OF OUR HOLY FATHER JOHN CHRYSOSTOM ARCHBISHOP OF CONSTANTINOPLE
COMMENTARY ON THE EPISTLE TO THE ROMANS.
ARGUMENT OF THE EPISTLE TO THE ROMANS
1. As often as I hear the Epistles of blessed Paul read, and that frequently, three or four times every week, whenever we celebrate the memory of the holy martyrs, I rejoice and exult, enjoying the spiritual trumpet, and I burn with desire as I listen to the voice dear to me, and I almost seem to see him present and discoursing; but I am stung and pained that all do not know this man as they should, and that some are so ignorant that they do not even know the number of his epistles. This does not happen because they are unable to learn, but because they do not wish to converse frequently with this holy man. For we do not know what we know—if indeed we know anything—from the sharpness of our wits, but because we diligently handle his writings and embrace him with great affection. For those who love know the deeds of their beloved more than all others, being solicitous for them; which this blessed man shows, saying to the Philippians: *For it is just for me to think this of you, because I have you in my heart in my bonds, and in the defense and confirmation of the gospel* (Phil. 1:7). Therefore, if you wish to attend diligently to the reading, you will need nothing else; for true is that saying of Christ: *Seek, and you shall find; knock, and it shall be opened to you* (Matt. 7:7). But because most of those who are gathered here with us have taken on the care of children, a wife to support, and a house to manage, and cannot give themselves entirely to this study, prepare yourselves to receive what others have collected, and apply as much zeal to hearing these words as you do to collecting money. For although it is disgraceful to demand nothing more of you, I wish at least that you would apply that much.
[The great evils caused by ignorance of the Scriptures. The order of time in Paul's individual epistles.] For from ignorance of the Scriptures, numberless evils have arisen: hence the great plague of heresies, hence slothful habits of life, and fruitless labors. For as those who are deprived of light cannot walk straight, so those who do not enjoy the rays of the divine Scriptures necessarily sin and err frequently, as those who walk in deepest darkness. That this may not happen, let us open our eyes to the brilliance of the Apostle’s words; for his tongue shines more than the sun, and surpasses all others in the teaching of the Word. For because he labored more than they, he drew to himself great grace from the Spirit; and I would contend that this is manifest not only from his epistles, but also from his deeds. For if it were a time for public speaking, they everywhere granted those parts to him; hence among the unbelievers he was thought to be Mercury (Acts 14:11), because he was the chief in eloquence. In approaching this epistle, it is necessary that we determine the time when it was written. For it was not, as many think, written before all others; but it is indeed the first of those which were sent from Rome, yet posterior to others, though not to all. For both epistles to the Corinthians preceded this one. This is clear from those things which he wrote at the end of this current one with these words: *But now I go to Jerusalem, to minister to the saints. For it has pleased Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem* (Rom. 15:25, 26). Writing to the Corinthians, he says: *And if it be worthy that I also go, they shall go with me* (1 Cor. 16:4), speaking of those who were to carry the money thither. Whence it is clear that when he wrote to the Corinthians, it was uncertain whether he was to go there; but when he wrote to the Romans, the matter was settled and certain. This being proven, it is certain that this was written after those. The epistle to the Thessalonians also seems to me to have preceded the epistle to the Corinthians. For when he had written to them earlier about almsgiving with these words: *But as touching the charity of brotherhood, we have no need to write to you: for yourselves have learned of God to love one another: and indeed you do it towards all the brethren* (1 Thess. 4:9, 10); then he wrote to the Corinthians; which he himself proves, saying: *For I know your ready mind, concerning which I boast of you to the Macedonians, that Achaia also is ready from the year past: and your emulation has provoked very many* (2 Cor. 9:2). By which he shows that he had spoken to them of this matter first. This epistle, therefore, which is the first of those he wrote from Rome, is posterior to those epistles. For he had not yet come to Rome when he wrote this
A epistle; and that is indicated by these words: *For I long to see you, that I may impart unto you some spiritual gift* (Rom. 1. 11). But he wrote to the Philippians from Rome; and therefore he says: *All the saints salute you, chiefly they that are of Cæsar’s household* (Phil. 4. 22). He wrote to the Hebrews likewise from that place; wherefore he says that *they of Italy salute them* (Hebr. 13. 24). He also sent the Epistle to Timothy from Rome while in bonds; which seems to me to be the last of all Paul’s epistles, as is evident from its conclusion: *For I am now ready to be offered*, he says, *and the time of my departure is at hand* (2 Tim. 4. 6). But that he finished his life there, is known to everyone. The Epistle to Philemon is also the last; for he wrote it in his extreme old age; wherefore he also used to say: *As Paul the aged, and now also a prisoner in Christ Jesus* (Philem. 9). Furthermore, this epistle preceded the one to the Colossians, and this is again evident from its conclusion. For writing to the Colossians he says that *Tychicus shall declare all things unto you, whom I have sent with Onesimus, the faithful and beloved brother* (Col. 4. 7). And this was that Onesimus for whom he composed the Epistle to Philemon. And that this is not another person of the same name is clear also from Archippus, for the one whom he took as a fellow-worker in the Epistle to Philemon for the sake of Onesimus, him he stirs up when writing to the Colossians, saying: *Say to Archippus: Take heed to the ministry which thou hast received, that thou fulfil it* (Ibid. v. 17). It seems to me, moreover, that the Epistle to the Galatians is prior to the one to the Romans. And if they hold a different order in the books, it is no wonder; since the twelve prophets, although they are not placed one after another according to time, but are separated by a long interval, are placed in sequence in the order of the books. Haggai, B Zechariah, and others prophesied after Ezekiel and Daniel, and many after Jonah and Zephaniah and all the rest; and yet they are joined to all those from whom they are so far removed in time.
2. Let no one think this labor superfluous, nor that such an investigation is vain curiosity; for the time of the epistles contributes not a little to the solving of our questions. For when I see him writing to the Romans and Colossians about the same things, but not in the same way about the same things—for to the former [he writes] with much condescension, as when he says: *Him that is weak in the faith receive ye, not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs* (Rom. 14. 1-2); but to the Colossians [he writes] not so about the same things, but with greater boldness: *If then ye be dead*, says he, *with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; which all are to perish with the using), after the commandments and doctrines of men?* (Col. 2. 20-22)—I find no other cause for this difference than the time of the events. For at the beginning it was necessary to condescend, but after that, no longer so. And one might find him doing this in many other places. Thus, both a physician and a teacher are accustomed to act; for the physician will not treat those falling ill at the start and those who have reached the end of their recovery in the same way, nor will the teacher treat children who are learning from the beginning and those who need more perfect doctrines in the same way. C To the others indeed he wrote, moved by some cause and occasion (and this is shown by his saying to the Corinthians: *Now concerning the things whereof ye wrote unto me* [1 Cor. 7. 1]; and to the Galatians, immediately from the prologue and throughout the whole epistle, showing the same). But to these [the Romans], for what cause and why? For he appears to bear witness to them that they are filled with goodness, filled with all knowledge, able to admonish others. For what reason then did he write? Because of the grace of God, he says, which was given to me, so that I should be a minister of Jesus Christ (Rom. 15. 14-16). Therefore he also said in the beginning: *I am debtor, I am ready to preach the gospel to you that are at Rome also* (Ibid. 1. 14-15). For the things said, such as that they are able to admonish others and whatever is of that kind, are rather a matter of praise and exhortation; and the correction through his letters was necessary for them also. Since he had not yet arrived, he directs the men in two ways: by the profit of his letters, and by the expectation of his presence. Such, in fact, was that holy soul; it embraced the whole inhabited world and carried everyone within itself, considering all kinship according to God to be very great; and just as if he were producing them all, so he loved them, or rather he showed a greater affection than any father. D Such is the grace of the Spirit; it overcomes the pangs of the flesh and shows a warmer longing. And this is most especially to be seen in the soul of Paul, who, having become like a bird winged by love, kept going around to everyone, never remaining or resting anywhere. For since he had heard Christ saying, *Peter, lovest thou me? Feed my sheep* (John 21. 15), and laying down this as the greatest sign of love, he showed it with superabundance. Following his example, let us also, even if not the inhabited world, nor whole cities and nations, yet let each one regulate his own house, his wife, his children, his friends, his neighbors. And let no one say to me, "I am inexperienced and a layman." There is nothing more ignorant than Peter, nothing more of a layman than Paul. And this he himself confessed, and he was not ashamed to say: *But though I be rude in speech, yet not in knowledge* (2 Cor. 11. 6). But yet this layman and that unlearned man conquered thousands of philosophers, thousands of orators, by their own zeal and the grace of God which accomplished everything. What excuse, then, shall we have, who are not even sufficient to instruct twenty people, nor are we useful to those living with us? These are pretexts and excuses; for neither ignorance nor lack of learning prevents instruction, but rather sloth and sleep. Let us then shake off this sleep and, with all diligence, take hold of our own members, that we may enjoy much peace both here, by regulating those fit for us according to the fear of God, and may share in countless good things there, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be the glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.
HOMILY I
APaul, a servant of Jesus Christ, called an apostle, separated unto the Gospel of God, 2. which He had promised before by His prophets in the holy Scriptures. B Moses, having written five books, nowhere placed his own name there, nor did those who wrote the events after him; nor Matthew, nor John, nor Mark, nor Luke. But the blessed Paul places his name at the beginning of all his epistles. Why? Because they were writing to people who were present, and it would have been superfluous to identify themselves; but this man was sending his letters from afar, in the form of an epistle: wherefore the addition of the name was necessary. But if he does not do this in the Epistle to the Hebrews, he does so prudently and advisedly. Because he was odious to them, he cunningly whetted their interest by omitting his name, so that they would hear him out, lest they should shut the door against his discourse from the very beginning upon hearing the name. But if the prophets and Solomon placed their names [upon their works], I leave it for you to inquire why some placed their names and others did not; for there is no need for you to learn everything from me; rather, you must labor and inquire, that you may not become more sluggish. C Paul, a servant of Jesus Christ. Why did God change his name, and call Saul "Paul"? So that he might not be considered inferior to the apostles even in this regard; but that he might have as a prerogative that which the leader of the disciples had, and might thus be more closely joined to the company. But he calls himself a servant of Christ not without cause, for there are many modes of servitude: one is according to creation, of which he says, "All things serve thee" (Ps. 118:91); and again, "My servant Nebuchadnezzar" (Jer. 25:9); for the work is a servant to the maker. Another mode is by faith, of which he says: "But thanks be to God, that you were the servants of sin, but you have obeyed from the heart, unto that form of doctrine, into which you have been delivered; and being freed from sin, you have been made servants of justice" (Rom. 6:17-18). Another is by a way of life, of which he says: "Moses my servant is dead" (Josh. 1:2); although all the Jews were servants, yet Moses shone forth especially by his way of life. Since, therefore, Paul was a servant in all modes of servitude, he sets down the phrase, "Servant of Jesus Christ," in the place of highest dignity, and he brings forth the names of the dispensation, ascending from the lower to the higher. For the angel came from heaven bearing the name of Jesus when He was born of the Virgin; but He is called Christ from the anointing, which belonged indeed to the flesh. And with what oil, you ask, was He anointed? He was not anointed with oil, but with the Spirit: but Scripture is accustomed to call such as these "christs." For in the anointing, that which is preeminent is the Spirit; therefore, oil is also assumed. And where does He call those "christs" who were not anointed with oil? Where He says, "Touch not my christs, and do no evil to my prophets" (Ps. 104:15). For at that time there was no preparation for the anointing with oil. Called an apostle. Everywhere he calls himself "called," showing gratitude, and declaring that he did not find it by seeking, but that he obeyed when he was called. But the faithful he calls "called saints." D For they were called to faith; but to this man was entrusted the apostolate—a thing filled with ten thousand goods, surpassing all gifts and embracing them. And what more is to be said, except that He committed to them what Christ did upon coming? This is what even Paul, shouting and extolling the dignity of the apostles, says: "We are ambassadors for Christ, as though God were exhorting by us" (2 Cor. 5:20); that is, in the stead of Christ. Separated unto the Gospel of God. Just as in a house individuals are separated for different works, so in the Church different ministries are distributed. Furthermore, it seems to me that this signifies not the lot itself, but that he was long ago destined for this. Which also Jeremiah says God stated concerning him: "Before thou camest out of the womb, I sanctified thee, and made thee a prophet unto the nations" (Jer. 1:5). Because he was writing to a city full of arrogance and pride, by all these things he shows that it is the ordinance of God: for He Himself called, and He Himself separated. He does this, moreover, to make the epistle worthy of belief and acceptable. Unto the Gospel of God. Therefore, not only are Matthew and Mark evangelists, just as this man is not the only apostle, but they also are; even though, by way of excellence, this man is called an apostle, and they evangelists. He calls it "the Gospel" not only for the goods already brought, but also for those to come. But how does he say God is evangelized through him? For he says, "Separated unto the Gospel of God." For the Father was known before the Gospels. Indeed, although He was known, He was known to the Jews only, and not even to them as He should have been; for they did not know Him as the Father, and many things unworthy of Him were then imagined. Therefore Christ was saying: "True adorers shall come"; and, "The Father seeketh such to adore him" (John 4:23). Finally, however, He Himself with the Son was manifested to the whole world. Preannouncing which, Christ was saying: "That they may know thee, the only true God, and Jesus Christ, whom thou hast sent" (John 17:3). He calls it "the Gospel of God," uplifting the listener from the start. For he did not come to announce anything sad, as the prophets did—reproaches, accusations, rebukes—but gospels and the gospels of God, the infinite treasuries of firm and immutable goods. 2. Which He had promised before by His prophets in the holy Scriptures. For "The Lord shall give the word to them that preach good tidings with great power" (Ps. 67:12); and again, "How beautiful are the feet of them that preach the gospel of peace!" (Isa. 52:7). Does it have a place in the Old Testament? "For we do not preach it by word only," he says, "but also by deeds; since it was not human, but divine, arcane, and surpassing all nature." But since they were accusing him of novelty, he shows that it is older than the Greeks, and was described beforehand by the prophets. But if He did not give it from the beginning, the cause lies with those who did not wish to admit it: for those who wished to, heard. "Abraham your father," He says, "exulted that he might see my day; and he saw it and was glad" (John 8:56). How then does he say: "Many prophets and just men have desired to see what you see, and did not see it"? And so on.
397 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. A in how many ages before these things were heralded? For whenever God is about to prepare great things, He announces them long before, exercising the hearing for the reception of their presence. *In the holy Scriptures.* For the prophets did not only speak, but they also wrote what they spoke; and they did not only write, but they also fashioned them by means of events—just as Abraham leading Isaac, and Moses lifting up the serpent, and stretching forth his hands against Amalek, and sacrificing the lamb of the Passover. *Concerning His Son, who was born of the seed of David according to the flesh.* What are you doing, O Paul? After having lifted us up from the power in the signs, from the Spirit by whom He gave sanctification, from the resurrection by which He destroyed the tyranny of death, through whom we also received grace and apostleship unto the obedience of faith—see the gratitude of the servant: he wills that nothing be his own, but all things the Master's. And yet, this Spirit He gave; B wherefore He said: *I have many things to say to you, but you are not able to bear them now*, but when He comes, the Spirit of Truth, *He will guide you into all the truth* (John 16:12). And again: *Separate for me Paul and Barnabas* (Acts 13:2). And in the epistle to the Corinthians, he says that to one is given by the Spirit a word of wisdom, to another a word of knowledge, and that *He distributes all things as He wills* (1 Cor. 12:8). And speaking to the Milesians, he said: *In which the Holy Spirit has placed you as shepherds and overseers* (Acts 20:28). Yet, how is it that he says the things of the Spirit are the Son's, and the things of the Son are the Spirit's? Grace and apostleship, that is to say: we did not achieve this, the becoming apostles; for we did not obtain this dignity by toiling much and suffering; but we received grace, and the achievement was of the gift from above. Unto the obedience of faith.
3. Therefore, it was not the apostles who were the achievers, but the grace that went before them. C For it was theirs to go about and preach, but it was for God, who works in them, to persuade; just as Luke also says that *He opened their heart* (Acts 16:14), and again, *to whom it was given to hear the word of God*. Unto obedience. He did not say "unto inquiry and investigation," but, *unto obedience*. For we were not sent, he says, to reason, but to deliver what we were entrusted with. For when the Master commands anything, the hearers ought not to inquire curiously into what is said, nor treat it as a subject of debate, but only to receive it. For the apostles were sent for this reason, that they might speak what they had heard, not that they might add anything from themselves; and we, moreover, that we might believe. What, that we might believe? Concerning His name; not that we should inquire curiously into His essence, but that we might believe in His name; for this was what He did, or D even the signs He worked. For *in the name of Jesus Christ*, he says, *arise and walk* (Acts 3:6). And this very thing requires faith, and none of these things is possible to grasp by reasoning. Among all the nations, among whom you also are the called of Jesus Christ. What then? Did Paul preach to all the nations? That indeed he ran from Jerusalem as far as Illyricum, and from there again went out to the very extremities of the earth, is manifest from what he wrote to the Romans. But if he did not appear to all, not even so is what is said false; for he speaks not only of himself, but also of the twelve apostles, and of all those who proclaimed the word after them. But someone might also see the statement not refuted in his own case, if he considers his zeal, and that after his death he does not cease preaching everywhere in the world. And understand how he exalts the gift, and shows it to be great and far higher than the former; if indeed the old things concerned one nation, but this one drew to itself both land and sea. And observe also this, how Paul's [language] is devoid of all flattery.
Homily I
attracted them. I would like you to consider how Paul's soul is devoid of all adulation. Addressing the Romans as though they were established at the summit of the whole world, he grants them nothing more than the other nations; nor does he say that they have more in spiritual matters, even if they ruled and reigned over the others. Rather, he says, "As we preach to all nations, so also to you," enumerating them along with the Scythians and Thracians. For if he had not wished to signify this, it would have been superfluous to say, "In whom are you also." He excites them, however, depressing their arrogance and pride, and teaching them that they are equal to the others. Wherefore he adds: llbracketA "In whom are you also the called of Jesus Christ"—that is, with whom you also are. And he did not say, "Others are with you," but "You are with others." For if in Christ Jesus there is neither bond nor free, much less is there king or private citizen; for you too have been called, and you did not come of your own accord. B "To all who are in Rome, the beloved of God, called to be saints, grace to you and peace from God our Father and the Lord Jesus Christ." Behold how frequently he uses the name "called." "A called apostle," he says; "In whom are you also called"; "To all who are in Rome, called." He does not repeat this superfluously, but that he may remind them of the benefit. For since it was likely that among the believers there were some from the ranks of officials and those of consular status, as well as the poor and private citizens, he removes the inequality of ranks and sends one common address to all. If then in matters more necessary and spiritual all things are common to slaves and free—such as the love of God, the calling, the gospel, adoption, grace, peace, sanctification, and all other things—how would it not be the height of madness to distinguish those whom God has joined and made equal in greater matters according to mundane affairs? C And therefore, from the very beginning, this blessed man, driving away this heavy disease, leads them to humility, the mother of all good things. This made slaves better, in that they learned that no harm would come to them from servitude when they enjoyed true liberty; this also instructed masters, as they were taught that no benefit was gained from freedom unless those things which concerned faith came first. And that you may learn that Paul, in doing this, does not introduce confusion nor mix all things together, but knows how to make the best distinction, he did not write simply, "To all who are in Rome," but with the distinction, "Beloved of God." For this is the best distinction, and it shows whence sanctification comes—not from dignity, properly speaking. Whence then is sanctification? From love. For when he had said, "Beloved," he then added, "called to be saints," showing that this is the fountain of all good things for us; and he calls all the faithful saints. "Grace to you and peace." llbracketD O salutation! It brings numberless good things. Christ ordered the apostles to pronounce this word first when entering houses; and therefore Paul everywhere begins in this way, namely, from grace and peace. For Christ did not accomplish a small war, but one multifaceted, of every kind, and long-lasting; and this not from our labors, but through his grace. Since, therefore, love gave grace, and grace gave peace, this form of salutation having been brought forth, he prays that they remain perpetual and immovable, lest again another war be excited, and he asks the Giver to preserve them firm, in these words: "Grace to you and peace from God our Father and the Lord Jesus Christ." Behold, in this place the "from" is common to the Father and the Son, which is just as if he were to say, "From whom." For he did not say, "Grace to you and peace from God the Father through our Lord Jesus Christ," but, "From God the Father and our Lord Jesus Christ." Wonder at how great was the love of God! Enemies and reprobates were suddenly made saints and sons. For when he calls Him Father, he indicates that they are sons; when he calls them sons, he reveals the whole treasure of good things. Let us persevere by exhibiting a life worthy of such a great good, and by preserving peace and holiness. For other dignities are temporary and fly away with the present life; they are even sold for money; whence one would not call them dignities, but merely names of dignities, which have force only in the magnificence of clothing and the adulation of bootlickers. But this gift of sanctification and adoption, as being bestowed by God, is not taken away by death; but it makes one splendid here, and it departs with us to the future life. For he who preserves his adoption and keeps his sanctification accurately is far more splendid and happy than he who is crowned with a diadem and clothed in purple, and he enjoys great tranquility in this present life, relying on a good hope and having no occasion for tumult and perturbation, but rejoicing in perpetual pleasure. For cheerfulness and joy are not usually produced by greatness of rule, nor the force of riches, nor the pride of power, nor the strength of the body, nor a sumptuous table, nor the adornment of clothes, nor anything else human, but only by a righteous spiritual deed and a good conscience. He who preserves that, even if he is clothed in torn rags, even if he struggles with hunger, is more joyful than those who dwell in supreme delights; just as conversely, he who is conscious of his own evils, even if he overflows with all wealth, is the most miserable of all. Therefore Paul, dwelling in constant hunger and nakedness, and beaten with lashes daily, rejoiced and was glad more than kings; but Ahab, reigning and enjoying sumptuous delights, because he had admitted that sin, was groaning, was anxious, and his countenance had fallen, both before the sin and after the sin. If, therefore, we wish to enjoy pleasure, before all else let us flee wickedness and pursue virtue, because we cannot attain pleasure in any other way, even if we ascend to the royal throne itself. Wherefore Paul said: "But the fruit of the Spirit is love, joy, peace" (Gal. 5:22). Let us, therefore, keep this fruit with us, that we may enjoy joy here, and attain the future kingdom, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the holy Spirit, now and always, and for ever and ever. Amen.
