason than this.
Afterwards follows the consolation: “Which he purchased,” he says, “with his own blood.” If he purchased it with his own blood, it shall surely prevail. “Night and day,” he says, “I did not cease, admonishing with tears.” These things should justly be said to us; and the discourse seems properly to concern teachers, but it is common to the disciples as well. For to what end do I speak, admonish, and weep day and night, if the disciple does not obey? For let no one think it is sufficient for a defense that he is a disciple, though he does not yield; therefore, after he said, “I testify,” he continues, “For I did not shrink from declaring to you.” Therefore, this alone is the task of a doctor: to declare, to preach, to teach, not to shrink, to declare night and day: when, however, these things are done, nothing more is done, you know what remains. Then follows another defense: “I am pure from the blood of all.” C Do not, however, think that these things are said only to us; for this discourse also concerns you, so that you may attend to the things said, so that you may not withdraw from the assembly. Against theatrical games and against oaths. What shall I do? Behold, daily I am bursting by crying out: “Depart from the theaters;” and many mock us: “Abstain from oaths, from avarice:” we admonish countless things, and no one hears. But do I not do this at night? I would wish to do this even at night, and at your tables, if it were indeed permitted, and while I am held back by being occupied by many, to be present, and to speak to you; but if, when we call you even once a week, you are sluggish, and some do not come, and others depart having gained no profit: what would you not do, if we were to do this more frequently? What shall we do? Many, as I know well, mock us, because we always have a discourse about the same things: so are we in disgust. We are not the cause of this matter, but the hearers. For he who acts well, always rejoices hearing the same things, as if he were hearing his own praises: but he who does not wish to act correctly thinks he is being attacked with annoyance, and if he hears them even twice, it seems to him that he has heard often. “I am pure,” he says, “from the blood of all.” D We do not dare to bring these things forward, because we are conscious of ourselves in many things. For he who was always watching and standing by, who endured everything for the salvation of the disciples, could appropriately say that; but we shall say that of Moses: “The Lord was angry with me on your account, because you lead us into many sins” (Deut. 3.26). When, however, we falter in spirit, seeing you profit nothing, does not the greater part of our strength collapse? For what, I ask, has been done? Behold, by the grace of God we too have now had three years, not indeed exhorting night and day, but doing this often after three days, sometimes after seven. What more has been done? We rebuke, we chide, we weep, we grieve, if not openly, at least in the heart. But those tears are much lighter than these: for those bring some consolation to the grieving; but these increase and tighten the pain. So when someone lives in sadness, and cannot express the pain, so as not to seem to seek vain glory, he suffers more than if he were expressing it. Unless one would think I were seeking superfluous praise, daily you would see me shedding fountains of tears—of these, however, the little house and solitude are conscious. For believe me, I have despaired of my own salvation, and while I lament yours, I have no time to lament my own evils: so are you everything to me. If I sense that you are growing in virtue, for pleasure I do not sense my own evils; but if I see you profiting nothing, for grief I again cast aside my own: happy indeed for your goods, even if loaded with a thousand evils; sad for the sorrows that happen to you, even if countless things were excellently done by me. For what hope is there for a doctor, with a corrupted flock? What life, what expectation? With what confidence will he stand before God? What will he say? For let us suppose he is not rebuked, nor does he pay the penalty, but he is pure from the blood of all—and thus he shall never be persuaded—for even fathers do not intend to be rebuked by their children, yet they grieve and endure pangs.
A
And what benefit is it to them, he says, that they themselves are watching over our souls? But they watch as those who must give an account; and while this seems terrible to some, to me it is of no concern after your loss. For whether I give an account, or whether I do not, there is no benefit to me. May it happen that you are saved, even if I must give an account on your behalf; that you may be saved, even if I be accused as one who did not fulfill my duties. For I am not concerned with being saved through my own efforts, but with being saved by any means. You do not know the tyranny of spiritual pangs, how a man would choose a thousand times to be cut to pieces rather than to see one of those born of these pangs perishing or corrupted. From where shall we persuade you? From nowhere else, but from what is being done, we shall discharge everything concerning you. We too are able to say that we have withheld nothing; yet we grieve; and that we grieve is clear from the many things we prepare and contrive. And yet it was possible to say to you yourselves: "What does it matter to me? I have done my part; I am innocent of the blood." But this is not enough for consolation. If it were possible to tear open our heart and show it, you would see all of you inside, with great space provided, both wives and children and men; for such is the power of love, it makes the soul wider than the heavens. "Make room for us," Paul used to say; "We have wronged no one, you are not restricted in us." B We say this now too: "Make room for us." That man held the whole of Corinth in his own heart, and said: "You also be enlarged; you are not restricted." But I could not say this; for I know well that you also love us and make room for us. But what is the gain, either of my love or of yours, when things according to God do not progress for us? It is a cause of greater despondency, an occasion for greater harm. I have nothing to accuse you of; for I testify to you that, if it were possible, having plucked out your own eyes, you would have given them to me. We yearn not only to give the Gospel, but also our own souls to you. We are loved and we love; but this is not what is sought. Let us therefore love Christ first: for the first commandment is, "You shall love the Lord your God," and the second is like it, "And your neighbor as yourself." We have the second, we need the first; we need the first with great excess, both I and you. We have it, but not as we should. Let us love Him; so great is the reward laid up for those who have loved Christ; let us love Him with the warmth of the soul, so that, enjoying His favor, we may escape the storm of this present life, and be deemed worthy to attain the good things promised to those who love Him, by the grace and loving-kindness of His only-begotten Son, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XLV
"And now I commend you, brethren, to God and to the word of His grace, which is able to build you up, and to give you an inheritance among all those who are sanctified." C
1. That which he does when writing a letter, he does also here, finishing his exhortation with a prayer. Since he had greatly frightened them, saying that "grievous wolves will enter in among you," to prevent them from being terrified in their mind and losing heart, see his consolation. "And now," he says. He spoke thus, showing by this that just as he always [watched over them, so he does now]. "I commend you, brethren, to God and to the word of His grace"; that is, to His grace. And he rightly said this; for he knows that grace saves. He constantly reminds them of grace, making them more earnest as debtors, and persuading them to be confident. "Who is able to build you up." He did not say, "to build," but, "to build up," showing that they had already been built. Then he reminded them of the future hope, saying: "And to give you an inheritance among all those who are sanctified." Then again an exhortation: "I have coveted," he says, "no one's silver or gold or apparel." He removes the root of evils, avarice. "Of silver," he says, "or gold." He did not say, "I did not take," but, "I did not even covet." This is not yet a great thing, but what follows is great. "You yourselves know that these hands ministered to my necessities, and to those who were with me. I have shown you all things, that by so laboring you ought to support the weak." See him using work, and not simply, but laboring. "These hands ministered to my necessities, and to those who were with me." This is by way of shame. And see how aptly. For he did not say to be better than money; but what? "To support the weak." Not simply all, but the weak. "And to remember the words of the Lord, which He said, 'It is more blessed to give than to receive.'" Lest anyone think that this was said to them, and that he was giving a pattern, as he says elsewhere, "Giving you an example," he brought in the declaration of Christ saying: "It is more blessed to give than to receive." He prayed for them while exhorting; he shows it also by his deed. "And when he had said these things, he knelt down with them all, and prayed"; not simply, but with much contrition. Great is the consolation; and by saying, "I commend you to the Lord," he comforts them. "And there was much weeping of all, and falling on Paul's neck, they kissed him, sorrowing," especially for the word which he had spoken, that they were to see his face no more. "And they accompanied him to the ship." He said that "grievous wolves shall enter in"; he said that "I am pure from the blood of all"; these two things were both terrible and enough to grieve them; but this most of all troubled them, that they were to hear him no more; and this made the parting grievous. "And they accompanied him," he says, "to the ship." So much did they love him, so were they disposed toward him. "And when it came to pass that we were drawn away from them, having set sail, we came with a straight course to Cos, and the following day to Rhodes, and from there to Patara. And having found a ship crossing over to Phoenicia, we went aboard and set sail. And when we had sighted Cyprus, and had left it on the left hand, we sailed to Syria, and landed at Tyre." See, he came to Lycia, and crossing over to Phoenicia, leaving Cyprus, he sailed down to Tyre; for there the ship was unloading its cargo. This was the cause of going to Tyre. "And having found disciples, we stayed there seven days"; D
"; A for those who were with Paul were saying through the Spirit that he should not go up to Jerusalem. See, they prophesy sufferings. This was provided so that they, too, might speak, lest anyone should think that Paul had said these things simply and out of boasting. Again, praying there, they separated from one another. "And when the days were completed, we departed and went on our way, with all of them, along with their wives and children, escorting us outside the city; and kneeling down on the beach, we prayed. And having bidden one another farewell, we went on board the ship; and they returned home." We, having completed the voyage from Tyre, arrived at Ptolemais; and having greeted the brothers, we remained there for one day. "On the next day we departed and came to Caesarea," and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. He says that we came to Caesarea and stayed with Philip, who was one of the seven. "He had four unmarried daughters who prophesied." But these do not foretell anything to Paul, even though they were prophesying; rather, B Agabus does—and note how. "And while we were remaining for some days, a prophet named Agabus came down from Judea," and having come to us, he took Paul’s belt and, binding his own feet and hands, said: "Thus says the Holy Spirit: The man whose belt this is, the Jews in Jerusalem will bind in this manner and deliver into the hands of the Gentiles." He who in olden times had foretold the famine, he says, "The man whose belt this is, they will bind in this manner." What the prophets were doing, describing future events before their eyes—as they used to speak of the captivity, like Ezekiel—this he also did. And that grave saying: "They will deliver him into the hands of the Gentiles." "And when we had heard these things, we and the local people were beseeching him not to go up to Jerusalem." And many were imploring him not to go, and yet he did not obey. Paul answered: "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." And when we could not persuade him, we grew quiet, saying: "The will of the Lord be done." C You see? Lest anyone hearing it should think that the phrase "I go bound in the Spirit" means that he was unaware of what would happen and thus fell into it, for this very reason these things are foretold. But they were weeping; he, however, was comforting them, grieving at their tears. "What are you doing," he says, "weeping and breaking my heart?" Nothing was more loving than Paul. Because he saw them weeping, he was grieved, he who in his own trials suffered nothing. "You are hurting me in this," he says; "do you think I am grieving?" Then they ceased, when he said: "What are you doing, breaking my heart?" "I am weeping over you," he says, "not over my own sufferings; for them I am even willing to die." But let us review the things said before. "I have not coveted silver or gold or any garment," he says; "you yourselves know that these hands have ministered to my necessities, and to those who were with me." Therefore, it was not only in Corinth that those who were corrupting the disciples did this, but also in Asia. Nowhere does he reproach the Ephesians for this. Why? Because he did not encounter the necessity. But he says to the Corinthians, “My boasting has not been silenced in the regions of Achaia” (2 Cor. XI, 10). Nor did he say "I have not coveted anyone's necessities," lest it appear to be an accusation against them; but he indicates that he did not receive them by right, since he was even feeding others. See how assiduously he labored, night and day conversing with tears, admonishing each one. "I have shown you all things," he says, "that by working in this way we ought to help the weak." After saying this, he again struck fear. D This shows that you cannot take refuge in ignorance: by my works I have shown that it is necessary to labor in this way. Nor did he say that it is an evil thing to receive, but that it is better not to receive. "Remember," he says, "the saying of the Lord, which He said: 'It is more blessed to give than to receive.'" And where did He say this? Perhaps the apostles handed it down without writing it, or one might infer it from other sources. Indeed, he displays confidence in perils, compassion toward his subjects, doctrine accompanied by liberty of speech, humility, and poverty—and this is greater than poverty. For if He says there, "Sell what you have, if you wish to be perfect" (Matt. XIX, 21), when he not only receives nothing but even feeds others, what is to be added to this matter? The first degree, therefore, is to cast away one's own things; the second, to have enough for oneself; the third, to have enough for others, too; the fourth, for one who is preaching and has the power to accept, to accept nothing. Therefore, for those who had nothing, this man was much better. And he spoke rightly, "So we ought to help the weak." This is the nature of compassion toward the weak: to give from one's own labors; whereas to give from what belongs to others is not only not good, but even dangerous. "And falling upon his neck," he says, "they wept." This displayed their affection toward him. They fell upon his neck as those who were giving their final embraces and had drawn much love and friendship from his preaching. For if we, when we part from the common crowd, groan—even though we know we will meet again—how would they not have been torn from Paul with an affect of grief? I think Paul wept too. "Abstracted," he says. He shows violence when he says "abstracted from them." And deservedly so, for they could not have boarded the ship. What is "We came by a straight course to Cos"? As if to say, "We did not go around, nor did we dally in other places." "On the following day, to Rhodes." — A survey of Paul's travels. — See his haste. "And having found a ship crossing to Phoenicia." Perhaps the ship was there at that time, and they boarded it, having found no other going to Caesarea. "And when Cyprus appeared, we left it to the left." This is not stated without reason, but to show that he did not even wish to come near it, since they were proceeding to Syria by a straight course; so much was he in a hurry. Then, "We came to Tyre," he says; "and having found disciples, we stayed with them." When they were near Jerusalem, not only do they not rush on, but they even remain with the brothers for seven days. Look, he counts the days now. After the Unleavened Bread they came to Troas in five days; then seven days there; and there are twelve days; then to Assos, Mitylene, across from— but
in Trogyllium, to Samos and Miletus; A eighteen days in all. Then to Cos, to Rhodes, to Patara, twenty-one; then from there in five days to Tyre, twenty-six; then seven days there, thirty-three; then to Ptolemais, one, thirty-four; then to Caesarea, where he stays more than the others; and then finally from there the prophet conducts them. Thus Pentecost is filled, and he spends it there. See him, when the Spirit did not forbid him, being obedient. They said, "Do not give yourself to the theater," and he did not give himself; often they led him out, and he was persuaded; he escaped again through a window; and now, so to speak, though ten thousand were beseeching him, both those in Tyre and those in Caesarea, weeping and predicting ten thousand terrible things, he does not yield. And yet they were not predicting the terrible things simply, but were predicting them through the Spirit. If, then, the Spirit commanded it, why did they speak against it? Because they did not know what the Spirit intended. And besides, they were not even making their exhortation through the Spirit. For they were not merely predicting the terrible things to him, but were saying that he ought not to go up, out of concern for him. B "After the days were fulfilled," he says; that is, completed; and by days he means the appointed ones; with everyone escorting us with wives and children. 3. See how great the consolation was; and again they part, praying. And in Ptolemais they stay for one day, but in Caesarea for more days. And when he heard that he was to suffer ten thousand terrible things, then he hastens, not throwing himself into dangers, but considering the command to be of the Spirit. "After these days," he says, "we made preparations and travelled up to Jerusalem"; that is, taking things necessary for the journey. "And some of the disciples from Caesarea came with us, leading us to one with whom we might lodge, a certain Mnason of Cyprus, an ancient disciple; and when we had come to Jerusalem, the brethren received us gladly." And note, Agabus did not say that they would bind Paul, so that he might not seem to be speaking by agreement; but, "The man whose belt this is." Thus he also had a belt. C Since they could not persuade him, for that reason they wept, then they became silent. Do you see the philosophy? Do you see the affection? "We ceased," he says, "saying, 'The will of the Lord be done.'" "Leading us," he says, "to one with whom we might lodge." So it was not to the church. For at that time, when they were going up for the sake of dogmas, they were lodged in the church; but now, with a certain ancient disciple. It shows a long time for the preaching now; whence it seems to me that he cuts out many years in the Acts, mentioning only the things that are urgent. What is, "The will of the Lord be done"? "The Lord," he says, "himself will do what is well-pleasing before Him." And they remain silent, and do not compel him. Perhaps they understood that it was the will of God, conjecturing this from Paul’s eagerness; for otherwise Paul would not have been so eager, nor would God have allowed it, who always snatched him from dangers. Thus they did not wish to burden the church, since there was someone else to lodge them, nor did they demand status. "Gladly," he says, "the brethren received us." Now the affairs among the Jews D were full of peace, and there was no war as before. "Leading us," he says, "to one with whom we might lodge." He lodged Paul.
Perhaps one of you will say: "If someone had given me Paul to lodge, I would have done it readily and with much eagerness." Behold, it is permitted to you to lodge Paul's Master, and you do not wish to? "For he who receives," he says, "one of these least, receives me." By as much as the brother is least, by that much more does Christ arrive through him. For he who receives the great person often does it even out of vainglory; but he who receives the small one, does it purely for the sake of Christ. It is permitted to you to lodge the Father of Christ, and you do not wish to? "For I was a stranger," he says, "and you took me in"; and again, "Inasmuch as you did it to one of these least, you did it to me." Even if it is not Paul, but there is a believer and a brother, even if he is the least, Christ arrives through him. Open your home; welcome him. "He who receives a prophet," he says, "will receive a prophet's reward." Therefore, he who receives Christ will receive the reward of him who lodges Christ. Do not disbelieve his words, but become a believer; he himself said that, "Through them I arrive"; and so that you do not disbelieve, he also defines punishments for those who do not receive, and honors for those who do, which he would not have done unless he himself were the one honored and the one insulted. "You received me," he says, "into your inn, I will receive you into the kingdom of my Father; you relieved my hunger, I will relieve you of your sins; you saw me bound, I make you to be seen unbound; you saw me a stranger, I make you a citizen of the heavens; you gave me bread, I give you an entire kingdom, so that you may inherit and possess it." "Come, for," he says, "inherit the kingdom prepared for you." He did not say, "Take," but, "Inherit," which is said of those who properly possess, as when we say: "I inherited this." You did it for me in secret, I will proclaim in the open; and the former things I speak of as being of grace, the latter as of debt. For since you, he says, made a start, I follow and attend; I am not ashamed to confess the benefits done for me, nor what you freed me from: hunger and nakedness and wandering. You saw me bound, you shall not see the fire of Gehenna; you saw me ailing, you shall not see the tortures nor the punishments. O hands truly blessed, that are served by such provisions, that are counted worthy to serve Christ. Feet that walk into prisons for the sake of Christ easily dare the fire; hands that have seen him bound do not receive the experience of bonds. You clothed him with a garment, and you are clothed with the garment of salvation; you were in prison with him, and you shall be in the kingdom with him. He confesses these things, not being ashamed, but knowing that you visited him. The patriarch did not know he was lodging angels, and he was lodging them. Let us be ashamed, I beseech you; he sat in the heat, being in a foreign land, where he did not even have a footstep of his own; he was a stranger, and the stranger was receiving strangers, for he was a citizen of the heavens. For this reason, not even when on earth was he a stranger. We are more strangers than that stranger, not receiving strangers. He did not have a house, and his tent was an inn for him. And see the abundance: he sacrificed a calf, and kneaded flour. Hear also the eagerness: he does this through himself and his wife. Look also at the lack of pride: he bows down and entreats.
A For all these things, one who receives a stranger must possess: fervor, hilarity, and generosity. For the soul of a stranger is ashamed and bashful, and if the one receiving him does not show joy, the guest departs as if despised, and thus it is worse to have received him than not to have received him at all. Therefore, he worships; therefore, he declares he is receiving; therefore, he offers a seat. For who would have doubted, seeing that this was a work for him? B But are we not in a foreign land? Yet if we should wish, we shall be able to imitate him. How many strangers are there among the brethren? There is a common house for the Church, which we call a *xenon*; search carefully even you; sit by the doors, receive those who are coming; if you are not willing to do so in your own houses, provide the necessities for them otherwise. What then? You say, "Does the Church not have?" It has; but what is this to you? If they are fed from the common moneys of the Church, can that profit you? If another prays, do you not owe it to pray? Why do you not say, "For what? Do not the priests pray? Why should I pray?" "But I," you say, "give to him who cannot come thither." Give at least to him; for that which we seek is this, that it be given at all. Hear what Paul says: *That it may suffice for those who are truly widows, and that the Church be not burdened* (1 Tim. V, 16). Do as you wish; only do it. I indeed do not say, "That the Church be not burdened," but, "That you be not burdened." For with this line of reasoning, you will do nothing, leaving everything to it. Therefore, a common domicile is assigned by the Church, so that you do not say these things. C "But the Church has expenses," you say; "it has moneys and revenues." Tell me, does it not have expenses? Does it not have daily expenditures? "It does," you say. Why, then, do you not aid its mediocrity? I am ashamed to say these things; however, I do not force you. If one thinks that these things spoken of are gain, let him make for himself a hospice in his house; place a bed there, a table and a lamp there. How would it not be absurd if, when soldiers come, you have designated homes, and take great care, and provide everything for them because they ward off this sensible war, but when it comes to strangers, you have nowhere for them to stay? Surpass the Church. Do you wish to put us to shame? Do this: surpass it in generosity; have a domicile where Christ may stay; say, "This is the cell of Christ; this house is set apart for Him." Even if it be a vile domicile, He does not disdain it. Christ goes about naked and a stranger, needing nothing but a roof; at least grant this to Him; do not be cruel nor inhuman, nor so vehement in secular affairs, while cold in spiritual ones. Let this be committed to the most faithful of all your servants, and let him introduce the maimed, the beggars, and those who are without a roof. I say these things to move you to shame. It would be fitting to receive them above in the house; if you are unwilling, at least receive Christ below, where the mules and the servants are. Perhaps you shudder to hear this. What then, if you do not even do these things? Behold, I exhort; behold, I tell you: let this be your concern. But you do not wish to do so? Therefore, act in another way; there are many poor of both sexes; separate someone entirely, that he may remain there: let the house guard at least be a poor man; let him be a wall and a hedge, a shield and a spear for you. D Where there is almsgiving, the devil does not dare to approach, nor any other evil thing. Do not, I beseech you, despise such great gain. For now, indeed, there is a place assigned for the chariot, and another for the litter; but for the wandering Christ, there is none. Where Abraham himself dwelt, there he received strangers; and his wife stood as if a handmaid, while they stood as if masters. He did not know that he was receiving Christ, that he was receiving angels; had he known, he would have expended everything. But we, although we know that Christ is received by us, do not show as much care as he did, who thought he was receiving men. But there are many, you say, who are deceivers and ungrateful. And from this there is greater reward for you, when you receive in the name of Christ. If you know them to be deceivers, do not receive them at home; if you do not know, why do you accuse them rashly? Therefore I say, let them go to the hospice. But what is your defense when we do not receive even those whom we know, but shut our doors to all? Let our house be the hostelry of Christ; let us demand our reward from them—not silver, but that they make our house a receptacle of Christ; let us run all about, let us draw them in, let us snatch them as in a hunt; we receive a greater favor than we give. I do not command you to sacrifice a calf; give bread to the needy, clothing to the naked, shelter to the stranger. But do not make this a pretext: "There is a common house of the Church." Send them thither, and you will be receiving them. For he also had the reward of those things which had been done by the servants. So had his children been trained; they ran, and did not murmur as ours do; for he had made them pious; he drew them into war, and they did not murmur; so philosophical were they. For he took care of them as of himself; and nearly, as Job said: *In like manner were we fashioned in the same womb* (Job XXXI, 15).