HOMILY II
A Ver. 8. *First, I thank my God through Jesus Christ for you all, that your faith is spoken of in the whole world.* 1. A beginning befitting a blessed soul, and sufficient to instruct all men to offer the first-fruits of good works and words to God, and to give thanks not only for one’s own successes, but also for those of others; this makes the soul pure from envy and malice, and draws God more strongly toward the goodwill of those who give thanks. Wherefore he says elsewhere: *Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessing* (Eph. 1. 3). But it is necessary to give thanks not only when we are wealthy, but also when we are impoverished; not when we are in health, but also when we are sick; not when we are prosperous, but also when we endure the contrary. For it is nothing wonderful to give thanks when circumstances flow smoothly; but when the swell of the sea is great, and the ship is overturned and in danger, then is the great demonstration of patience and gratitude. Therefore Job was crowned from this, and he stopped the shameless mouth of the devil, and proved clearly that not even when he was flourishing was he thankful because of his wealth, but because of his great love for God. B Observe also for what things he gives thanks: not for earthly and perishing things, such as rule, power, and glory (for these are worth no account), but for things truly good, for faith and boldness of speech. And with how much affection he gives thanks! For he did not say, "to God," but, *to my God*, which the prophets also do, appropriating the common possession. And what is wonderful if the prophets do this? For God Himself is seen doing this constantly regarding his servants, calling Himself the God of Abraham, Isaac, and Jacob in a special sense.
*That your faith is spoken of in the whole world.* What then? Has the whole earth heard the faith of the Romans? The whole world from that time. And it is not unlikely; for the city was not obscure, but, lying as it were on a summit, it was visible in all respects. C But you, observe for me the power of the preaching, how in a short time, through publicans and fishermen, it laid hold of the very summit of cities, and Syrian men became teachers and instructors to the Romans. He testifies to them, therefore, two successes: that they believed, and that they believed with boldness of speech, and of such degree as to occupy the whole earth with the fame concerning them. For *your faith*, he says, *is spoken of in the whole world*; your faith, not your disputations, not your investigations, not your syllogisms; although there were many hindrances to the teaching there. For just having received the beginning of the world, they were puffed up, and lived in wealth and luxury, and fishermen were bringing the proclamation, Jews and from Jews, a nation hated and abominable to all, and they were commanded to worship the crucified one, who had been raised in Judea; and along with the doctrine, the teachers were announcing an austere life to men who had been habituated to luxury, and were struck by the present world. And those who were announcing were poor and uneducated, ignoble and from ignoble stock. But none of these things hindered the course of the word; so great was the power of the crucified one, that it carried the word everywhere. D For it is spoken of, he says, in the whole world. And he did not say, "is made known," but, *is spoken of*, as though all men had them in their mouths.
Now, while testifying this to the Thessalonians, he adds something else. For having said, *From you has sounded forth the word of the Lord*, he continues, *So that we need not to speak anything* (1 Thess. 1. 8). For the disciples stood in the rank of teachers, by their boldness instructing all, and drawing them to themselves. For the proclamation did not stop anywhere, but like a fire more violent it bypassed the whole world. But here it is only so much, that it *is spoken of*. Well did he say that it *is spoken of*, showing that there was no need to add to what had been said nor to subtract; for this is the work of a messenger, to convey only the things that are said. For this reason the priest is also called a messenger, because he does not announce his own things, but those of the One who sends him. Although Peter preached there, yet he considers those things also his own; so, as I said before, with an excess of heart he was pure from malice. *For God is my witness, whom I serve in my spirit, in the Gospel of His Son.*
2. These words flow from apostolic bowels, from a fatherly care. [D (col 402) continued] What is it that he says, and for what cause does he call God as witness? The subject for him was regarding his disposition. Since therefore he had not yet seen them, for this reason he called as witness no man, but Him who enters into the hearts. Since he was saying that *I love you*, and he was making as a sign that he was praying continually, and his desire to come to them—and not even this was clear—he flees to the trustworthy testimony. Will any of you be able to boast that he remembers the fullness of the Church while praying at home? I do not think so. But Paul did not come to God for one city, but for the whole world, and this not once nor twice nor three times, but continuously. And if to carry anyone in memory continuously would not be possible, unless from great love; consider of what kind of disposition and friendship it is to have them in prayers and to have them unceasingly. But when he says, *whom I serve in my spirit, in the Gospel of His Son*, he shows us at once the grace of God and his own humility: the grace of God, because He entrusted such a matter to him; but his own humility, because he counts the whole not by his own zeal, but by the aid of the Spirit. And the addition of the Gospel reveals the kind of service. For the modes of service are many and diverse, and of worship likewise. For just as in the case of kings, all are appointed under one who rules as king, but all do not serve the same duties, but to one the service is to rule over the camp, to another to manage cities, to another again to guard the treasures in the storehouses; so also in spiritual matters, one serves God and labors in believing and ordering his own life well, another in undertaking the care of strangers, another in managing the protection of the needy—just as also with the apostles themselves, those around Stephen served God in the protection of the widows, another in the teaching of the word, among whom Paul was, in the preaching of the Gospel he served: and this was his own service: for this was what was committed to him. Therefore he not only calls God as witness; but he says that this was entrusted to him, declaring to whom such things were committed.
A He also wishes to show that the charity and care he had for them were necessary. For in case they should say: "Who are you, and whence do you claim to take charge of so great and royal a city?" he shows that this solicitude of his was necessary; since this mode of servitude has been appointed for him, namely, to announce the gospel. For he to whom this office is entrusted must necessarily have those who are to receive the word always in his mind.
He also signifies another thing when he says, "In my spirit": namely, that this religion was far more sublime than the Gentile and Jewish. For the Gentile was both erroneous and carnal, and the Jewish was indeed true, but it, too, was carnal; furthermore, the cult of the Church is contrary to the Gentile, and far more sublime than the Jewish. For our cult does not employ sheep, calves, smoke, and savor, but it is accomplished through a spiritual soul; which Christ declaring, said: "God is spirit, and those who adore him must adore in spirit and in truth" (John 4:24).
"In the gospel of his Son." When he had said above that it was the gospel of the Father, here he says it is the Son's: so indifferently is it called the Father's and the Son's. For he had learned from that blessed voice that what belongs to the Father belongs to the Son, and what belongs to the Son likewise belongs to the Father. "For all things," he says, "mine are thine, and thine are mine" (John 17:10). "That I may ceaselessly make mention of you in my prayers" (cf. Rom 1:9). This is the mark of genuine charity. And he seems indeed to say one thing, while he posits four: that he is mindful, that he does so ceaselessly, that it is in his prayers, and that he prays for great things.
10. "Praying if by any means at some time I may have a prosperous journey, by the will of God, to come to you." 11. "For I desire to see you." Do you see how he desires above all to see them, and wishes not to do this against the pleasure of God, but bears a love toward them mixed with the fear of God? For he loved them and hastened toward them; but although he loved, he did not wish to see them against the pleasure of God. This is genuine charity; not like us, who on both sides fall away from the laws of charity: for we either love no one, or if we love, we do so against the pleasure of God; committing both against the divine law. B If these things said are burdensome, they are certainly more burdensome if they are done. When we see Christ wasting away with hunger, we look down upon him; but we bestow upon children, friends, and kinsmen more than is necessary. Nay rather, what need is there to proceed further in speech? For if everyone examines his own conscience, he will find this to have been done by us in very many matters.
But that blessed man was not of such a sort, but knew how to love, and to love as is fitting, and although he surpassed everyone in love, yet he did not transgress the measure of charity. See therefore how both excel in him, both the fear of God and the love of the Romans. For that he prayed ceaselessly, and although his prayer was not granted, did not yet desist, was of an ardent love; and that in loving he persisted in obeying the nod of God, was of supreme piety. Elsewhere also, when he had besought the Lord three times and had not obtained, nay, the opposite had happened to him, he gave maximal thanks that he had suffered a refusal (2 Cor 12:8): so he turned himself to God in all things.
Here, however, he did receive, but not when he asked; rather, more slowly, and he did not take it ill. I say these things, furthermore, that we may not take it ill when we are not heard, or when we are heard more slowly. For we are not better than Paul, who gave thanks concerning both, and indeed with good reason. For because he had once surrendered himself to the hand that governs all things, and with such great subjection as is the clay to the potter, wherever God led, he followed.
Therefore, having said that he prayed to see them, he adds the cause of his desire. What is that? "That I may impart to you some spiritual grace to confirm you." For not without cause, as many now undertake superfluous and useless pilgrimages, did he wish to betake himself there, but for necessary and urgent business: that which he does not declare clearly, but enigmatically. For he did not say, "That I may teach you, that I may instruct, that I may fill what is lacking"; but, "That I may impart," indicating that he does not give his own to them, but hands over what he has received. C Here also he speaks modestly, when he says, "Some." "A little," he says, "and according to my measure." And what is that little which he is about to give? That is, he says, "To confirm you."
-- Grace does not exclude the reward brought forth from the purpose of the will. Therefore it is by grace, not to vacillate, but to stand firmly. But when you hear "grace," beware of thinking that the reward from the purpose of the will is excluded: for he says "grace," not that he rejects the labor of purpose, but to cut down the pride of arrogance. So that, because Paul called that "grace," do not lose heart. For on account of a grateful mind he is wont to call good deeds "grace," since in these matters we stand in great need of heavenly grace. But when he said, "To confirm you," he secretly indicates that they stood in need of great correction. For this he wishes to imply: "For a long time I was desiring and holding it in my wish to see you, for no other cause than that I might confirm and properly stabilize you in the fear of God, that you might not perpetually vacillate." But he did not say it thus; for thus he would have browbeaten them; but he under-indicates the same thing in another and milder way: for when he says "to confirm you," he signifies this very thing.
Then, because that was very annoying, see how he mitigates it through the things he adds. D For in case they should say: "What then, are we vacillating? Are we being driven about, and do we need your tongue so that we may stand firmly?" he prevents this objection with these words: 12. "That is, to be comforted together in you by each other's faith, yours and mine." As if to say: "Do not suspect that I said that to you for the sake of accusing you: I have not spoken with this intent; but what did I wish to say? You have endured many hardships from those who have persecuted you: therefore I desired to see you that I might be comforted; nay rather, not that I might be comforted only, but that I myself might also receive comfort." ...among you. He knew it was grave and burdensome to the disciples to hear that which he had said, and he adds, "To comfort you." But that also was annoying, yet not to the same degree...
A that which he had said before. He thus alleviates [the intensity of] it, so as to render his speech acceptable. For he did not say simply, "To be comforted," but, "To be comforted *together* with you"; and he was not satisfied even with this, but he introduces another, greater healing, saying: "Through the mutual faith, both yours and mine." Oh, what humility! He showed that he himself stood in need of them, not they of him alone; and he placed the disciples in the position of teachers, leaving no prerogative for himself, but displaying a great equality. For the profit is common, he says; I have need of the comfort from you, and you of that from me. And how does this come about? "Through the mutual faith, both yours and mine." For just as when one gathers many lamps together in the presence of fire, he kindles a brilliant flame, so it is the nature of things to happen among believers. For when we are alone and dispersed, we are somewhat more dispirited; but when we look upon one another and embrace with our own limbs, we receive much comfort. Do not, therefore, bring before me the present time, in which, by the grace of God, there are many orders of believers in every village and city, and even in the desert itself, and all impiety has been driven out; but consider at that time how great a good it was to see the teacher [seen] by the disciples, and for brothers to be seen by brothers who had come from another city.
And that I may make what is said clearer, let us bring the matter to an example. For if it should ever happen—which God forbid—that those taken off to the land of the Persians or Scythians or other barbarians were scattered in twos and threes in those cities, then one were to see someone from here suddenly appear to see them, consider how great a consolation we would have harvested. Do you not see even those in prisons, if they see any of their own people, rising up and becoming winged with pleasure? And if I compare those times to captivity and a prison, do not wonder; for they suffered far more grievous things than those—dispersed, driven out, living in famine and wars, fearing daily deaths, suspecting even friends, relatives, and kin, and inhabiting the world as if it were a foreign land—or rather, much more grievously than those who dwell in a strange land. B It is for this reason he says: "That I may be comforted together with you, through the mutual faith." And he said this, not as though he himself stood in need of their alliance—God forbid! For how would the pillar of the Church, stronger than iron and rock, the spiritual adamant, who sufficed for countless cities of the world, have need of them? But that he might not make his speech severe, nor his reprimand sharp, he said that he too had need of their comfort. But if anyone says that here [he calls] "comfort" and "cheerfulness" the progress in their faith, and that Paul had need of this, even so he would not miss the mark of the argument. If, then, you yourself desire, and pray, and are about to enjoy comfort and to impart comfort, what is to prevent [my] coming? Resolving this suspicion, therefore, he added: "I do not want you to be ignorant, brothers, that I often intended to come to you, and was hindered until now." See the measure of servile obedience, and the proof of great gratitude. For he says that he was hindered; but why, [he says] no further. For he does not examine the command of the Master, but obeys only. And yet it was natural to be perplexed as to why God hindered the most brilliant and great city, toward which all the world looked, from enjoying such a teacher for so long a time. For he who overcame the ruling city easily approached those who were subjects; but he, having left the more imperial [city], and watching over the subjects, had the head neglected. But yet he investigates none of these things, but yields to the incomprehensible nature of providence, showing himself to be harmonious in his own soul, and teaching us all never to demand of God an account of the things that come to pass, even if the things done seem to disturb many. For it is for the Master alone to command, and for servants to obey. Therefore, that he was hindered, he says; but why, [he says] no further. For, he says, even I do not know. Do not, therefore, ask me for the counsel or purpose of God. For the molding will not say to the molder: "Why did you make me thus?" For tell me, why also do you seek to learn? Do you not know that He cares for all, that He is wise, that He does nothing simply and in vain? That He loves you more than those who begat you, and surpasses the affection of a father by far, and the care of a mother? And so seek nothing more, nor proceed further; for these things are sufficient for your comfort—since even then your light, the Roman one, was being managed [by God]. But if you are ignorant of the manner, do not be resentful; for this is the greatest [part] of faith, to accept the word concerning providence even when one is ignorant of the manner of the management.