Domestic Care. It is necessary that we also take care of our own salvation, and have great concern for our domestics, that they may be upright and vigilant; let our domestic also be trained in those things which pertain to God. Virtue will not be difficult for us afterward, if we train them uprightly. For just as in war, when soldiers are well ordered, the general fights easily—but on the contrary, if it is not so; and likewise, when sailors are in agreement, the helmsman manages the rudders without effort—so, in the same way, if servants are rightly trained, you will not easily be exasperated, you will not scold, you will not be angry, you will not revile. It is also possible that you may reverence your servants, if they are admirable; and they themselves will help you, and will exhort you to good things. From all these things, everything will be pleasing to God, and thus the whole house will be filled with blessing, and thus, by doing the things that are pleasing to God, we shall enjoy great protection from above; which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Spirit, be glory, dominion, and honor, now and always, and unto the ages of ages. Amen.
HOMILY XLVI
A "And the day following Paul went in with us unto James, and all the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry."
a. This was the brother of the Lord and bishop of Jerusalem, a great and wonderful man. To him Paul enters in, just as he was sent to him even before this; and hear how. "And the day following," he says, "Paul went in with us unto James." Behold his lack of vainglory. "And all the elders were present; and when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry." Again he narrates to them the things concerning the Gentiles, not vaingloriously—far be it!—but wishing to demonstrate the loving-kindness of God and to fill them with great joy. Behold, therefore, how when they heard it, they also glorified God. They did not exalt him, nor did they marvel at him, but they glorified God; for he narrated it in such a way as to ascribe it to Him. "And they, when they heard it, glorified God," and said unto him, "Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs." B Behold with what modesty—even they speak. He does not discourse authoritatively as a bishop, but they take him as a partner in their opinion, just as if they were explaining from the very outset that they had not wished for this. Thou seest the necessity of the matter. "Thou seest," he says, "how many thousands of Jews there are which believe?" And they did not say, "How many thousands have we instructed," but, "There are." "And these," he says, "are all zealous of the law." Two causes: both the multitude and their opinion. For it was necessary neither to despise them if they were few, nor to hold them of great account if they were many and not all were holding fast to the law. Then also a third cause: "And they are all informed of thee," he says, "that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs." They did not say, "They have heard," but, "They are informed [catechized]," that is, they have been taught and have believed, "that thou teachest to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs." Having said this, he added, "What is it therefore? The multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee." They speak these things as counseling, not as commanding. "We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed C concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law." They advise him to make his defense by deed, not by word. "That they may shave their heads," he says, "and all may know that those things whereof they were informed concerning thee are nothing." They did not say, "That thou teachest," but, "They were informed," again showing [by this] that they were taught [by others], and that "thou walkest orderly," that is, you keep the law out of superabundance. For this was not the only point aimed at—whether he did not teach others—but that he himself also kept it. What then, if the Gentiles learn it, will they not be scandalized, he says? How? Seeing that we, the teachers of the Jews, have sent to them? But concerning the Gentiles who have believed, we have written, judging that they should keep no such thing, save only that they observe the things sacrificed to idols, and blood, and things strangled, and fornication. Here, shame-inducingly. The thing he is saying is this: Just as we gave orders to those, even though we preach to Jews, so do thou also, even though preaching to the Gentiles, cooperate with us. Behold Paul: he does not say, "Why, I can produce Timothy, whom I circumcised, and why, I can persuade them by word;" but he was persuaded by them, and did everything; for so it was expedient. For it was not the same thing to be placed on trial as to do these things without anyone knowing. It was unsuspicious, that [the act] of being at charges. Then Paul took the men, and the next day purifying himself with them entered into the temple, D declaring the accomplishment of the days of purification, until an offering was offered for every one of them. "Declaring," that is, announcing; so he himself was making it known. And when the seven days were about to be completed...
A of the crowd, crying out, "Away with him!" What is, "Away with him"? It was the custom of the Jews, against those whom they condemned, to speak in this manner, just as they did against Christ, saying, "Take him away"; that is, blot him out from the number of the living. Some, however, say it is what is spoken among us according to Roman custom: "Cast him into the signs." B To the tribune: "May I be allowed to speak to you?" When he was being carried up the steps, he asked to say something to the tribune. And see how meekly: "May I be allowed to speak to you," he says. Who said, "Do you know Greek?" 38. "Are you not that Egyptian who before these days stirred up a tumult, and led out into the desert four thousand men of the Sicarii?" This Egyptian was a man, a certain innovator and seditious person. Regarding this matter, Paul clears himself, and by his words removes suspicion. But let us repeat the things read above. "There are with us," he says, "four men who have a vow upon them; take them and purify yourself with them." To this Paul does not object, but complies. Whence it is plain that this did not have to be done by necessity (and therefore they persuade him), but that this was done by way of accommodation and indulgence. It was not, therefore, an impediment to the preaching, since the apostles themselves were establishing these things for them. Thus, dispensing in this way, he himself nevertheless critiques Peter afterward; nor did he do this without cause: for what he had done here, that Peter had done there, keeping silent and establishing his own dogma. They were not saying: "It is not fitting to teach the Gentiles"; nor, "It is sufficient that he is not preached there"; but, "It is necessary to do something further, that they may be persuaded that you keep the law." C Accommodation is that matter, do not fear. And see: they do not persuade him before they represent both the accommodation and the profit. And that it was done at Jerusalem was tolerable. Do this, therefore, here, so that you may be permitted to do that outside this city. Then Paul, it says, taking the men the next day. He did not delay, but showing by action that he was persuaded, he takes them with whom he was to purify himself: so great is the fervor of accommodation of this kind. And how, you will ask, did the Asiatic Jews see him in the temple? It is likely that they had been staying there for some days. See, however, how the matter was done by a certain dispensation. For after the Jews had been persuaded, then they rise up against him: and indeed on purpose, so that they might not rise up against him also. "Help," they say, "men of Israel!" Just as if someone difficult to capture had fallen into their hands, "Help," they say. "This is he who teaches everyone everywhere." Not "here" only, they say, but "everywhere." Then also a greater accusation from those present. To this, they say, "He has profaned the temple, bringing in Gentile men." And yet even in Christ's time they went up to worship; but these are speaking of those who were not coming for the sake of worship. And taking him, it says, Paul, they dragged him outside. Consider, they cast him out from the temple: for they no longer had any need of laws or tribunals; and therefore they were striking him: thus in all things they are ferocious and petulant. He, however, did not then indeed clear himself, but afterward; and with justice, for then they would not have even listened. And why were they crying out, "Away with him"? They were afraid that he might escape. But see, with what modesty Paul speaks with the tribune. D For what does he say? "If it is permitted for me to say something to you?" He was so humble that he knew how to act modestly everywhere. "Are you not," he says, "that Egyptian?" That Egyptian conjurer, and he was hoping that through him he would obscure the matter, and make these the consorts of his crimes, namely Christ and the apostles. But he could do nothing; rather, from this the truth became more splendid, in nothing harmed by the devil's machinations, but rather more illuminated. For if the conjurers had not existed, and then these had prevailed, perhaps there would have been suspicion: but when these appeared, the others prevailed. But this is wonderful. Therefore they are not prevented from appearing, so that even in this way they may shine more: as he also says elsewhere, "That those who are approved may be made manifest" (1 Cor. 11:19). Something of the sort Gamaliel also was saying: "Before these days arose Theudas" (Acts 5:36). Some say the Sicarii were a kind of robber, so called from the swords they carried, called *sicae* by the Romans: but others think they were from one of the Jewish sects. The conjurers' deceptions contributed greater force to the apostles' miracles. The sect of the Jews.—For there are three sects among them: the Pharisees, the Sadducees, and the Essenes, who are also called "Saints" (for this is what the name Essene means for them), and that on account of their holiness of life. The same are also called Sicarii, because they were zealots. Let us not, therefore, grieve that there are sects, since there were also false-christs, who wished to plot against Christ, both before and after, to obscure him. But the truth shines and is radiant everywhere. This also happened in the age of the prophets: there were false prophets, and the true ones shone more by comparison. For sickness makes health conspicuous, and darkness makes light, and a storm makes tranquility. The Gentiles cannot say that those were deceivers and conjurers: for they were convicted. This also happened to Moses: God allowed the magicians to exist, so that Moses would not be thought a magician; He allowed them to teach everyone how much magic could devise; but beyond that they did not deceive, but they themselves confessed their defeat. Deceivers do not harm us at all; rather they make us better, if one is willing to pay attention. What then, you will ask, if we are partakers of their glory? They do not have glory with us, but with those who lack judgment. Let us not care much for the breath of the people, let us not court it more than is proper. We live for God, not for men; we conduct ourselves in heaven, not on earth: there our prizes and the rewards of our labors lie, from there we expect praises, from there crowns. Let us care about men only insofar as we do not provide them an opening. But if, when we provide none, they wish to accuse us rashly and in vain, let us laugh, not weep. You provide for good things before God and men: if you are providing for good things, may he... do not care. You have examples in the Scriptures. "For do I persuade men or God?" (Gal. 1:10) he says; and again: "We persuade men, but to God we are manifest" (2 Cor. 5:11). And Christ, concerning those who were offended, used to say: "Let them alone; they are blind guides of the blind" (Matt. 15:14); and again: "Woe to you."
that all men may speak well of you (Luc. 6:26); and again: Let your works shine, so that they may see, and glorify your Father who is in heaven (Matt. 5:16). But if he says elsewhere: Whoever shall scandalize one of these little ones, it is better for him that a millstone should be hung about his neck and he should be drowned in the depth of the sea; do not wonder, A for these things are not contrary, but even very harmonious. For when it occurs because of us, woe to us; but when it does not occur because of us, no longer. And again: Woe to you, through whom the name of God is blasphemed (Rom. 2:24). What then, if I do what is fitting, but another blasphemes? It is nothing to you, but to him; for it was blasphemed through him. And how is it possible to do some of those things that are fitting, and give others a handle? From where do you wish me to bring examples to you, from those who are now, or from the ancients? To ensure we are not faint-hearted, do you wish us to speak of this very thing we have in hand? Paul Judaized in Jerusalem, but in Antioch he did so no longer; he Judaized and they were scandalized, but those men were not justly B scandalized. It is said that he greeted Nero's cupbearer and concubine; how much do you think they said against him because of this? But not justly. For if he had greeted them for the sake of wantonness, or for evil works, reasonably; but if for a righteous life, for what reason? Let me say something that happened to one of my acquaintances. The wrath of God once fell, and since that person was very young, and happened to be in the order of deacons, because at that time the bishop happened to be absent during that moment, and none of the presbyters cared, they simply had many myriads illuminated suddenly in one night, and they were all simply baptized knowing nothing; he took these men privately, a hundred and two hundred at a time, and conversed with them, C about nothing else, but only about the mysteries, so as not to allow even those who were uninitiated to be present. Doing this, many thought he was yearning for authority. But he did not care for those who thought so; he did not, however, prolong the matter for a long time, but ceased immediately. What then? Was he the cause of the scandal? I do not think so. For if he were doing this without cause, they might reasonably have ascribed the cause to him, and if he had prolonged it again. For when what is pleasing to God is hindered because of another's scandal, one must despise it; but one must care when we are not forced to offend God because of him; for, tell me, if while we are conversing and mocking drunkards, someone is scandalized, shall I stop speaking? Hear Christ saying: Do you also wish to go away? (Joan 6:68). Thus, D one must neither despise, nor be too obsessed with the weakness of the many. Or do we not see even physicians doing this, and when there is opportunity, showing favor to the sick, but when their favor works harm, sparing them no longer? Everywhere it is good to observe the measure. Many blasphemed because of a certain beautiful virgin who remained for instruction, and they approached her and insulted those who were instructing her. What then? Was it necessary to depart because of this? Not at all; for they were doing nothing contrary, but even a thing appearing very pleasing to God. Therefore, let us not see if some are scandalized, but if they are justly, and if not to our own harm. If food scandalizes, he says, my brother, I will never eat meat for the age (1 Cor. 8:13). Reasonably; for not eating harmed no one; if, however, it scandalizes him because I wish to renounce, one must care no longer. And whom, he says, does this scandalize? Many, I know. When therefore the hindrance is indifferent, let it happen; because, if we were to look to this alone, we would have to abandon many things; just as, on the contrary, if we were to despise it, we would destroy many; for Paul also provided against scandal; and how, listen: Lest, he says, by this fullness which is ministered by us (2 Cor. 8:20). For nothing was harmed by clearing away the suspicion. But when we fall into such necessity that great evils occur because of another's scandal, let us despise it. For that man is the cause for himself, but we are no longer liable; for it was not possible to spare him without harm. Many were scandalized because some of the faithful were lying in the sacred places, since they ought not to lie there; but wrongly; for there is no harm from this. They were scandalized because Peter ate with the Gentiles; he spared them, but he did not do so any longer. Everywhere it behooves us, following the laws of God, to make great diligence so as to provide no cause of scandal, so that we ourselves may be blameless, and be deemed worthy of the philanthropy from God, by the grace and philanthropy of His Only-Begotten, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for the ages of ages. Amen.
HOMILY XLVII
Cap. 21. v. 39. But Paul said: I am a man, a Jew, of Tarsus in Cilicia, a citizen of no mean city; but I beseech you, permit me to speak to the people. 40. And when he had permitted it, Paul standing on the stairs signaled to the people with his hand. And when much silence had been made, he addressed them in the Hebrew language, saying.
1. See him, when he converses with those outside, not refusing even to employ aids from the laws. Here he turns them away from the city. Thus also previously he said: Having beaten us publicly, men who are Romans, not condemned, they cast us into prison (Act. 16:37). For since he was being asked: Are you that Egyptian? I am, he says, a man, a Jew. Having said this, he immediately led him away from that suspicion. Then, so that the nation might not be thought Jewish, he speaks of his religion; for even elsewhere he calls himself subject to the law of Christ. Was he denied? Far from it; for he was a Jew and a Christian, is that it? Does Paul lie? Far from it. What then? Not keeping all things that were necessary, since he himself was persuaded by the law most of all, believing in Christ, and speaking to Peter he says: We are by nature Jews (Gal. 2:15). But I beseech you, permit me to speak to the people. And this is a proof that he is not lying, if he were leading everyone as witnesses. Observe him again conversing with gentleness. And this again is a very great proof of being liable to no crime, to be so ready for an apology, and to wish to enter into a discussion with the populace of the Jews.
A See the prepared man, see the economy of it; if the tribune had not come, if he had not bound him, he would not have had need of a speech for his defense, nor would he have obtained so much silence. B But the tribune permitting him, Paul stands upon the stairs. From that place there is great ease, and also because he was speaking from a higher position and bound. What is equal to this spectacle, to see Paul bound with two chains and yet haranguing? How was he not troubled, how was he not confused, seeing so great a multitude exasperated, with the governor standing by? First he calmed their fury, then he speaks; and see how prudently. For what he did in the Epistle to the Hebrews, he does also here: first he attracts them by the kinship of language, then by his gentleness. Therefore, signaling this, he says: "After a great silence had been made," he says, "he addressed them in the Hebrew dialect saying: 'Men, brethren and fathers, hear what is the defense which I now make to you.'" C See also his speech, stripped of flattery and full of modesty. For he did not say, "Masters," but "Brethren" — that which they most loved — as if to say, "I am not a stranger to you, nor against you." "Men, brethren and fathers," he says. The one is a mark of honor, the other of kinship. "Hear what is the defense which I now make to you." He did not say, "instruction" or "harangue," but "defense": he constituted himself as a petitioner.
D 2. "But when they heard that he addressed them in the Hebrew dialect, they kept the more silence." See how he captured them with their ancestral tongue, which they followed with a certain reverence? See also how he thus begins to prepare the way for his speech and says: "I am a man, a Jew, born in Tarsus of Cilicia, brought up in this city, at the feet of Gamaliel, instructed according to the strictness of the law of the fathers, a zealot for God, as you all are this day." "I am," he says, "a man, a Jew," which they all most desired to hear. "Born in Tarsus of Cilicia." Lest they should think of another nation, he adds his religion. "Brought up in this city." He shows his great zeal for religion, since having left so famous and so distant a fatherland, he wished to be educated here for the sake of the Law. See how he had honored the Law long ago. But he says this not only to purge himself, but also to show that he was not brought to his preaching by a human purpose, but by divine power; for he was not thus educated and suddenly changed. For if he had been from the common people, it would have been likely that one might suspect this; but if he were from the number of those who were most of all attached to the law, it was not likely that he would have been changed without a cause and with no urgent necessity. But perhaps someone will say: "It is nothing to the point that he was educated here; for what if you came here for business or some other reason?" Therefore, lest that be thought, he added, "at the feet of Gamaliel." And he did not only say "with Gamaliel," but "at the feet of Gamaliel," declaring his perseverance, his assiduity, his eagerness for hearing, and his great reverence for that man. "Instructed according to the strictness of the law of the fathers"; not simply "of the law," but "of the fathers," adding this to show that he had been such from of old, and that he did not know the law simply.
These things indeed appear to be said for their sake, but they are against them, since even knowing it, he left it. Then, lest anyone should again object, "What then if you knew the law accurately, but yet you do not vindicate or love it?" "A zealot," he says, "of the law," that is, not only knowing it, but also endowed with great zeal for it. Then after he put forth great praises of himself, he brings forward a common speech, saying, "As you all are this day." For he shows that they do not do this for a human purpose, but from divine zeal. He says this indeed to captivate their favor, and to preoccupy and hold their mind with those things in which there was no harm. Afterward he brings forth the proofs, saying: 4. "Who persecuted this way unto death, binding and delivering to prisons both men and women, 5. as the high priest bears me witness, and all the elders." That no one may say, "And whence is this manifest?" he brings as witnesses the high priest and the elders. And he softens his tone indeed, "A zealot as you are"; that is, equal to you; but he shows that by his deeds he had surpassed them. For I did not drag out the time in order to capture, but I also stirred up the priests and undertook journeys; I did not set upon men only as you do, but also women, and binding them all, cast them into prisons. This testimony is unquestionable; the affairs of the Jews are without defense. See how many witnesses he brings: the elders, the high priest, those who were in the city. But rather see him as a teacher and instructor. For if they had not been like stones as auditors, they would have attended to his words. For thus far he had them as witnesses; the rest, however, is without witnesses. "From whom also receiving letters, I was going to my brethren in Damascus, that I might bring them from thence bound to Jerusalem, that they might be punished. 6. And it came to pass that I was going and drawing near to Damascus, at midday suddenly from heaven a great light shone round about me, 7. and falling upon the ground, I heard a voice saying to me: 'Saul, Saul, why do you persecute me?' 8. But I answered: 'Who are you, Lord?' And he said to me: 'I am Jesus the Nazarene, whom you persecute.'" These things certainly ought to have been held as worthy of trust from the things which had preceded; for he was not changed without reason. What then, you will say, if he prides himself? By no means. For why, I ask, would he have suddenly undergone so much zeal, expecting honor? Yet he suffered the contrary. What, that he hoped for rest? Neither this, indeed. Or for another cause? No reasoning can be found. Leaving these things to them to gather and infer, he narrates the facts themselves and says: "Drawing near to Damascus, at midday suddenly from heaven a great light shone round about me, and I fell upon the ground." See what great power is here. And that he does not speak from boasting, he brings the witnesses who were present, who had led him by the hand, who had seen the light. 9. "But they who were with me saw the light indeed and were terrified; but they did not hear the voice of him who was speaking with me." Do not be amazed, if he is thus here, and elsewhere he speaks thus: "Standing, hearing the voice indeed, but seeing no one" (Acts 9:7). They are not contradictory. There were two voices, that of Paul and that of the Lord; therefore he calls the voice there "Paul's," and here he has added, "the voice of him who was speaking to me." So then, "not seeing" him, but seeing only the light — this is what it is meant to imply. For he did not say that they saw the light — but, as they stood "seeing no one," that is, not speaking.
329 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE
speaking. And reasonably did this happen; for it was fitting that he should be deemed worthy of that voice. For if those others had heard it as well, the miracle would not have been so great. Since, therefore, the coarser sort are persuaded rather by sight, for this reason they saw the light only, which was enough to persuade them; whence they also become fearful. In another way, 354 the light did not work so much upon them as upon him; for it blinded his eyes, giving to him, by what he was experiencing, a chance to open his eyes again, if he wished. To me, at least, it seems that there was a providential reason for their not believing, so that they might be credible witnesses. And he said, he says, to me: I am Jesus of Nazareth, whom you persecute. With good reason the city is also added, so that they might know him. And the apostles spoke in the same way: Jesus of Nazareth. See, he himself also bears witness that he was being persecuted. But those who were with me beheld the light, and became fearful, but they did not hear the voice of him who was speaking to me. And I said: What shall I do, Lord? And the Lord said to me: Arise, go into Damascus, and there it shall be told you what you must do. And since I could not see because of the glory of that light, being led by the hand by those who were with me, I came to Damascus. And a certain Ananias, a man devout according to the law, being well reported of by all the Jews who were in Damascus, came to me and standing by me, said to me: Brother Saul, recover your sight. And I in that very hour recovered my sight and looked at him. Go, he says, into the city, and there it shall be told you what you must do. Behold again another witness. And see how he makes him also a credible one. A certain Ananias, he says, a man devout according to the law, being well reported of by all the Jews, coming to me and standing by me, said to me: Recover your sight. Thus there is nothing strange. And I in that very hour recovered my sight. Then comes the testimony through the facts. And see how it is woven together through persons and facts, through persons both belonging to us and strangers. The persons are the priests, the elders, the companions; the facts are what he did, what he suffered; and facts bear witness to fact, not merely persons. Or even in another way: Ananias is a stranger; then the fact itself, the recovery of sight; then a great prophecy. And he said, he says: The God of our fathers has chosen you to know his will, and to see the Just One. With good reason he said, Of our fathers, so as to show that they are not Jews, but strangers to the law, and that they were acting out of envy, not out of zeal. To know, he says, his will, and to see the Just One. Therefore this is his will. See how the instruction is in the order of the narrative. And to hear the voice from his mouth, that you shall be his witness to all men, of what you have seen and heard. And to see, he says, the Just One; for the present he says this. But if he is just, these are responsible. And to hear the voice from his mouth. See how he elevates the matter. That you shall be, he says, his witness. Therefore, for this reason you will not betray what you have seen and heard; by both senses he confirms him. And now why do you delay? Arise and be baptized, and wash away your sins, calling upon his name.