C 5. Having therefore accomplished that for which Paul was striving (and what was this? To show that he did not come because he was not despising them, but was hindered while desiring them greatly, and having stripped away the accusation of sloth, and having persuaded them that he was no less desirous of seeing them than they were of him), he indicates his love again through other means. For he says, since I was hindered, I did not depart from attempting it; but I was always attempting, and always being hindered, but I never departed [from my desire], not opposing the will of God, yet preserving the love. For through intending and not departing, his affection was displayed; but through being hindered and not contending, he manifested his entirely complete love toward God. "That I may have some fruit also in you." Even though he had spoken the cause of the desire above, and had shown it to be fitting for himself, yet here too he places it, vehemently cleansing their suspicion. Since the city was worth beholding, and alone everywhere on earth and sea, such that the desire for its history alone has become for many a pretext for travel; that they might not think such a thing concerning Paul, nor suspect that he desired his presence there simply for the sake of being glorified by his association with them, he constantly sets down the subject of his desire. And before he says: "That I might impart to you some spiritual gift, I longed to see [you]"; but here more clearly: "That I may have some fruit also in you, as also in the other nations." D He placed the rulers with the subjects, and after the ten thousand trophies and the victories and the brilliance of the consuls, he places them with the barbarians; and very reasonably. For where there is the nobility of faith, there is no barbarian, no Greek, no stranger, no citizen, but all ascend into one height of dignity. See him here also showing modesty. For he did not say, "That I might teach and instruct," but what? "That I may have some fruit"; not simply fruit, but... [alt-version omitted]
A *some fruit*—again repressing matters concerning himself, as he said above, "That I might impart something." Then, as I have already said, he restrains them as well, saying, "As also among the other nations." For he says not, "Because you are rich and have more than the rest, I show less zeal toward the others." For we do not seek the rich, but the faithful. Where now are those wise men of the Greeks, those who have deep beards, who are wrapped in cloaks, and who swell with great pride? The tentmaker has brought all of Greece and the land of the barbarians to conversion. The one, however, who is set before us and touted among them, Plato, went three times B to Sicily with all that great pomposity of words, with all that great opinion that they had of him, and he did not overcome a single tyrant; indeed, he escaped so miserably that he even fell from his own liberty. But this tentmaker did not just travel through Sicily or Italy, but the entire world; and he did not abandon his craft while he was preaching, but even then he was sewing skins and overseeing his workshop; and this was not an obstacle for him regarding the consulships; and quite rightly so. For it is not trades or occupations, but falsehoods and fabricated dogmas that render teachers contemptible. Therefore, the Athenians have long since been deriding them; but to this one, barbarians, unlearned men, and idiots have drawn near. For the doctrine provided is common to all; it knows no distinction of rank, no excellence of birth, no such thing—for it needs only faith, not syllogisms. Therefore it is most worthy of admiration, not only because it is useful and salutary, but also because it is easy and is received by everyone without difficulty—a thing that is, in the highest degree, the work of God’s providence, which sets forth its own things as common to all. For just as He has done in the case of the sun, the moon, the earth, the sea, and the rest, not granting more of these to the rich and the wise, nor fewer to the poor, but setting forth an equal enjoyment for all; so He has done in the case of the preaching—indeed, even much more so, since this is more necessary than those. Therefore Paul frequently says, "To all the nations." Then, showing that he bestows nothing on them of his own, but fulfills the commandment of the Master, and referring them on to offer thanks to the God of all, he says: 14. "To Greeks and to barbarians, to wise and to foolish, I am a debtor." C This, too, he used to say when writing to the Corinthians, attributing everything to God. 15. "So as much as is in me, I am ready to evangelize even you who are at Rome." D Having undertaken so much distress, overseas journeying, temptations, snares, and seditions—for one preaching in so great a city, placed under the tyranny of impiety, the hail of temptations was to be expected—he thus also closed his life in that city, having been beheaded by the command of the tyrant then reigning; yet while awaiting that he would suffer so many and such great things, he was not rendered the more sluggish on that account, but was hastening, was travailing, and was ready. Therefore he says: "So as much as is in me, I am ready to evangelize even you who are at Rome." 16. "For I am not ashamed of the Gospel." What are you saying, Paul? When it was fitting to say, "I boast," "I congratulate myself," you do not say this, but what is less than that, which is that you are not ashamed—a thing we are not accustomed to say in matters of distinction. What then does he say? Why does he speak in this way, even though he boasts more of the Gospel than of heaven? For writing to the Galatians, he said: "But far be it from me to boast, except in the cross of our Lord Jesus Christ" (Gal. 6:14). Why then does he not say here, "I boast," but, "I am not ashamed"? The Romans were panting after the things of this world, because of riches, because of empire, because of victories, because of emperors, whom they regarded as peers of the gods (and so they called them); hence, they worshiped them with temples, altars, and sacrifices. Since, therefore, they were so full of pride, and Paul was about to preach Jesus, who was thought to be a carpenter's son, born in Judea, and reared in the house of a lowly woman; who had not had bodyguards, not riches, but had even died as a condemned man with robbers, and had suffered many other ignominies; and it was likely that the Romans would have been suffused with shame at that time, when they knew nothing yet of the mystical and great things—for this reason he says, "I am not ashamed," instructing them in the meantime not to be ashamed; for he knew that if they attained to this at last, they would quickly reach the point of boasting. If, therefore, you should hear anyone saying, "Do you worship the Crucified One?" do not be ashamed nor cast down your eyes; rather, boast and congratulate yourself, and with free eyes and an erect face, admit the confession. If he should say again, "Do you worship the Crucified One?" reply to him: "Yes, but not an adulterer, not a parricide, not a killer of children (for such are all their gods); but Him who by the cross stopped up the mouths of the demons and took away their countless sorceries." And truly, the cross is a work of ineffable kindness and a symbol of great care for us. Toward these, however, because they boast of their own eloquence and, fortified by external philosophy, think they are wise, Paul says, "These syllogisms having been bid a long farewell, I come preaching the cross, and I am not ashamed." "For it is the power of God unto salvation." For since it is the power of God also toward the inflicting of punishment (for when He was punishing the Egyptians, He said, "This is my great power"), and is power toward destruction (for He says, "Fear Him who can destroy both soul and body in hell" [Matt. 10:28]), therefore he says: "These things I bring upon coming, not things that lead to punishment and torture, but those that lead to salvation." What then? Did he not preach this Gospel, too, concerning hell, concerning the outer darkness, concerning the worm that is poisonous? And yet we know these things from nowhere else but from the Gospel: how then, you will say, is it "the power of God unto salvation"? But hear what follows: "To everyone that believeth, to the Jew first, and to the Greek." For not to all, but to those who receive it. For even if you are a Greek or a gentile, and even if you have approached all wickedness; even if you are a Scythian, a barbarian, a wild beast, altogether destitute of reason, and burdened with the loads of a thousand sins: as soon as you have received the word about the cross and have been baptized, you have blotted out all those things. Why, however, does he say here, "To the Jew first, and to the Greek"? What is the meaning of that difference? And yet he has often said, "Neither is circumcision anything, nor uncircumcision": how then does he here draw a distinction, placing the Jew before the Greek? What is this? For it is not because he is first that he receives greater grace (for it is the same [alt-version omitted]
gift given to this one and that one); but the term "first" is merely an honor of order. A For he does not have an advantage in that he received greater righteousness, but he is honored only in that he received it first. For even in the case of those being illuminated (you who are initiates know what is being said), all run to the baptism, but not all at the same hour; rather, one is first, another second. Yet the first does not receive more than the second, nor the latter more than the one after him, but all enjoy the same things. The term "first," therefore, is here an honor of sequence, not an abundance of grace. Then, having said, "unto salvation," he again increases the gift, showing that it does not stop at the present, but advances further. For he made this clear by saying: "For the righteousness of God is revealed therein from faith to faith; as it is written: 'The just shall live by faith'" (Habac. 2. 4). The one who has become just, therefore, shall live not only in the present life, but also in the coming one. And not only this, but along with it he hints at another thing: the splendor and glorious nature of such a life. Since it is possible to be saved even to one's shame (just as many, when released from punishment by royal kindness, are saved), B lest anyone suspect this upon hearing the word "salvation," he added, "And righteousness," and not your own righteousness, but that of God, hinting at its abundance and ease. For you do not achieve it through sweat and labors, but you receive it from the gift from above, contributing only one thing from your own side: to believe.
Then, because the statement seemed unbelievable—if the adulterer, and the effeminate, and the grave-robber, and the sorcerer are suddenly not only released from punishment, but also become righteous through the highest righteousness—the argument confirms its claim from the Old Testament. And first, in a short phrase, he reveals a vast sea of histories to those capable of seeing. For by saying, "from faith to faith," he sent the listener to the dispensations of God that occurred in the Old Testament, which, writing C to the Hebrews, he explains with much wisdom, showing that the just and the sinners were likewise justified in those times; hence he also made mention of Rahab and of Abraham. Afterwards, having hinted at it here only (for he was running towards another theme, and was pressed), he confirms his argument again from the prophets, bringing into the midst Habakkuk crying out and saying that no one who is to live shall live otherwise than through faith. "For the just," he says, "shall live by faith," speaking of the future life. Since all that God bestows surpasses reason, we naturally have need of faith. But the stubborn man, and the scoffer, and the arrogant, will accomplish nothing. Let the heretics hear the spiritual voice. For such is the nature of reasoning; it is like a certain labyrinth and enigma, having no end anywhere, nor allowing the mind to stand upon the rock, having its origin in arrogance. D Since they are ashamed to receive faith, lest they appear ignorant of heavenly things, they throw themselves into a dust-cloud of countless reasonings. Then, O wretched and miserable man, and worthy of countless tears, if someone asks you how the heaven was made, and how the earth—why do I say heaven and earth? how you yourself were born, how you were fed and grew—are you not ashamed of your ignorance? Yet if there is any word concerning the Only-Begotten, do you, out of shame, cast yourself into the pit of destruction, considering it unworthy of yourself not to know everything? And yet, contentiousness and being a busybody out of season is unworthy. And why do I speak of dogmas? We were released from the very wickedness of the present life from nowhere else but through faith. In this way, also, all those before him shone; thus Abraham, thus Isaac, thus Jacob; thus the harlot was saved, both the one in the Old Testament and the one in the New. "By faith," he says, "Rahab the harlot did not perish with those who were disobedient, having received the spies" (Hebr. 11. 31). She did not say to herself: "And how shall these men, being captives and fugitives and nomads living a nomad life, be able to overcome us, who have a city and walls and towers?" As if she had said these things to herself, she would have destroyed both herself and them; which is exactly what the ancestors of those who were saved at that time suffered. For those men, when they saw men who were great and tall, sought the means of victory, and they all perished without battle or array. Have you seen how great is the pit of unbelief, and how great the wall of faith? The former brought down countless thousands; the latter not only saved a harlot woman, but also made her a patron of such a great people.
Knowing these things, then, and more than these, let us never demand from God an account of things that happen, but whatever He may command, let us receive; and let us not be busybodies and inquire, even if what is commanded seems absurd according to human reasoning. For what, tell me, seems more absurd than to slaughter one's only-begotten and true son, the very one who had been begotten? Yet nevertheless, the just man, having been ordered, did not inquire into this, but from the dignity of the one who commanded, he merely accepted the command, and obeyed. And another, having been ordered by God to strike a prophet, because he inquired into the fact that the matter seemed absurd, and did not simply obey, paid the ultimate penalty; but the one who struck him won approval. And Saul also, having spared men contrary to what seemed good to God, fell from the kingdom, and suffered irreparable things. One could find more examples than these, in all of which we are taught never to demand an account of the commands of God, but to yield and to obey only. If, however, it is dangerous to be a busybody regarding whatever He may command, and the ultimate punishment lies in wait for the meddlesome, what defense will those who inquire into things much more secret and terrifying than these—that is, how He begat the Son, and in what manner, and what is His essence—ever have? Knowing these things, then, let us receive faith, the mother of all good things, with all favor, so that as if sailing in a calm harbor we may maintain the right dogmas, and directing our life with security, we may attain the eternal goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, power, honor and adoration together with the holy Spirit, to the ages of ages. Amen.
HOMILY III
A "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness."
1. Observe Paul's wisdom, how he moves on to more formidable things after having exhorted them through kindly promises. Having said that the Gospel is the cause of salvation and life, and that it is the power of God for salvation and righteousness, he now mentions things that might strike terror into those who do not pay attention. For since most men are not accustomed to being drawn toward virtue by the promise of good things as much as by the fear of sorrowful ones, he entices them from both sides. For this reason, God has not only promised the kingdom, but has also threatened hell; and the prophets speak thus to the Jews, continually mingling evils with good things. And so, Paul likewise varies his discourse, not just anyhow, but he puts forward things that are mild first, and then things that are sorrowful, showing that the former proceed from the prior intention of God, but the latter from the wickedness of those who are slothful. Thus also the prophet first puts forward good things, saying: "If you are willing and obey me, you shall eat the good things of the land; but if you are unwilling and do not obey me, the sword shall consume you" (Isai. 1:19-20). In the same way, Paul here brings forward his argument: Christ has come, he says, bringing remission, righteousness, life—and not simply, but he brings it through the cross; and what is greatest and most admirable is not only that he bestowed such things, but that he suffered such things. If, therefore, you treat these very gifts with contumely, then sorrowful things will await you. And see how he elevates his discourse. "For the wrath of God," he says, "is revealed from heaven." Whence is this clear? If a faithful person says this, we shall cite the judgments of Christ; but if an infidel, Paul stops his mouth by means of the things that follow, where he deals with the judgment of God, bringing into the middle an irrefutable argument from their own actions—which is the most astonishing thing of all, since he declares that for those who oppose the truth, he proves the dogmas of the truth from the things which they say and do every day. But these matters are for what follows; for now, let us handle the subject before us. "For the wrath of God is revealed from heaven." Yet in this life this often happens in famine, and in pestilence, and in wars—for individuals privately and all in common are punished. What then will be new at that time? That the punishment will be greater, and that it will be common and not for the sake of the same things; for now these things happen for correction, but then for vengeance—which Paul, signifying this, said: "We are chastened now, that we may not be condemned with the world." But B some think that these things happen to many from the injury caused by men; then, however, the vengeance of God will be manifest, when the Judge, sitting on a dread throne, will command some to be dragged into furnaces, others into outer darkness, and others into other unavoidable and intolerable punishments. And why does he not say so openly, that the Son of God is about to come with countless angels and demand an accounting from everyone, but says, "The wrath of God is revealed"? The hearers were still neophytes; and therefore, he entices them first from things that were entirely in agreement among them. Moreover, he also seems to me to be addressing the Gentiles; and therefore, he begins from here, and afterward introduces the argument concerning the judgment of Christ.
"Against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Error is varied, truth is one. Here he shows that there are many ways of ungodliness, but one way of truth. For error is a varied, multiform, and confused thing; but truth is one. Once he has spoken concerning dogmas, he speaks about life, mentioning the unrighteousness of men. For unrighteousness is varied; and some of it is regarding money, as when one injures his neighbor in these things; some concerns women, as when one, having abandoned his wife, breaks up the marriage of another. Paul certainly calls this fraud, saying: "That no one should oppress or defraud his brother in a matter" (1 Thess. 4:6). Others, in turn, do not undermine a neighbor's wife or money, but his reputation; and this is unrighteousness. For "A good name is better than much wealth" (Prov. 22:1). Some indeed say that this also is understood by Paul concerning dogmas; however, nothing prevents it from having been said about both. But what is it "to hold the truth in unrighteousness"? Learn from what follows. "For God manifested it to them." But they attributed this glory to wood and stones. Therefore, just as one to whom royal funds have been entrusted, having been commanded to spend them for the glory of the king, if he spends them on thieves, harlots, and sorcerers, and makes them splendid with royal wealth, pays the penalty as one who has offended the king most grievously; so also these, when they had received the knowledge of God and of his glory, and then had attributed it to idols, held the truth in unrighteousness, and, as far as in them lay, injured the knowledge, not using it as was right. Is it clear to you what has been said, or must it be explained again more clearly? Perhaps it will be necessary to proceed further. What, then, is that which is said? God planted the knowledge of himself in men from the beginning; but the Gentiles, attributing that knowledge to wood and stones, injured the truth, as far as it depended on them—for it remains immutable, having its own glory unmoved. And whence is it known, O Paul, that God planted knowledge in them? "Because," he says, "what is known of him is manifest in them." But this is an assertion, not a proof; you, however, prove and show to me that the knowledge of God was manifest to them, but they voluntarily neglected it. Whence, therefore, was it manifest? Did He utter a voice to them? Not at all; rather, He brought about that which could attract them more than any voice: He placed the created world in the middle; so that the wise man, the simpleton, the Scythian, and the barbarian, taught by C just gazing at the beauty of visible things, could ascend to God. Therefore he says: 20. "For his invisible things since the creation of the world are seen, being understood by the things that are made"; which also the prophet says: "The heavens declare the glory of God" (Ps. 18:1). For what will they say on that D
A day, when they are asked, "Did you not hear the voice sent forth from the mere appearance of all things, the harmony and concert of everything, more clear than a trumpet, calling out? Or the law of night and day, constant and immutable for all time? The firm and immovable order of winter and spring and other tempests? The utility of the sea in such great storms and waves; all things remaining in order, and through their beauty and size proclaiming the Creator?" For Paul gathered all these things, and more than these, and said: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." Though God did not do these things for this reason, even if it so resulted. For he did not put forth such a great teaching into the midst that he might deprive them of an apology, but that they might know him; but having been ungrateful, they deprived themselves of all apology. Then showing how they are deprived of apology, he says: "Because that, when they knew God, they glorified him not as God, neither were thankful." This is one, the greatest crime; the B second after that is the worshiping of idols, which Jeremiah also, accusing them, said: "My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns" (Jer. 2:13). Then he also brings forward this as a sign of their knowing God and not using that knowledge as they ought, namely, that they did know Gods; therefore he added: "Because that, when they knew God, they glorified him not as God." And he states the cause on account of which they fell into such madness. What then is this? They entrusted the whole to their own reasonings. But he did not say it thus, but much more cuttingly: "But they became vain in their imaginations, and their foolish heart was darkened." For just as, on a moonless night, if someone attempts to walk a strange road or to sail the sea, he will not only fail to reach the end, but will also perish quickly; so also these, attempting to walk the road leading to heaven and taking away the light from themselves, and then instead of that entrusting themselves to the darkness of their own reasonings, and seeking the incorporeal in bodies and the shapeless in shapes, suffered a most grievous shipwreck. But among the things said, he also puts another cause of their wandering, saying: "Professing themselves to be wise, they became fools." For having imagined something great about themselves, and not enduring to come to this [way] which God commanded them, they were drowned in the reasonings of their folly. Then showing and sketching that C surge, how grievous it was and deprived of all forgiveness, he added, saying: "And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things."
3. The first accusation is that they did not find God; the second, that they had great and clear opportunities; the third, that they claimed to be wise; the fourth, that they not only did not find him, but even brought that worship down to demons and to stones and wood. He does, then, indeed destroy their pride also in the Epistle to the Corinthians, but not in the same way there as here. For there he gives them a blow from the cross, saying that "the foolishness of God is wiser than men"; but here, even without comparison, he mocks their wisdom in itself, showing it to be folly and a demonstration of arrogance. Then, that you may learn that, having the knowledge concerning God, they thus betrayed it, he said, "They changed"; but one who changes, changes as if he has something else. For they wanted to find something more, and they did not endure the limits given; wherefore they also fell from these; for they were desirous of innovation. And indeed all Greek things are such. For this reason they also stood against one another, and Aristotle rose up against Plato, and the Stoics raved D against this one, and one became an enemy to another; so that one ought not to admire them for their wisdom, but to turn away and hate [it], because for this very reason they have become fools. For if they had entrusted things concerning themselves to reasonings and syllogisms and sophisms, they would not have suffered what they suffered. Then, intensifying their accusation, he mocks their entire idolatry. For in the first place, even the changing is laughable; but the changing into such things is beyond all apology. Into what, then, did they change, and upon whom did they bestow the glory, consider: It was necessary to imagine concerning him [God], for instance, that he is God, that he is Lord of all, that he made things that were not, that he provides, that he cares; for these are the glory of God. To whom, then, did they ascribe this? Not to men, but "to an image made like to corruptible man." And not even here did they stop, but they were brought down even to beasts, or rather even to the images of these. But do you consider for me the wisdom of Paul, how he has placed the two extremes: God, who is highest, and the creeping things, which are lowest; or rather, not even the creeping things, but the images of these, that he might clearly show their brilliant madness. For the knowledge which it was necessary to have concerning the One who remains incomparably over all, this they bestowed upon the one incomparably the most worthless of all. And what are these things to the philosophers, he says? To them, indeed, all the things said are most applicable. For these have the Egyptians who invented these things as teachers; and Plato, who seems more solemn than the others, prides himself in these, and his teacher is obsessed with these idols; at any rate, the one ordering to sacrifice a cock to Aesculapius, this is he. Where one could see the images of these beasts and creeping things, and Apollo and Dionysus also being worshiped along with these creeping things. But some of the philosophers even led bulls and scorpions and dragons and all the other nonsense up into heaven; for everywhere the devil hastened to bring men down to the images of creeping things, and to subject to the most irrational of all those whom God wished to lead up above heaven. And not only from this, but also from elsewhere you will see their chief being liable for the things said. For when he gathers the poets, and says that one must believe them in things concerning God, as ones who know accurately, he introduces nothing other than that string of this nonsense, and says that one ought to believe this great laughter to be true. Wherefore "God gave them up in the lusts of their own hearts, unto uncleanness, to dishonor their own bodies between themselves." He shows from this that impiety has become the cause of the distortion of laws. But the "gave them up," here, is "he allowed." For just as one who leads an army, if he should withdraw and depart when the war has become heavy, hands the soldiers over to the enemy, not himself pushing [them] there, but stripping them of his own help.
[LATIN COLUMN]
415 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE
soldiers to the enemy, not by urging them himself, but by depriving them of his aid; so God dismissed those who did not wish to receive his gifts, but were the first to recoil, after having fulfilled all things on his part. Consider, however, that he placed the world in the midst for our instruction; he gave a mind and understanding capable of discerning what was proper. None of the men who were then living used these for their salvation, but turned what they had received to the contrary. What, then, was it fitting to do? To drag them by necessity and force? But that is not how to treat those meant to be endowed with virtue. It remained for him to abandon them, which he also did, so that even through experience they might learn what they had craved and flee from the shame. For if a king's son, despising his father, should choose to be with robbers, murderers, and grave-robbers, and should prefer their company to his father's house, the father leaves him, so that by experience he may learn the magnitude of his own folly.