3. Here he speaks with great power. For he did not say, Be baptized into his name; but, Calling upon the name of Christ. This is the mark of one 355 showing him to be God, for it is not possible for anyone to call upon another, unless he be God. Then he also shows himself not to have been compelled, by what he says: And the Lord said to me: Go into Damascus, and there it shall be told you what you must do. Nothing is without testimony, but he produces the testimony of an entire city, which also saw him being led by the hand. And see also the prophecy which went forth, which he heard, that he would be a witness of the Lord. For he truly became his witness, and a witness as he ought, both by what he did and by what he said. Such witnesses must we also be, and not betray those things with which we have been entrusted; I do not speak of dogmas only, but also of life. For see: that he saw, that he heard, he testifies to all men, and nothing hindered him. And we have heard that he is the resurrection and [possesses] countless good things; therefore we owe it to testify this to all men. And yet, one may say, we bear witness, and we believe. How, when we do the contrary? Tell me, I pray: if anyone called himself a Christian, and then, deserting, held the opinions of the Jews, would this testimony be sufficient? By no means; for they would seek the testimony from his works. So we too, if we say that there is a resurrection and countless good things, and then despise them, and prefer the things here, who will believe us? For not to what we say, but to what we do, do all pay attention. You shall be a witness, he says, to all men; not to your own people only, but also to the unbelievers; for this is what witnesses are, they do not persuade those who know, but those who do not know. Let us become credible witnesses. But how shall we be credible? By our life. Jews stood against him; the passions stand against us, bidding us abjure the testimony. But let us not be persuaded; we are witnesses sent by God. God is judged by some men as not being God; he sent us to bear witness to him. Let us bear witness and persuade those who judge; if we do not bear witness, we are ourselves the cause of their error. But if in a court of law, where worldly matters are at stake, no one would accept a witness who is full of countless evils, much more so here, where the inquiry is about such matters. We say that we have heard from Christ, and that we believe what he has promised; those people say: Show this through your works; for your life testifies the contrary, that you do not believe. Do you wish us to look at those who are involved in money-making, those who are grabbing, those who are covetous? And those who are mourning, beating their breasts, building, doing everything as if they were not to die? If, therefore, you do not believe that you will die, in a fact so clear and manifest, how shall we believe you when you bear witness? For there are, there are many men who are so disposed as if they were never to die. For when in old age they begin to build and to farm, when will they take thought of death? It is no small punishment for us who have been called to witness, but have not been able to bear witness to what we have seen. 356 We too have seen the angels with our eyes, and more clearly than those who have seen [of old]. Therefore let us bear witness to Christ; for not only were they witnesses, but we also are. For this reason they are called martyrs, because when commanded to abjure they endure everything, that they may speak the truth; and we, when we are commanded by our passions to abjure, let us not be overcome. Gold says: Say that Christ is not Christ; do not therefore listen to it as [a voice] of God, but despise its things.
A Evil desires say the same, but do not you yield; stand bravely, that it may not be said of us: They profess that they know God, but in works they deny him (Tit. 1:16). For this is not the mark of witnesses, but of adversaries. That others deny him is nothing to be wondered at; but that we, who are called to be witnesses, should deny him is a grave and burdensome thing; this especially harms our cause. It shall turn to you for a testimony (Luke 21:13), he says; but [this is so] if we do not draw back, if we stand firm. If we all wished to testify to Christ, we would soon persuade many of the Gentiles.
4. A great thing is a life [well lived], beloved: even if someone is very savage, at least he will not openly condemn us because of our doctrine; but he will secretly admit it, will praise, and will admire it. And whence, you will say, shall the life be best? Not from elsewhere than from divine operation. What, then, if the Gentiles are such? If they are ever such, others have this from nature, others from vainglory. Do you wish to learn what the splendor of virtue is, how much it avails for persuasion? Many B heretics, even if they had corrupt doctrines, have so prevailed that many men, out of respect for their lives, have not examined their doctrine; others, who disapproved of them on account of their doctrine, did them reverence on account of their life; not rightly, to be sure, yet they were affected in this way. This has defamed the honesty of our faith; this has overturned all things, because no one has any regard for a way of life; this ruins faith. We say that Christ is God; we bring forward ten thousand other things, and this with the others, that he has persuaded all to live rightly; but this is to be seen in but few. The dogma of the resurrection C is harmed by the depravity of life, as well as [the dogma] of the immortality of the soul and of judgment; and it draws in many other things: fate, necessity, the denial of providence. For a soul immersed in ten thousand evils struggles to think these things up for itself, so that it may not be sorrowful thinking that there will be a judgment, and that the pursuit of virtue and of wickedness lies within us.
Life that is depraved corrupts faith. Such a life works ten thousand evils, renders men beasts, or rather more irrational than beasts; for the things that are in the nature of various wild beasts, it often gathers into one man, and overturns everything. Therefore the devil introduced fate; therefore he said the world is governed without providence; therefore he sets up natures as good and evil; for this reason he assumes evil to be without beginning and material; for this reason he does nothing else but corrupt our life. For it is impossible that someone who lives in such a manner should either draw back from evil doctrines or remain in a healthy faith; but he will necessarily adopt these. For I do not think anyone can be found among those who do not live rightly who does not meditate on ten thousand satanic [fables]; for example, that there is fate, that all things are carried rashly, that all things lie in a mixed and confused state. Therefore, I beseech you, let us have a care for leading a good life, so that we may not receive evil doctrines. Cain received as a punishment that he should groan and tremble. Such are the wicked, conscious of ten thousand evils to themselves; they D often leap out of sleep, their thoughts are turbulent, their eyes troubled, everything is full of suspicion, of terror, of grievous expectation, the soul is full of fear, overturned by dread and trembling, and becomes weak. Nothing is more soft than such a soul, nothing more foolish. Just as those who are insane do not stand in themselves, so also is such a one unstable. When, then, should it come to an awareness of such great darkness, which one would wish it [could escape], enjoying tranquility and serenity, so as to be able to recognize its own nobility? But while all things terrify and disturb it—dreams, words, habits, and suspicions—when will it be able to look into itself, so disturbed and perplexed? Let us therefore dissolve its fear, let us break its bonds. For if there were no punishment—and there will be no punishment graver than this—[is it not a punishment] to live always in fear, never to be confident, never to be at rest? Knowing all these things with accuracy, let us keep ourselves in tranquility, and let us cultivate virtue, in order that, having both healthy doctrines and a good life, we may pass the present life without stumbling, and may obtain the good things promised to those who love him, by the grace and loving-kindness of his Only-Begotten, with whom to the Father, together with the holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.
HOMILY XLVIII.
Chapter 22, v. 17. *And it came to pass, when I was come again to Jerusalem, and was praying in the temple, that I was in a trance, 18. and saw the Lord saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. 19. And I said, Lord, they know that I did imprison and beat in every synagogue them that believed on thee: 20. and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.*
1. See how he throws himself into dangers. For he adds: *And it came to pass, when I was come again to Jerusalem;* that is, after that vision I came back again to Jerusalem. *And was praying in the temple, that I was in a trance, and saw [the Lord] saying unto me: Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.* See: not even this is done without a witness, but the testimony is from the outcome. He had said, *They will not receive thy testimony;* and they did not receive it. Certainly, from reasoning [alt-version omitted] one would have had to conjecture that they were about to receive it. *For I was,* he says, *imprisoning and beating.* Therefore, surely, they ought to have received it; and yet they did not receive it. Therefore he learns this in a trance, that he was not to be received. Here he proves two things: that they are without excuse—for they were persecuting him beyond what was decorous and beyond reason—and that Christ was God, the things that were beyond expectation he predicted, and not seeing [only] things that have happened, but foreseeing things to come. How then does he say, *Before the Gentiles and kings, and the children of Israel, [thou shalt] bear my name?* Will [thou] bear...
he says, [but] not convince? Yet in other places the Jews were convinced, though here they were not. Where they ought especially to have been convinced, knowing his former zeal, there they were not convinced. *And when the blood of Stephen thy witness was shed, I also was standing by, and consenting unto his death.* See where the discourse ends again—at the strong chapter. For he shows that it was he who was driving [the persecution], and not just driving it, but killing Stephen with a thousand hands. He reminded them of a grievous murder. Then they could bear it least of all, since this convicted them; and already the prophecy was being fulfilled. The zeal therefore is great, and the accusation vehement, and the witnesses of the truth of Christ are speaking with boldness. But the Jews would no longer endure to hear the whole of the speech, but being greatly kindled by anger, they shouted. *And he said unto me: Go, for I will send thee afar off unto the Gentiles.* A And they heard him unto this word, and they lifted up their voices, saying, *Away with such a fellow from the earth for it is not fit that he should live.* And as they cried out and threw off their garments, and threw dust into the air, the tribune commanded him to be brought into the camp, saying that he should be examined by scourging, that he might know for what cause they cried out so against him. And the tribune ought to have examined whether these things were so, or even [to have heard] those very people; but he, having done nothing more, declared that he would examine him by scourging. For he ordered, it says, that he be brought into the camp, saying that he should be examined by scourging, that he might know for what cause they cried out so against him. And yet he ought to have learned from those who were shouting, and to have asked if they took exception to any of the things mentioned; but he simply uses his authority, and does this to favor them; for he was not seeking how he might do anything justly, but how he might quiet their anger, which was unjust. And as they were stretching him out with the thongs, he said to the centurion who stood by, *Is it lawful for you to scourge a man that is a Roman, and uncondemned?* Paul did not lie, God forbid, in calling himself a Roman; for he was a Roman; wherefore also the tribune, having heard this, is afraid. And why, he says, was he afraid? If it is not lawful for you [he says], he feared lest he might be caught and pay a greater penalty. B And indeed he does not speak simply, but, *If it is lawful for you?* Two were the charges: that it was done without trial, and that he was a Roman. Those who were deemed worthy to be so called had then a great prerogative, and not all attained this; for they say that from the time of Hadrian all were called Romans, but in ancient times it was not so. Or he also called himself a Roman so as to escape the punishment; for had he been scourged he would have become an object of contempt; but now, by saying this, he casts them into greater fear. If they had scourged him, they would have turned the matter [against themselves], or even killed him; but now it does not happen so. See how God permits many human things to happen, both in their case and in that of others. C The tribune, answering that *With a great sum I obtained this citizenship,* makes it evident that he suspected the claim of Paul to call himself a Roman to be a pretext; and perhaps he assumed this from the outward simplicity of Paul. And the centurion, having heard this, approached the tribune and reported it, saying, See what thou art about to do; for this man is a Roman. And the tribune approaching said to him, Tell me, art thou a Roman? And he said, Yes. The tribune answered, *I with a great sum obtained this citizenship.* But Paul says, *And I was even born so.* Immediately they departed from him who were to examine him. And even the tribune feared when he knew that he was a Roman, and that he had bound him. *And I,* he says, *was also born [one].* So he was also the son of a Roman. What then comes of this? Having loosed him, he brought him down to the Jews. Thus it was no lie to call himself a Roman, because he even profited from it by being loosed from the bond; and how, hear: *And on the morrow, desiring to know the certainty, what he was accused of by the Jews, he loosed him, and commanded the chief priests and all the council to come together; and bringing down Paul, he set him before them.* D Paul, having looked stedfastly at the council, said—no longer to the tribune, but to the multitude and all the people he speaks. And what does he say? *Men and brethren, I have lived in all good conscience before God until this day.* What he says is this: I am not conscious to myself of having wronged you, nor of doing anything worthy of these bonds. What then of the high priest? He ought to have been pricked by the fact that he was unjustly bound for their sake, but he even adds insult, and commands him to be struck; which is plain from what follows. *And the high priest Ananias commanded those who stood by him to smite his mouth.* A fine high priest indeed! Then Paul said to him, *God shall smite thee, thou whited wall. And sittest thou judging me according to the law, and contrary to the law commandest me to be smitten?* And those who stood by said, *Revilest thou the high priest of God?* And Paul said, *I knew not, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people.*
2. Some, then, say that he said this ironically, knowing who he was; but to me it seems that he did not know at all that he was the high priest; for [had he known], he would have honored him; wherefore he apologizes as if a charge of this existed, and adds, *Thou shalt not speak evil of the ruler of thy people.* What then? he says; if he were not a ruler, was it right to insult another simply? Not at all; but rather to bear with being insulted. And it is worth inquiring how, while the same person elsewhere says, *Being reviled, we bless; being persecuted, we suffer it,* here he does the opposite, and not only is he reviled, but he even calls down curses? Far be it! Neither of these things appears to have been done; but to one who looks closely, these are steps of boldness rather than of anger; and besides, he did not wish to appear an object of contempt to the tribune. For if he himself spared him from being scourged because he was to be handed over to the Jews, to be struck by servants would have made him more audacious; for this reason he does not address the servant, but the one who gave the order, establishing this. And the words, *Thou whited wall, and sittest thou judging me according to the law,* he said, as if to say to him: Being yourself liable and worthy of a thousand stripes. See then how the people were struck with awe at his boldness. For instead of overturning all, they rather behave with insolence. But he even reads over the law, since he wishes to show that it is not because he is afraid, nor because he is not worthy to hear...
Homily XLVIII
A ...rather they are raging. But he appeals to the law itself, that he might show that he had not said these things out of anger, nor because he was unworthy to be heard, but because he was obeying the law. And I am entirely persuaded that he did not know that he was the high priest, because he had returned after a long time, had not convened with the Jews frequently, and saw him standing in the midst of many others; for indeed the high priest was not manifest, standing among many and diverse people. Thus it seems to me that he speaks to them, showing that he obeys the law; and therefore he justifies himself. But let us repeat the things said above. Having been praying in the temple, he says, it happened that I fell into a trance. To show that it was not a fantasy, he added that, "having been praying." "Make haste, and escape quickly," he says, "because they will not receive your testimony." Here he shows that he did not flee from them out of fear of dangers, but because they were not going to receive his testimony. But why did he say, "They themselves know that I was binding"? Not contradicting Christ—far be it—but wishing to learn of such a marvelous work. "Go," he says, "because I will send you far away to the Gentiles." See: Christ did not teach him what he ought to do; but he only said that he should depart, and he obeys: so compliant was he. And they raised their voice, he says, saying: "Away with him; for it is not fitting that he should live." O the audacity! Certainly it is not fitting that *you* should live, but let not this be said of him who obeys God in all things. O wicked ones and murderers! And shaking off their clothes, he says, they were throwing dust. They were doing this that they might stir up a more severe sedition, or that they might frighten the leader. And see: they do not state the reason, because they had nothing they could say, but they think that they inspire terror by their shouting: yet it was from the accusers that one ought to have learned. And the tribune was afraid, he says, knowing that he was a Roman. It was not, therefore, a lie that Paul should say he was a Roman. And he loosed him from his bonds, he says, B and bringing him, he set him in the council. This he ought to have done from the beginning, and not wish to scourge him, but to leave him who had done nothing worthy of bonds. And he loosed him, he says, and brought him to them. This especially made the Jews anxious. "And Paul, looking intently into the council," he says, "said: Men, brothers." Here he shows himself confident and unterrified. But see their petulance; for he subjoined: "But the high priest Ananias commanded that his mouth should be struck." Why strike? For what contumelious thing did he say? O the impudence! O the audacity! Then Paul said to him: "God will strike you, you whitewashed wall." O the freedom! Because of hypocrisy and iniquity he denounces him: wherefore he is also repressed. He himself, however, being uncertain, does not even dare to speak; but those who were near him could not bear his freedom. Thus they saw a man not caring for death, and they could not endure it. "I did not know," he says, "that he is the high priest." Therefore the rebuke was out of ignorance: for if this were not so, he would have departed after having accepted it, and he would not have kept silent, and the tribune would not have handed him over to them. Therefore he gives a reason for the sake of the law, not for the sake of the people; and justly so: for it was iniquitous to kill him who had injured him in nothing, and who was innocent. Therefore, the thing that was said by him was not a railing; unless one says that Christ utters a railing when he says: "Woe to you, scribes and Pharisees, because you are like whitened walls" (Matt. XXIII, 27). Yes, you will say; but if he had said this C before he was struck, it would not have been of anger, but of confidence. But I have stated the reason: that he did not want to be held in contempt. And yet, Christ often treated the Jews with reproach, himself having been treated with reproach, as when he says: "Do not think that I will accuse you" (John V, 45). But this is not a railing, far be it. See, therefore, with what gentleness he addresses them. "I did not know," he says, "that he was the high priest of God." He said this, and he did not stop here; but showing that he was not speaking ironically, he adds: "You shall not curse the ruler of your people." Do you see how he even now confesses him to be the ruler? In this way he gives an account with them, demonstrating to them that he obeys the law; for he was condemning them exceedingly.
Mansuetudo (gentleness) is commended. Let us therefore also learn gentleness, that we may be perfect in both. For there is need of much accuracy, so that one may learn what this is, and what that is: but there is need of accuracy, because vices are neighbors to the virtues: audacity to freedom of speech, and cowardice to gentleness. But one must be careful, lest anyone, holding a vice, should think he has a virtue; as if one should suppose he is joined to the mistress, while he is joined to the maidservant. What then is gentleness, and what is cowardice? When we do not defend others when they are harmed, but are silent, that is cowardice: when, however, we are badly affected and tolerate it, that is gentleness. What is freedom of speech? That very thing, when we contend for others. What is audacity? When we wish to avenge ourselves. Therefore, magnanimity and freedom of speech are joined together; and likewise audacity and cowardice. For he who does not suffer for himself will hardly suffer for others; but he who does not avenge himself will hardly *not* avenge others. For when characters are pure from passions, they admit virtue. As a body free from fever receives strength, so the soul not corrupted by passions receives fortitude. D It is an indication of great fortitude, gentleness: gentleness has need of a generous and manly soul, and one that is exceedingly sublime. Or do you think it is a small thing to be badly affected and to undergo harm, and not to be exasperated? Nor will he have wandered off-course who has called the care for one's neighbor fortitude: for he who has been so powerful that he could overcome such a passion will dare to attack another also. For example, there are two passions, fear and anger: if you restrain your anger, you will certainly overcome fear; but you overcome anger if you are gentle: therefore you will also overcome fear if you are brave. Again, if you do not overcome anger, you will be audacious; but if you have not overcome this vice, neither will you be able to overcome fear: and so you will be fearful; and the same thing happens as if the body were so weak and badly tempered that it could bear no labor: it is immediately snatched away either by cold or by heat; for such is that which is badly tempered; but that which is well tempered endures all things. Again, magnanimity is a virtue, and prodigality is its neighbor: economy is a virtue, and parsimony and sordidness are its neighbors. Come, therefore, let us again gather the virtues.
A Therefore, the prodigal is not magnanimous. How so? For he who is captured by a myriad of passions, how could he be great of soul? For this is not to despise riches, but to be commanded by other passions; just as if someone were ordered by robbers to obey them, he would not be free. For spending does not arise from despising riches, but from not knowing how to manage them properly; since, if it were possible both to have them and to enjoy them, he would have wished for that. But he who spends money for a necessary purpose, this man is magnanimous; for a soul that does not serve a passion, and that considers money to be nothing, is truly great. Again, economy is a good thing; thus, the economic man would also be excellent if he spends for a necessary purpose and not simply without management. But parsimony is not the same thing. For the former spends everything on what is necessary; but the latter, even when urgent necessity demands it, does not touch a penny of his substance. The economic man, therefore, would be a brother to the magnanimous man. Let us, therefore, place the magnanimous man and the economic man together, and likewise the prodigal and the stingy man; for both suffer from small-mindedness, just as the others do from magnanimity. Let us not, therefore, call one who simply spends magnanimous, but one who spends for a necessary purpose; nor let us call the economic man small-minded and parsimonious, but the man who is parsimonious at the wrong time. How much did that rich man spend, clothing himself in purple and fine linen (Luke 16:19)? But he was not magnanimous; for his soul was held captive by cruelty and a myriad of pleasures; and how could such a soul be great? Abraham was magnanimous, spending for the reception of strangers, slaughtering the calf, and sparing neither money nor even his own soul where it was required. If, therefore, we see someone setting out a lavish table, having prostitutes and parasites, let us B not call this man magnanimous, but exceedingly small-minded. For see how many passions he serves and is subject to: gluttony, unnatural pleasure, flattery; and how could one call a man held by so many things, and unable to escape even one of them, magnanimous? So we shall call him most small-minded when he spends the most; for the more grandly he spends, the more he demonstrates the tyranny of those passions; for if they did not strongly prevail over him, he would not have spent so grandly.
Again, if we see someone spending nothing on any of these things, but feeding the poor and providing for those in need, while he himself has a modest table, him we shall call magnanimous; for it is the mark of a truly great soul to despise one's own comfort while caring for another’s. For tell me, if you saw someone despising all tyrants and considering their commands as nothing, but pulling out those who were being tyrannized by them and those who were suffering ill-treatment, would you not consider this a great thing? Let us think the same here. Passions are a tyrant; if, therefore, we despise them, we shall be great; and if we also pull others out, we shall be much greater; and rightly so. For those who suffice not only for themselves but also for others are greater than those who do neither. But if someone, being ordered by a tyrant, strikes one of the subjects, drags another, and insults a third, shall we call this magnanimity? Certainly not; C and it is all the more disgraceful the greater he is. So also with us: the soul is set before us as something noble and free; but the prodigal has ordered this to be struck by the passions; so shall we call the one who beats himself magnanimous? By no means. Therefore, let us learn what magnanimity is, what prodigality is, what economy is and what small-mindedness is, what gentleness is and what cowardice, what boldness of speech is and what is rashness; so that, by distinguishing these from one another, we may be able to lead the present life in a way pleasing to the Lord, and to obtain the good things to come, by the grace and loving-kindness of His Only-Begotten Son, 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 XLIX
When Paul perceived that one part was of the Sadducees, and the other of the Pharisees, he cried out in the council: Men and brethren, I am a Pharisee, the son of a Pharisee; for the hope and resurrection of the dead I am judged. And when he had said this, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel nor spirit: but the Pharisees confess both.
1. Again he converses in a human manner, and does not in every respect enjoy the grace, but is permitted to contribute something himself; which indeed he does, and in this and in what follows he defends himself, wishing to split the multitude that is evilly concordant against him. And he does not lie even here, calling himself a Pharisee; for he was a Pharisee from his ancestors. For this reason he defends himself thus: I am a Pharisee, the son of a Pharisee, and for the hope and resurrection of the dead I am judged. For since they did not want to say why they were judging him, he is compelled at last to speak it out himself. But the Pharisees, he says, confess both. And yet there are three things. How then does he say both? Either because spirit and angel are one, or because the statement is taken not only of two, but of three. He spoke, therefore, according to a broad usage, not strictly. And see: when he stood with them, then they argue in his favor. For there arose, he says, a great clamor; and the scribes on the side of the Pharisees arose, and contended, saying: We find no evil in this man. If a spirit has spoken to him or an angel, let us not fight against God. And why did they not defend him before this? Because they were not yet mixed with them, nor was it clear D that he was from the Pharisees. You see, when the passions of the soul withdraw, how truth is found? What they say is this: what crime is it if an angel has spoken to him, if a spirit, and, having been instructed by him, he teaches the things concerning the resurrection? Therefore, let us be reconciled with him, so as not to be fighting him and be found as fighters against God. See them prudently defending him, and Paul giving them no purchase. And a great dissension having arisen, the chiliarch, fearing lest he be torn in pieces...
by them, ordered the army to go down, to seize him from their midst, and to bring him into the camp. A Then the chiliarch began to fear, lest he should be torn apart, since he had said he was a Roman; hence the situation was not without danger. Do you see how he rightly confessed that he was a Roman? Otherwise, he would not have been withheld by fear even now. The army then snatches him away. But when the wicked saw that all their efforts were in vain, they do everything of themselves; they had wanted to do so even before, but had been restrained. Thus, wickedness never halts, though impeded by so many things—even things that were not dispensed, both to calm their fury and to teach them the things through which they might come to their senses! Nevertheless, they persist. Great, certainly, is that defense, that the man whom they were about to tear apart soon after, having been snatched away, escaped such great dangers. B 11. But on the following night the Lord, standing by him, said: "Take courage; for just as you have testified about me in Jerusalem, so you must also testify in Rome." 12. And when day had come, certain of the Jews gathered themselves together and bound themselves with a curse, saying that they would neither eat nor drink until they had killed Paul. They made this conspiracy. They bound themselves, C he says. Do you see how violent and desirous of revenge they are in their wickedness? What does "they bound themselves" mean? That is, they declared that they were outside the faith in God unless they fulfilled what they had decreed against Paul. Therefore, those men are always under anathema; for they did not kill Paul. And forty of them band together at once. Such is that nation: when they ought to gather for what is good, not even two come together; but when it is for evil, the whole population does. And they even take the princes as partners; therefore, signifying this, he adds: 14. "Who came to the chief priests and elders and said: By a vow we have vowed that we will taste nothing until we kill Paul. 15. Now, therefore, you make it known to the chiliarch with the council, so that he may bring him down to you as though you were going to inquire something more certainly about him; and we, before he draws near, are ready to kill him." 16. But when the son of Paul's sister heard of the ambush, he came and entered the camp and reported it to Paul. 17. And Paul, calling one of the centurions to himself, said: "Bring this youth to the chiliarch, for he has something to report to him." 18. And he, having taken him, led him to the chiliarch. D Again human providence is observed. And observe: Paul lets no one know this, not even the centurion, so that the matter might not become manifest. And the centurion, coming, reported to the chiliarch, saying: "The prisoner Paul requested me to bring this youth to you, who has something to speak to you." He withdrew with him apart, and asked him: "What is it that you have to report to me?" 20. And he said: "The Jews have conspired to ask you that you bring Paul down tomorrow into the council, as if to inquire something more accurately from him. 21. But do not you agree with them; for more than forty men are lying in wait for him out of them, who have bound themselves neither to eat nor to drink until they kill him; and now they are ready, awaiting your promise." 22. The chiliarch therefore dismissed the youth, commanding: "Tell no one that you have reported these things to me." And then he says to the centurions what ought to be done; and he is sent to Cæsarea, so that he might argue there in a larger theater and in a more splendid crowd, that the Jews might not be able to say: "If we had seen Paul, we would have believed, if we had heard him teaching." This excuse was therefore taken away from them. And standing by, he says, the Lord said to him: "Take courage; for just as you have testified for me in Jerusalem, so you must also testify even in Rome." See, even after He appeared to him, He again permits him to be saved in the human way. And we should rightly admire Paul, how he was not troubled and did not say: "What is this? Was I deceived by Christ?" But he thought nothing of the kind, nor did it happen to him, but he only believed; nor yet, because he believed, did he grow sluggish, but he did not omit the things that could be provided by human wisdom. And consider how they imposed a certain necessity upon themselves when they bound themselves. Behold the fast, the mother of homicide. Just as Herod through an oath imposed a necessity upon himself, so too did these. For such are the devil's arts of hunting; he spreads snares, forsooth, under the appearance of piety. And yet it was necessary to approach, to accuse, to compel the judges; for these things are not of priests, but of robbers; these are not of princes, but of evildoers. And see the immense wickedness: they are not satisfied that they corrupt themselves mutually, but they even strive to corrupt the prince together with them; therefore, it was provided that he should also learn of their treachery. But they themselves, not only from the fact that they had nothing to say, but also from the fact that they were acting secretly, proved themselves to be of no account. It is likely, however, that after Paul was sent away, they went to the high priests and, having failed in their task, departed filled with shame. And the chiliarch rightly does this; for he wished neither to gratify them nor to yield. And how, you will ask, did he believe that the things reported by the youth were true? From the things that had already happened, he conjectured that it was likely that they would do this also. And see the wickedness: they offered a kind of necessity to the high priests. And do not wonder: for if they took so much upon themselves and accepted every danger, it was much more likely that they would do that same thing. Do you see how, by the sentence of outsiders, Paul was innocent, just as Christ was before Pilate? But see the wickedness conquered by its own self: for they delivered him up, that they might condemn and kill him; but the contrary happens; for he escapes safe, and is found innocent. For if it had not happened thus, he would have been torn apart; if not thus, he would have perished and been condemned. And the chiliarch not only frees him from this attack, but even helps him to escape without danger with such a great crowd of soldiers. And how? Listen, for he adds: 23 "And having summoned two certain centurions, he said: Prepare for me two hundred soldiers, that they may set out to Cæsarea, and seventy horsemen, and two hundred spearmen, from the third hour of the night: 24. and prepare beasts of burden..."
[341] A ... to the soldiers, from the third hour of the night, to present beasts, so that having mounted Paul, they might lead him to Felix the governor; having written a letter containing this form: Claudius Lysias to the most excellent governor Felix, greeting. This man having been seized by the Jews, and being about to be slain by them, I came upon them with the army and rescued him, having learned that he is a Roman; and wishing to know the cause for which they brought charges against him, I led him down to their council. Whom I found being accused concerning questions of their law, having no charge worthy of death or bonds. And a plot having been made known to me about to be against the man by the Jews from them, I sent to you, having also commanded the accusers to speak the things against him before you. Farewell. B Observe how the letter also contains a defense in his favor (for, he says, I found no charge worthy of death having been brought), and an accusation against them, or for this reason they were being destroyed. And first he says, that I rescued him who was about to be slain by the Jews; then he adds that I also led him down to them; and not even thus did those ones find anything to accuse him of; and being bound to be amazed and ashamed for the former deed, they again attempt to kill him, so that the speech in his favor might become even more brilliant again. And why in the world does he send the accusers? So that in the tribunal, where these things are examined more accurately, he might become innocent. Let us see, therefore, the things mentioned from above. I, he says, am a Pharisee. This he said, so that he might draw them to himself. Then, so that he might not seem to flatter, he adds: Concerning the hope and resurrection of the dead I am judged. By their own accusation and slander he establishes himself: for the Sadducees say there is neither angel nor spirit. The Sadducees know nothing incorporeal, perhaps not even God, being some sort of dull-witted men; whence they do not even wish to believe that there is a resurrection. And having risen, he says, the scribes of the part of the Pharisees contended, saying: We find no evil in this man.
C 3. Observe, the chiliarch also hears that the Pharisees freed him from charges, and voted in his favor, and with greater boldness he snatches him away. And the things said to Paul were also full of philosophy. On the following night, the Lord having stood by him, said: Take courage, Paul; for as you have testified the things concerning me to Jerusalem, so you must also testify to Rome. Observe how great is the consolation; first He praises him, then He does not leave him even to fear the uncertainty of the journey to Rome; as if He were saying: You will not only go to that place, but you will also use such great boldness. From this it was indicated not only that he will be saved, but that he will also bear witness with great crowns in the great city. And why did He not appear to him before he fell into the danger? Because God always consoles in tribulations (for then He appears more desirable), and in dangers He exercises us. Otherwise, at that time he was at ease, having been released from his bonds; but now dire things were about to overtake him. We have bound ourselves by an oath, he says, neither to eat nor to drink. Alas, how great is their madness! They subject themselves to the curse irrationally. In order that he might lead him down, he says, to you, as though intending to judge more accurately the things concerning him. What are you saying? Did he not speak to you a second time? Did he not call himself a Pharisee? What then is the redundancy? Thus they feared nothing, neither tribunals, nor laws; thus nothing was impossible for them to dare. And they suggest the intention, and they announce the deed. But the son of Paul's sister heard of the plot. This was from now on of the economy of God, that they might not perceive that he would hear. What then of Paul? He was not troubled, but he perceived that this is the work of God; and having cast everything upon Him, he had his salvation from the work. And consider how God ordered all things for good. The young man told the plot, he was believed, and so from then on Paul is saved. And if he was released, he says, from the cause, why did they send the accusers? In order that the examination might become more accurate; in order that the man might be more thoroughly purified. Such are the economies of God; through those things by which we are harmed, through these we are benefited. Thus also Joseph was plotted against by his mistress; and it seemed she was plotting, but by plotting she placed him in safety; for the prison was much milder than the house where that beast was being nourished. D For being there, even if he was in bondage, he was yet in constant fear, lest the mistress might attack, and the fear was more grievous to him than the prison; but after the accusation he was from then on in ease and tranquility, having been delivered from that beast and the indecency and the plot; for it was better for him to be with wretched men, than with a maddened mistress. There, then, he consoled himself that he had fallen because of his temperance; but there he feared, lest he receive the wound in his soul; for nothing is more burdensome to a youth than a lover who is not desired, nothing more wicked, nothing more heavy; this is more grievous than any chains. So he did not fall into prison, but he was delivered from prison; he turned the master against him, but he reconciled God, he made Him more intimate with the truly existing, the true Master; he cast him out of the oversight in the house, but he made him intimate with the Master; again the brothers sold him, but they delivered him from the enemies living together, from envy and much jealousy, from daily plotting, they set him far from those who hated him. For what is worse than this, when someone is forced to live with envious brothers, when he is under suspicion, when he is plotted against? So they and she were doing some things, but other great things were being ordered on behalf of the just man. When he was in honor, then he was in danger; when he was in dishonor, then he was in safety; the eunuchs did not remember him; and rightly so, in order that the matter of the exit might be more brilliant; in order that it might not be counted as human favor, but as divine economy; in order that having arrived at the need at the right time, he might lead him out; in order that Pharaoh might cast him out of the prison not as doing a favor, but as being favored. It was not necessary for the gift to become a servant, but for the king to be placed in necessity; it was necessary for his wisdom to be made manifest. On account of this the eunuch is forgotten, so that Egypt might not be forgotten, so that the king might not be ignorant of him. If he had been brought out then, perhaps he would have desired to go to his own; on account of this he is held by myriad necessities, first by mastery, second by prison, third in the kingdom, in order that these might be ordered. Just as therefore God held a certain noble foal wishing to leap toward its own there through glorious causes. For that he desired to see his father and to relieve him of the pain is clear from his calling him there.
4. Do you wish that we also see other plots, that on behalf of...
A us such things may come to pass, not only that they may have a reward, but that they may also act on our behalf at the very time of need? His father's brother plotted against this man, and expelled him from his country: what then? He also placed him far from danger; for he was in safety: he rendered him more of a philosopher, he caused him to see a dream. But did he serve in a strange land? Truly, having gone to his own, he receives a bride, and appears worthy of his father-in-law. But did that man too deceive him? Yet that also turned out for the best, that he might become the father of many children. But did he wish to plot against him? Yet this also turned out for the best, that he might at last return to his own land: for if he had been in prosperity, he would not have longed for his country so much. But did he take away his reward? Yet it was greater afterwards. Thus everywhere, by how much the more they were assailed by plots, by so much the more did their affairs flourish. Had he not taken a wife of higher station, he would not quickly have been the father of so many children; but he would have spent much time in childlessness, and would have lamented as his wife did. For she rightly lamented, because she was not a mother; but he indeed has consolation: therefore he rejects her. Again, if he had not deprived him of his reward, he would not have longed to see his own land, nor would the man's philosophy have appeared, nor would they have become more intimate with him. For see what they say: "He hath devoured us and hath eaten up our price" (Gen. 31:15). And so this was for the sake of love. He finally had handmaids for wives, and was loved by them, to which possession nothing can be compared: for nothing is more precious than for a man to be loved by his wife, and to love her. And a wife, he says, consenting to her husband (Eccli. 25:2). The Wise Man puts this one among the beatitudes: for in this all wealth, all happiness consists: just as if that be not there, other things profit nothing, but are overturned, and full of unpleasantness and confusion. Therefore let us also seek this before all others. He who seeks money does not seek this. Let us seek those things which can be firm.
HOMILY L
Cap. 23. v. 31. The soldiers therefore, as it was commanded them, taking Paul, brought him by night to Antipatris. 32. And the next day, leaving the horsemen to go with him, they returned to the camp. 33. Who, when they were come to Caesarea, and had delivered the epistle to the governor, they presented Paul also before him. B They send him with such a multitude and in the night, fearing the wrath and the assault of the people. After, therefore, they cast him out of the city, then they desist. Nor would the tribune have sent him with such security, unless he had deemed him innocent and had known their bloodthirsty mind. 34. And when he had read, and had asked of what province he was, and had heard that he was of Cilicia: 35. I will hear thee, said he, when thy accusers come: and he commanded him to be kept in Herod's judgment hall. Lysias had already pleaded his cause; yet still the Jews set upon him there, and preoccupy the hearer, and he is again cast into bonds: hear how (Cap. 24.) 1. And after five days the high priest Ananias came down, with some of the ancients, and one Tertullus an orator, who went to the governor against Paul. See how they did not even thus desist, but they come, though a thousand obstacles meet them, that they may be confounded there. 2. And Paul being called for, Tertullus began to accuse, saying: Whereas through thee we live in much peace, and many things are rectified by thy providence for this nation, 3. We always and in all places, most excellent Felix, receive it with all thanksgiving. 4. But that I be not further tedious to thee, I desire thee of thy clemency to hear us. And yet you did this: what need, therefore, was there of an orator? See how he also here, from the very beginning, wishes to portray him as a revolutionary and a seditious person, while he preoccupies the judge with praises. Then, as if he had much to say, he passes over it, and says this one thing: "But that I be not further tedious to thee." See how he instills into the judge the desire of punishing him, as if he were about to capture one who was subverting the world, and as if they feel they are doing a noble work. 5. We have found this man to be a pestilent man, and raising seditions
A among all the Jews throughout the world. By this, they cast slurs upon him thereafter as a public plague and common enemy of the nation, and as a ringleader of the sect of the Nazarenes. It seemed that this was a reproach, “that of the Nazarenes”; for this reason they brought this forward, and from this they again laid charges against him, for Nazareth was a contemptible place. And having found, he says. Observe how craftily they slander him as one who had escaped, and yet had barely achieved it, even though he had been seven days in the temple. Whom we also seized, and we wished to judge according to our own law. Observe how they also insult the law, if indeed this were the requirement of the law: to beat, to kill, to lay an ambush.
Then also the accusation against Lysias. But Lysias the commander, having passed by, with much violence took him away from our hands; doing a thing not becoming to him, he says; yet he did it. From whom you, yourself having examined him, can learn about all these things of which we accuse him. The Jews also joined in [the accusation], saying that these things were so. What then does Paul do? Is he silent at these things? By no means; but he speaks frankly B again and answers; and this, the governor having wished him to. For he added: Paul answered, the governor having moved his head to him to speak: Since I have known you to be a just judge for this nation for many years, I answer for the things concerning myself more cheerfully, you being able to know that there are not more than twelve days to me, since I went up to Jerusalem to worship. And neither in the temple did they find me speaking to anyone or making a concourse of crowds, nor in the synagogues, nor throughout the city; nor are they able to show proof of the things of which they now accuse me. These are not words of flattery, to testify to the judge's justice; but rather those others, to say: Having obtained much peace through you. Why then do you unjustly cause sedition? C Observe: they were instigating toward injustice, he was seeking what is just; therefore he also said: I answer for the things concerning myself more cheerfully; then he also asserts himself from the time: Since I have known you to be a judge for many years. And how did this contribute to a proof? Greatly; for he shows that he [the judge] also knows that he had done nothing of which he is being accused. For if he had ever stirred up a concourse, he would have known it by being judge, and such a thing would not have escaped him.
Then, since the accuser had nothing to show in Jerusalem, observe what he says: To all the Jews in the inhabited world, compounding lie upon lie. For this reason Paul, drawing him away from there, says, I went up to worship; D as if defending himself through this, that I am so far from stirring up sedition. And he lingers on this justification, which was strong; for he adds: And neither in the temple, nor in the city, nor in the synagogue did they find me speaking to anyone. Which was also true. And he indeed calls him a ringleader, as if in battle and conflict; but this man, observe how he answers gently: But I confess this to you, that according to the way which they call a sect, so I worship the ancestral God, believing in all things written according to the law, and in the prophets, having hope in God, which they themselves also wait for, that there is about to be a resurrection of both the just and the unjust.
2. Observe: they were separating him; this man introduces them [the prophets/the law] along with himself, and makes himself familiar with the law through those things by which he makes his defense. And confirming what he said, again he adds: In this do I also exercise myself, having a conscience void of offense toward God and toward men at all times. Now after many years I arrived, to do alms for my nation, and offerings, in which they found me purified in the temple, not with a crowd, nor with any tumult. Why then did you go up? Why did you come? To worship? To do alms, he says; so that this was not of a seditious person. Then he also removes their person, saying indefinitely: In which some Jews from Asia found me; whom it was necessary to be present before you, and to accuse me if they had anything against me; or let these men themselves say what wrongdoing they found in me, when I stood before the council; or concerning this one voice which I cried out standing among them, that Concerning the resurrection of the dead I am judged by you today. This is an abundance of justifications, not to flee the accusers, but to be ready to give an account to all. Concerning the resurrection of the dead I am judged today, he says. And he said nothing of which he might reasonably have spoken, that they conspired, that they restricted him, that they made an ambush (for these things it is said were done by them; but by this man, even when in danger, no longer)—but he is silent, and only makes his defense, even though having ten thousand things he could say. This very thing also made him brilliant in Caesarea—the fact of his having come with such a battle array. In which they found me, he says, purified in the temple. How then did he defile it? For it was not of the same man also to be purified and to worship, and for this reason to come and to defile. This also has a suspicion of justification by not letting the account fall into length. And he gives grace to the judge. But it seems to me that he is narrowing his defense even before him. But let us see from the beginning the things said. Since before this Tertullus made a long speech, showing that he is cut short, he did not say, "Listen to the matter"; but, "That I may not cut you off for longer, I ask you to listen to us with your fairness." Perhaps treating him in this way, he crafts his speech; or it is truly a proof of fairness, if, when it is possible to say many things, for the sake of not bothering someone, one should say a few. "We have found this man a pestilence," he says, "and he tried to defile the temple." Therefore he did not defile it. What then, if he did this elsewhere? By no means; for he would have said so; but now, he says he "tried," but the "how" he does not add. And the things against Paul he thus puffed up; but observe how he lessens those of them. "Whom we also grabbed," he says, "and we wished to judge according to our own law. But Lysias the commander having passed by with much violence took him away from our hands." Here he shows that they are also being thwarted in coming to foreign courts, and that they would not have bothered him, if that one had not compelled them, and how it was not becoming for him to snatch the man; for the offenses were against us, and the court ought to have been among us. For that this is so, observe what follows: With much, he says, violence. For this is violence. From whom you are able to learn. He does not even dare to accuse; for he was a sympathetic man; nor does he pass it by simply. Then again, so that he may not seem to be lying, he sets as his own accuser the
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347 to carry off that man: for the injuries were against us, and it was fitting that the judgment should take place among us. But that the matter is so, see the following: "With much violence," he says. For there was violence. From whom you can know. He neither dares to accuse—for he was a merciful man—nor does he pass it by without a cause. Then again, that he might not seem to lie, he adduces Paul himself as his own accuser. "From whom," he says, "you can know, judging of all these things." There follow afterward witnesses of his words: "And the Jews also added, saying that these things are so." They are both accusers and witnesses and accusers. But Paul replies: "Knowing that for many years you have been a just judge." He is therefore not a stranger, nor an alien, nor an innovator, if he has known the judge for many years. And he rightly added the word "just," so that he might not look to the high priest, or to the people, or to the accuser. Observe how he did not proceed to insult, even though there was necessity. "Believing," he says, "all things which are in the Law." He said this, showing that no man who believes that the resurrection will be would do such things; which they themselves also look for. He did not say of these things that they believe in what is written in the prophets (for they did not even believe); but he himself believed in all things, not they: but how, it would be long to say now. He said so much, and nowhere makes mention of Christ. But here, as he said, "Believing," he embraces also those things which concerned Christ; but in the meantime he lingers upon the discourse of the resurrection, because that dogma was common to them, and he takes away every suspicion of sedition. Then the cause of his ascent follows. "Alms," he says, "and offerings intending to do to my nation, I came, and that for many years." How then could he have troubled them, for whom he had undertaken a journey only to give alms? "Not with a crowd," he says, "nor with tumult." Everywhere he denies sedition. But rightly does he summon the accusers who were from Asia, saying: "Whom it behooved to accuse before you, if they had anything against me." So confident was he that he was clean from the crime, that he even challenges them. And he does not reject those who were from Asia only, but also those who were from Jerusalem; he does not reject the accusers, but calls these also, adding: "Or let these themselves say." And indeed for this reason they were annoyed from the beginning, because he preached the resurrection. And he was doing well in so acting: for this being shown, he was easily introducing both Christ and His resurrection. "What did they find," he says, "in me of injustice, when I stood in the council?" In the council, he says, showing that they found nothing, not by an inquiry made in private, but with the multitude present and accurately judging. [Regarding] this they accuse. Therefore he was saying: "And herein do I exercise myself, A to have a conscience without offense toward God and toward men." For this is perfect virtue, when we do not give men occasions, and we endeavor to be without offense before God. "Whereof I cried," he says, "in the council." He shows their violence when he says, "I cried"; as if he were to say: They cannot say that I did these things under the pretext of alms: for I was not doing this with a crowd, nor with tumult: otherwise indeed, inquiry having been made regarding this matter, nothing more was found. B Did you see the gentleness in dangers? Did you see the tongue speaking honest things, and how he sought only this, that he might refute the things objected to him, and not overwhelm them with criminations, unless when he was compelled to a defense? Just as Christ also was saying: "I have not a demon, but I honor my Father, and you have dishonored me" (John 8:49). C He was an imitator of Him. If He said nothing harsh to those who had come for slaughter, with what pardon shall we be worthy, who are embittered in scoffings and insults, who call our enemies wicked and most wicked? What defense shall we have, who have enemies at all? Do you not hear him who honors, that he honors himself? But we ourselves do insult to ourselves. You complain because you have been affected by insult: why therefore do you yourself fall into this crime? Why do you prick yourself? Remain free from passion, remain invulnerable: do not, while you wish to strike another, involve yourself in evils. Is not the other tumult of the soul, moved by no one stirring it, enough for us, such as absurd concupiscences, griefs, sadness and the like, that we should heap others upon ourselves?