D ...to indicate murder, avarice, and other such things, or rather intemperance? It seems to me he is hinting only at the listeners and those who were to receive the epistle. Into uncleanness, so that they might treat their own bodies with despite among themselves. See the most striking emphasis. They were in need of no others, he says, by whom they might be treated with despite; but the very things their enemies would have inflicted, these they perpetrated against themselves. Then, resuming the cause, he says: 25. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator. Those things which were utterly ridiculous he puts in a specific form, but the more serious ones generally; and through all these he shows that the worship of the creature belongs to the Gentiles. And see how he has explained the discourse; for he did not simply say, "They worshipped the creature," but added, "Rather than the Creator," everywhere heightening the crime by this reason, and by this addition depriving them of excuse. Who is blessed forever. Amen. But this did him no harm, he says, for he is blessed forever. Here he shows that he did not abandon them in order to take vengeance on himself, since he suffered nothing. For even if they did treat him with despite, he did not suffer the despite, nor was his glory diminished, but he remains forever blessed. For if, for the most part, a man who philosophizes suffers nothing from those who inflict despite, much less does God, that immortal and immutable nature, with his invariable and unmoved glory. For men in this regard become like God when they suffer nothing from those who wish to cause them trouble, and do not accept the despite, being struck yet not struck, and while others laugh, they are not truly mocked. And how, you will ask, can this be? It is possible, indeed it is possible, if you do not grieve over what happens. And how, you will ask, can I not grieve? But how can you grieve? Tell me, if your little child were to treat you with despite, 416 would you consider that a despite? Or would you grieve? Not at all; if you were to grieve, would you not be ridiculous? Let us be so affected toward our neighbor, and we will suffer nothing ungrateful (for they are more senseless than children who inflict despite); and let us not seek to be free from despite, and when we are affected by it, let us bear it courageously; for this is the true honor. Why? Because you are the master of this honor, but of the other, another is master. Do you not see the diamond, which, when it is struck, strikes back? But that, you say, is its nature. But you, by the purpose of your will, can become such as it is by nature. And what then? Have you not seen the children in the furnace not burned? Daniel in the pit suffering no harm? The very same thing can happen now; there are also lions present with us: anger, concupiscence, equipped with the sharpest teeth, which tear to pieces what they encounter. Be, therefore, like Daniel, and do not let the passions fix their teeth in your soul. But he, you say, had all grace working with him. Well, because he led his purpose of will to this. Therefore, if we wish to make ourselves such, grace is also present now; even if the beasts are hungry, they will not touch your side. For if, seeing a servile body, they showed reverence, when they behold the members of Christ (for this is what we faithful are), how will they not be quiet? But if they do not quiet down, that will come from the fault of those who have been thrown to them. For there are many who provide sustenance to these lions, nourishing harlots, violating marriages, exercising vengeance against enemies; and therefore, before they reach the ground, they are torn to pieces. But that did not happen to Daniel; nor will it happen to us if we wish, nay, something even better will happen than then.
Injuries are useful to the one who bears them patiently.
For there, the lions did no harm; but for us, if we are watchful, those who inflict injury will be useful. Thus also Paul became splendidly victorious over those who inflicted troubles and ambushes upon him; thus Job over his many wounds, thus Jeremiah from the pit of mire, thus Noah from the deluge, thus Abel from the treachery, thus Moses from the bloodthirsty Jews, thus Elisha, thus each of those great men, not through rest and pleasure, but through tribulations and temptations were splendidly crowned. Therefore, Christ, knowing this method of achieving an excellent result, said to his disciples: In the world you have tribulation; but take courage, I have overcome the world (John 16:33). What then? you say; have not many been subverted by tribulations? Not because of the nature of the temptations, but because of their own sloth. But may he who makes a way out with the temptation, so that we may be able to sustain it, be present to all of us and reach out a hand, so that, having been splendidly celebrated, we may attain the eternal crowns by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, honor, and power, now and always, and for ages of ages. Amen.
HOMILY IV
Chap. I. v. 26. For this cause God gave them up unto vile affections. For their women changed the natural use into that which is against nature. 27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another.
A For the soul suffers more in these sins and is put to shame more than the body in its infirmities. Consider, however, how he here also deprives them of excuse, just as he did regarding their dogmas, when he said of the women, "They changed the natural use." For one cannot say, he says, that because they were prevented from the union that is according to law, they came to this, nor that because they were unable to satisfy their desire, they made shipwreck into this strange madness; for to "change" implies having something—just as, discoursing of their dogmas, he said, "They changed the truth of God into a lie." And regarding the men, he again declared the same thing in another way, saying, "Leaving the natural use of the woman." And likewise, as with those women, he casts these men out of all apology, accusing them not only because they had a means of enjoyment and, leaving what they had, went to another, but because, having dishonored that which is according to nature, they ran to that which is against nature. B But things against nature are more difficult and more distasteful, so that they could not even claim there was pleasure; for the genuine pleasure is that which is according to nature. But when God abandons [men], everything is turned upside down. For this reason, not only was their dogma satanic, but their life was diabolical.
When, therefore, he was discoursing about dogmas, he brought into the middle the world and the human mind, saying that by the intelligence given by God, they could have been guided through the things that are seen to the Creator, and then, not willing [to do so], they remained without excuse. Here, instead of the world, he has set the pleasure that is according to nature, which they could have enjoyed with greater safety and satisfaction, and been free from shame; but they did not wish it. Wherefore they are outside of all excuse, having outraged nature itself; and what is even more shameful than these things is when women also seek out these unions, which should have been more shameful to be approached by men [than by women].
It is also worth admiring here the prudence of Paul, how, having fallen into two contrary things, he accomplished both with all precision. For he wished both to speak modestly and to sting the hearer; but these two things could not exist together, as the one hinders the other. If one speaks modestly, one will not be able to strike the hearer; and if one wishes to rebuke vehemently, one has the necessity of stripping bare more clearly what is being said. But that prudent and holy soul with precision was able to do both, by increasing the accusation in the name of nature, and by using this as a kind of veil for the modesty of the discourse. C Then, having rebuked the women first, he proceeds to the men, saying, "And likewise also the men, leaving the natural use of the woman;" which is a sign of extreme perdition, when each of the two sexes is corrupted, and both he who was appointed to be the teacher of the woman, and she who was commanded to become the helper of the man, work the things of their enemies upon each other.
Observe also how he uses the words emphatically. For he did not say that they loved and lusted for each other, but, "burned in their lust one toward another." Do you see that the whole [matter] of this desire comes from an excess that could not bear to remain within its own boundaries? For everything that transgresses the laws set by God desires things that are strange and not those that are established. Just as many, often leaving aside the desire for food, eat earth and small stones, and others, seized by intense thirst, often desire even mire; so also were those [men] urged on toward this lawless love. But if you say, "And whence [comes] this intensity of desire?" From the abandonment of God. And the abandonment of God, whence [does it come]? From the lawlessness of those who left Him: "Men with men working that which is unseemly."
2. For do not think, he says, because you have heard that "they burned," that the disease is merely one of desire; for the greater part belongs to their own slothfulness, which indeed kindled [even] the desire. For this reason he did not say, "being carried away," or "being forestalled," as he says elsewhere, but what? "Working." They made the sin a work, and not simply a work, but one pursued with diligence. And he did not say "desire," but "unseemly," with propriety; for they both shamed nature and trampled upon the laws. And [there was] great confusion arising from both parts. For not only has the head become the feet, but the feet the head, and they became enemies of themselves and of one another, introducing a certain conflict, more lawless than any civil war, and multifarious and varied. For they divided this into four forms, both vain and lawless; for this war was not two-fold or three-fold, but even four-fold. D Observe: it was proper for the two to be one—I mean woman and man—for "they shall be," he says, "the two into one flesh." And the desire of intimacy did this, and bound the sexes to each other. The devil, having destroyed this desire and channeled it into another way, ripped the sexes from each other in this way, and made the one to become two parts, in opposition to the law of God; for the one says, "They will be two into one flesh," but the other divided the one into two. Behold one war.
Again, he made these very two parts wage war both against themselves and against each other; for the women in turn outraged women, not only men, and the men stood against each other and against the female sex, as in some nocturnal battle. Have you seen a second and third war, and a fourth and fifth? There is also another: for along with the things mentioned, they also violated nature itself. For when the devil saw that this desire especially unites the sexes, he was eager to cut the bond, so that he might destroy the race not only by not being sown according to law, but also by making the race at war with itself and causing it to revolt. "And receiving in themselves the recompense which was due of their error." See how he again comes to the source of the evil, the impiety that [comes] from the dogmas, and says this to be a reward of that lawlessness. Since, because he was speaking of Gehenna and punishment, he did not seem to be credible to the impious and to those who chose [to live] thus, but even [seemed] ridiculous, he shows this punishment to be within the very pleasure. But if they do not perceive it, but rejoice, do not wonder; for even those who are mad and possessed by phrenitis, while doing much harm to themselves and doing pitiful things, over which others weep for them, they themselves laugh and delight in what is happening. But we do not say they are exempt from punishment because of this, but rather that for this very reason they are in the more grievous penalty, because they do not even know in what state they are. For one ought not to take judgments from those who are ill, but from those who are healthy; since, indeed, their "they burned," [the rest of the page is missing].
Homily IV
A and [it would seem that] they are in a heavier loss and punishment, because they are unaware of the state in which they are. For it is not from the sick, but from those who are in their right mind, that a judgment ought to be taken; since in ancient times, the matter seemed to be turned into law, and a certain legislator among them had ordered that no slave among them should use "dry-anointing" (a) or love boys, granting this prerogative, or rather this indecency, only to the free. Yet they did not think it a disgrace; but they granted that as a thing respectable and greater for the free than the condition of slaves could bear: and this the wisest people of the Athenians, and great among them, Solon. And you may find many other books of the philosophers full of this disease: nor do we say for this reason that the thing is established by law, but that those who have received this law are miserable and worthy of many tears. For these suffer the same things as women who commit fornication; nay, even more miserable things. For their coitus, although illegitimate, is nevertheless according to nature; but this is both illegitimate and against nature. B Even if there were no Gehenna, and no threat of punishment, this would be worse than any punishment. But if it pleases you, you are telling me of an increase of punishment. For neither, if I saw someone running naked, his whole body defiled with mud, and not affected by shame, but congratulating himself, would I congratulate him: nay, I would rather deplore him, because he himself does not perceive that he is acting dishonorably. But that I may render the insult more evident, allow me to bring you another example. If someone were to condemn a virgin lingering in her chamber to be mingled with brute animals, and she were to delight in such a coitus, would she not for that reason be more worthy of tears, because she could not be freed from this disease, nay, could not even perceive it? That surely is plain to everyone. But if that is grave, this is no less grave; for to be insulted by one’s own kind is more miserable than by strangers. These I call worse than murderers: for it is better to die than to live so insulted. For a murderer separates the soul from the body; but this man destroys the soul along with the body. And whatever sin you may name, you will not say it is equal to this iniquity: and if those who suffer these things had a sense of what is happening, they would choose to die a thousand times, rather than suffer this.
C For there is not, there is not any insolence more irrational and more grievous than this. For when Paul speaks of fornication, he said: "Every sin, whatsoever a man shall do, is without the body; but he that committeth fornication, sinneth against his own body" (I Cor. vi, 18); what then shall we say of this madness, which is as much worse than fornication as it cannot be told? For I do not say only this, that you have become a woman, but also that you cease to be a man, and have neither changed into this nature nor do you preserve that which you had; but you have been made a common traitor to both, and worthy to be expelled and stoned by both men and women, inasmuch as you have treated both sexes with injury. And that you may learn how great this is: if anyone approaching were to offer you, to make you from a man into a dog, would you not avoid him as a pestilence? D And yet you have not made yourself a dog from a man, but something far more vile than a dog: for a dog is useful, but a male paramour is useful for nothing. What, moreover, I ask you, if someone were to threaten that he would cause men to give birth, would we not be filled with anger? Yet now, see, they do things far more grievous who are so greatly insane: for it is not the same thing to be changed into a woman, and to become a woman while remaining a man; nay, it is neither the one nor the other. But if you wish to learn from elsewhere the magnitude of such a great evil, ask why legislators punish those who make eunuchs; and you will learn that it is for no other reason than that they cut off and diminish nature. And yet those cause not so much injury; for, once excised, they have often been useful, but for a man converted into a harlot, nothing would be more useless: for not only the soul, but even the body of a man having suffered such things is full of ignominy, and worthy to be cast out from everywhere. How many Gehennas will be sufficient for them? But if, hearing of Gehenna, you laugh and are incredulous, remember that fire of the Sodomites: for we have seen, we have seen even in the present life an image of Gehenna. Because many were not going to have faith in the things that will follow the resurrection, now, hearing that there is an unquenchable fire, God has brought them back from the present things to a sound mind. Such, therefore, is the fire and conflagration of the Sodomites, and they know it who have betaken themselves there, and who have seen that plague sent divinely and the work of the lightning from above. Consider what a great sin it is, which compelled Gehenna to appear even before its time. Because many were despising those words, God showed them an image of Gehenna in a new way. And that rain was indeed stupendous, because that coitus was against nature; and it inundated the earth because the concupiscence had inundated their souls as well. Therefore the rain was contrary to custom: for not only did it not stir up the entrails of the earth to bring forth fruits, but it rendered it inept for the reception of seeds. For such was the coitus of the men in the land of the Sodomites, rendering such a body more useless. For what is more detestable and more infamous than a man acting the harlot? O the madness! O the stupor! How this concupiscence has spread, which has invaded human nature like enemies in war; nay, far more troublesome than the enemies themselves, by as much as the soul is better than the body? O you more irrational than irrational creatures, and more shameless than dogs! Nowhere among them is there such a coitus, but nature has acknowledged its own limits; you, however, have made your own genus more ignoble through such great injury. Whence, therefore, did these evils arise? From luxury, from not knowing God: for when some have cast out His fear, all goods finally fly away.
A ...let us have before our eyes. For nothing, nothing so destroys a man as when he falls from such an anchor, nor so preserves him as if he should look perpetually thither. For if, having a man before our eyes, we are lazier to commit sins; nay, more often reverencing mere servants, we do nothing absurd, consider of how great security we would enjoy, if we had God before our eyes. For nowhere will the devil attack us so affected, inasmuch as...
A if he sees us wandering outside and running about without a bridle, he will be able to cast us out of the flock from the very beginning; and this happens to us, when we depart from the commandments of God. For we stand henceforth admiring wealth, and beauty of body, and the other things which are nothing to us, just as those servants of beggars pay attention to magicians, and then returning late, endure the ultimate stripes at home. Many also have passed by the road set before them, following others who act so shamelessly. But let us not do this; for we have been sent to accomplish many urgent things, and if, leaving those aside, we stand gaping at these useless things, having spent all our time in vain and to no purpose, we shall pay the ultimate penalty. For if you wish to busy yourself, you have things which you ought to admire, and upon which you should gaze all the time; which are worthy not of laughter, but of admiration and many praises; since he who admires ridiculous things will be such himself and worse than the performer: which, that you may not suffer, leap away quickly. For why, tell me, do you stand gaping at wealth and fluttering? What marvelous thing do you see that is sufficient to hold your eyes? The horses adorned with gold, and the servants—some barbarians, some eunuchs—and the costly garments, and the soul made soft in these things, and the raised eyebrow, B and the running about, and the tumults? And where are these worthy of admiration? And how do these differ from the beggars, the dancers, and the flute-players in the marketplace? For these too, held by a great famine of virtue, dance a dance more ridiculous than theirs, being led and carried about, now to costly tables, now to the lodging-house of women practicing harlotry, now to swarms of flatterers and a multitude of parasites. But if they wear gold, they are for this reason most pitiable, because the things which are nothing to them are more eagerly sought by them. For do not look at my garments, but uncover their soul, and consider if it is not full of ten thousand wounds, and clothed in rags, and is desolate and without protector. What therefore is the profit of this outward madness? For it is much better to be a poor man living in virtue than to be a king living with wickedness. For the poor man in himself enjoys all the luxury that is of the soul, and does not even perceive the outward poverty because of the wealth within; but the king, luxuriating in things that do not befit him, is tormented in those things which most of all concern him, in soul and in thoughts and in the conscience, which journeys with him there. Knowing these things, therefore, let us lay aside the golden garments, and let us take up virtue and the pleasure derived from it. For thus shall we enjoy much luxury both here and there, and shall attain the promised goods, 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 unto the ages of ages. Amen.
HOMILY V
C *As they did not approve to have God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.*
1. In order that he might not seem to be alluding to them, after having dwelt for a long time on the subject of pederasty, he passed on henceforth to other kinds of sins; wherefore he also advances the whole account before other persons. And just as he is always conversing with the faithful about sins, and wanting to show them to be things to be shunned, he brings into the middle the nations, saying: *Not in the passion of desire, even as the other nations who do not know God*; and again, *Do not grieve, even as the rest who have no hope*. So also here he shows them to be the sins of those people, and deprives them of all forgiveness; for he says that the deeds were not of ignorance but of practice. Wherefore he did not say, "And as they did not know," but, *As they did not approve to have God in their knowledge*; speaking of the sin as being one of corrupt judgment and contentiousness rather than of being carried away, and showing that it is not of the flesh, as some of the heretics say, but of the evil mind, and that the source of evils was thence. For since the mind became reprobate, everything straightway was dragged along and overset, the charioteer having been corrupted.
*Being filled with all unrighteousness, wickedness, greed, malice.* See everything with intensity; for he says *being filled*, and *all*. And having named wickedness generally, he proceeds to the parts, and these with hyperbole, saying: *Full of envy, murder.* For this arises from that, as was shown in the case of Abel and Joseph. Then having said, *strife, deceit, malignity, whisperers, backbiters, haters of God, insolent*, and having placed what seem to many to be indifferent things in the category of crimes, he increases the accusation again, having ascended to the citadel of evils, and having said, *boastful*. For to sin and then to think oneself great while sinning is more grievous; wherefore he also blames the Corinthians, saying: *And you are puffed up*. For if anyone puffed up for a good deed has lost everything, he who does this after sins, of how great punishment would he not be worthy? For such a one will not be able to repent henceforth. Then he says, *inventors of evil*; showing that they were not content even with those that already existed, but also invented others; which again was a matter of them practicing and studying, not being carried away and dragged along.
Having spoken of wickedness in part, and shown that they stood against nature itself also (for, he says, *disobedient to parents*), he henceforth proceeds to the root of such great injury, calling them *without natural affection* and *covenant-breakers*. For Christ also says this is the cause of wickedness, saying: *When iniquity shall abound, the love of the many shall wax cold*. This therefore Paul also says here, calling them *without covenant, without natural affection, without mercy*, and showing that they even betrayed that gift of nature itself. For we have also a certain natural affection for one another, which even wild beasts possess toward each other. For every animal, he says, loves its like, and man his neighbor. But these became wilder than even those. He has therefore represented to us through these things the disease that was brought upon the world by evil doctrines, and clearly showed that the desire of those who are diseased...