How insults are to be borne.
And how is it possible, you will say, to bear insults? How, I ask, is it impossible? Is a wound born to us from words? Are there scars on our bodies? What damage therefore happens to us? Therefore if we wish, we can bear it. Let us set a law for ourselves that we do not grieve, and we shall sustain it. Let us say to ourselves: It is not of enmity, it is of infirmity; for it is truly of infirmity. For that it is not from enmity or malignity, he himself wished to restrain, although he was hurt in many things. If we consider this only, that it is from infirmity, we shall bear it, and we shall indeed forgive him, and we shall strive that we ourselves also may not fall. For I will ask all who are present: can you so philosophize that you bear insults? Certainly, I think so. Therefore he insulted you unwillingly, not wishing it, but compelled by his passion: restrain yourself. Do you not see the demon-possessed? As he sustains this not so much from enmity as from infirmity, so we also are moved not so much by the nature of the insults, as by ourselves. For how do we tolerate those who are raging and bringing the same insults? Again, if they who bring the insults are friends, or if they are superiors, we bear it: how therefore would it not have been absurd, since there are three, namely friends, the insane, and superiors, to bear them; but not to bear equals or inferiors? I have often said: It is a matter of a moment and a sudden abduction: let us tolerate a little, and we have accomplished the whole. The more he brings an insult, the weaker he is. Do you know when it behooves one to grieve? When he who brings an insult upon us shall be silent; for then he indeed is strong, but we are weak: but if the contrary happens, one must even rejoice: you are crowned, you are proclaimed; not led into the arena, not affected by the annoyance of the dust or the rays of the sun, not with hands joined or holds given; but by will only, and sitting or standing, you have received a great crown; nor is it simply a great D one, but much greater than those—for it is not the same thing to defeat an equal enemy, and to overcome the darts of anger—you have slaughtered the stirred-up beast, and you have repressed the raging, like the best shepherd. Civil war was about to be, or rather, the battle is domestic. For as the walls are besieged and attacked from without, civil wars are brought about, and then they happen: so also if the passion be not raised within us, it will not be able to prevail; unless we ourselves set ourselves on fire, he has no strength.
A Let the spark of anger be within us, so that it may be kindled opportunely, not against ourselves, nor that it may involve us in countless evils. Do you not see that in houses fire is placed in a designated spot, and not scattered everywhere, neither in the hay, nor in the garments, nor indiscriminately, so that it may not be kindled when the wind blows? But even if a servant girl has a lamp, or the cook is lighting a fire, there is a great injunction not to do this in a draft, nor near a wooden partition, nor at night; but when night falls, we put it out, fearing lest, while we are sleeping and there is no one to help, it should be ignited and burn everything up.
Let this also be the case with anger: let it not be scattered everywhere through our thoughts, but let it be placed in some depth of the mind, so that the wind from the words of the adversary cannot easily reach it, but rather let it receive the wind from us, who know how to stir it moderately and safely. If it receives wind from without, it knows no measure, but will burn everything; often while we are sleeping this wind will fall upon it, and will burn everything up. Therefore, let it be in us only to light a lamp; for anger lights a lamp when it is done appropriately; and let us have torches against those who wrong others, against the devil. Let the spark not lie scattered everywhere, nor be thrown about, but let us keep it in ashes; let us lull it to sleep in our humble thoughts. We do not always need it, but when it is necessary to accomplish something, and to make something soft; when it is necessary to soften hardening, when it is necessary to condemn the soul.
4. How reconciliation is to be sought.
B How many evils have angers and wraths brought about! And the difficult thing is, when we are stirred up, we are no longer masters of coming together, but wait for others; each one is ashamed and blushes to return to reconcile the other. See, he is not ashamed to be divided and torn apart, and becomes the author of the evil; but he is ashamed to approach and knit together what has been torn; and the same thing happens, as if someone would not hesitate to cut off a limb, but would be ashamed to join it together. What are you saying, man? You have done great wrong, and you yourself became the cause of the fight? Therefore, you would be just in being the first to go and be reconciled, since you yourself provided the cause. "But they did wrong," and that one is the cause. Therefore, even for this reason, that you may be more admired, that in addition to the first C you may hold the prizes in the second, as you were not the cause of the enmity arising, so neither were you the cause of the enmity being extended; perhaps that one too is aware of countless things and is ashamed and blushes. But is he desperate? In this case, do not hesitate to run to him; for the passion in him is double, both desperation and anger. You have told the reason why you ought to go first, as one who is healthy, who is able to see; for he is in darkness; for such is anger and arrogance. But you, being free from these and healthy, approach, as a physician to one who is sick. Does any of the physicians say, "Since he is sick, I am not going"? But for this very reason they go, when they see he is not able to come. For they care less for those who are able, as not being very sick, but for those who are laid low, they do. D Or does it not seem to you that desperation and anger are worse than bodily infirmity? Does not the one resemble some strong fever, and the other a body that is inflamed and swelling? Think of how much it is to have a fever and a swelling; go, quench the fire—for you can by the grace of God; as with water, calm the inflammation. What then, if he is more puffed up by this very thing, he says? It is nothing of your concern; for you have done your own part, and let him give an account for himself; let our conscience not condemn us, that this happens because we are lacking in some of our duties. "Feed," he says, "your enemy; for doing this you will heap coals of fire upon his head" (Rom. 12:20). And yet, even while this is the case, he commands [us] to go and be reconciled and do good, not that we may heap up coals of fire, but that he, knowing this, may be calmed, that he may tremble, that he may fear benefits more than enmities and friendships more than plottings. For an enemy nursing a grudge does not so much harm the one who hates, as the one who is doing good and benefiting. For while nursing a grudge, he has perhaps harmed both himself and the other a little; but while doing good, he has heaped coals of fire upon his head. Therefore, one ought not to do it, he says, so as not to heap up coals? Or do you wish to heap up coals upon your own head in another way? For this is what nursing a grudge does. But to extend it further? By no means; for you do not do this, but that beastly [man] does. For if, while you are doing good and honoring and reconciling, he remains keeping the hatred, he has kindled the fire for himself, he himself has burned his own head; but you are blameless. Do not become more philanthropic than God, lest you suffer countless evils; or rather, you would not be able to, even if you wanted to, not even in a small measure. For how? "As far as heaven is from earth," he says, "so far are my counsels from your counsels" (Is. 55:9); and again: "If you," he says, "being evil, know how to give good gifts to your children, how much more shall your heavenly Father give to you?" (Matt. 7:11). But these are excuses and pretexts. Let us not sophistically interpret the commands of God. And how do we twist them, he says? He said: "By doing this, you will heap coals of fire upon his head"; but you say: "I fear the enemy, because he has greatly wronged me." Are you not saying these things? But how did you have an enemy at all? You fear the one who wronged you. But do you not fear yourself? If only you would care for yourself. Do not do it with such a purpose; or rather, do it even with such a purpose. But you do not do it. I do not tell you that you will heap coals of fire, but I also say something else more; only do it. For all these things, Paul says, are so that he may call you out, in the hope of the punishment, to dissolve the enmity. Since we are beastly, and we would not otherwise endure to kiss our enemy, if we did not expect some punishment, just as to some beast one gives this mass; since to the apostles he does not say this, but what? "That you may become like your Father who is in heaven" (Matt. 5:45). Otherwise, it is not possible for one who benefits and one who is benefited to remain enemies. Therefore he set these things forth. What are you philosophizing in words, when in deeds you do not keep even the measure?A Well, you do not feed him, so that you may "heap coals of fire"; are you therefore sparing [him]? Are you therefore loving [him]? And do you do this for such a purpose? God knows if you speak with such a purpose; certainly, among us you are playing the sophist. You take care of an enemy and fear that he might be punished? Then you have extinguished your anger; for he who loves thus, so as to prefer his neighbor's benefit to his own, does not have an enemy. You might be able to say this: How long shall we play in matters that are not games and have no forgiveness? Therefore, I beseech B the brotherhood, beloved by the Lord God and our Savior Jesus Christ, I pray and entreat you, having cut away such pretenses, lest we despise the laws of God [nor scorn His commandments], that we may be able, pleasing the Lord, to pass the present life and to attain the promised goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the most holy, good, and life-giving Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen.
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(Acts 24:22) *And Felix, having heard these things, deferred them, having more accurately known about the Way, saying, "When Lysias the commander shall have descended, I will C discern your matters."* (v. 23) *And he commanded the centurion to keep Paul, and to have him have rest, and to prohibit none of his own people from ministering to him or coming to him.*
1. Observe how this happens: it is a hardship, first by many, then after a long time, so that one might say that the judgment was not made in haste. For because the orator had mentioned Lysias, saying that he had taken Paul away by force, he opportunely adds the words of Felix, and says: *And Felix deferred them, having more accurately known about the Way*; that is, he dismissed them temporarily; not having need to learn, but to repel the Jews. He was not willing to dismiss [him] because of them; he was not able to punish [him], for it would have been shameless. Therefore he defers, saying: *"When Lysias the commander shall have descended, I will discern your matters. And he commanded the centurion to keep Paul..."* To have rest, he says. Thus he judges him free from the charges. Why then does he detain him? To curry favor with the Jews, or even hoping that he might receive money. For this reason he summons Paul; and that he summoned him for this reason, the writer indicates to us, subjoining and saying: (v. 24) *And after some days, Felix having come with Drusilla his wife, who was a Jewess, he summoned Paul, and heard from him the faith that is in Christ Jesus.* (v. 25) *And while he was disputing about justice and self-control and the judgment to come, Felix became frightened and answered: "For the present go; but at an opportune time I will summon you."* (v. 26) *Together hoping that money would be given to him by Paul, so that he might release him; for which reason also summoning him frequently, he spoke with him.* Observe how the things that are written carry truth before them. He was summoning him frequently, not admiring him, nor praising the things said, nor because he wanted to believe; but what? D Expecting, he says, that money might be given to him. Observe how he does not hide the judge’s sentiment here. And yet, if he had condemned him, he would not have done this, nor would he have wanted to hear one condemned and wicked. And observe Paul, even though speaking with a ruler, saying none of the things that seemed able to soothe his soul, but things that terrified him and shook his mind. He was disputing, he says, about justice, about self-control, and about the judgment to come. Felix became frightened. Such was the power of Paul’s words, that they terrified a ruler. And this man indeed receives a successor, and leaves this one in bonds, although it was not right, and a final end ought to have been imposed; but he left him for the sake of the Jews. Yet they were pressing so much, that they were insisting again before the judge; although they never pressed against any of the apostles so, but after they had set against them, they desisted. Thus it was provided, that he should depart from Jerusalem, contending with such beasts; and yet they beg him to be brought there to be judged. But here again appeared the providence of God, who did not permit the judge to do this: for it was likely, indeed, that he, having recently been elevated to the principate, would do this to curry favor with them; but God does not concede. After they had descended, they intend accusations more brazenly and vehemently; and since they could not take him from the legal [charges], again according to their custom they bring in Caesar, as they had set against Christ. For that Paul was defending himself against the charges regarding Caesar, was plain, whence clarifying these things he proceeds: (v. 27) *And two years having been completed, Felix received a successor, Porcius Festus. And Felix, wishing to show favor to the Jews, left Paul in bonds.* (Ch. 25, v. 1) *Festus therefore, having received the province, after three days went up from Caesarea to Jerusalem.* (v. 2) *And the chief priests and the first of the Jews approached him against Paul, and they were begging him;* (v. 3) *requesting favor against him, that he would order him to be brought to Jerusalem, spreading an ambush to kill him on the road.* While at Caesarea, he himself was about to depart in that little time. (v. 5) "Those, therefore, among you," he says, "who are powerful, descending together, if there is any crime, let them accuse him." (v. 6) *And having stayed among them days more than ten, he descended to Caesarea, and the next day sat before the tribunal, and commanded Paul to be brought.* (v. 7) *And when he was brought, the Jews who had descended from Jerusalem stood around him, bringing many and heavy charges against Paul, which they could not prove:* (v. 8) *Paul rendering an accounting, that neither against the law of the Jews, nor against the temple, nor against Caesar have I sinned.* (v. 9) *And Festus, wishing to show favor to the Jews, answering Paul, said: "Do you wish to descend to Jerusalem, and there be judged concerning these things before me?"* Observe how he also gratifies the Jews, the whole people and city. Therefore he terrifies him again, using human weapons; and hear how. (v. 10) *But Paul said: "I stand at Caesar’s tribunal; there I ought to be judged. I have harmed the Jews in nothing, as you know better. (v. 11) If indeed I have done harm, or have done anything worthy of death, I do not refuse to die; but if there is nothing of those things which these accuse me [of], no one...*
can bestow me upon them. I appeal to Caesar. But someone might say here: Why, after hearing that you must also testify in Rome concerning me, did he do these things as if he did not believe? God forbid, but he believed very strongly. Did he rather test [the matter]? The confidence lay in that decision, and in casting himself into ten thousand dangers, and in saying: Let us see if God can 381 thus rescue me. But Paul does not do this, but brings all things concerning himself to bear, entrusting everything to God; and he gently attacks the governor, defending himself in this way: for he is saying as much as this: If I do wrong, well and good; but if I do not do wrong, why do you deliver me up? No one, he says, can [freely] grant me [to them]. He cast him into fear, so that he might not gladly bestow him, but that he might also have the appeal as a defense before them. Then Festus, having conferred with the council, answered: You have appealed to Caesar; to Caesar you shall go.
β'. Look, he communicates it to Agrippa, so that there might be other listeners again, both the king, and the army, and Bernice. Then again a defense. When days had passed, King Agrippa and Bernice arrived at Caesarea to greet Festus. 14. And as they stayed there many days, Festus laid before the king the matters concerning Paul, saying: There is a man left as a prisoner by Felix; 15. concerning whom, when I was in Jerusalem, the chief priests and the elders of the Jews appeared, asking for a judgment against him. 16. To whom I answered, that it is not the custom for Romans to grant any man to destruction, before the accused has the accusers face to face, and has received opportunity for a defense concerning the accusation. 17. When they had therefore assembled here, without making any delay, on the next day sitting on the tribunal, I ordered the man to be brought. 18. About whom, when the accusers stood, they brought no charge of such things as I suspected; 19. but had certain questions against him concerning their own superstition, and concerning a certain Jesus who was dead, whom Paul affirmed to be alive. 20. And I, being perplexed about the inquiry into this, asked if he would wish to go to Jerusalem, and be judged there concerning these things. 21. But Paul having appealed to be kept for the decision of the Augustus, I ordered him to be kept until I might send him to Caesar. 22. Agrippa said to Festus: I also wished to hear the man myself. He says: Tomorrow you shall hear him. Look at the accusation of the Jews again, not from Paul, but from the governor. "They appeared," he says, "the chief priests and the elders of the Jews, asking for a judgment against him. To whom I answered." Look at what he answers for their shame: that "it is not the custom for Romans to grant any man to destruction"; that is, before granting him a hearing, it is impossible to simply grant him [to you]. having acted according to custom, he found no cause; whence he is at a loss about this. And this is clear from what he added, saying: "And I, being perplexed about the inquiry into this." So he said, screening his own failure. And he indeed screens it, but Agrippa desires to see him. See how rulers are always warding off the Jewish burden, and are often forced to act against justice, and look for pretexts 382 for the delay; for indeed he did not delay in ignorance, but knowingly. But Agrippa not only does not ward [it] off, but also wishes to hear; which is also worthy of wonder, whence he arrived at the desire of wishing to see a man who, even if unjustly, was yet accused. Thus this too was of divine providence. Wherefore his wife also hears along with him, and is not absent from the hearing. And she does not merely hear, but with much honor. Such desire she had; for she would not, had she not desired, have sought to hear, nor would she have made his wife a partner in the hearing, had she not imagined great things about him. It seems to me that she too desired this. And look at Paul immediately discoursing not only concerning the faith nor concerning the forgiveness of sins, but also concerning the things to be done. But let us see the things said from the beginning. "For the present," he says, "go your way; and when I have found a convenient time, I will call for you." Look at the hardness: hearing such things, he expected to receive money from him. And not only is this terrible, but also, having discoursed, he did not release him, but because he was at the end of his rule, he left him a prisoner, that he might grant [a favor] to the Jews: so he was eager not only for money, but also for glory. How do you seek money, O filthy one, from a man who preaches the contrary? But that he did not receive it is clear from the fact that he left him bound, having released him had he indeed received [anything]. Concerning self-control this man was discoursing, and he was expecting to receive money from him as he discoursed these things. And he did not dare to ask; for such is wickedness, cowardly and suspicious of everything; yet he hoped: so that he naturally granted [a favor] to them, as he had ruled there for so long. "Festus therefore, having arrived at the province, both the chief priest and the first of the Jews appeared before him against Paul," he says. Immediately and at the beginning the priests approached, not having hesitated even to come to Caesarea, had he not arrived first, seeing that they approach him immediately upon his arrival. And having come down to Caesarea, he spends ten days. Perhaps, I think, so that it might be possible for those who wished to destroy him to do so. Paul was in the prison. "And they were entreating him," he says, "that he would send for him to Jerusalem." And for what cause did they ask, if he is worthy of death? But the conspiracy became so clear to him, that while explaining it he said: "Men who are present, behold this man, about whom the multitude of the Jews interceded with me." For by [the word] "interceded," he indicates "asking for a favor against him." So that they already wished to bring him to a verdict, fearing Paul's tongue. Why do you fear? Why do you hasten? This is what "guarding him" implies. For is he fleeing? "Let those who are able among you," he says, "accuse him." Again accusers in Caesarea, and again Paul is led out. "And on the next day sitting," he says, "on the tribunal."
γ. Look, immediately having come, he sat on the tribunal: so they were pushing him with such haste, thus 383 they were hurrying. As long as he had not yet had experience of the
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A of the Jews, and of the honor from them, he rightly answered; but when he came to Jerusalem, even this he granted them. And not simply does he grant it, but he does so from a design. And how? Listen. He adds: *If I am an offender, or have committed anything worthy of death, I refuse not to die.* But he says this, and makes himself the master, by thus relaxing the honor due to him; for since judgment had been passed there [in Jerusalem], it would have seemed an act of great impudence to take him away from the place where he had been convicted.