A proceeds from their own negligence. Finally, he indicates, as he had already done regarding the doctrines, that they themselves are also without excuse; wherefore he says: 32. *Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.* Having set forth two antitheses, he here removes both of them primarily. For what, says he, could you say—that you do not know the things that ought to be done? If you were ignorant, you would be the cause, having abandoned God, who had made these things known to you; but now we prove by many things that you know them, and sin of your own accord. But are you carried away by passion? Why then do you cooperate and praise others? For they not only do these things, says he, but have pleasure in them that do them. Having therefore posited the former, which is unworthy of pardon, so as to remove it (for he who praises sin while another sins is far more guilty); having posited this as a first point, he thenceforth attacks and wounds him more vehemently in what follows, with these words: (Cap. II) 1. *Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself.* He speaks these things looking to the rulers, because that city had at that time been entrusted with the empire over the whole world. Thus, then, beginning, he says: You take away your defense, whoever you are; for while you condemn an adulterer, and you yourself commit adultery, even if no man judge and condemn you, the sentence that you have brought against the guilty one, you have brought against yourself. 2. *But we are sure that the judgment of God is according to truth against them which commit such things.* For lest anyone should say, "I have escaped for the meanwhile," to strike terror, he says that the case is not the same with God as it is with us; for here, one is punished, and another escapes, who had committed the same things; but there, it is not so. He said that he who judges knows what is just; but whence he knows it, he does not state, for it would have been superfluous. Regarding impiety, he demonstrates both: that he acted impiously while knowing God, and whence he knew it—namely, from the created things. For because it was not known to all, he also stated the cause; but here, because the matter was notorious, he passes over it. But when he says, "Whosoever judgest," he speaks not only to rulers, but also to those in private station and subjects. B For even if they have no executioners nor stake, yet they also judge those who sin in conversations and assemblies, at least by the calculation of conscience; and no one would dare say that an adulterer is not deserving of punishment. But, he says, they condemn others, not themselves. Therefore he rises up vehemently against them, saying: 3. *And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?* For because he showed the great sin of the world both from doctrines and from deeds, and that though they were wise, and though they possessed the creation leading them by the hand, they not only had abandoned God, but had also chosen the likenesses of reptiles; and that they also spurned virtue, and were driven by nature to wickedly surrender themselves voluntarily, and worked against nature—to that he then betakes himself, to show that those who commit such things are drawn to punishment. Already he had mentioned punishment when he was treating of the crime. For, saith he, they *receive the recompense of their error in themselves*; but because they do not feel it, he adds another, which they feared most. And he had already shown it: for when he says that the judgment of God is according to truth, he declares nothing other than this; yet he proves this here by many arguments, saying: "And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" You have not escaped, and shall you escape the judgment of God? And who would say so? And yet you have judged yourself. But since the authority of this tribunal was so great, and you could not excuse yourself, how will God, who is impeccable and supremely just, not do this much more? If you have condemned yourself, will God approve and praise you? On what account could such things be said? And yet you are far more liable to judgment, and indeed worthy of greater punishment than the one you condemned. For it is one thing to sin simply, and after you have punished another person sinning, it is another to fall into the same sins. Do you see how he has increased the crime? For if, says he, you strike him who has sinned less, even though you are about to be disgraced yourself, how will God—since he will punish you, who have sinned more, without bringing shame upon Himself—not condemn you far more grievously, you who have already been condemned by your own thoughts? But if you should say: "I know indeed that I am deserving of punishment; but I confide in God’s patience, and because you do not pay the penalties immediately," you ought indeed to have feared and trembled. It is not that you do not pay penalties, but that you may pay them more heavily, that it is deferred, so that you might remain amendable; which, would that it had not happened to you! Therefore he subjoins: 4. *Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?* After he praised the patience, and showed that the greatest benefit accrues to those who are attentive (this indeed was to draw those who sin to repentance), he increases the fear. Just as they who have used His patience as is right have a cause for salvation, so also for those who despise it, there is a greater punishment. For this is what is bruited about, that God, being kind and patient, does not repeat penalties; but when you say this, says he, you say nothing else than that punishment is taken away. For God exhibits kindness so that you may be freed from sins, not that you may accumulate them; if you do not do this, the vengeance will be more terrible. Wherefore, because God is patient, it is not proper to sin, nor to make the benefit a cause of ingratitude; for even if he is patient, he punishes entirely. Whence is this clear? From what follows. For if they have given a great account of their own wickedness, they will without doubt pay [the penalty]. If men do not neglect these things, how would God neglect them? Therefore, from this point he introduced the discourse concerning judgment. So that he might show that many are liable to punishment if they have not repented, and that since they are not punished here, the judgment is to come, and [he] has established that it is most grievous; C
5. “According to your hardness and impenitent heart, you treasure up for yourself wrath.” Since the heart is neither softened by kindness nor turned by fear, what could be harder than this? After God shows His kindness, He then displays the punishment; it is precisely because it is intolerable for someone not to be converted even in this way. See how appropriately he uses these words: “You treasure up,” he says, “wrath for yourself,” indicating that which is stored up for all, and showing that the cause of this is not the Judge, but the one being judged. “You treasure it up,” he says, “for yourself,” not God for you. For He has done everything that was necessary; He prepared you as a discerning creature of good and evil things; He showed forth His long-suffering; He called you to repentance; He proclaimed a fearful day, drawing you through everything toward repentance. But if you remain unyielding, “you treasure up for yourself wrath in the day of wrath and revelation of the righteous judgment of God.” For so that you might not, upon hearing “wrath,” think it to be a passion, he added: “of the righteous judgment of God.” And he rightly said, “of revelation,” for that is revealed when each one receives according to his worth. For here on earth, many are often wronged and plotted against contrary to what is just; but there, it is not so. “Who will render to each one according to his works: to those on the one hand who by patience in well-doing seek...”
3. Since he had become fearful and severe, discoursing about the judgment and the future punishment, he did not immediately cast the hearer into the expected punishment, but turned the discourse toward something sweeter—the retribution of good things—thus saying: “To those who by patience in well-doing seek glory and honor and incorruption, eternal life.” Here he lifts up those who had grown slack in their temptations and shows that one must not rely on faith alone; for that judgment seat is also an examiner of actions. See how, when he discourses about future things, he is unable to describe the goods clearly, but speaks instead of “glory and honor.” For since they surpass all things human, he has no image from our present life to show them, but from things that seem brilliant among us, he presents them as far as possible: from glory, from honor, from life. For these are the things humans are eager for. But those things are not like these; they are far better in proportion as they are incorruptible and immortal. Did you see how he opened to us the doors concerning the resurrection of the bodies, having said “incorruption”? For incorruption belongs to the corruptible body. Then, because that was not enough, he added “glory and honor.” For we shall all rise incorruptible, but not all to glory; rather, some to punishment, and others to glory. “But to them,” he says, “that are A contentious.” Again he deprives of forgiveness those who live in wickedness, and shows that they fall into evil from a certain contentiousness and laziness. And they indeed disobey the truth, but obey unrighteousness. Lo, yet another accusation again! For what defense could he have who flees the light and chooses the darkness? And he did not say “who are forced and tyrannized,” but “who obey unrighteousness,” so that you may learn that the transgression is a matter of the will, and the crime is not of necessity. “Tribulation and anguish upon every soul of man that works evil”: that is, even if one is wealthy, even if a consul, even if an emperor himself, the discourse of the creation does not cower before anyone; for dignities have no place there. Having shown the gravity of the disease and having added the cause—that it is from the laziness of those who are sick—and the end, that destruction will follow them, and the ease of the correction, he again B weighs down the Jew in his punishment: “Of the Jew first and of the Greek.” For he who has enjoyed a greater share of instruction would be worthy of enduring a greater punishment when he transgresses. Thus, the more prudent or powerful we are, so much the more are we punished if we sin. For if you are rich, you will be required to pay greater sums than the poor; and if more prudent, greater obedience; and if you are clothed with power, more brilliant achievements; and in all other things, you will likewise contribute according to your power and your measures. “But glory and honor and peace to every man that works good, to the Jew first and also to the Greek.” What Jew does he speak of here, or of what Greeks is he discoursing? Those who lived before the coming of Christ. For the discourse has not yet reached the times of grace, but still lingers in the foregoing times, clearing the ground from afar, and removing the barrier between the Greek and the Jew, so that when he does this in the time of grace, he may no longer seem to be contriving something new and burdensome. For if in the preceding times, when grace had not yet shone forth so greatly, when the C solemnities of the Jews were famous and brilliant among all, there was no barrier, what word could they have left to say after such a manifestation of grace? Because of this, he establishes this with great effort. For the hearer, having learned that this held true in the foregoing times, will much more readily accept it after the faith. By “Greeks” here, he does not mean idolaters, but those who worship God, those who obey the natural law, those who, apart from Jewish observances, maintain everything that contributes to piety; just as were those around Melchizedek, such as was Job, such as were the Ninevites, such as was Cornelius. He is therefore already digging out the barrier between circumcision and uncircumcision, and from afar is beforehand destroying this difference, so as to do it without suspicion and to be driven into it from an outward necessity—which is always a property of the apostolic intelligence. For if he had shown it during the times of grace, the discourse would have seemed to carry much suspicion; but that he, in describing the wickedness and evil that occupy the world, should enter into the discourse concerning these things from that sequence, made the teaching unsuspected.
4. And that this is what he intends, and that for this reason he composed it thus, is clear from this. For if he had not been eager to establish this, it would have sufficed, having said, “According to your hardness and impenitent heart you treasure up for yourself wrath in the day of wrath,” D to cease from this subject; for it was complete. But because his goal was not only to speak of the coming judgment, but also to show that the Jew has nothing more than such a Greek, so that he may not be puffed up, he proceeds further and employs an order. But observe: he frightened the hearer; he sounded the terrible day in his ears; he said how great an evil it is to live in wickedness; he showed that no one sins out of ignorance, nor unpunishedly, but, even if he does not pay the penalty now, he will pay it surely; from then on he wishes to establish that the teaching of the law was not of urgent necessity, for in works is the punishment and the honor, not in circumcision and uncircumcision. Since, therefore, he said that the Greek would surely be punished, and [he, the Jew, was also worthy of greater punishment].
A From here on he wants to prove that the teaching of the Law is not a matter of such urgency: for punishment is situated in works, and the reward is situated there, not in circumcision and uncircumcision. After he had said, therefore, that the Greek would in any case undergo punishment—and this was acknowledged, and from thence he proved that he was also to be honored—he then showed that the law and circumcision were superfluous: for here he attacks the Jews most of all. For because those men were more contentious; first, out of pride, not deeming themselves worthy to be numbered with the Gentiles; second, mocking those who said that faith wipes out all sins: for this reason he finds fault with the Greeks first, concerning whom the question was, so that he might attack the Jews without suspicion and with confidence. Then, when he came to the examination of punishment, he showed that the Jew not only receives no benefit from the law, but is even burdened: and this he had already begun to prove above. For if the Greek is therefore inexcusable, because he did not become better, with nature and his own reasonings leading him on; much more is the Jew, who along with these, received instruction from the law as well. B Having persuaded them, therefore, to admit this line of reasoning in the sins of others, he forces them—even against their will—to do the same in things which pertain to themselves. And so that the discourse might be the more easily accepted, he leads him to milder things with these words: “Glory, honor, and peace to every one who does good, to the Jew first and to the Greek.” For here, whatever good things a person may have, he has them with great perturbation, even if he be rich, even if he be powerful, even if he be a king; if not with another, at least he often dissents with himself, and has a great war even in his own reasonings: but there, nothing of the sort, but all is tranquil and free from perturbation, with true peace accompanying it. Having proven from what was said above, therefore, that even those who do not have the law will obtain the same good things, he continues with reasoning: “For there is no respect of persons with God.” For when he says that both Jew and Greek are punished for sinning, he needs no reasoning; but when he wishes to establish that the Greek is also honored, then he needs proof. For it seemed miraculous and amazing if one who had heard neither the Law nor the prophets were to be honored for doing good. Therefore, as I already said, in the times preceding grace, he exercises their hearing, so that he might more easily induce their consent to these things with faith. For here he is entirely unsuspected, as one who is not testing his own intent. Since he had said, therefore, “Glory, honor, and peace to every one who does good, to the Jew first and to the Greek”; he proceeds, “For there is no respect of persons with God.” Bravo, with what redundance he has conquered! For he shows that, if the thing were taken to an absurdity, it would not be in accordance with God if the matter were not so; for that would be respect of persons, which cannot fall upon God. C He did not say, “Unless the matter is thus, God is a respecter of persons,” but speaking more worthily, “There is no respect of persons with God”; that is, he does not examine the quality of the persons, but the difference between the things. From this he declares that the Jew differs from the Greek not in the thing, but in the person. It was consequent upon these things to say: “For it is not because the one is indeed a Jew, and this one a Greek, that therefore the one is honored and this one on the contrary is treated with contumely: but each happens from works.” Truly he did not say it so; for he had [already] conciliated the mind of the Jews; but what more did he add, casting down and compressing their pride so that they would admit that? What is that? That which follows. 12. “For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law.” Here, as I said, he not only indicates equality between the Jew and the Greek, but also demonstrates that the Jew is greatly burdened by the law: for the Greek is judged without the law. But the one who is “without the law,” this does not indicate something more grievous, but something less, that is, he does not have the law accusing him. For “without the law，” that is, without the condemnation made from the law, he is condemned by natural reasonings alone. But the Jew is judged by the law; that is, the law with nature accusing him, for with how much greater care he was deemed worthy, by so much more shall he pay the penalty. D What is it that he has brought in, so that they might flock to grace? Because they were boasting that they did not need grace, being righteous through the law alone; he shows that they themselves, more than the Greeks, need it, since they are more to be punished. Then he brings in another piece of reasoning, by which he might defend what has already been said. 13. “For not the hearers of the law are just before God.” Rightly [does he say] “before God”: for before men they might perhaps seem to be worthy of honor, and may boast greatly; but before God, on the contrary, only the doers of the law are justified. See with how great a force of reasonings he turns the discourse to the contrary? For if you ask for righteousness through the law, he says, the Gentile will outstrip you in this matter, who is seen to have followed what is written. And how, you will ask, can he who is not a hearer be a doer? He says it is possible for this to happen, not only this, but also something much greater. For not only can one be a doer without hearing, but even after hearing one can fail to be the same; which he expresses more clearly later by the force of words: “You who teach another, do you not teach yourself?” But here meanwhile he proves that first point. 14. For the Gentiles, he says, who do not have the law, do by nature the things of the law; these, not having the law, are a law unto themselves. I do not cast out the law, he says, but from hence I glorify it. Do you see how he offers no handle for them to accuse the Judaism [of Paul], nor does he dishonor it, but on the contrary, as if elevating and showing it to be so, he thus proves the whole? When [he speaks] “naturally,” it is according to natural reasonings, and he shows others to be better, and that they are better for this reason, that they did not receive the law which the Jews seem to possess—for he says they are marvelous, because without the law they give testimony and exhibit all the things of the law, not having the letters, but inscribing them on their own minds. For they have the conscience bearing witness to them, and the reasonings accusing or even excusing one another, “on the day when God will judge the secrets of men, according to my gospel, through Jesus Christ.” See how he again presents that day and brings it near, agitating their mind, and showing that those who, without the law, have attempted to do the things of the law, must be honored more than those with it. But what is most worth marveling at is the wisdom of the apostolic mind, seeing this—
A that he has shown, through his construction of the argument, that the Gentile is greater than the Jew, yet in the collection and conclusion of these thoughts he keeps it unstated, so as not to irritate the Jew. But that I may make what I said even clearer, I shall repeat the very words of the Apostle. For because he said: *For not the hearers of the law, but the doers of the law shall be justified*, it was consequent to say: "For whenever the Gentiles, not having the law, do by nature the things of the law, they are much better than those who are instructed by the law." But he does not say this; he stops short at the praise of the Gentiles, and he does not yet bring the discourse to a comparison, so that in this way, at any rate, the Jew might accept what is said. Wherefore he did not speak as I said; but how? *For whenever the Gentiles, not having the law, do by nature the things of the law, they, not having the law, are a law unto themselves; who show the work of the law written in their hearts, their conscience bearing witness with them.* B For conscience and reason are enough instead of the law. By these he showed again that God made man sufficient for the choice of virtue and the flight from vice. And do not marvel if he constructs this argument once, and twice, and many times. For this head was exceedingly necessary for him because of those who say: "Why did Christ come now? And where was the care of such great providence in the former times?" Thus, in passing, he contends against these as well, and shows that even in the ages above, and even before the giving of the law, the nature of men enjoyed all manner of providence. For the knowledge of God was manifest to them; C and they knew what was good and what was evil, from those things by which they judged others; which he, upbraiding them, spoke of, saying: *In that wherein thou judgest the other, thou condemnest thyself* (Rom. 2. 1). And in the case of the Jews, along with the things mentioned, the law also stands, not just reason or conscience. But for what reason does he add *their thoughts the while accusing or even excusing them*? For if they have a written law and show the work, what has reason left to accuse? But he is no longer speaking only of those, but also of the whole of nature. For then our own thoughts will stand, some accusing, some defending; and man will not need another accuser before that tribunal. D Then, increasing the fear, he did not say, "The sins of men," but, *The hidden things of men*. For because he said: *Dost thou think, O man, that judgest them who do such things, and doest the same, that thou shalt escape the judgment of God?*—in order that you might not expect such a sentence as you yourself bring, but might see that God’s is far more exacting than yours—he added: *The hidden things of men*, and added: *According to my Gospel, through Jesus Christ*. For men are judges of visible things only. And although above he spoke of the Father only, yet because he had now softened them with fear, he introduced the discourse about Christ; and not even this one simply, but even here he makes mention of the Father, and thus introduces him; and he elevates the dignity of the preaching through them, for this, he says, is the preaching that proclaims these things, which nature had previously shown.
The future judgment, how tremendous. To offend God is more grievous than punishment
. He has bound them fast and demonstrated that our affairs do not stop at the things here, but travel further. That which he constructed above, saying: *Thou treasurest up to thyself wrath in the day of wrath* (Rom. 2. 5), he does here again: *God shall judge the hidden things of men*. Let each one therefore, coming to his own conscience and reflecting upon his transgressions, demand an account of himself precisely, so that we may not be condemned with the world. For that tribunal is fearful, the throne is terrible, the accounts are full of trembling, a river of fire is drawn: *A brother shall not redeem, shall man redeem?* (Ps. 48. 8). For be mindful of the things said in the Gospel, of the angels running about, of the bridechamber closed, of the lamps not being extinguished. Consider that if any hidden act of ours were brought into the midst of the powers who pull men into the furnaces. And that which was brought forward today in the church alone, how one would have prayed for the earth to split apart for him rather than to have so many witnesses of his wickedness! What then shall we suffer when, before the whole world, everything is brought into the midst in such a bright and manifest theater, and all things are seen by those we know and those we do not? But, alas, from what source am I forced to frighten you? From the opinion of men, when it ought to be from the fear of God and from your own self-condemnation! For who shall we be, tell me, then, when we are bound and cast into the outer darkness, with the teeth gnashing? Or rather, what shall we do, which is more fearful of all, when we offend God? For if one has perception and mind, he has already endured hell, whenever he is out of the sight of God; but because this does not cause pain, for this reason he threatened fire. For it was fitting not to grieve when we are punished, but when we commit sin. Hear then Paul lamenting and mourning for sins for which he was not going to give an account. For I am not worthy, he says, to be called an apostle, because I persecuted the Church (1 Cor. 15. 9). Hear then David, also, exempt from punishment but believing he had offended God, calling the retribution upon himself and saying: *Let thy hand be against me, and against the house of my father* (2 Reg. 24. 17). For to offend God is more grievous than to be punished. Now, however, we are so miserably disposed that, if there were not the fear of hell, we would not even quickly choose to do anything good. Wherefore, if for no other reason, for this reason we would be worthy of hell, fearing hell more than Christ. But the blessed Paul is not so, but contrariwise. And because we are otherwise, for this reason we are condemned to hell; for if we loved Christ as it is fitting to love, we would have known that to offend the Beloved is more grievous than hell. But because we do not love him, we do not know the magnitude of this punishment; and this is what I most lament and mourn. And yet, what did God not do so that he might be loved by us? What did he not contrive? What did he leave undone? We insulted him when he had wronged us in nothing, but had even bestowed upon us myriads of ineffable goods; we turned away from him when he was calling and drawing us from every side, and even so he did not punish us, but ran himself and caught us as we were fleeing and casting him off, and we leapt away toward the devil; and even so he did not depart, but sent myriads to exhort us again—prophets, angels, patriarchs; and we not only did not accept the embassy but even insulted those who came. And he did not even then cast us off, but like those intense lovers who are despised, he went around meeting with everyone—the heaven, the earth, Jeremiah, Micah—not to weigh us down, but toA clear himself. And together with the prophets he approached those who were turning away from him, being ready to offer, and drawing them to a discourse with him. "My people," he says, "what have I done to you? Or in what have I grieved you? Answer me." After all these things we killed the prophets, we stoned them, we committed ten thousand other evils. What then, because of this, did he do? He sent no longer prophets, no longer angels, no longer patriarchs, but his own Son. The Son came and was killed, and yet he did not extinguish the love, but rather fanned it, and after the Son was killed he persevered, exhorting, asking, and doing everything so that we might return to him. And Paul cries out, saying, "We are ambassadors for Christ, as though God were exhorting through us; be reconciled to God."