But Paul said, "I do not wish," not in order to make the judge more severe, but again he speaks with boldness, and says: *I stand at Caesar’s judgment seat, where I ought to be judged.* There is great boldness in this. And see how he reasons with them: he speaks as though he were defending himself concerning those things for which they accuse him. Being cast out by them entirely, and thinking that they condemn him, he shows that he has sinned against Caesar: he wishes to be judged by him who is the one wronged. Having said this, he adds: *To the Jews have I done no wrong, as thou very well knowest.* He pricks him [Festus] now, as one who is already gratifying the Jews. Then after he had pricked him, he again loosens the argument, adding: *For if I be an offender, or have committed anything worthy of death, I refuse not to die.* I pass judgment upon myself, he says. This is not the language of one who is self-condemned, but of one who is very confident in his own case: for when there is boldness of speech, there ought also to be justice to prove it. *But if there be none of these things whereof they accuse me, no man can deliver me to them.* Even if he wishes, he says, he will not be able. He did not say, "I am not worthy to die," nor, "I am not worthy to be acquitted," but, "I am prepared to be judged before Caesar," at the same time mindful of the dream, he the more confidently appeals. Nor did he say "thou," but "no man"; and he added, "I appeal unto Caesar," lest he should appear to do him an injury. Then Festus, having conferred with the council, answered: *Hast thou appealed unto Caesar? Unto Caesar shalt thou go.* Do you see how he gratifies them? For it was a favor to confer with the accusers, which is the mark of a corrupt mind, and one that disturbs order. See again his delayed judgment, and the plot converted into an occasion for preaching. For these things are dispensed so that he might easily and under guard be brought to Jerusalem, with no one plotting against him; for it was not the same thing to arrive there simply, as to come with such a cause. This also brought it about that the Jews should convene there. Then again there were delays, while he was tarrying in Jerusalem, so that you might learn that even when there was time, the plot could not prevail, God not permitting it. Agrippa, this king, and Bernice, descended to Caesarea. This Agrippa, who is also Herod, is different from him who killed James, and is the fourth. See how enemies conspire even against their will. But because there was a great audience, Agrippa fell into a desire to hear him; nor did he hear him anyhow, but with much display. And see the defense which the governor brings forward: *I have sent him unto Augustus, of whom I have no certain thing to write unto my lord.* Thus writes Festus, and Jewish cruelty is unmasked; for since the governor says this, it is not suspected. He says this, moreover, so that they B might be condemned by the very Jews themselves; but after all have condemned them, then God sends the punishment. Observe also: Lysias condemned, Felix condemned, Festus and those who gratified them condemned, Agrippa condemned. What more? The Pharisees themselves condemned them. That he condemned them, hear him saying: *They brought none accusation of such things as I supposed.* Certainly they brought charges, but they did not convince: for plots and seditions produced this suspicion, but an inquiry produced nothing of the sort. *And of one Jesus,* he says, *who was dead.* He rightly says, "of one," as one who held magistracy and cared nothing for these things. For the same reason he says: *And because I doubted of such manner of questions.* For in truth, the examination of such matters was well above the ears of such a judge. And if thou art in doubt, why dost thou drag him to Jerusalem? Paul, declining his judgment, and appealing to Caesar, says: *I stand at Caesar’s judgment seat, where I ought to be judged; for of this they accused me.* Do you hear the appeal? Do you hear the plots of the Jews? Do you hear the sedition? They stirred it up. And Festus grants a favor, and Paul becomes afterwards more famous. Such things, as I said, the plots brought about. If these things had not been, no one of the rulers would have deigned to hear him, no one with so much silence. And he seems indeed to be teaching and defending himself, but rather he speaks with great dignity. Therefore let us not think that plots are a grievous thing. No one is injured except by himself. He rails against robbery. — Just so long as we do not plot against ourselves, no one will be able to plot against us; or rather, they do indeed plot, but they do us no harm, but rather they benefit us greatly. Therefore it is in our power, both to be enticed by evil and not to be affected by it. Behold, I testify and with a loud trumpet and clearer voice I say, and if it were permitted to ascend to a high place, I would not refuse: that a Christian cannot be injured by any man dwelling on the earth. And what do I say, by a man? Not even the devil himself, or a tyrant, or the evil spirit, can, unless he injures himself. If, therefore, any one wishes to bring evil upon us, he will attempt it in vain. For just as no man on earth can injure an angel, so neither can a man injure a man. But neither can he himself injure another, as long as he is good. What then could be equal to this, that he can neither be injured, nor is able to injure another? For this is no less than the other, that he wishes to injure no one. Therefore he is some sort of angel and like to God. For such also is God; but He [is so] by nature, this one by purpose. Therefore he can neither be injured nor injure. But that "he cannot," do not think it to be a sign of weakness (for weakness is the opposite); but I say that he is not capable of it. For that nature neither receives damage, nor inflicts it: for this would be another kind of damage. For we do not injure ourselves in any other way than by injuring others, and our greatest sins come from the damage brought upon ourselves. Therefore a Christian cannot be injured, because he cannot injure. How we injure ourselves by injuring others, come, by going through each thing, let us explore the saying. Let one injure, let him treat with contumely, let him plunder: whom has he injured? Has he not first injured himself? To no one, certainly, is it not manifest. For the injured one has damage in his money, but this one in his soul; for the soul of this man is given over to destruction and punishment. Again, let another envy: whom has he injured? Does he not, I ask, injure himself? Such is the nature of injustice: which if it injures the one who gave it birth a thousand times, it injures the other but little; or rather, it even benefits him. But I would have said nothing worthy of faith. Be it, therefore (for in these the whole matter mostly consists), that a poor man having a little money, and being equipped with necessary food; while another is rich and opulent, powerful in authority, who plunders those things which are the poor man's, and renders him naked and famished; but the other from those things which are... C D
essentially the loss of money, but to himself the loss of soul; for such a man's soul is delivered over to perdition and punishment. Let another again be envious; whom, then, has such a man wronged? Not himself, tell me? For such is the nature of injustice: it harms the perpetrator first and in ten thousand ways, but the other it harms only slightly, or rather, it does not harm him even slightly, but actually benefits him. But I have said nothing credible. Let it be, then (for therein lies the whole matter), a poor man having few possessions and sufficient for his necessary food, and another who is rich and opulent and having great power; and let him lay hold of the poor man's remaining goods, and make him naked, and deliver him up to famine, while he himself enjoys those things taken from the other unjustly. Such a man has not only done no harm to him, but has actually benefited him, while he himself has not only not benefited, but even harmed himself. How? First, by being scourged by the wicked conscience, and being pricked day by day, and condemned by all; and then, in the future judgment. But that this man is harmed is made evident from this; but tell me, how is the other benefited? Because to suffer evil and bear it nobly brings great gain; for to suffer evil is a dissolution of sins, a gymnasium of philosophy, and a teaching of virtue. Let us see, then, who is in evils, this man or that? For the latter, if he is a philosopher, will bear it nobly; but the former will be in trembling and suspicion day by day. Who, then, is wronged, this man or that? "You speak fables," he says; "for when someone has nothing to eat, and is forced to lament and be in despair, or approaches to beg and does not receive, does he not destroy both his soul and his body?" You speak fables; for I am demonstrating facts. Tell me, do none of the wealthy suffer in despair? What then? Is poverty the cause of this? But does he not suffer hunger? And what of that? The judgment is greater when one does this while in wealth. 386 For neither does wealth make one brave, nor does poverty make one weak; since no one alive in wealth would live a shameful life, nor would anyone in poverty have cursed himself. That your assertions are truly fables, I will make clear to you from this. Tell me, was Paul in poverty or in wealth? Was he famished or not? It is possible to hear him saying: "In hunger and thirst." Did the prophets suffer hunger or not? They too were in despair. Again you bring me Paul, again the prophets, ten and twenty men. But from where do you wish? From the many, he says, show me some who bear it nobly. But what is rare is always of this nature, and the good are few. If you wish, let us examine the matter itself. Let us see whose care is greater and more bitter, and whose is more tolerable. Is it not the one who struggles for necessary food, and the other who, having abandoned this, struggles for ten thousand things? Does the rich man not fear for famine, but fear for other things? Oftentimes for his very salvation. The poor man does not have the freedom from care that concerns food, but he has the other freedom from care: security, quietude, and liberty.
5. Furthermore, if doing injustice is not an evil but a good, why are we ashamed? Why do we hide our faces? Why, when reproached, are we indignant and distressed? If being wronged is not a good, why do we pride ourselves on it and adorn ourselves with the matter, and justify ourselves in it? Do you wish to see how this is better than that? Look at those in this state, look at those in that. Why are there laws? Why law courts? Why punishments? Is it not because of them, as being sick and ailing? "But the pleasure is great," he says. Let us not speak of the future; let us examine the present. What is worse than a man having such suspicion? What is more precarious? What is more unstable? Is he not in a shipwreck at all times? Even if he does something just, he is not believed, being condemned by all because of his power; for he has all his associates as accusers; he cannot use friendship; for no one would quickly choose to become a friend of a man possessing such a reputation, so as not to be a partner in his suspicion. Like a wild beast, all turn away from the unjust man; like a corrupter, and enemy, and murderer, and an antagonist of nature. If he falls into a court of law, the one who has acted unjustly needs no accuser, as his reputation condemns him instead of any accuser. But it is not so with the one being wronged; rather, he has all as protectors, sympathizing and stretching out a hand; he stands in security. If doing injustice is a good and is safe, let someone admit to being unjust; if he dares not, why does he pursue it as a good? And let us see how it is that even within us, if this occurs, how many evils result. For tell me, if any of the things within us, having exceeded its own measure, desires that of another, and the spleen, having abandoned its own place, should desire to take the alien one along with its own, is this not a disease? If the moisture within us, the humor, should fill everything, is this not dropsy? Along with that, let the bile again seek breadth, and let the blood be poured out everywhere. 387 And what of spirit in the soul, desire, and all other things, if they exceed the measure, do they not destroy themselves? Thus also with food; if it be taken beyond what can be digested, it has enveloped the body in diseases. For whence come the gout, and the paralysis, and the trembling of the body? Are they not from the intemperance of food? Again, if in the body the eye should wish to take more, or should desire to see more than the defined limit, or should receive greater light, it has harmed rather than benefited that which is beyond measure. If even where light is a good thing, the eye is destroyed if it desires to see more; when it sees more brilliantly, consider this in the case of evil. If the sense of hearing receives a great sound, the mind becomes struck; when the intellect considers things beyond itself, it is shocked, and whatever becomes more than what is necessary, it destroys. For this is covetousness: to have more than what is defined. So also in the case of money, when we wish to impose heavier burdens, even if we do not perceive it, we are nourishing the beast within ourselves, having much, needing much, surrounding ourselves with ten thousand cares, providing many handholds for the devil. For this reason, there is not even need for labor on the part of the devil regarding the wealthy; for they become ready for him, for being corrupted, especially from their wealth. But not so with those living in poverty; rather, the contrary. Thus, things in and of themselves destroy. Wherefore I urge you to abstain from the desire for these things, so that we may be able to escape the snares of the wicked one, and, having taken hold of virtue, 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, and honor, now and always, and unto the ages of ages. Amen.
HOMILY LII.
And the next day, when Agrippa and Bernice had come with great display, and had entered into the auditorium with the tribunes and the principal men of the city, at the command of Festus, Paul was brought.1. See what kind of audience is gathered for Paul. To the principal men, he says; for the ruler and the king, having gathered all their guards, thus meet. With them, the tribunes and the first of the city have arrived; for these he calls the principal men. Then Paul is also led in; and see how, upon his being brought A
A in, he is acquitted by Festus. And not only does he release him from the accusations, but he even defends him. What does he say? "King Agrippa, and all who are present with us, you see this man, about whom the whole multitude of the Jews have petitioned me, both at Jerusalem and here, crying out that he ought not to live any longer. But I, having found that he has committed nothing worthy of death, and that he himself has appealed to the Emperor, I decided to send him. Concerning him I have nothing certain to write to my lord. Therefore I have produced him before you, and especially before you, O King Agrippa, so that after the examination has taken place, I might have something to write. For it seems unreasonable to me to send a prisoner, and not to signify his faults." See how he accuses them, but acquits this man. O, the abundance of the arguments for justice! The governor made a most thorough examination and could not find how he might condemn him; but they, for their part, declared him worthy of death. Therefore he said: "I have found that he has committed nothing worthy of death." Then he adds, saying: "Concerning him I have nothing certain to write to my lord." And this declares the innocence of Paul, in that the judge has nothing to say against him. "Therefore," he says, "I have produced him before you. For it seems unreasonable to me to send a prisoner and not to signify the charges against him." See into what great difficulties the Jews have cast their leaders. What then of Agrippa? Wishing to learn something about these things, he said to Paul: "You are permitted to speak for yourself." Out of a great desire to hear, the king permits him to speak. Paul then speaks with confidence henceforth, not flattering, but he says he is blessed because he speaks to one who knows all things; and because of this, hear what he himself puts forward: "Then Paul, stretching out his hand, began to make his defense." "I count myself blessed, King Agrippa, because I am about to defend myself before you today concerning all things of which I am accused by the Jews, especially because you are an expert in all customs and questions which are among the Jews; therefore I beseech you to hear me patiently." If he had been conscious of anything evil, he ought to have been troubled, while pleading his case before one who knew all things; but it is a mark of a pure conscience not to refuse a judge who accurately knows the things that have been done, and to rejoice. Hence he deems himself blessed, and says: "I beseech you to hear me patiently." Because he was about to extend his discourse and say something about himself, he therefore forestalled them by requesting, saying: "My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know, who knew me from the first, if they are willing to testify, that according to the strictest sect of our religion I lived a Pharisee." That is: How could I have been a seditious person, being so young and having the testimony of all? Then he proves it by the sect, for he adds: "According to the strictest sect of our religion I lived." And because it was probable that some would say: "What then, if the sect is indeed wonderful, but you yourself are wicked?" See how he meets this objection, for he summons as witnesses all the Jews who knew his life and behavior. "All the Jews know," he says, "who knew me before, if they are willing to bear witness. B And now I stand judged for the hope of the promise made by God to our fathers, to which our twelve tribes, serving night and day, hope to attain. Concerning this hope, King Agrippa, I am accused by the Jews. Why is it thought incredible among you if God raises the dead?" He puts forward two reasons concerning the resurrection: one from the prophets—and he brings no prophet, but says that this is the opinion of the Jews—and another, and a stronger one, from the things themselves. Which one is that? That Christ, having been raised from the dead, has appeared to him. And he proves that by reasonings, accurately narrating his former madness: and then even with the testimony of the Jews. "Serving night and day," he says, "they hope to attain." Wherefore, even if I were not a man of blameless life, concerning these things I ought not to be judged, King Agrippa. Another reason is added. "Why is it thought incredible among you if God raises the dead?" For if this were not an opinion, if they had not been educated in these doctrines, and if they were brought forward now, perhaps someone would not have received the word. Then he says how he persecuted, which is suitable for proof. And he brings forward the chief priests as witnesses and the cities abroad, and that he heard one saying to him: "It is hard for you to kick against the goads." Then he shows the mercy of God, that even while he was persecuting Him, He appeared to him: "And not to me alone," he says, "did He do good, but He also sent a teacher to others." C He shows also the prophecy which he heard: "I have appeared to you for this purpose, to deliver you from the people and the Gentiles, to whom I send you." Showing all these things, he said: "I indeed thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. And this I also did in Jerusalem, and many of the saints I shut up in prisons, having received authority from the chief priests; and when they were being killed, I brought my vote against them; and often punishing them in all the synagogues, I compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even to foreign cities. While I was going to Damascus with authority and permission from the chief priests, at midday on the road, I saw, O King, a light from heaven brighter than the sun, shining around me and those who were traveling with me. And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew tongue: 'Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.' And I said, 'Who are You, Lord?' And He said, 'I am Jesus, whom you are persecuting. But arise and stand on your feet; for I have appeared to you for this purpose, to appoint you a minister and a witness both of the things which you have seen, and of the things which I will reveal to you. I will deliver you from the people and the Gentiles, to whom I now send you, to open their eyes, that they might turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' Ponder how gently He speaks. God, he says, said to me: 'I have appeared to you to appoint you a minister and a witness of the things which you have seen, and of the things which I will reveal to you, delivering you from the people and the Gentiles, to whom I now send you, to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins.' As if he were saying: 'This is why I believed, this vision brought me, and thus' D
Apersuaded that I should not delay. 19. Whence, King Agrippa, I was not disobedient to the heavenly vision; 20. but to those at Damascus first and at Jerusalem, and in all the region of Judaea, and to the Gentiles, I announced that they should repent and turn to God, doing works worthy of repentance. Who, therefore, being one who educated others concerning the best life, how could I, he says, have become the author of sedition and contention? For this reason the Jews, having seized me in the temple, attempted to kill me. 22. Having received help, therefore, from God, I stand until this day, witnessing to both small and great, saying nothing except those things which the prophets spoke would come to pass, and Moses also, Bif Christ was to suffer, if he is the first from the resurrection of the dead to announce light to the people and to the Gentiles. See how his discourse is free from adulation, and he ascribes everything to God. Then follows the boldness. But I do not cease even now; and the confidence: I am confirmed by the prophets, If Christ was to suffer, if he is the first from the resurrection of the dead to announce light; as if he were to say: that Christ, being the first to rise, no longer dies (Rom. 6:9). It is manifest from this that he announced this to all, and that they should expect it for themselves. Then Festus, having seen his boldness, since he was speaking to the king, not turning away from looking at him, as if something were happening to him, says: You are mad, Paul. But that he said this having suffered some such thing, hear what follows: 24. And as he thus spoke, Festus said with a loud voice: You are mad, Paul; much learning turns you to madness. What then does Paul? Answering with gentleness, he says: 25. I am not mad, most excellent Festus, but I speak forth words of truth and soberness. After this he also teaches the cause for which he turned his speech to the king: CFor the king knows of these matters, to whom I also speak with boldness; for I am persuaded that none of these things escape his notice, for this was not done in a corner. 27. Do you believe, King Agrippa, in the prophets? I know that you believe. This he said in such a way, as if mocking them and saying: I know that he knows all things accurately; and it behooved you first to know these things (for what follows declares this, the, For this was not done in a corner), but you did not wish to. Do you believe, King Agrippa, in the prophets? I know that you believe. Agrippa then said to Paul: In a little you persuade me to become a Christian. And Paul said: I would pray to God, both in a little and in much, not only you, but also all those who hear me this day, to become such as I am, except for these bonds. See how he holds to his point, saying: I would pray to God [not] in a little, that is, for a small amount. And he does not pray simply, but even intensely. Such, he says, as I am, I pray that all might become, not only you, but all of them. Then he also adds: Except for these bonds; he does not fret because of the bonds, nor is he ashamed that he was bound (for this was to him, if anything else was, worthy of glory); but looking to their opinion, he spoke thus. For this reason he added DExcept for these bonds. But let us look at the others: The multitude of the Jews, he says, called upon me at Jerusalem and here, crying out that he ought not to live any longer.
3. See the madness: they cried out, saying he must die. From this he shows that he justly appealed to Caesar. For if they had nothing grievous to say, and those men were raging, he rightly comes to him. That by an examination before you, I may have something to write, he says. You see how the matter is teased out many times? And of this defense, therefore, the Jews are the cause, which those also in Rome were about to learn. Concerning all things of which I am accused, King Agrippa, he says, I count myself blessed, being about to make my defense before you. See how, against their will, they become heralds both of their own wickedness and of Paul’s virtue, and even to the ruler himself; so that Paul was led away more honorably than if he had gone away without chains; for he was no longer led away as a wanderer and a sorcerer, since these judges had released him. Having, therefore, cast off all things among those by whom he was born and reared, he enters Rome not simply, but thus cleared of suspicion. And he did not say: What is this? Once I appealed to Caesar, a thousand times I have been judged; until when? But what? Again he became ready to give an account even before him who knew best the matters concerning the Jews. Therefore he also defends himself with much boldness, as those who were condemning him were not the masters of his fate; who, although they were not masters, but that judgment was in force, that "To Caesar you shall go," yet he gives an account for all matters; not for some, while not for others. He says nearly this much by his reply: They accuse me of sedition, they accuse me of heresy, and that I defiled the temple; I defend myself regarding all these things. The manner of my life from my youth all the Jews know: that it is not my way to create seditions, the accusers themselves are witnesses. This he says even before this: Being a zealot for my ancestral traditions, he hints at this also here by saying, "The manner of my life from my youth." And when the whole people were present, then he calls for their testimony. He does not do this only before the tribunal of Lysias, but also before Festus; and again, when many were present, he speaks, and yet he gives an answer, and much accounting concerning— [alt-version omitted]
A these things is acting, thus suddenly he is changed. Then again the witnesses who were present; then they show themselves rightly persuaded, both by the light, and by the prophets, and by the result, and by the things that have happened. For he added: "At midday along the road, and I saw a light shining around me, and those who were walking with me." Look, then, how he makes them believe, both from the prophets and from these events themselves. For in order that he might not seem to be introducing anything new, even though he might have been able to say great things, again he takes refuge in the prophets, and brings them into the midst. This was more worthy of belief, as it had happened now; but since he alone had seen it, again he confirms it by the prophets. And note that he does not discourse in the same way in the court and in the assembly; for there indeed he said, "You killed," but here nothing of the sort, so as not to inflame their anger further, but he shows the very same thing, saying: "If Christ is subject to suffering." Thus he exonerates them from the crime. Therefore, what I am announcing, whether he is the first to rise from the dead, I demonstrate from the prophets; for the prophets also announce this. Therefore, receive my message as being that of the prophets. But since he had spoken of the vision, he at last narrates his deeds with great liberty. What are these? "That you may open," he says, "eyes, and turn them from darkness to light, and from the power of Satan to God." "For this," he says, "I have appeared to you," that is to say, not to punish, but to make you an apostle.
B "The good things of the faithful are these." See, he shows the evils that hold the unbelievers, Satan and darkness; just as the good things of the faithful are light, God, the portion of the saints. And he does not only exhort to repentance, but to live a wonderful life. And see everywhere the Gentiles mixed into the discourse; for those who were present were from the Gentiles. "Giving witness," he says, "both to small and great." Because of the soldiers he spoke thus. Then, having set aside the order of one defending himself, he took the order of a teacher, and therefore Festus says to him, "You are mad." Afterward, so that he might not appear to be himself the teacher, he introduces the prophets and Moses: "If Christ is subject to suffering," he says, "if he is the first to be about to announce light from the resurrection of the dead to the people and to the Gentiles." Festus said with a loud voice. Thus was the voice of fury and anger.
4. What, then, does Paul say? "This was not done in a corner," he says. Here he speaks of the cross and of the resurrection, and that the doctrine has pervaded everywhere in the world. "Do you believe," he says, "King Agrippa, the prophets?" He did not say, "in the resurrection," but, "in the prophets." Then he anticipates him and says: "I know that you believe." To whom Agrippa: "In a little you persuade me to become a Christian." Paul did not understand what "In a little" was; but thought this to mean, "Of a little"; therefore he answers thus; such an illiterate person he was. And he did not say, "I would," but, "I would pray," not only you, but also all who are hearing. See the discourse devoid of flattery. "I would pray," he says, "today that all become such as I am, except for these chains." See: he who glories in chains, who brings them forward like a golden chain, now prays to be free of them. And do not marvel; for they were still weaker, and the discourse was accommodated to them. For that he made much of his chains, see how in the Epistles he always prefers them to others, saying: "Paul, the prisoner of Jesus Christ" (Eph. 3:1); and again, "For this cause a chain is laid upon me, but the word of God is not bound"; and, "As a prisoner, as a malefactor" (Col. 4:3, and 2 Tim. 2:9). See, he does not only place "chains," but he also added "as a malefactor," increasing the glory of the chains. A double punishment, that he was bound, and that as a malefactor. For if he had been bound so, as if for a good work, he would have had some consolation; but now as a malefactor, and as if caught in the most serious crimes, and yet he cared nothing for these things. Such is a soul made sublime by heavenly love. For if those who burn with this shameful love think nothing either glorious or precious, but judge glorious and precious only those things that can serve their lusts, and their beloved becomes everything to them: much more do those who have been caught by this love count precious things as nothing. But if we do not understand the words, it is no wonder: in this philosophy, indeed, we are unskilled. For if anyone be caught by the fire of Christ, he becomes such as a man would be living alone on the earth; thus he cares for nothing, neither glory nor ignominy; C but just as he who would dwell alone would care for no one, so he cares for no one. Temptations, however, scourgings, prisons he despises, as if he were suffering these in a body not his own, and as if he had a body of adamant; but those things that are sweet in this life he so derides, and is so insensible toward them, as we are toward dead bodies, or as if we ourselves were dead. Furthermore, he is as far from being caught by any affection as gold tested by fire and pure is free from dross. For as flies would not fall into the midst of a flame, but flee: so neither do the affections of the mind dare to approach this fire. And of these I would wish to bring forward examples from our own selves; but because we are destitute, it is necessary that we take refuge in Him Himself. See, however, how he himself was affected toward the whole world. "The world has been crucified to me," he says, "and I to the world" (Gal. 6:14); that is to say, I am dead to the world, and it is dead to me. And again: "But I live now not I, but Christ lives in me" (Id. 2:20). To say these things is for Paul alone. We, however, who are as far from that man as heaven is from earth, let us hide ourselves and let us not dare even to open our mouth. But that he was as if in solitude, and thus regarded things present, hear him saying: "For we do not consider the things which are seen, but the things which are not seen" (2 Cor. 4:18). What do you say? Yet the matter stands contrary to what you say: for we do not see invisible things, and we see visible things. What kind of eyes you had, such are those given by Christ: for as these indeed see visible things, but do not see invisible things: so it is the opposite for them; no one who sees invisible things sees visible things; no one who sees visible things sees invisible things. Does not this also happen among us? For when with a turned mind we think something from invisible things, the eyes of our operations are lifted up for us. Let us despise glory; let us rather wish to be mocked than praised. For he who is mocked is harmed in nothing; he who is praised, much. Let us not make much of the things that terrify men; but let us treat them as if for a childish game: for not even if we should see someone terrifying little children, do we admire him; for whoever terrifies, terrifies little children; for he could not terrify a man. And just as those who terrify either raise their eyebrows or otherwise distort their face; but if they have a healthy and gentle eye, they cannot do this: so also these, distorting the perspicacity of the mind, do this. Therefore, a gentle man and one of a good soul no one terrifies, but we all revere him, honor D him, and no one could frighten him. And just as those who are truly courageous are not frightened by anything...
or pull their eyelids upward, or otherwise distort their face—they do this; but having a healthy and gentle gaze, they could not do this. So it is with these men: they distort the vision of their understanding; that is what they do. Thus, one would not fear a man who is gentle and beautiful in soul; rather, we all revere, honor, and respect him. Do you not see how the one who is terrible is hated and detestable to us all? For what of those things able to cause fear do we not turn away from? Are they not wild beasts, and sounds, and sights, and places, and the air, such as darkness?