B Nay, not even then did he abandon us, but he remains and continues to threaten hell and to promise a kingdom, so that even so he might attract us; but we remain as yet unfeeling. What could be worse than this beastliness? For if a man had done these things, would we not often have become his slaves? And yet we turn away from God who does this? O the listlessness! O the ingratitude! We live always in sins and wickedness, but if at any time we do some small good, according to the ingratitude of slaves, we examine and calculate it with great care toward receiving a reward, if indeed it is worthy of a reward. And yet the reward is greater when you do not do it for the sake of a reward. For to say and calculate these things is characteristic of a hireling, rather than a grateful servant. For it is necessary to do everything for Christ’s sake, not for the sake of the reward; for he threatened us with hell and promised us a kingdom so that he might be loved by us. Let us love him, therefore, as it is fitting to love; this is a great reward, this is the kingdom and the pleasure, this is the delight and glory and honor, this is the light, this is the boundless happiness, which neither speech can declare nor mind can grasp. But I do not know how I was led into these words, to bid men, who are not despising the present principate and glory, to despise the present kingdom for the sake of Christ; even though those great and noble men reached that measure of love. Listen, therefore, to how Peter burns for him and prefers him to his soul and his life and everything. And when he denied him, he did not weep because of the punishment, but because he had denied the beloved: which was more bitter to him than all punishment. And all these things he showed before the grace of the Spirit; and he was often pressing on, saying, "Where are you going?" and before that, "To whom shall we go?" and again, "I will follow you wherever you go." For he was everything to them, and they preferred neither heaven nor the kingdom of heaven to the beloved. For you are all those things to me, he says. And why do you wonder if Peter was so affected? For hear what the prophet says: "What have I in heaven? And from you what have I desired upon the earth?" That is, I desire nothing else of those things that are above or those below, except you. This is love, this is affection: if we so love, we shall consider neither present things nor future things to be anything in comparison with that love, and from hence we shall attain the kingdom, rejoicing in his love. And how, you say, will this be? If we consider how we have insulted him after ten thousand bestowed benefits, while he himself persevered in exhorting—how often we pass him by, and yet he does not neglect us, but runs and lures and draws us to himself. For if we consider these things and the like, we shall be able to kindle this love. For if the one who loves so much were a lowly man, and the one being loved were a king, would he not revere the magnitude of the love? Certainly, in the highest degree. But when, on the contrary, that ineffable beauty and glory and wealth of him who loves us are such, and we are quite lowly, how have we not been worthy of a thousand punishments, being so lowly and cast away, who are loved by such a great and so admirable a one beyond measure, and yet we so repudiate his love? He has need of nothing of ours, yet he does not cease loving us; we have great need of his benefits, and not even so do we hold fast his love, but we prefer wealth to him, and the friendships of men, and rest of body, and power, and glory; while he prefers nothing to us? He had, in fact, one only-begotten and genuine Son, and he did not even spare him for our sake; but we prefer many things to him. Must we not, therefore, be worthy of hell and punishment, even if it were double, triple, indeed six hundred times greater? For what could we say, when we prefer the precepts of Satan to the laws of Christ, and do not spare our own salvation, while we prefer the works of wickedness to him who suffered everything for our sake? And with what pardon would these things be worthy? With what defense? None. Let us, therefore, henceforth stand, not being carried toward precipices; but let us come to our senses, and pondering all these things with ourselves, let us render glory to him through our works; for it does not suffice with words alone: so that we may also enjoy the glory flowing from him, which may we all attain, 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 VI
"Behold, you are called a Jew, and rely on the law, and boast in God, and know his will, and approve the things that are different, being instructed out of the law." Having said that there is nothing lacking to a Greek for salvation, if he should act according to the law, and having made that admirable comparison: he lays down the things which were honorable among the Jews, from which they were puffed up against the Greeks. And first the name itself, which for the most part they thought highly of. And first, how he even purifies that very name. For if you are, he says, "a Jew," that is, being loved by him, and preferred to other men. Here he seems implicitly to be mocking them, and to their great love of glory,
because they used this gift not for their own salvation, but to rise up against others and look down upon them. B 4. "And you know his will, and approve what is excellent." This too is a defect, being without works; but yet it seemed to be an advantage, wherefore he sets it down with precision. For he did not say, "You perform," but, "You know and approve," you do not go on and do them. "And you are confident that you yourself are a guide to the blind." Here again he did not say, "that you are a guide to the blind," but, "You are confident," that is, you boast so, he says; for great was the arrogance of the Jews. Wherefore he speaks almost the very words that they were wont to say in their boasting. See, then, what they say in the Gospels: "You were born altogether in sins, and do you teach us?" And they thought themselves great above all others. This, which Paul was pressing in order to convict them, he was at once elevating them and casting them down, that in this way he might the more sharply strike them, and make the accusation more grievous. Wherefore he goes on, enlarging on this, and increasing it by speaking in various ways. "For you are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having the form of knowledge and of the truth in the law." Again he did not say, "In the conscience and in deeds and in right actions," but, "In the law." And having said these things, whatever he did in the case of the Gentiles, this he does also here. For as he says there, "In that in which you judge another, you condemn yourself," so also here he says: "You therefore who teach another, do you not teach yourself?" But there he spoke more sharply, whereas here he uses a gentler tone. For he did not say, "And yet for this very reason you are worthy of greater punishment, that having been entrusted with so many things, you have used none of them to the purpose," but he advances the argument by way of a question, putting them to shame and saying: "You therefore who teach another, do you not teach yourself?" Consider also from another point of view Paul's wisdom. For he puts forward these advantages of the Jews, which were not of their own zeal, but of the grace from above, and shows that they are not only superfluous for them in their negligence, but also bring an addition of punishment. For it is not their own achievement to be called a Jew, nor to receive the law, nor the other things which he has now enumerated, but the grace from above. And at the beginning he was saying that "the hearing of the law" profits nothing, unless "the action" be added; "For not the hearers of the law," he says, "are righteous before God." But now he shows much more clearly that not only will the hearing, but also that which was more than the hearing, the teaching itself, be unable to aid one, if the teacher does not do what, he says, he teaches; and not only will it not aid him, but it will even punish him more greatly. He uses the words well; for he did not say, "You received the law," but, "You rest in the law." For the Jew did not labor by going about and seeking what ought to be done, but he had the law at his ease, showing the path that leads to virtue. For even if the nations have the reasoning of nature, by which they also possess an advantage, as doing all things without hearing, yet even so the ease was greater there. But if you say that you do not only hear, but also teach, this very thing is an addition of punishment. Since they were very proud of this, from this point he shows them to be most ridiculous. When he says, "A guide to the blind, an instructor of the foolish, a teacher of children," he refers to their pride; for they shamefully abused the proselytes, and called them by these names.
B 2. Wherefore he also dwells on what they think to be their praises, knowing that what is said is the occasion for a greater accusation. "Having the form of knowledge and of the truth in the law." As if someone, having the king’s image, should paint nothing like it; while those who were not entrusted with it, and without the prototype, imitated it with precision. Then, having said the advantages which they had from God, he mentions their faults, of which the prophets accused them, bringing these into the midst: "You therefore who teach another, do you not teach yourself? You who preach that one should not steal, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege?" For it was strictly forbidden to touch the money in the idol temples because of its abhorrent nature; but the tyranny of the love of money, he says, persuaded you to trample even upon this law. Then he leads on to what is much more grievous, saying: "You who boast in the law, through the transgression of the law, do you dishonor God?" He has set down two charges, or rather three: that they dishonor, and that they do so through the very things for which they were honored, and that they dishonor him who honored them, which was the height of extreme ingratitude. Then, that he might not seem to accuse them of his own accord, he brought in the prophet as their accuser, now briefly and summarily, and as it were in a chapter, and afterwards also part by part; and now Isaiah, and after this David, when he showed forth more proofs. For, he says, that I do not say these things to you out of abuse, hear what Isaiah says: "That the name of God is blasphemed among the nations through you." Behold here another double accusation again. For they do not only themselves, he says, commit insults, but they also prepare others for this. What profit, then, is there in teaching, when you do not teach yourselves? But above he said only this, but here he also turned it to the contrary. For not only do you not teach yourselves, but you do not teach others what ought to be done; and what is far more difficult, not only do you not teach the things of the law, but you even teach the contrary, to blaspheme God, which is contrary to the law. "But circumcision is a great thing," he says. I confess it also, but then, when it has the inward circumcision. And consider his wisdom, how opportunely he introduced the discourse concerning it. For he did not begin immediately with it, since its reputation was great; but when he had shown them to have tripped up in the greater matters, and to be the causes of blasphemy towards God, then at last, having taken the hearer to be one who had condemned them, and having stripped them of their precedence, he introduces the discourse about circumcision, confident that no one would vote for it anymore, and he says: "For circumcision indeed profits, if you practice the law." And yet it was possible to cast it aside otherwise, and say, "For what is circumcision? Is it an achievement of him who possesses it? Is it a demonstration of good choice?" For it occurs at an immature age, and all those in the desert remained uncircumcised for a long time; and from many other places one might see it not being highly necessary. Yet he does not cast it aside from this, but from where it was most necessary, from Abraham. For this is the excellence of the victory, to show from that point that it is easily...
Homily VI
A and from the places from which it is possible to see that it was not very necessary. Yet he does not reject it for that reason, but from where it was most appropriate, namely from Abraham. For here the victory is more celebrated if it appears despicable from the point of view from which it was venerable to them themselves. Although he could have said that the prophets called the Jews uncircumcised, yet this is not a failing of circumcision, but of those who used it wrongly. That which is sought is to show that it has no strength in an excellent life: this, moreover, he proves henceforth. And here, indeed, he does not bring in the patriarch, but having first cast it down from another side, he observes it later when he speaks of faith, saying thus: "How then was faith reckoned to Abraham? When he was in circumcision, or in uncircumcision?" (Rom. 4:10). For as long as he contends against the Gentile and the uncircumcised, he does not wish to say any of these things, lest he be very burdensome; but when circumcision fights against faith, then he girds himself against it. Meanwhile, the fight is against uncircumcision: wherefore he speaks more mildly, and says: "Circumcision indeed profits, if you observe the law; but if you be a transgressor of the law, your circumcision is turned into uncircumcision." For he speaks here of two circumcisions and two uncircumcisions, as also two laws. For there is a natural law, and a written law; but there is also a third between the two: the law through works. And see how he shows these three laws, and brings them into the midst. For "when the Gentiles," he says, "who do not have the law"—which law, I ask? The written one—"by nature do the things of the law." Whose? That which is through works. "These, not having the law"—which? The written one—"are a law unto themselves." How? By using the natural law. "Who show the work of the law." Whose? That which is through works. The law written in letters is external; but this is interior, which is through nature; but another is in acts: and the one is dictated by letters, another by nature, the third by acts. And this third is the work, on account of which the other two, the natural and the literal, exist. But if this be not present, they have no use, but the greatest harm. And he shows this, saying of the natural: "For in what you judge another, you condemn yourself"; and of the written, "You who preach not to steal, steal." So also two uncircumcisions: one natural, the other from works: and one circumcision in the flesh, the other from the will. For example, one is circumcised on the eighth day; this is carnal circumcision: one has followed all the legal requirements; this is spiritual circumcision, which Paul most especially seeks, B or rather, which the law itself seeks.
For after he removed it, he did not say: "Circumcision is superfluous, useless, unfruitful"; but what? "Circumcision indeed is useful, if you keep the law." He admitted it for the time being, saying: "I confess, and I do not contradict that circumcision is good"; but when? "When it has the observance of the law." "But if you be a transgressor of the law, your circumcision has become uncircumcision." He did not say, "It no longer profits," lest he appear to offer it an insult; but where it has stripped the Jew bare, then at last he attacks it: which is no longer an insult to circumcision, but to him who through sloth has lost it. As therefore judges, when men placed in dignities are caught in great crimes, first take away the honor of their ranks and then deliver them to punishment, so also Paul did. For when he had said, "But if you be a transgressor of the law," he added, "your circumcision has become uncircumcision"; and when he had shown him uncircumcised, he condemns him without fear. "Will not his uncircumcision be turned into circumcision?" See what he does: he does not say that uncircumcision conquers circumcision—for this would be very burdensome to the hearers—but that uncircumcision has become circumcision. And then he seeks what is circumcision, what is uncircumcision; and says that circumcision is a good work, and uncircumcision a bad thing: and when he had first changed the uncircumcised man instructed in good works into circumcision, and had driven the circumcised man living corruptly into uncircumcision, thus he grants the victory to the uncircumcised. Yet he does not say "to the uncircumcised," but passes to the thing itself, saying thus: "Shall not his uncircumcision be turned into circumcision?" He does not say, "It shall be reckoned," but, "It shall be turned," which has greater emphasis, just as he did not say above, "Your circumcision is reckoned as uncircumcision," but "It has become."
C 27. "And it shall judge what is by nature uncircumcision." Do you see that he knows two uncircumcisions, one by nature, another by will? Here, however, he speaks of that which is by nature, and does not stop his step here, but adds: "who by the letter and circumcision are a transgressor of the law?" See his most subtle prudence. He does not say that the uncircumcision which is by nature will judge the circumcision; but where the victory was, there he introduces uncircumcision; but where it is conquered, he does not say that circumcision is defeated, but the circumcised Jew, fearing lest he strike the hearer. And he did not say: "You who have the law and circumcision," but still more mildly: "You who by the letter and circumcision are a transgressor of the law"; that is, even circumcision is avenged by such uncircumcision; for it was injured and it assists the law; for it has suffered inconvenience; and he raises a splendid trophy. For the victory is then splendid, when not by the Jew the Jew is conquered, but by the uncircumcised; as when he says: "The men of Nineveh shall rise, and shall condemn this generation" (Matt. 12:41). Therefore he does not dishonor the law; for he reveres it greatly; but him who offers insult to the law. Then after he has clearly proved these things, he confidently defines what a Jew is; and he shows that he does not cast out the Jew or circumcision, but the non-Jew and the uncircumcised. And he appears indeed to defend it, but dissolves its estimation, taking his calculation from the outcome of the event. For he shows not only that there is no difference between the Jew and the uncircumcised; but that the uncircumcised is even superior, if he pays attention to himself, and that he is the same one who is truly a Jew: therefore he says:
28. "For not he who is in the manifest is a Jew, neither that which is in the manifest in the flesh is circumcision." Here he lashes them, as those who did all things for show. 29. "But he who is in the hidden is a Jew; and circumcision of the heart in spirit, not in the letter." D which was in the manifest, as well as the sabbaths, sacrifices, and purifications—all of which he hinted at by one word, saying that he is not a Jew in the manifest. But since the matter of circumcision is much, where it also provides the Sabbath itself, he rightly directs toward that more. [alt-version omitted] Saying, "In spirit," he makes a way for the Church, and brings in faith; for also the heart and the spirit have praise from God. And so that I might show that he who corrects...
the Greek is not inferior to the Jew, but that the one who corrects by his deeds is superior to the transgressive Jew, he makes the victory indisputable. For once this is admitted, the circumcision of the flesh is necessarily cast out, and it is shown that in every place a life of virtue is needed. For when the Greek is saved without these things, and the Jew is punished while possessing them, Judaism is shown to be idle. By "Greek," again, he does not mean the idolater, but the one who is pious, virtuous, and free from legal observances.
(Chap. 3) 1. "What then is the advantage of the Jew?" Since he had cast out everything—the hearing, the teaching, the name of Jew, the circumcision, and all the rest—by saying that, "He is not a Jew who is one in the manifest, but he who is one in the secret," he perceives an objection rising up, and stands against it. And what is the objection? "If," he says, "these things are of no benefit, for what reason was the race called, and circumcision given?" What then does he do, and how does he solve it? Through the things by which he solved the matters above. For just as there he did not speak of their praises, but of God’s benefits, and not of their own achievements—for to be called a Jew, and to know the will, and to approve the things that differ, was not their achievement, but the grace of God; which also the prophet, reproaching them, said: "He has not done so to every nation, and his judgments he has not made known to them" (Ps. 147:9); and Moses again: "Ask," he says, "if such a thing has happened, if a nation has heard the voice of the living God from the midst of the fire, and lived" (Deut. 4:33)—this is just what he does here also. For just as, when he spoke concerning circumcision, he did not say, "But circumcision is of no benefit without a life of virtue," but, "Circumcision is of benefit with a life of virtue," stating the same thing but more mildly; and again, "But if you are a transgressor of the law," he did not say, "You, the circumcised one, are of no benefit," but, "Your circumcision has become uncircumcision"; and after that again, "He will judge," he says, "not the circumcision, but you, the transgressor of the law," sparing the legal rites but striking the men: so he does here too. Having set this objection against himself, and said, "What then is the advantage of the Jew?" he did not say, "None," but he kept pace with the argument, and through what follows he again removed it, and showed that they also were punished from this very presidency. And how? I will say, by bringing the objection into the midst. "What then is the advantage of the Jew," he says, "or what is the benefit of circumcision? Much in every way. First, because they were entrusted with the oracles of God." Do you see that, as I previously said, he is nowhere enumerating their achievements, but God’s benefits? And what is, "They were entrusted"? That they were put in charge of the law, that he considered them worthy of so much as to entrust them with oracles brought down from above. And I know, indeed, that some do not say "they were entrusted" regarding the Jews, but regarding the oracles—that is, that the law was entrusted; but what follows does not allow this to be thought. First, because he says these things while accusing them, showing that they had enjoyed many benefits from above, yet had displayed much ingratitude. And then, too, what follows shows this; for he added: "For what if some did not believe?" If they did not believe, how, some say, is it that "they were entrusted with the oracles"? What then does he say? That God entrusted these things to them, not that they believed the oracles themselves; for otherwise, how would what follows make sense? For he added: "For what if some did not believe?" And what comes after this B indicates the same; for he added again, saying: "For shall their unbelief make the faith of God of none effect? God forbid." This, therefore—that they were entrusted—proclaims the gift of God. But you, observe also here the intelligence. For he does not bring in their accusation from himself again, but as an objection; as if he were saying: "But perhaps you will say: 'And what is the gain of this circumcision? For they did not use it to an important end; for they were entrusted with the law, and did not believe.'" And for now, he is not a harsh accuser, but as if exonerating God from charges, so he turns the whole accusation upon them. "For what do you complain," he says, "that they did not believe? And what is this to God? For does the ingratitude of the benefited overturn his benefit? Or does it cause honor to not be honor?" For this is what it means, "Shall their unbelief make the faith of God of none effect? God forbid." As if one were to say: "I honored such-and-such a person; but if that person did not accept the honor, this brings no accusation against me, nor does it harm my philanthropy, but it shows his insensibility." Paul, however, says not only this, but also something much more: that not only does their unbelief not cast a charge upon God, but it even shows his honor and philanthropy to be greater, when he appears to honor even the one who is about to dishonor him.
5. Do you see how he made them liable to charges from those things in which they prided themselves? Since God used this very honor toward them, so that He would not refrain from His goodwill toward them even while foreseeing the future; but they insulted the one who honored them by means of the very things through which they were honored. Then, since he said, "For what if some did not believe?"—and all appear to have been unbelieving—in order that he might not, by speaking according to the history, appear to be their harsh accuser as an enemy, he places in the order of reasoning and syllogism what has occurred in truth, saying thus: "Let God be true, but every man a liar." What he says is this: "I do not say," he says, "that 'some' did not believe; but if you wish, set it that all have been unbelieving," allowing the fact that happened by concurrence, so that he might appear to be unburdensome and above suspicion. "For even so," he says, "is God justified." What is, "Justified"? If there were a judgment and an examination of the things done to the Jews by Him, and of the things done by them toward Him, the victory would be with God, and all His rectitude. And having shown this clearly from the things said previously, then he also brought in the prophet voting with these things and saying: "That you might be justified in your words, and overcome when you are judged" (Ps. 50:5). For He indeed did all things from His part, but they, not even so, became better. Then, from this, he again brings into the midst another objection that is rising up, and says: "If our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who inflicts wrath? I speak as a man. God forbid." He solves the absurdity as he goes along. Since this is obscure, it is necessary to state it more clearly. What then is it that he says? God honored the Jews, they insulted Him. This makes Him win, and shows His philanthropy to be great, because He honored even those who were like that. Therefore, since—because we insulted [Him], he says, and did wrong—for this reason God won and His righteousness appeared bright, for what reason am I punished, he says, having become the cause for Him to win?