5. Let us not, therefore, consider it a great thing if men happen to fear us. For first, no man truly fears us; and second, even if they do fear us, it is not a great thing. Virtue is a great good; and it is indeed great in some way. Counting as miserable the things of which it consists, we admire and deem it blessed. For who would not deem the philosopher blessed, even though poverty and all such things seem to be miserable? Whenever, therefore, it shines through things that seem miserable, then you see its preeminence. Do you pride yourself on authority, O man? And what authority, tell me, has been appointed? You were made powerful by men; they appointed you within. For a ruler is not [he who] is called [one], but he who truly is. For just as a king could not make someone a physician or an orator, neither can he make a ruler; for neither letters nor a name make a ruler. Since, if you wish, let someone build a dispensary, let him have students, let him have instruments and medicines, and let him go in to the sick: does this suffice to make him a physician? Not at all; but the skill is needed, and without this, not only does all this profit nothing, but it even does harm; for it is better for one not a physician not to even have medicines. For he who does not have them neither saves nor destroys; but he who has them, destroys, not knowing how to use them; since salvation lies not in the nature of the medicines alone, but also in the skill of the one applying them; for if this is missing, everything is ruined. Such also is the ruler: he has instruments—the voice, anger, executioners, banishments, honors, gifts, praises; he has also medicines—the laws; he has patients—the people; he has a workshop—the court; he has students—the soldiers; if, therefore, he does not know the medical science, there is no profit in any of this. The judge is a physician of souls, not of bodies; and if this one of bodies needs such great care, much more so that of the soul, since the soul is also greater than bodies. Therefore, to have the name of a ruler does not mean that one is a ruler; since others are also called by great names, such as Paul, Peter, James, John; but they are not what they are called based on their names, just as neither am I; but I am indeed a namesake of that blessed one, though not synonymous; I am not John, but I am called so. Thus, those men too are not rulers, but are called so. Those who are truly rulers are so even without these things, just as a physician, even if he does not use his skill, yet has it in his soul, is a physician. They are rulers who are rulers of themselves. For these three things exist for the soul: the house, the city, and the world; and in a certain way things move forward. It is necessary, then, for the man who is to be set over a house, and who will build it well, first to regulate his own soul; for it is his house; and if he cannot regulate his own, where there is one soul, where he himself is master, where he is always present to himself, how will he build up others? He who is not able to regulate his own soul, and [is unable to distinguish] what is to rule and what is to be ruled, he will also be able [to do so for] a house; and he who [rules] a house, [will rule] a city; and he who [rules] a city, [will rule] the world. But if he cannot [rule] a soul, how will he be able [to rule] the world? These things have been said by me so that we might not be terrified by authorities, so that we might know what rank ever is; for this is not rank, but ridiculousness and slavery, and a thousand other things one might call it. Tell me, what is the property of a ruler? Is it not to profit those who are ruled and to do them good? What then if this does not happen? How will he who has not profited himself profit others? He who has ten thousand tyrannies of the passions in his soul, how will he extirpate those of others? Thus also with luxury; this is not luxury, but rather another [thing]. For just as it was shown that the ruler is not this one, but another, so also he who experiences luxury is another. For it seems that it is luxury to enjoy pleasure and to be satisfied with food; but this is not it; rather, it is the opposite: to have a soul that is wonderful and to be in pleasure. For let there be someone who is eating, drinking, and living licentiously, and then let him be worried and despondent; could this person be in luxury? Therefore, eating and drinking is not luxury, but to be in pleasure [of soul]. Let someone be taking dry bread, and let him be filled with cheerfulness; is this pleasure? Therefore, it is also luxury. Let us see, then, to whom this comes: to those who are wealthy or those who are not wealthy? Neither to these simply, nor to those, but to those who so prepare their own souls that they do not have many occasions for despondency. And what kind of life is this? Perhaps someone might say—for I see all with mouths agape and wishing to hear what this life is that has no despondency. Therefore, let it be confessed by you first that this is pleasure, this is luxury, when despondency does not harass, and does not demand from me meats and wine and spices and silk garments and an abundance of a table. But if I show such a life present without these things, love this pleasure, love this life; for most of our painful things come from not thinking as we ought. Who, then, will be in greater pain, he who cares for none of these things, or he who cares? He who fears changes, or he who does not fear? He who fears slander, envy, false accusations, plots, [or] ruin, or he who is outside these? He who is in need of more things, or he who is in need of nothing? He who is a slave to ten thousand things, or he who is a slave to none? He who has need of ten thousand things, or the free man? He who fears one master, or he who fears ten thousand? Therefore, the pleasure is greater here. Let us, then, pursue this, and let us not be terrified by things present; but let us laugh at all the phantoms of life, and everywhere maintain symmetry, so that we might be able to pass through this life without pain, and to attain to the promised goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit [be] glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY LIII
A Cap. 26:30. *And the king rose up, and the governor, and Bernice, and they that sat with them; 31. and when they had gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. 32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.*
1. See how again they bear witness in his favor! Even after Festus had said, "Thou art mad," they absolve him, not only from death, but even from bonds; and they would have set him free had he not appealed unto Cæsar. Yet this came to pass by providence; and not this alone, but also that he should depart in bonds. Therefore he said, *Unto bonds as an evildoer* (2 Tim. 2:9). For if his Lord was reckoned with the transgressors (Mark 15:28), much more was he; but just as He cared not for glory, neither did he. For it is a wonderful thing that, being mixed with such men, he received no harm therefrom.
(Cap. 27): 1. *And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. 2. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us. 3. And the next day we touched at Sidon.* See how far Aristarchus accompanies Paul. Aristarchus is present well and profitably, to report all things in Macedonia. B *And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.* 4. *And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.* Julius, he says, treated Paul with kindness. He permitted this advisedly, that he might go to his acquaintances and be refreshed; for it is likely that he was in an ill state from the bonds, from the fear, and from the harsh treatment. See how he does not hide that he had need of refreshment. Again tribulations, again contrary winds. See how the life of the saints is interwoven through everything: they had escaped tribulation, and they fall into shipwreck and tempest; which, indicating, he proceeds: 5. *And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein.* He found, he says, a ship of Alexandria. It is aptly found, that those who observed Paul in Asia might report it, and these in Lycia. See God changing nothing, altering nothing, but permitting him to sail with contrary winds. But even so He works a miracle. That they might sail safely, He does not permit them to commit themselves to the open sea, but they always sailed near the land. And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; 8. and, hardly passing it, came unto a place which is called The Fair Havens; nigh whereunto was the city of Lasea. 9. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, 10. saying, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. 11. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. C I suppose this fast to be called the Jews'. For they had departed from there after Pentecost after a long time, so that they came to the parts of Crete almost in the winter. And this also is no small miracle, that they were saved for his sake. "Sirs," he says, "I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives." Therefore Paul commanded them to stay, and foretold the future; but they, hurrying, and being hindered by the place, wished to winter at Phoenix.
2. See, I pray, the dispensation: first they loosed the ship, and departed; then as the wind fell upon them, they gave themselves to it as it carried them, and were scarcely saved. 12. *And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west. 13. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.* 14. *But not long after there arose against it a tempestuous wind, called Euroclydon; 15. and when the ship was caught, and could not bear up into the wind, we let her drive.* 16. *And running under a certain island which is called Clauda, we had much work to come by the boat: 17. which when they had taken up, they used helps, undergirding the ship; and, fearing lest they should fall into the quicksands, strake sail, and so were driven.* 18. *And we being exceedingly tossed with a tempest, the next day they lightened the ship; 19. and the third day we cast out with our own hands the tackling of the ship. 20. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away.* 21. *But after long abstinence Paul stood forth in the midst of them, and said.* See: after so great a tempest he does not speak these things to insult them, but that they might believe him even for the future. Whence he assumes the events that had occurred as testimony to the truth of the things he was about to say. And he predicts two things: that they were about to be cast upon an island, and that the ship was about to perish, but the passengers to be saved (which was not a conjecture, but a prophecy); and that he himself must be presented to Cæsar. That which he said, "God hath given thee all them," was not of arrogance, but of one wishing to lead the passengers to faith: for he spoke thus, not that they might show him favor, but that they might believe his words. That "God hath given thee," was said to Paul; as if He had said: They are indeed worthy to die, because they did not obey; but this is done for thy sake.
21. *And when there was much abstinence,* he says, *Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. 23. For there stood by me this night the angel of God, whose I am, and whom I serve, 24. saying...*
Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. 25. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26. Howbeit we must be cast upon a certain island. 27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; 28. And they sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29. Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and let her fall off. Here he shows that the sailors were about to flee, not believing what was said; but the centurion believes along with the soldiers. A Wherefore he also says: If these flee, ye cannot be saved; speaking not for this reason, but that he might restrain them, and that the prophecy might not fall. See how Paul trains them as if in a church, and saves them from the midst of dangers. And it is providentially that Paul is not believed, so that after the experience of events he might be believed; which indeed came to pass. And he again exhorts them to take food, and they are persuaded; and he himself takes it first, persuading them not by word, but also by deed, that the storm did not harm them, but rather profited their souls. Until day began to break, Paul besought everyone to take food, saying: This is the fourteenth day that ye have continued fasting, taking nothing. Wherefore I pray you to take some meat; for this is for your health: for there shall not an hair fall from the head of any of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat. Then were they all of good cheer, and they also took some meat. And we were in all in the ship two hundred threescore and sixteen souls. B And when they had eaten enough, they lightened the ship, casting out the wheat into the sea. And when it was day, they recognized not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoisted up the mainsail to the wind, and made toward shore. But falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.
3. Again the devil tries to hinder the prophecy; and they consulted to kill some, but the centurion did not permit it, that he might save Paul: so familiar had he become with him. A plan was formed by the soldiers to kill the prisoners, lest any one should escape by swimming. But the centurion, wishing to save Paul, hindered them from their purpose, and commanded that they which could swim should cast themselves first into the sea, and get to land, and the rest, some on boards, and some
HOMILY LIII
for this is what it means: "We threw the ship’s tackle overboard." A Since there was a great lack of food, Paul said, "You ought, having obeyed me, to have spared yourselves this loss." See how he adds a little flavoring to his harsh words, and how the tempest and the darkness contribute to their being heard? And see how the centurion yields, so much so that he abandons and loses the tackle. But if the sailors did not believe then, but did so later, do not wonder; for this class of men is petulant and slow to believe.
But you, consider also from this point Paul’s prudence. He does not rebuke them, nor does he become exasperated, but says mildly, "So it was necessary." For he knew that one who rebukes in the midst of a calamity is not welcome, but that he is welcome after the greater part of the calamity has passed. He insists, therefore, at the time when all hope of salvation was removed; then he predicts useful things. B "And when the fourteenth night came," he says, "they were fearing and wanting the day to come." Lest anyone say that nothing had happened, he says this, showing that all things had come to pass. That things had occurred, the fear confirms: "They were wanting," he says, "the day to come, fearing." And the place was difficult, for these things happen along the Adria, and there was a great famine: "This is the fourteenth day that, expecting, you continue without food." Therefore, they were on all sides in the midst of death; for this reason he adds: "I exhort you to take food; for this will be for your salvation," that is, "Lest you perish by famine, take food." And having taken bread, he says, he gave thanks to God.
[D 4.] See, his giving thanks to God for what had occurred did not merely confirm them, but also instilled courage in them. "We were," he says, "all souls in the ship, two hundred seventy-six." Regarding these he said, "There will be no loss of soul among you." This is the mark of a soul that has certainty, to say that they will be saved. C When they were satisfied with food, they lightened the ship, throwing out the wheat. Do you see? They are persuaded only to take food, but thus they were already casting everything upon Paul, even to the extent of throwing out the wheat. See them doing human things, and Paul not forbidding it. When the day came, he says, they loosened the joints. The ship is loosed by day, lest they be dissolved by fear, that you might see the prophecy fulfilled by action. The soldiers' counsel was to kill the prisoners. Do you see that even in this they had favor for Paul? For it was because of him that the centurion did not permit them to be killed. D Thus they seem to me to have been openly wicked, so much so that they wanted to kill them; but being prevented, they did not; but some swam, others were carried on boards, and all thus attained salvation, and the prophecy reached its end, even if it was not clear from the start. For he had not foretold it many years before, but following the nature of events: for all things were unexpected, and through their own salvation they were learning who Paul was. But someone will say, "Why did he not save the ship as well?" So that they might learn what a great danger they had escaped, and that it was not entirely a matter of human help, but the hand of God saving them without the ship. And so the just, even if they are in a tempest, even if they are on the sea or in the deep, suffer nothing grave; nay, they even save others with them. If, when the ship was in peril and a shipwreck occurred, the prisoners were saved by Paul, consider what it is to have a holy man at home; for many tempests toss us, and these far more grievous; but God can save us, provided we believe the saints the way they [the crew] did, if we do what they command. For they are not saved simply, but they themselves also brought faith. Even if a holy man is a prisoner, he works greater things than those who are free. And consider this, which happened here. [Col. 372] The released centurion had need of that prisoner; the skilled navigator needed one who was not a navigator; nay, indeed, he needed the Navigator. For he was not navigating such a ship, but the Church of the world, having been taught by Him who is the Master of the sea, not by human art, but by spiritual wisdom. In this ship there are many shipwrecks, many waves, spirits of wickedness. "Inside are fightings, outside are fears"—so that we might see our whole life, how it is such. For sometimes we enjoy clemency, sometimes we are tossed by a tempest; at times, because of thoughtlessness and idleness, we fall into a thousand evils; nay, this happens all the more because we do not listen to Paul, where we hasten to go when he does not bid us. For he sails with us even now, but not as a prisoner as he was then; he exhorts even now those who sail in this sea, and says: "Attend to yourselves; for there will enter in after my departure grievous wolves among you" (Acts 20:28-29); and again: "In the last times, grievous seasons will set in, and men will be lovers of self, covetous, arrogant" (2 Tim. 3:1-2). Let us remain where He commands, in the faith, in a safe port; let us listen to Him more than to the navigator who is within us—I mean, reason. Let us not do what this suggests, nor what the shipmaster does, but what Paul suggests; he underwent many similar tempests. Let us not learn by experience, but before the experience let us avoid both injury and loss. Hear what he says: "Those who wish to be rich fall into temptation" (1 Tim 6:9). Let us therefore believe him; for see what happened to those who did not believe. And again elsewhere he says what shipwrecks beget. "Those who have made shipwreck concerning the faith" (1 Tim 1:19), he says. But you, remain in those things which you have learned and believed. Let us believe Paul; although we may be in the midst of a tempest, we shall be entirely freed from dangers; even if we have remained for fourteen days without food, even if hope of salvation has failed, even if we are involved in darkness and gloom, by believing him we shall be freed from dangers. Let us think of the whole world as the ship, and in it the wicked and those liable to six hundred sins; and some as leaders, others as guards, others fair as Paul, others prisoners and bound by sins; therefore, if we believe Paul, we shall not perish as prisoners, but we shall be released: God will grant us to him as well. Do you deny that sins and passions are a heavy bond? For not only are the hands bound, but the whole man. Tell me, for if someone possessing much money does not distribute or spend it, but hoards it, is he not bound by a more grievous bond of indissoluble stinginess than any prisoner? What if someone subjects himself to fate, is he not bound by other chains? What if to observations? What if to signs? Are these not heavier than every chain? What if to some absurd desire or love? Who is enough to perish? Not the famine…
not the winter, not the wickedness of those sailing together, not the unsuitability of the time? But against all these the brilliance of Paul stood. So then also now: let us keep the saints with us, and there will be no winter; or rather, even if there be winter, there will be calm and great serenity, and release from dangers; since the widow of old had that saint as a friend, and the death of the child was undone, and she received the child living again. Where the feet of the saints step, nothing sorrowful will be; or if it comes to pass, it is for probation and for the greater glory of God. Accustom the floor of the house to be trodden by such feet, and no demon will tread there; and most reasonably so. A For just as wherever there is fragrance, stench will have no place; so also where the holy myrrh is, the demon is suffocated; it gladdens those who are near, it expands the soul, it relaxes it. Where there are thorns, there are wild beasts; where there is hospitality, there are no thorns; for almsgiving, having entered, removes thorns more sharply than any sickle, and more fiercely than any fire. Fear not; it respects the traces of the saints, just as foxes B respect lions. For the righteous, he says, is confident as a lion (Prov. 28:1). Let us bring these lions into the house, and all the wild beasts are put to flight—not by them barking loudly, but by them speaking simply. For the roar of a lion does not put wild beasts to flight as the prayer of a righteous man puts demons to flight; if he but speaks, they have crouched. And where, he says, are such men now? Everywhere, if we believe, if we seek, if we investigate. Where have you sought, tell me? When have you had this labor? When have you put this C matter into practice? But if you do not seek, do not marvel that you do not find. For the one who seeks finds, not the one who does not seek. Hear those who are in the deserts; put away gold and silver; they are everywhere in the inhabited world. Even if you do not receive them into the house, go yourself to him, become a companion to the man, become close to that dwelling, so that you might be able to attain and enjoy the blessing from him. For the blessing from the saints is great, which let us strive D to attain, so that, being helped through these prayers, we might enjoy the philanthropy of God who strengthens them, by the grace and philanthropy of his only-begotten Son, with whom to the Father together with the holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
Homily LIV
The barbarians showed no little philanthropy to us. For having lit a fire, they took us all in, because of the rain that had come upon us and because of the cold. And when Paul had gathered a quantity of sticks and placed them on the fire, a viper came out from the heat and fastened onto his hand. 1. A He explains how the barbarians showed philanthropy: Having lit a fire, he says, they took us all in. Since there was no help for salvation from elsewhere, as the winter was about to destroy them, they light the fire. Then Paul, having taken sticks, was placing them on the fire; which he makes clear by adding, saying: And when Paul had gathered a quantity of sticks. B See him acting, and nowhere performing miracles simply, but from necessity; for even in the winter, when there was cause, he prophesied, but not simply, and here again he gathers sticks and places them on. See him doing nothing puffed up nor superfluous, but so that they might be saved and enjoy some warmth. Then a viper, having come out from the heat, touches his hand; and that it touched him, he makes this clear from the addition, saying: But when the barbarians saw the beast hanging from his hand, they said to one another: This man is certainly a murderer, whom justice did not suffer to live, though he had been saved from the sea. C Well and good, this was also permitted, so that they might both see and say these things, so that when it happens, the miracle might not meet with disbelief. See the natural judgment articulated even among barbarians, and them speaking to one another with respect, and not simply condemning. Thus, these too see first, so that they might marvel more. He, therefore, having shaken off the beast into the fire, suffered no harm; but they were expecting him to be about to swell up, or to fall down dead D suddenly. For a long time, as they were expecting and watching nothing untoward happening to him, they changed their minds and said he was a god. Those who thought he was going to swell up, that is, to be torn asunder, these, having seen that he suffered no harm, say that he is a god. Again another excess of honor for them, just as also for the crowds in Lycaonia. In the places around that region there were estates belonging to the first one of the island, by name Publius; who, having taken us in, hospitably entertained us for three days. Behold again another host, Publius, both rich and well-provided. He, having seen nothing [preceding], but having taken pity on them from the calamity alone, received and fostered them. And it came to pass that the father of Publius lay sick with fevers and dysentery; to whom Paul having entered and prayed, having laid his hands on him, healed him. So that he was worthy of being treated well; wherefore also, rendering to him a reward for the reception, he healed him. This having come to pass, the rest who had sick in the island were coming and were being healed; who also honored us with many honors, and to us setting sail they provided things for our need; that is, they gave to us who were setting sail things for need, and to the others. See them not remaining unheeded even once they were delivered from the winter, but even the reception becoming honor-laden because of him; for all were being fed there for three months. And that they spent so much time, hear how, explaining this, he adds: And after three months we set sail in an Alexandrian ship that had wintered in the island, with the Dioscuri as figurehead. And having put in at Syracuse, we remained there three days. Whence having circled round we arrived at Rhegium; and after one day, a south wind having arisen, on the second day we came to Puteoli; where having found brothers, we were invited to stay with them seven days; and thus we came to Rome. And from there the brothers, having heard the things concerning us, came out to meet us, as far as the Forum of Appius, and Three Taverns. Whom Paul having seen, having given thanks to God, took courage. See all these things happening because of Paul, so that the prisoners, the soldiers, the centurion might believe. For if they were stones, and because of what they heard him counsel, and because of what he predicted, and because of what he performed as a miracle, and because of what they enjoyed when he fed them, they would have formed great thoughts concerning him. See when a correct judgment is present, and not pre-occupied by some passion, how immediately it takes the correct judgments and the opinions are well-discerned. Already also the preaching had touched Sicily; thus through
the things that he had foretold, and through the miracles which he had performed, and from the food supplied to him, they had conceived great thoughts of him. See when the judgment is upright, and not pre-occupied by some affection, how it immediately receives correct and approved opinions. Already the preaching had reached Sicily; it had already reached Puteoli, where they find certain brothers and abide with them. Then others, moved by the report, met them: so great was the affection of the brothers, who were not troubled because Paul was in chains, but came to meet him. See, however, that he felt something human. He took heart, he says, seeing the brothers. Although he had worked so many signs, he nevertheless received an increase of confidence from the sight. From this we learn that he also received consolation in a human manner, and conversely. B 16. And when we had come to Rome, it was permitted to Paul to dwell by himself with the soldier who guarded him. Do you see? It was permitted to him to dwell by himself. Nor is this a small argument that he was held in great admiration: for they did not number him with the others. And after three days he called together the first of the Jews. After three days he sent for the first of the Jews, lest their ears should be pre-occupied. And what did he have in common with them? For they were not about to accuse him. But he did not care for this, but wished to teach this, so that they might not be offended by what was said.