A And how, then, does he solve it? By another absurdity, as I said. For if you were the cause of the victory, he says, and later are punished, that is injustice; but if He is not unjust, and yet you are punished, then you were no longer the cause of the victory for Him. And observe the apostolic reverence. For when he had said, *Is God unrighteous who inflicteth wrath? (I speak as a man)*, he added, *I speak as a man*. As if one were to say, let one argue according to human reasoning: for God’s righteous judgment far exceeds those things which seem just to us, and has other hidden reasons. Then, because that was obscure, he states it again: 7. *For if the truth of God hath more abounded through my lie unto His glory, why yet am I also judged as a sinner?* For if God, he says, is seen to be kind, just, and good because of the fact that you disobeyed, you should not only not be punished, but you should even be given a reward. But if this is the case, that absurd consequence will follow which is spread about by many: that evil things produce good, and that evils are the causes of goods. But out of two things, one must necessarily follow: either He is seen as unjust B if He punishes, or if He does not punish, then He has gained the victory out of our evils—both of which are absurd beyond measure. Showing this, he introduced these dogmas to the Greeks, thinking it sufficient for the refutation of the words to point out the quality of those saying them. For then they, mocking us, used to say, *Let us do evil, that good may come*. And therefore he clearly set it down, saying: 8. *And not as we be slanderously reported, and as some affirm that we say, Let us do evil, that good may come; whose damnation is just.* For because Paul said, *Where sin abounded, grace did much more abound (Rom. 5:20)*, those twisting [his words] said that one ought to pursue wickedness in order to enjoy good things. But Paul did not speak thus; rather, correcting that, he said: *What shall we say then? Shall we continue in sin, that grace may abound? God forbid (Rom. 6:1-2)*. For I spoke of past times, not so that we might meditate upon these things and practice them. Removing them, therefore, from this suspicion, he said that it was impossible. For, he says, *How shall we, that are dead to sin, live any longer therein?* In truth, the life [of the Gentiles] was utterly corrupt; but for the Jews, although their life seemed neglected, they had great coverings: the law, and circumcision, and the fact that God had conversed and spoken with them, and that they were teachers of all. Therefore he stripped those wrappings from them, C and demonstrated that they were punished even more for that reason, in which matter he concluded his discourse here. For if, having done such things, they are not punished, it is necessary that that blasphemous saying be spread about: *Let us do evil, that good may come*. But if that is impious, and if those who say it will give an account (for he declared this in the words, *whose damnation is just*), it is plain that they are punished. And if those who say this are worthy of punishment, much more so are those who do it; and if they are worthy of punishment, they certainly have sinned. For it is not man who punishes, so that one might doubt the truth of the reckoning, but God, who does all things justly. But if they are justly punished, those who said the things recorded were wrongly accusing us; for God was and is doing everything so that our mode of life might shine forth and be straight in every way. Let us not, therefore, be sluggish; for thus we shall be able to turn the Gentiles from their error. For if we philosophize in words, but act shamefully in deeds, with what eyes shall we look at them? With what mouth shall we argue about dogmas? For each of them will say to us: "You who have not done even the least good deed, how do you dare to teach about greater things? You who have not yet learned that greed is an evil, how do you philosophize about heavenly things?" But do you know that it is an evil? Then it is a greater crime, because you sin knowingly. What, then, shall I say to the Gentile? For neither do our laws allow us to enjoy liberty of speech when our life is corrupt and foul. For He says: *But unto the wicked God saith, What hast thou to do to declare my statutes (Ps. 49:16)?* The Jews were once led away captive, and when the Persians were insistent and asked that they sing those divine songs, they said: *How shall we sing the Lord’s song in a strange land (Ps. 136:4)?* But if in the land of the barbarians it was not permitted to sing the Lord’s songs, much less was it permitted for a barbarian soul—for a barbarian soul is unmerciful. If, then, the [written] law ordered you, when you were captives and servants of men, to sit in silence in a foreign land, much more is it right for the servants of sin, and for those living in a foreign mode of life, to close their mouths. And they even had instruments then: for *in the midst of it, he says, we hanged our harps (Ps. 136:2)*; but not even so was it permitted. Therefore, neither to us, even if we have a mouth and tongue, which are the instruments of the Word, is it permitted to speak with confidence, as long as we serve sin, which is more tyrannical than all barbarians. A greedy person is an idolater. For tell me, what will you say to the Greek, while you are given over to rapine and greed? "Depart from idolatry, acknowledge God, do not seek silver and gold?" Will he not laugh and say: "Preach these things to yourself first; for it is not the same thing to be a Gentile idolater, and for a Christian to commit the very same wickedness." For how shall we be able to lead others away from that idolatry, while we do not recoil from it ourselves? For we are nearer to ourselves than we are to our neighbor. If we do not persuade ourselves, therefore, how shall we persuade others? For if he who does not govern his own house well will not have care for the Church, how will he who does not govern his own soul be able to amend others? Do not tell me that you do not worship a golden idol; but prove to me that you do not do those things which gold commands. For there are diverse modes of idolatry: and one man deems mammon to be his master, another his belly is his god, D and another [serves] a different, more grievous desire. But do you not bend your knees and worship? But with greater obedience you do all things which your belly and gold and the tyranny of desire command—since even the Greeks, because they were vile, gave the passions [names], invoking Aphrodite for desire, Ares for anger, Dionysus for drunkenness. But you do not carve idols, as they do, but with much greater eagerness you submit to the same passions, making the members of Christ members of a harlot, and [submitting them] to…
other iniquities. Therefore, I beg you, considering the excess of this absurdity, to flee from idolatry—for that is how Paul terms avarice—and to flee from it not only in the case of money, but also in evil desire, and in garments, and at the table, and in all other things. For we shall suffer a far more grievous punishment if we do not obey the laws of the Lord. For the servant, he says, who knows the will of his Lord and does not do it, shall be beaten with many stripes (Luke 12:47). Therefore, so that we may escape this punishment and become useful both to others and to ourselves, having cast every wickedness out of our soul, let us choose virtue. For in this way we shall also attain the future goods, which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, honor, dominion, now and always, and for ever and ever. Amen.
HOMILY VII
Cap. 3, v. 9. What then? Are we better than they? Not at all; for we have already brought charges against both Jews and Greeks, that they are all under sin; as it is written: There is none righteous, no, not one; there is none that understands, there is none that seeks after God. 12. They have all turned aside, they have together become unprofitable; there is none that does good, no, not one. 13. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14. whose mouth is full of cursing and bitterness: 15. their feet are swift to shed blood: 16. destruction and misery are in their ways: 17. and the way of peace they have not known: 18. there is no fear of God before their eyes.
1. He has accused the Greeks, he has accused the Jews; it followed that he should speak of the righteousness that is through faith. For if neither the law of nature helped, nor did the written [law] achieve anything more, but both left those who did not use them well in debt, and showed them to be worthy of greater punishment, then salvation through grace is henceforth necessary. Therefore, tell it, O Paul, and show it. But he is not yet confident, suspecting the insolence of the Jews; but he brings the argument back to their accusation, and first introduces David as an accuser, saying these things at length, which Isaiah said all in brief, fashioning a strong bridle for them, so that none of those hearing, having been sufficiently caught by the accusations of the prophets, might leap away or kick against the arguments concerning the faith. For the prophet sets forth three points of excess: that they all performed evils together, as he says; and that they did not mix good with evil, but practiced wickedness alone; and that they did it with all intensity. Then, so they might not say, "What then, if these things were spoken against others?" he added: 19. We know that whatever the law says, it speaks to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. A Here he shows them to be destitute of boldness from works, and only in their own conceit boasting and acting shamelessly. Therefore he used the expression properly, saying, That every mouth may be stopped, declaring their shameless and unruly boasting. And again, having restrained their tongue—for it was carried along like an irresistible stream, but the prophet stopped it. When Paul says, That every mouth may be stopped, he does not mean that they sinned for the purpose of having their mouths stopped, but that they were convicted so that they might not remain unaware while sinning. B And all the world may become guilty before God. He did not say, "The Jew," but, "All mankind." The former [allusion] is to Jews and Greeks, even if it is not stated explicitly, so that the argument might not become too harsh; but as to, That all the world may become guilty before God, it is spoken of both Jews and Greeks. And this is no small thing towards curbing that arrogance of theirs, when even here they have nothing more than the Greeks, but are equally handed over according to the account of salvation. For one would properly be called "guilty" who is unable to suffice for himself in defense, but is in need of another’s help—which was our condition, having lost all those things that contributed to salvation. For through the law comes knowledge of sin. C Again he leaped to the law, though with sparing; for what was said is not an accusation of the law itself, but of the laziness of the Jews; nevertheless, he has struggled here, since he is about to introduce the argument concerning the faith, that the accusations and reproofs were brought about precisely for this reason, that the door of faith might be opened brightly before those who hear. Since this was what especially ruined the Jews: their high opinion of themselves—which he also mentioned as he went on, that, "Not knowing the righteousness of God, and seeking to establish their own righteousness, they have not submitted to the righteousness of God"—the law and the prophet also, having anticipated them, cast down their conceits and curbed their puffing up, so that, coming to a realization of their own sins, and having emptied out all their foolhardiness, and seeing themselves in danger of the ultimate perils, they might run with much enthusiasm to Him who grants them forgiveness of sins, and might embrace grace through faith. D This, then, he also hints at here. For who would have been the need for a prophet sent for your correction to accuse others? For the law was not given to others, but to you. But for what reason did he not say, "We know that whatever the prophet says," but, "Whatever the law speaks"? Because Paul is accustomed to calling the entire Old Testament the law. For elsewhere he says: "Do you not hear the law, that Abraham had two sons?" And here too he called the Psalms the law, saying: "We know that whatever the law says, it speaks to those who are under the law." Then he shows that these things are not said simply for the sake of accusation, but so that the law might again prepare the way for faith. Such is the harmony of the Old with the New.
A But since he has sufficiently humbled him, he then introduces the desire for the forgiveness of sins, saying: *Nunc autem sine lege justitia Dei manifestata est* (Rom. III, 21). Here he brings forward a great matter, and one that requires much proof. For if those who lived under the Law not only did not escape punishment, but were even subjected to a graver one, how can one, without the Law, not only escape punishment but even attain righteousness? Here he has set forth two supreme things: to be justified, and to attain these goods without the Law. Therefore he did not say simply, "Righteousness," but, "The righteousness of God," demonstrating from the dignity of the person both that the gift is greater and that the promise can be fulfilled; for all things are possible with Him. Neither did he say, "It has been given," but, "It has been manifested," cutting off the accusation B of innovation, for what is manifested is declared to have been both old and hidden. And not this alone, but the following parts also show that this is not new, for after saying, "It has been manifested," he added, *Testificata a lege et prophetis*. Etenim, lest you be troubled because it is given now, or as if it were a new and strange thing, he says that the Law and the prophets long ago predicted it. Some things he already proved by this argument, and others he is about to prove in the preceding parts, adducing Habakkuk, who says: *Justus ex fide vivit* (Rom. I, 17); and in that which follows, Abraham and David, speaking to us of these same things. For great was the authority of these persons among them: for the one was a patriarch and prophet, and the other was king and prophet; and the promises also were made to both regarding these matters. Therefore, Matthew, beginning his Gospel, makes mention of both first, and then brings forward the lineage and progenitors. For when he had said, *Liber generationis Jesu Christi* (Matth. I, 1), he did not wait to say it after Abraham and Isaac and Jacob, but he remembered David with Abraham. And what is wonderful, he placed David before Abraham, saying thus: "The son of David, the son of Abraham," and then he began to enumerate Isaac, Jacob, and all who followed. Wherefore the Apostle also frequently revolves these in his discourse and says: "The righteousness of God, having testimony from the Law and the prophets." Yet, lest any one should say: "How is it possible that when we have contributed nothing to the proposed end, we might obtain salvation?" he shows that we do contribute not a little to that end, namely, faith. When he had therefore said: *Justitia Dei*, he added, *Per fidem, in omnes et super omnes qui credunt*. Here again the Jew is troubled, having no prerogative above others, and being numbered with the whole world. So that he might not suffer this, he C restrains him again by fear, adding: *Neque enim est distinctio;* whether he be a Greek, or that Scythian, or that Thrax, all are indeed under the same condition. Even if you have received the Law, you received only this one thing from the Law: that you might know sin, not that you might flee from it. Then, lest they should say: "If we have sinned, yet not in the same way as they," he added: *Et destituuntur a gloria Dei*. Therefore, even if you have not sinned as much as others, yet you are deprived of the glory in the same way; for you are of the number of those who offend, and whoever offends is to be accounted not among the glorified, but among the shamefaced. Do not fear, however; for I have said these things not to throw you into despair, but to show you the kindness of the Lord. Wherefore he subjoined: *24. Justificati gratis per ejus gratiam, per redemptionem, quæ est in Christo Jesu, 25. quem proposuit Deus propitiationem per fidem in sanguine ejus, in ostensionem justitiæ ipsius*. See how many proofs he brings for that which has been said. First, from the dignity of the person; for it is not a man who does these things, that he should fail, but God who can do all things; for it is the righteousness of God, he says. Second, from the Law and the prophets, so that you do not fear when you hear "without the law": for it seems so to the Law itself. Third, from the sacrifices of the Old Testament: for he spoke thus, "In his blood," calling to their minds those sheep and calves. For if the slaughter of brute animals, he says, solved sins, much more does this blood. And he did not say simply "Liberation," but "Redemption," so that we might not return again to that same servitude; and therefore he calls it "propitiation," showing that if the type had such great power, much more will the truth provide this. And again, showing that this is neither new nor recent, he says, "Proposuit." And after he said, "God proposed," and showed it to be the work of the Father, he declares it to be also the work of the Son; for the Father proposed, but Christ fulfilled the whole in His own blood. *26. In ostensionem justitiæ suæ*. What is the "showing of righteousness"? As the showing of riches, insofar as he is not only rich himself, but renders others rich also; and of life, that he not only lives himself, but also makes the dead live; and of power, that he is not only powerful himself, D but also strengthens the weak: so also the showing of righteousness is, that he is not only righteous himself, but also immediately makes righteous those who were corrupted in their sins. Therefore, interpreting this himself, he subjoined what the showing is: *Ut sit ipse justus, et justificans eum, qui est ex fide Jesu*. It is not of works, but of faith. Do not flee from the righteousness of God: for its good is twofold, that it is both light and proposed to all. Do not be ashamed, nor blush; for if he himself is shown to be doing this, and, so to speak, shows himself off, and glories in it, how do you blush and hide yourself, in that matter in which your Lord is glorified? When, therefore, he had raised the hearer by saying that those things which were done were a showing of God's righteousness, he again urges the sluggish and reluctant to approach by fear, with these words: *Propter remissionem præcedentium peccatorum*. You see...
how frequently he recalls their sins to their memory! Earlier, when he says, "For through the law comes knowledge of sin," and afterwards, "For all have sinned," here he speaks more vehemently. For he did not say, "Through the sins," but, "Through the relaxation [or, passing over]," that is, the death [of the soul]. For there was no longer any hope of health; but just as a body that is paralyzed stood in need of the hand from above, so too the soul had become dead. And what is more grievous, which he sets as an explanation, he shows to be a greater accusation. What is this? That the passing over occurred in the forbearance of God. For you could not say, he says, that you have not enjoyed much forbearance and kindness. But the phrase, "In the present time," is indicative of his great forbearance and philanthropy. For when we were despaired of, he says, and it was a time of decision, and evils had increased, and sins were filled up, then he displayed his own power, so that you might learn how great is the abundance of justice with him. For this would not have seemed so wondrous and paradoxical had it occurred at the beginning, as it does now, when every manner of healing had been proven ineffective. B 27. "Where then is the boasting? It is excluded," he says. "By what law? Of works? No, but by the law of faith." Great is the struggle for Paul to show that faith has availed as much as the law never even imagined. For since he said that God justifies man by faith, he takes up the law again. And he does not say, "Where then are the righteous deeds of the Jews? Where is the right conduct?" but, "Where is the boasting?" everywhere showing them to be boastful only as if they possessed something more than others, yet showcasing no work. And having said, "Where then is the boasting?" he did not say, "It vanished and perished," but, "It is excluded," which pertains rather to lack of opportunity; for it no longer has a time. For just as when judgment is at hand, those who wish to repent no longer have time; so too, when the decision had now been rendered, and all were on the point of perishing, and he who by grace loosed those terrible things had arrived, they no longer had time to put forward the correction through the law. For if it were necessary to rely on those things, it should have been before the coming; but when he who saves through faith had come, the time for the struggles was now removed; as if all had been tested, so he saves by grace. Therefore he also came now, so that they might not say, "Had he arrived at the beginning, it would have been possible to be saved through the law, and by one's own labors and right conduct." Muzzling this shamelessness of theirs, he waited a long time, so that after being clearly tested through everything as not sufficing for themselves, then he might save them by his own grace. Therefore, even when saying above, "For proof of his justice," he added, "In the present time." But if some should gainsay, they do the same as if someone who had sinned greatly and was unable to defend himself in court, but was condemned and about to be punished, then, having been released by a royal gift, were to behave insolently after the release by boasting, and saying he had sinned not at all. For before the gift came, he should have proven it; but once it had come, he would no longer have an opportunity to boast. Which is what also happened in the case of the Jews. For since they had been handed over by their own doing, for this reason he arrived, by his very arrival nullifying the boasting. For the one who claims to be a teacher of infants, and boasts in the law, and names himself an instructor of the foolish, being in need of the one who taught and saved—just as they were—would not have a pretext to boast. For if even before this, circumcision became uncircumcision, much more now; for it has been cast out from both times. And having said that it is "excluded," he also shows how. How then is it excluded, he says? "By what law? Of works? No, but by the law of faith." C 4. Behold, he even called faith a law, lingering on the terms, so as to soothe what seemed to be-an innovation. What then is the law of faith? To be saved by grace. Here he shows the power of God, that he not only saved, but also justified and led to boasting, and did not even need works, but sought only faith. He says these things both to prepare the believing Jew to be moderate, and to restrain the one who has not believed, so as to attract him. For the one who is saved, if he thinks highly of himself by attending to the law, will hear that he stopped his own mouth, he condemned himself, he declared his own salvation hopeless, and excluded the boast. But the one who has not believed, again, being humbled through these very things, will be able to be brought to faith. Did you see how great is the abundance of faith? How it separated them from the former things, letting them not even boast in them? "We consider then that a man is justified by faith apart from works of the law." When he showed them to be superior through faith to the Jews, then finally with much boldness he discusses it, and heals what seemed to cause a disturbance here. For there were two things that were troubling the Jews: one, if it were possible for those not saved by works to be saved without works; and another, if it were just for the uncircumcised to enjoy the same things as those who had been reared in the law for so long a time—which troubled them far more than the former difficulty. For this reason, having established that, he proceeds now to this; which so disturbed the Jews that they even reproached Peter after the faith on account of this matter, for the sake of Cornelius and the affairs concerning him. What then does he say? "We consider then that a man is justified apart from works of the law." He did not say "a Jew," or "the one under the law," but bringing the word out into a broad space, and opening the doors of salvation to the inhabited world, he says, "Man," having set the common name of the nature. Then, taking an opportunity from this, he resolves an objection not posed. For since it was likely that the Jews, hearing that faith justifies every man, would be annoyed and scandalized, he added, "Is God the God of Jews only?" as if he were saying: For why does it seem absurd to you, that every man should be saved? For is God partial? From this he shows that, by wanting to abuse the Gentiles, they are rather damaging the glory of God, if indeed they would not allow him to be the God of all. But if he is of all, he also provides for all; and if he provides for all, he saves all alike through faith. Therefore he says: "Is God the God of the Jews only? And not of the nations? Yes, also of the nations." For he is not partial, as the myths of the Greeks claim, but common to all and one; therefore he also adds: "Since God is one." That is, the same, and Lord both of these and of those.
And if you speak to me of olden times, even then the providence was common, although in a different way: for the written law was given to you, but to them the natural law; and these had nothing less, if they had wished, but they were able to conquer. Therefore, hinting at this same thing, he added: "Who will justify [the circumcision] by faith, and the uncircumcision through faith," reminding them of what had been said before concerning uncircumcision and circumcision, by which he showed that there is no difference. But if there was no difference then, much more [is there none] now; which, proving it more clearly now, he shows that both alike are in need of faith. A "Do we then," he says, "destroy the law through faith? God forbid; but we establish the law." Do you see his varied and ineffable prudence? For by the very fact that he says "we establish," he shows that it was not standing, but had been thrown down. And see the worth and the power of Paul’s genius, and with what facility he proves what he wishes. For here he shows that faith not only is not destroyed by the law, but is even helped by it, and that the law makes a path for faith. For just as the law, going before, bore witness to the faith (for he says, "witnessed by the law and the prophets"), so also faith established the failing law. And how, you will ask, did it establish it? What was the work of the law, and why was it doing all things? To make a man just. But the law could not [do this], for, "All have sinned," he says; but faith coming, accomplished this; for as soon as one believed, he was justified. Therefore, it established the will of the law, and led to the end, through grace, that for the sake of which the law was doing all things. Therefore he did not abrogate it, but made it perfect. Here, then, he has demonstrated three things: that it is possible for a man to be justified without the law, B that the law was not able to do this, and that faith does not fight against the law. For because this was especially troubling the Jews—that faith seemed to be contrary to the law—he shows more than the Jew desires: that it is not only not contrary, but is even an ally and co-worker of it, which they particularly desired to hear.