2. The Jews, therefore, seeing so many miracles, persecuted and drove him away; but the barbarians, who had seen nothing, were compassionate from the calamity alone. C "By all means," they said, "this man is a murderer." They do not pronounce it simply, but "By all means," they say; that is, as it is permitted to see. "And justice," they say, "does not suffer him to live." Therefore they had a notion of providence, and were more philosophers than the philosophers themselves. For these do not allow that the things which happen under the moon enjoy providence: but those believed that God was present everywhere, and that even if a man has escaped many things, he will not escape in the end. And see how they do not rise up against him at all, but for the sake of the calamity they reverence him for the interval; D and they do not divulge those things, but say them among themselves: for the bonds cast this suspicion; for they were prisoners. Let those be ashamed who say, "Do not do good to those whom are in prisons;" let the barbarians bring us shame: for they did not know who they were, but they learned from the calamity that they were men; and therefore they received them with humanity. "And when they had expected for a long time," he says; that is, they were waiting a long time for him to die. But he shook the beast into the fire, and showed his hand having suffered nothing. Seeing this, they were astonished and marveled. And the sign was not immediately perceived, but they waited for the men for some time, so that it might not seem to be a phantasy: thus there was no deceit, no fraud. In the neighboring places there were lands of the first of the island, by name Publius; who receiving us, kindly entertained us. Well does he speak thus: for it is of great kindness to entertain two hundred and seventy souls. Consider how great is the profit of hospitality. Not because there was any necessity, nor because he acted unwillingly, but because he thought it a gain, he entertained them for three days. And therefore he rightly receives the reward of such hospitality, or rather one far greater than the gift: for he cures his father suffering terribly from dysentery; and not only him, but he also cures many other infirm people, who repay him with honors and provisions: which is declared here: "Who also honored us with many honors, and when we sailed, they put on board what was necessary." He did not receive a reward, far from it; but that which is written is fulfilled: "The laborer is worthy of his food" (Matt. 10. 10). It is plain, however, that those who had received him thus, had accepted the word of preaching: for he would not have discoursed for a period of three months, unless they had truly believed and brought forth fruit. And so from this there is an indication that the number of believers was great. "And we set sail," he says, "in a ship of Alexandria, which had wintered in the island, whose sign was the Twins." That perhaps was painted on it; so addicted to idols were they. See them dragging out delays, and again hastening. And it was permitted to Paul to dwell by himself. Finally, Paul was so venerable, that he was permitted to dwell by himself. Nor is this wonderful: for if they had received him kindly before, much more now. "And a south wind blowing," he says, "the next day we came to Puteoli, where we found brothers, and were encouraged to remain with them seven days: and so we came to Rome. And from there, when the brothers heard of us, they came out to meet us as far as the Appian Forum and the Three Taverns." What danger they were fearing when they came out, even this warrants enough for them. See how in such a storm they put in at no city, but at an island; and spend the whole winter in navigation: with these things so arranged, that those who were sailing together might be led to faith. "It was permitted to him," he says, "to remain alone with the soldier who was guarding him." And certainly opportunely, so that it might not be permitted to anyone to attack him by plots: for it was not permitted there to move seditions. And so he was not guarding him, but taking care, so that nothing troublesome might happen to him: for it was not allowed in such a city, where the Emperor was, whom Paul had appealed to, for anything to be done contrary to order. Thus always through the things that seem to be against us, all things happen for us: for he was a guard to Paul. And having called together the first of the Jews, he discourses with them: who even fear to contradict, and are rebuked by him and dare to say nothing; for it was now no longer permitted to them to attempt anything against him. For this is wonderful, that not through the things that seem to contribute to security, but through the opposites, all things happen for us. And so that you may learn this, consider from this. Pharaoh ordered the children to be thrown into the river. If the children had not been thrown, if Pharaoh had not ordered this, Moses would not have been saved, nor educated in the royal palace. When he was being saved, he was not in honor; when he was exposed, then he was in honor. But God was doing this, so that he might show both his power and his wisdom. The Jew threatened, saying: "Do you wish to kill me?" (Exod. 2. 14) and this was profitable to him. Therefore it came to pass by providence that he saw that vision in the desert, so that the congruent time might be fulfilled, so that he might philosophize in the solitude, and safely live. And in all the plots that are prepared for him by the Jews the same thing happens: then he is made more illustrious: as also happened to Aaron. They rose up against him, and they made him more illustrious.
(this is the first page of the chain)
A and from there let us retrace the same path. Cain killed his brother, but by this act he helped him all the more; for hear what it says: "The voice of your brother's blood cries to me" (Gen. 4:10); and again elsewhere, "With blood," he says, "which speaks better than Abel" (Heb. 12:24). He freed him from the uncertainty of the future, he increased his reward; we have all learned the love that God held toward him. For what wrong was done to him, by receiving his departure sooner? None. For tell me, what do those who die later gain? Nothing; for prosperity does not depend on living many or few years, but on using life to good purpose. The three children were cast into the furnace, and through this they became more brilliant; Daniel into the den, and from there he became more renowned.
3. You see everywhere that temptations beget great goods, [B] and even here, let alone there. In the case of vice, the same thing happens; just as if someone, having a reed, were to fight against fire—for such a person seems to strike the fire, but he only makes it brighter, while consuming himself. For vice becomes food and an occasion for brilliance to virtue; for when God uses injustice to a good end, our own affairs shine more brightly. Again, whenever the devil works such things, he makes those who endure them more brilliant. What then, he says, did this not happen in the case of Adam, but he became more dishonored? In the main, even in that case God used it for a good end; and if he suffered anything, he wronged himself. For things that come upon us from others become the causes of great goods for us, but things that come from ourselves do not. For since when we are wronged by others we suffer pain, but from ourselves we do not, God demonstrates that one who suffers unjustly at another's hand excels, while one who wrongs himself is harmed; and quite reasonably, C so that we may bear the former with nobility, but the latter no longer. Besides, the whole matter there was of Adam's own making. For why were you persuaded by the woman? Why did you not reject her when she counseled things contrary to command? You yourself were the cause; for if the devil were responsible, all those who are tempted ought to perish; but if they do not perish, the cause lies with us. But one must, he says, have all tempted persons succeed, or if the cause is with us, ought one not perish even without the devil? This indeed happens; for many perish even without the devil. For he does not orchestrate everything, but many things happen from our own sloth alone; and if he is somewhere responsible, it is because we provide the start. Tell me: when did the devil prevail over Judas? When, he says, Satan entered into him. But hear the cause: because he was a thief and carried what was put into the bag. He himself gave him a wide opening for his entry; so that the devil does not set the beginning, but we receive him and invite him in. But D if he were not there, he says, the terrible things would not have been so great. But the punishment was destined to be inexorable for us; for now, beloved, the dimensions of the punishment are milder for us, but if we wrought the terrible things by our own selves, the retribution would have been unbearable. Tell me, if Adam had sinned without counsel, who would have snatched him from the dangers? But he would not have sinned, he says. Whence do you tell me this? For one not so spiritless and sluggish and ready for folly as to accept such counsel would, much more, even without it, have had this happen. What devil cast Joseph’s brothers into envy? If, therefore, we are sober, beloved, the devil becomes a cause of merit for us. For what harm did so much maneuvering of his do to Job? Do not say this, he says; rather, the weak man is harmed. But the weak man is harmed even if there is no devil. But it is greater, he says, with his energy. But it is less when one sins with his energy, for he is judged; for the punishments are not the same for all sins. Let us not deceive ourselves: the devil is not the cause for us if we are sober; he rather awakens us, he rouses us. Tell me (let us examine these things for a moment): if there were no wild beasts, no irregularity of the seasons, no disease, no sorrows, no anxieties, no other thing of this sort, what would man not have become? A pig rather than a man, I think, would have come to be, gluttonous and drunken, and disturbed by none of these things. But as it is, concerns and cares are a gymnasium of philosophy and a school, and a training of the best discipline. And consider it in another way: let someone be raised in palaces, neither suffering nor worrying nor anxious, and having no occasion for anger or failure, but let him do all that he might desire, and obtain it, and have everyone obeying him—would such a person not become more irrational than any beast?
Now, just as a whetstone is, the matters of circumstances and afflictions are scraping us. For this reason the poor are, in general, wiser than the rich, as if being tossed and swept by many waves. For the body—the idle and stationary one—is diseased and unpleasant, while the one that is moved and labors and is exercised is more beautiful and healthy. And one would find this to be true regarding the soul. For iron lying still is corrupted, but when worked it shines; and the soul likewise when moved—and these circumstances are the movement of the soul. And arts perish if the soul is not moved; but it is moved when not everything is smooth; for it is moved by contraries. If there were no contraries, there would be nothing to move it; for instance, if everything were done well, the art would not find [a way] to move. Thus also, if all things were to our liking, the soul would not find [a way] to be moved—if it were carried everywhere, it would be unpleasant. Do you not see that we even command nurses not to carry infants at all times, so as not to establish them in a habit, nor make them effete? For this reason, those raised directly in the sight of their parents become weaker, the untimely and excessive sparing ruining their health. Even tempered sorrow is good, tempered care is good, tempered need is good; for things contrary to our desires also make us strong. For each of them, if it remains immoderate, destroys; the one makes us soft, the other shatters us. Do you not see that Christ also directs his own disciples in this way? If those men had need of these things, much more do we. And if we are in need, let us not be indignant, but let us even rejoice
in these tribulations; for such medicines are congruent to our wounds, some bitter indeed, others mild: but either of them alone would be useless. Let us therefore give thanks to God for all these things, for He does not allow these things to happen without cause, but for the utility of our souls. Showing, therefore, a grateful spirit, let us give thanks, let us glorify, let us bravely resist, thinking of their temporal nature, and extending our mind toward the future, so that we may both bear the present bravely and be deemed worthy to attain future blessings, by the grace and kindness of His Only-begotten, with whom to the Father and the Holy Spirit be glory, power, honor, now and always, and for ages of ages. Amen.
HOMILY LV.
A "And after three days he called together the first of the Jews. And when they had come together, he said to them, Men, brethren, I, having done nothing contrary to the people or the customs of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans: 18. who, when they had examined me, wished to let me go, for that there was no cause of death in me. 19. But the Jews contradicting, I was forced to appeal to Caesar: not that I have anything to accuse my nation of. 20. For this cause therefore I have called you, to see and to speak: for because of the hope of Israel I am bound with this chain."
He calls the first of the Jews to an interview. He wished to set free both himself and others from the charge: himself, lest he should be accused by them, and this should harm them; and them, lest it should appear to be entirely their own doing. For it is likely that a rumor had spread that he had been delivered up by the Jews; and that was enough to frighten them. He meets this matter, therefore, immediately, and defends himself so meekly. See further how he weaves his defense, saying: "Men, brethren, I, having done nothing contrary to the people or the customs of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans." Then, because it was likely that some of the hearers would say, "How are we to believe that you were delivered up without cause?" he added: "Who, when they had examined me, wished to let me go"; as if he were to say: "The princes of the Romans, who both examined me and wished to let me go, bear witness." Why then did they not let him go? "The Jews contradicting," he says. See how he diminishes their crimes! For if he had wished to increase them, he could have criticized them more vehemently. And so, B having spoken thus, he added: "I was forced to appeal to Caesar." Everything therefore looks toward mercy. Then, lest anyone should say, "What then, have you done these things in order to accuse them?" he corrects this by what he adds, saying: "Not that I have anything to accuse my nation of," but that I might escape the danger. "For your sake I am bound with this chain." So far from being of a hostile mind toward you, he says, I am bound with this chain [for your sake]. What then of them? They are so captivated by his speech that they prepare a defense not only for themselves but even for their kinsmen; which he declares as he proceeds: "But they said to him: 21. We have neither received letters from you concerning you from Judea, nor did any of the brethren coming hither report or speak any evil of you. 22. But we ask to hear from you what you think: for concerning this sect it is known to us that it is contradicted everywhere." As if they were to say: "Neither by letters nor by men have they signified anything evil of you; nevertheless, we wish to hear from you." Thus they anticipated stating their own opinion, and say: "For concerning this sect it is known to us that it is contradicted everywhere." They do not say, "We contradict," but, "It is contradicted," and thus they absolve themselves from the accusation. 23. "And when they had appointed him a day, there came to him into his lodging many: to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening. 24. And some indeed believed the things that were said, but some did not believe." Do you see how he did not reply immediately, but appointed a day for them to hear; and when they had come, he discoursed from the law of Moses and the prophets: "And some believed, but some did not believe. 25. And when they were not in agreement among themselves, they departed, Paul speaking one word: Well did the Holy Spirit speak by Isaiah the prophet to our fathers, saying: Go to this people, and say: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. 27. For the heart of this people is grown C gross, and with their ears they have heard heavily, and their eyes they have shut, lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them" (Isa. 6.9, 10). When they were departing, disagreeing among themselves, then he brings forward the prophet Isaiah, not to insult them, but to confirm these others. What does he say? "With the ear you shall hear, and shall not understand." Do you see how he shows them to be unworthy of all mercy? Since, having a prophet who long ago foretold these things, they were not converted. And when he says "Well," he shows that they were justly cast out. And thus it was given to the nations to know this mystery. It is no wonder, therefore, if they contradicted: this had long ago been predicted. Then he provokes their zeal from the nations, adding these things: 28. "Be it known therefore to you, that this salvation of God is sent to the nations, and they will hear." 29. And when he had said these things, the Jews went out from him, having much questioning among themselves. 30. "And he stayed two whole years in his own hired place, and received all that came in to him, preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition." Amen. Here he shows at last his liberty: for at Rome he preaches without impediment, who had been hindered in Judea; and he stayed for two years teaching there. "I have called you," he says, "to see"; that is, for this reason I wished it,
A and to say what was before me, that indeed, having escaped their hands, I came for this; for I did not come to bring evils to others, but myself fleeing from evils. But they say to him: "We desire to hear from you what you think." See how they also speak more mildly; "we desire," he says, and they wish to make their apology also on behalf of those; wherefore they also came, having appointed a day for him. And this is a proof of their utter self-condemnation and of not having confidence. For if they had confidence, they would have done this and come together, so as to seize him; but now, not having confidence, they even hesitated to come; and besides, by their having often attempted it, they showed that they did not have confidence. "And some," he says, "were persuaded by what was said, but others disbelieved, and being discordant they were being released"; that is, not believing, they were departing. See how they do not scheme plots against him now, as in Judea, where they were as if in a tyranny. Why then did He ordain for him to go there, even though He had said, "Make haste, and get out of Jerusalem" (Act. 22:18)? That their wickedness might be shown, and the prophecy of Christ be true, that they do not endure it; and so that all might learn that he is prepared to suffer, and so that what was ordained might become a consolation to those in Judea; for he suffered many grievous things there too. And if preaching the Jewish customs he suffered these things, if he preached the things of the glory of Christ, how would they have endured it? Purifying himself he was not bearable, and how was he bearable while preaching? What do you accuse? What have you heard? He said nothing of the sort simply. He was seen, and he stirred up everyone. Rightly then was salvation granted to the Gentiles, rightly was he sent far away, being about to converse with the Gentiles there. And observe; he calls the Jews first, then having shown them the matters, then he goes to the Gentiles. But his saying so, that the Spirit said it, is nothing B strange; for an angel is also said to say whatever the Lord may say. "Well," he says, "did the Holy Spirit speak; but here indeed thus, but there no longer." And otherwise, even when someone narrates concerning the things spoken by an angel, he does not say, "Well did the angel say," but, "Well did the Lord say, well did the Spirit say"; as if he were saying: You do not disbelieve me, but the Spirit. So God knew this from above. "Who having examined me," he says, "wished to release me"; that is, finding nothing worthy of condemnation in me, they wished to release me. And being obliged to deliver those, they gave him up into the hands of the Romans; and such was the wealth of freedom, that not even they were able to condemn, but handed him over as a prisoner. "I was forced," he says, "to appeal to Caesar, not as having anything to accuse my nation of"; that is, not that I might wrap others in evils, but that I might free myself from evils, I did this, and not willingly, but being forced. Observe the familiarity of the words; he does not alienate them, but makes them his own by saying, "Of my nation." Again he sows the doctrine. And he did not say, "I do not accuse," but, "I have nothing to accuse," even though I have suffered such grievous things. He says, therefore, nothing of these things, so as not to make the discourse burdensome; nor does he seem to be doing them a favor. And for this reason he does not say, but only hints and passes over; for this was for now the thing being aimed at, to show that they handed him over as a prisoner to the Romans. And they, C who ought to have condemned, who ought to have accused, rather make their defense; and by the things through which they try to formulate their defense, they accuse themselves. "It is known to us," he says, "that everywhere it is spoken against." But if this happens, yet you also believe everywhere. To whom he was explaining, he says, from the law and the prophets. See again not from signs, but from the law and the prophets he stops their mouths, and does this everywhere; even though it was possible also to perform signs, but by now the matter was no longer credible; for this is a great sign, to discourse from the law and the prophets. Then so that you may not think it strange that they remained disobedient, he adds also D the prophecy which says: "With hearing you shall hear, and will by no means understand"; rather, he says, now than then; "and you shall see, and will by no means perceive"; rather now than then. To those who disbelieved these things were said, which was not of one insulting, but of one removing the scandal. "Be it known to you, therefore," he says, "that to the Gentiles was sent the salvation of God; they also will hear." Why then do you converse with us? Did you not know these things? Yes, but I am apologizing so as to be persuaded, and to give a handle to no one. "And Paul remained," he says, "a whole two years, teaching with all boldness without hindrance." Well did he add this; for it is possible to speak with boldness, but with hindrance. Therefore nothing checked the boldness of Paul, but he also spoke without hindrance. "And Paul remained," he says, "a whole two years in his own hired dwelling; so unencumbered was he, or rather so he imitated his Teacher in all things, that he even had his own housing, not from the labors of others, but from the things he himself worked at; for this is what 'in his own hired dwelling' signifies. That the Master also did not possess a house, hear Him saying to the one who said not rightly: 'I will follow you wherever you go; the foxes have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay His head' (Matt. 8:20). Thus He taught to possess nothing from Himself, nor to be too attached to worldly things. And he was receiving those entering," he says, "to him, preaching the kingdom of God. See him uttering nothing about the present things, but everything about the kingdom of God. Do you see the providence of God? Up to these points the author stays the discourse, and leaves the hearer thirsting, so that the rest may be reasoned out from himself. This also those outside do; for to know everything makes one lazy and listless. This he does, and he does not tell what things happened after this, thinking it superfluous as regards those encountering the writings, and learning from these the adding to the discourse: for all things, as were the former, such did he possess as the things after this. Hear also what he writes after this to the Romans, he says, "As I might go to Spain, I will come to you" (Rom. 15:24).
3. Do you see how everything was foreseen by that holy and divine head, the one higher than the heavens, the one having a soul C able to encompass all things at once, the one holding the first places, Paul? To whom, to those who know him, even the name alone suffices for the rousing of the soul to wakefulness, to shake off all sleep. Rome received him bound, having come up from the sea, saved from a shipwreck, and he was rid of the shipwreck of error. For just as some king having fought a naval battle and won, he was entering that most royal city. About these he was writing: "I shall come and rest with you in the fullness of the blessing of the Gospel"; and again, "I am going to serve in Jerusalem" (Rom. 15:29); that is, what he was saying, "I arrived to do alms for my nation" (Id. v. 25). He was nearer
the time of Stephen, and he saw him crowned and proclaimed. “I will rest B there with you” (Rom. 15:32), he said. I am going there, to minister in Jerusalem. For this was again the beginning of his course, and he kept adding trophy to trophy, being unconquerable. Corinth held him for two years, Asia for three, and Rome for two—the second time he came there, when he was finished. “In my first defense,” he says, “no one stood by me” (2 Tim. 4:16). Having thus filled the world with his preaching, he ended his life. Do you wish to know what follows? Things are such as the former were: bonds, torments, battles, prisons, intrigues, slanders, daily deaths. Have you seen a small part of him? Thus you may conceive the rest to be. Just as in heaven, whatever part you may see, the other parts are such; for if you see one part of the heaven, wherever you may go, you will see as much. Or as if you see the rays of the sun from one part, you infer therefrom what the sun is like: thus it must be said of Paul. You have seen his deeds in part; all others are similar, full of dangers. He was a heaven having the sun of righteousness, not that common one; and indeed, this man was better than the heaven. Do you think this is a small thing? I certainly do not. When you say the Apostle, everyone will immediately think of him, just as when you say the Baptist, John is immediately thought of. To what could one compare his words? To the sea, or to the Ocean? But nothing is equal to them. The flow of these is much more abundant, purer, and deeper than the sea’s, so that he would not have erred who called the heart of Paul a sea and a heaven: a heaven for its purity, a sea for its depth. It is a sea, not one leading sailors from city to city, but from earth to heaven; if one sails this sea, he will sail with a fair wind. In this sea there are no winds, but in place of winds the divine and holy Spirit carries the souls who sail; there are no waves here, there is no reef, there are no wild beasts; all things are calm. It is a sea calmer and safer than a harbor, having nothing salty but a pure fountain, emitting sweetest waters, more splendid and clearer D than the sun. It is a sea that does not have precious stones or purple, but things far better than these. He who wishes to descend into this main does not need divers or oil, but much philosophy; he will find in it all the goods that are in the kingdom of heaven. Such a one will be able to be a king and to receive the whole world and be in greatest honor; he who sails in this sea will never suffer shipwreck, but will know all things well. But just as those who sail in this sea, if they are unskilled, are suffocated, so too in that sea—that which happens to heretics who attempt things beyond their strength to bear. One must therefore know its depth, or not attempt it. Intending, therefore, to sail this main, let us be well girded. “I could not,” he says, “speak to you as to spiritual, but as to carnal” (1 Cor. 3:1). Let no one impatient sail on this main. Let us prepare for ourselves ships; that is, study, eagerness, prayers, that we may cross it with quietness; for this is living water. And as if one were to take fiery steel, thus he who knows Paul, he is strengthened like steel; and as if one were to have a sharp sword, such a man will not be able to be captured. Even for understanding the thoughts of Paul, a pure life is necessary. Therefore he used to say: “You are in need of milk, because you have become dull of hearing” (Hebr. 5:12). For there is, there is, I say, an infirmity of hearing. For just as the stomach does not receive wholesome food that is difficult to digest if it be infirm, so also the soul that is swollen and inflated, having become enervated and dissolute, cannot receive spiritual discourse. Hear the disciples saying: “This is a hard saying; who can hear it?” (John 6:60). But if it be strong and healthy, all things are light, all things are easy; it becomes loftier and lighter, more sublime, and is lifted up on high. Since we know these things, let us make our soul healthy; let us emulate Paul, let us imitate that strong and adamantine soul, so that, following in the footsteps of his life, we may be able to traverse the main of the present life, and to put in at the tranquil harbor, and attain the goods promised to those who love God, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and empire, now and always, and for ever and ever. Amen.