But since after this grace, by which we have been justified, there is need of an honest life, let us show a zeal worthy of so great a gift; and we shall show it if we keep with great diligence the mother of all good things, charity. But charity is not empty words and greetings, but protection and the presentation of works; for example, to relieve poverty, to help the sick, to free from dangers, to be present to those in calamity, to weep with those who weep, to rejoice with those who rejoice: for this too proceeds from charity; and even if it seems a small thing to rejoice with those who rejoice, it is certainly a great thing and the work of a philosopher’s mind. And you would find many who do what is more burdensome with ease, but who would scarcely perform this lighter duty. For many weep with those who weep, but are not willing to rejoice with those who rejoice, but grieve when others rejoice; this is what proceeds from envy and spite. It is no small duty, then, C for a brother to rejoice when his brother rejoices, but it is even more excellent than the other [duty]—not only that duty of weeping with those who weep, but also that other, by which we help brothers who are situated in danger. For many indeed undergo danger with those who are in danger, but are bitten and tormented when their brothers are faring well: such is the tyranny of envy; although the former is accomplished with labor and sweat, while this latter proceeds from purpose and from will alone. But men, bearing what is more burdensome, do not perform what is easier, but pine away and perish when they see others faring brilliantly and prosperously; when they perceive the whole Church being helped either by the word or in some other way and managing things well: than which what could be worse? For such a one fights not only with his brother, but also with the will of God. Considering this, therefore, check this disease; and if you do not wish [to help] your neighbor, at least save yourself from six hundred evils. Why do you bring war into your thoughts? Why do you fill your soul with tumult? Why do you excite a storm, and turn things upside down? How, being so affected, will you be able to ask for the remission of sins? For if God does not remit sins to those who do not remit the injuries brought upon them, what pardon will He give to those who attempt to bring damage upon those who are not hurting them at all? That, indeed, is an argument of extreme wickedness: those who are such attack the Church with the devil. But perhaps this is even a far worse evil; for we can beware of the devil; but these wear the mask of friendship, D secretly kindle a fire, and throw themselves first into the furnace, and are pressed by a disease which can not only not move one to mercy, but even excite much laughter. Tell me, why do you grow pale, why do you tremble, and why are you fearful? What evil has happened? That a brother is famous, that he is brilliant and approved? But you ought to have assumed a crown, to rejoice, to give glory to God, that your own member is brilliant and illustrious; but you grieve that God is being glorified. Do you see where the war leads? But you say, "I am not grieved that God is [glorified], but that my brother receives glory." But through him, glory ascends to God; therefore, the war also arose from you. "But this does not displease me," you say, "but I would wish that God be glorified through me." Therefore rejoice in a flourishing brother, and through you God will be glorified, and all will say, "Blessed be God, who has such servants, free from all envy, who rejoice mutually in the goods of others." And what do I say of a brother? For if he were an enemy and a foe, and God were glorified through him, you ought for that reason to make him your friend. But you are making a friend your enemy, because God is glorified through his brilliant deeds. If someone were to heal your sick body, even if he were an enemy, you would afterwards hold him among your closest friends; but him who adorns the body of Christ, that is the Church, do you on that account consider an enemy? And how can you afterwards undertake a war against Christ? Therefore, if anyone works miracles, even if he preserves virginity and fasting, sleeps on the ground, and thus through virtue reaches even to the angels; if he labors under this vice, he will be the most wicked of all, and worse than an adulterer, a fornicator, a thief, and a tomb-robber. And that I may remove this, I would willingly ask you: If anyone...
A held a fire and a brand, and burned that house, and pierced that altar, would he not be stoned to death as a sacrilegious wretch and a criminal? What then, if he bears a flame more devouring than this, I mean envy, which tears down not buildings, nor pierces gold—which is far more precious than walls and altars—but subverts and destroys the structure of the teachers, shall he not be worthy of that death? That you may not say this—which you have often attempted but could not: for actions are judged by the will, since even Saul killed David, even if he did not complete it. Do you not consider, I pray, that you are plotting against the sheep of Christ, when you war against the Shepherd, and against the sheep for whom Christ shed His blood, and ordered us to do and suffer all things? Do you not remind yourself that your Master sought your glory, and not His own—while you do not seek the glory of the Master, but your own? Yet if you sought His, then you would have attained your own; but by seeking yours before His, you shall never enjoy even this. What then will be the cure for this? Let us all pray together, and raise one voice for them, as if for the possessed. For they are in a more wretched state than those, B inasmuch as their madness is a matter of the will. For this disease requires prayer and much supplication. For if he who loves not his brother—even if he should empty out his wealth, or shine in martyrdom—accomplishes nothing more; consider what punishment he would be worthy of who wars against one who has wronged him in nothing? This man is worse even than the Gentiles. For if loving those who love us leaves us with nothing more than them, where shall he stand who envies those that love him, tell me?
Homily VII
For it is worse to envy than to make war. For the one who makes war, once the cause for which the war exists is resolved, has also dissolved the enmity; but the envious man could never become a friend. And the one displays the battle openly, the other, in shadows; and the one often has a reasonable cause to state for the war, but the other has nothing else but madness and a satanic mindset. To what then could one compare such a soul? To what viper? To what asp? To what worm? To what beetle? For there is nothing more accursed or more wicked than such a soul. For this, this has overturned the Churches; this has begotten heresies; this has armed the fraternal hand and caused the right hand to be baptized in the blood of the righteous; this has torn up the laws of nature and opened the doors to death, and brought that curse into action; and it allowed that wretch to remember neither the pains of childbirth, nor parents, nor anyone else, but so goaded him and brought him to such a frenzy that, even when God was C exhorting him and saying, "His turning is toward you, and you shall rule over him" (Gen. 4:7), he would not even then yield. Although He even released him from the charge and subjected the brother to him; yet this disease is so incurable that, even with myriad medicines applied, it overflows with its own putrefaction. For why are you pained, O most wretched of all? Because God was honored? But this is a sign of a satanic mind. Because your brother was preferred? But it is possible for you to surpass him in turn. Thus if you wish to conquer, do not slaughter nor kill, but let him remain, so that the subject of the contest may be preserved, and conquer him while he is alive; for thus your crown would have been glorious; but now, by killing him, you bring a verdict of defeat against yourself. But envy knows nothing of these things. And why do you desire glory in such a wilderness? For these were the only ones inhabiting the earth at that time. But not even this restrained him, but casting everything from his soul, he stood with the devil and fought; for he was the one acting as general then with Cain. Since it did not suffice for him that man had become mortal, he attempted to make the tragedy greater by the manner of death, and persuaded him to become a fratricide; for he was hastening and D writhing to see the sentence carried into effect—the one who is never satisfied by our evils. Just as if someone having an enemy in chains, seeing that he had received his sentence, before he left the city, were to be eager to see him slaughtered inside, and not even wait for the proper time; so too was the devil then. Although he heard that the man would return to the earth, he was writhing to see something more: a son dying before his father, a brother destroying his brother, and an untimely and violent slaughter.
7. Have you seen how many things envy promoted? How it filled the insatiable mind of the devil, and spread for him as much of a banquet as he desired to see? Let us therefore flee this disease. For it is not, it is not possible to escape that fire prepared for the devil unless we are delivered from this wickedness; and we shall be delivered, if we consider how Christ loved us, and commanded us to love one another. How then did He love us? He gave His precious blood for us when we were enemies and had committed the greatest wrongs. Do you also do this for your brother; for on account of this, He says, "A new commandment I give to you, that you love one another, as I have loved you" (John 13:34). But it does not rest even there at the measure; for He Himself did this for His enemies. But are you not willing to give your own blood for your brother? Why then do you shed his, disobeying the commandment diametrically? Although He Himself, what He did, did not do out of debt; but you, if you do it, you are fulfilling a debt; since even that man who received the ten thousand talents, and was demanding the hundred denarii, was not punished only because he demanded them, but because he did not become better by the benefit, nor did he follow the Master's lead and repay the debt; for the act performed by the servant was a debt, if indeed it was performed. For all things that we do, we do by fulfilling a debt. Therefore He Himself also said: "When you have done all things, say, that we are unprofitable servants: for what we owed to do, we have done" (Luke 17:10). If therefore we show love, if we give money to the needy, we are fulfilling a debt; not only because He first bestowed benefits, but because we distribute His belongings, if we should ever give. Why then do you deprive yourself of what He wishes you to be lord over? For it is because He ordered them to be given to another, that you might possess them. For as long as you keep them alone, you do not even possess them yourself; but when you give them to another, then you have received them. Would there be anything equal to this love? He poured out His blood for His enemies, but we will not even give money for our Benefactor; He His own blood, but we not even money that is not our own; He before us, but we not even after Him; He for our salvation, but we not even for our own benefit; for not even something more accrues to Him from our philanthropy, but the entire gain turns back to us. For it is on account of this that we are also ordered to give them, that we might not be deprived of them ourselves. For just as if someone gave money to a small child, he orders him to hold it tightly, or to give it to a servant to keep, so that it might not be possible for anyone who wants to, to snatch it away; so too does God. For give to the needy, He says, so that someone may not snatch them from you, such as a sycophant, or the devil, or a thief, or after all these, death. For as long as you keep them yourself, you do not keep them securely; but if you should give them to me through the poor, I guard all for you with precision, and at the proper time with
great interest restore them to you. For I do not receive them in order to take them away, but in order to increase them, and to guard them securely, and to reserve them for you until that time when there will be no one left who gives out loans, nor anyone moved by pity. What is more senseless than we who, after such promises, are not even willing to lend unto Him? Therefore, we depart to Him as desert, naked, and poor, not having those things which were entrusted to us, because we did not deposit them with Him who guards them more accurately than all others. And for this reason, we shall pay the ultimate penalty. For what shall we be able to say when accused, in order to avoid destruction? What defense can we bring forward, what excuse? For why did you not give? Do you distrust that you will receive them back again? For how can this be consistent with reason? Since He who gives to Him who has not given, how much more will He give when He has received? But perhaps the sight of the money delights you? Therefore, distribute it all the more, so that you may be delighted there all the more, when no one will be able to take them away; whereas, if you hold onto them now, you are going to suffer countless evils. For the devil, like a dog, leaps upon the rich, as if he wanted to snatch bread or a cake from the hand of a child. Let us therefore give these to the Father. But if the devil sees this, he will immediately flee; and when he has retreated, then the Father will grant you all those things securely, when that one will not be able to cause disturbances in the coming age. As it is now, the rich differ in no way from small children whom little dogs are harassing—with everyone barking, tearing, and dragging at them—not only men, but also passions: gluttony, drunkenness, flattery, and all licentiousness. B If we should even wish to lend, we carefully examine those who are prepared to give much and who might be grateful. But here we do otherwise: for having abandoned God, who is most generous and who gives not simply at the hundredth, but a hundredfold, we seek out those who do not even return the principal. What does it consume? Dung and corruption. What does vain glory consume? Envy and malice. What does parsimony? Care and anxiety. What does licentiousness? Gehenna and the poisonous worm. These are the creditors of the rich, who, in place of the principal, will provide us with these interests: present losses and future evils. Shall we, I pray, give to these for interest, when they are only going to veil such punishment, and not believe Christ who offers heaven, immortal life, and those arcane goods? And what defense shall we have? For why do you not give to Him who is about to return them, and return them many times over? Perhaps because He is about to return them after a long time? But yet, even in this life, we do not complain about waiting but rather contrive for it to be longer. Regarding God, however, we are so faint-hearted; we are so for this reason slow and procrastinate; even though, as I said, He provides these same things here as well, and by another cause arranges to store up the whole for us there? C For the greatness of the gift, and its beauty, far exceeds the triviality of the present life. For it is impossible that those unfading crowns be received in a mortal and decaying body, nor can that immovable and tranquil lot be attained in this present life, which is full of tumult and subject to very many changes. But you, if someone were to promise to lend to you while you were living in a foreign land, where you had no servants, nor could you transfer anything into your homeland, you would beseech him deeply that he should not count it for you in the foreign land, but rather at home upon your return; yet do you wish to receive those spiritual and arcane goods here? And how great is this madness? For if you receive them here, you receive altogether mortal things; but if you wait for that time, He will give you incorruptible and non-decaying things. If you receive here, you have received lead; if there, refined gold. Yet He has not deprived you even of present goods. For after that promise, He added another thus saying: D "Everyone who loves celestial things shall receive a hundredfold in this age, and shall possess eternal life" (Matth. 19.29). So it is: He is before us, but we not even after Him. He is for our salvation, but we not even for our own profit; for nothing accrues to Him from our kindness, but the entire profit returns to us. Therefore we are commanded to give those things, lest we fall away from them. For just as when someone gives money to a small boy, he bids him to guard it accurately, or to hand it over to a servant to be guarded, so that it may not be permitted for anyone who wishes to snatch it away: so also does God. Give to the needy, He says, so that no one may take those things from you, neither a sycophant, nor the devil, nor a thief, nor, after all, death. As long as you hold them, you do not hold them securely; but if you give them to me through the poor, I will guard everything for you with precision, and at the opportune time will restore them to you with great interest. For He does not receive in order to take away, but in order to increase and to guard securely and to reserve them for you until that time when there will be no one who gives at interest, and no one to be moved by pity. What is more senseless than we who, after such promises, are not even willing to lend? Therefore, we depart to Him desert, naked, and poor, not having those things which were entrusted to us, because we did not deposit them with Him who guards them more accurately than all others. And for this reason, we shall pay the ultimate penalty. For what shall we be able to say when accused, in order to avoid destruction? What defense to bring forward, what purgation? For why did you not give? Do you distrust that you will receive them back again? For how can this be consistent with reason? For he who gives to him who has not given, how much more will he give when he has received? But does the sight of the money delight you? Therefore, distribute it all the more, so that you may be delighted there all the more, when no one will be able to take those things away; when, on the contrary, if you hold onto them now, you are going to suffer countless evils. For the devil, like a dog, leaps upon the rich, as if he wanted to snatch food or a cake from the hand of a child. Let us therefore give these to the Father. But if the devil sees this, he will immediately flee; and when he has retreated, A then the Father will grant you all those things securely, when that one will not be able to cause disturbances in the future age. Now, however, the rich differ in no way from small children whom little dogs are harassing, with everyone barking, tearing, and dragging at them, not only men, but also affects: gluttony, drunkenness, flattery, and all licentiousness. If we should even wish to lend, we carefully examine those who are prepared to give much and who might be grateful. But here we do otherwise: for having abandoned God, who is most liberal, who gives not the hundredth (a), but the hundredfold, we seek out those who do not even return the principal. Not the magnitude of the gift, but the intention is regarded.—But if we do not receive the hundredfold, we ourselves are the cause, who do not lend to Him who is able to give so much: for as many as have given, have received so much and so great, even if they have given little. For what great thing, I ask, did Peter give? Was it not a torn net, and a reed, and a hook? But nevertheless, God opened to him the homes of the entire world, He expanded the earth and the sea, and all were calling him to their own; nay, even selling their own things, they brought them to his feet, not casting them into his hands (for they did not dare), thus tributing such honor to him with munificence. But he was Peter, you will say. And what is this, O man? For He did not promise these things to Peter only; nor did He say, "You, Peter, alone shall receive the hundredfold," but, "Whoever shall have left house, or brothers, shall receive the hundredfold." For He does not know a difference of persons, but the merits of things. But, you will say, a chorus of children surrounds me, and I desire to leave them rich. Why therefore do you make them poor? For if you leave everything to them, you do not commit all your things to safe custody; but if you appoint God as their co-heir and curator, you leave them infinite treasures. For just as when we avenge ourselves, God does not defend us; but when we commit ourselves to Him, He does more than we expect.
we take. And it is the same with money: if we take care for it, it will cease to take care for us; if we cast our whole selves into His hands, He will establish both us and our children in complete security. Are you surprised if this happens in God’s sight, when you see the same thing happen among men? For when a man is dying, he does not call upon any of his relatives to take charge of his children, but rather for shame and out of modesty he usually enjoins them to commit them to His protection; but if you cast care of this kind upon Him, since He is of A the greatest worth, He Himself makes a return of the greatest favor.
9. *What inheritance is to be left to children.* What is the good of much wealth? If you wish to leave your children much wealth, leave them the providence of God. For if He, when you did nothing, gave you a soul, fashioned your body, and granted you life, when He sees you showing such generosity and distributing your own goods to Him along with them, how will He not open up all wealth to them? For if Elijah, fed by a little flour, since he saw that woman prefer him to her children, showed the widow threshing floors and wine-presses in the upper chamber; consider how much goodwill the Master of Elijah will show. Therefore, let us not aim at how we may leave our children rich, but how we may leave them virtuous. For if they trust in wealth, they will attend to nothing else, as though they were able to hide the vice of their character under an abundance of money; but if they see themselves stripped of comfort from that source, they will do everything so that, through virtue, they may find much comfort for their poverty. Therefore, do not leave them wealth, so that you may leave them virtue. For it is of the utmost folly not to make them masters of everything you have while alive, and yet to provide them with great license when you have departed. And yet, while living, we are able both to demand an account, and to correct and bridle those who use their possessions ill; but after we are gone, if together with our departure we provide them with the power that comes from wealth, we push those wretched and miserable ones over a thousand cliffs, throwing fire upon fire, and pouring oil upon a grievous furnace. B So, if you wish to leave them rich with safety, leave God as a debtor to them, and entrust their promissory note to Him. For they themselves, if they receive the money, do not even know to whom to give it, but will encounter many sycophants and ungrateful people; but if you, by acting first, lend it to God, the treasure remains inviolate, and the repayment will be with great ease. For God has gratitude when He pays us back, and He sees His own creditors more gladly than those who have not lent, and He loves those most to whom He owes most. So if you wish to have Him as a friend continuously, make Him debtor for many things. For a lender does not rejoice so much in having debtors, as Christ rejoices in having creditors; and those to whom He owes nothing He even avoids, while those to whom He owes, to them He even runs. Let us do everything, therefore, in order to have Him as a debtor; for this time is the time of lending, and now He finds Himself in need. If, therefore, you do not give to Him now, He will not need you after your departure from here. For here He thirsts, here He hungers; and He thirsts because He thirsts for your salvation; for this reason He even begs, for this reason He goes about naked, being occupied with your immortal life. Do not, therefore, overlook Him; for He does not wish to be fed, but to feed; not to be clothed, but to clothe, and to prepare for you that golden garment, the royal robe. Do you not see even the more concerned doctors, when they wash the C sick, that they also wash themselves, though they have no need? Thus also He, for the sake of you who are sick, does everything. For this reason, He does not even demand it from you by force, so that He may give you a great reward; so that you may learn that He does not demand it because He has need, but because He is correcting your need. For this reason, He approaches you even in a lowly guise, and stretching out His hand; and if you give an obol, He does not turn away; if you despise Him, He does not withdraw, but approaches you again; for He loves very much, He loves our salvation. Let us therefore despise money, so that we may not be despised by Christ; let us despise money, so that we may also attain to the money itself. For if we keep it here, we will lose it altogether both here and there; but if we distribute it with great abundance, in both kinds of life we shall enjoy much prosperity. He, therefore, who wishes to become rich, let him become poor, so that he may become rich; let him spend, so that he may collect; let him scatter, so that he may gather. And if these things are new and paradoxical, look at the sower, and calculate that not even he will be able otherwise to gather more, unless he scatters what he has and gives up what is ready at hand. Let us, then, sow and cultivate heaven, so that we may reap with great abundance, and attain eternal goods, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and for ever and ever. Amen.
HOMILY VIII
CAP. 4. v. 1. *What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has grounds for boasting, but not before God.* (Rom. 4. 1-2)
1. After he said that the world had become subject to God, and that all have sinned, and that it is not possible to be saved otherwise than through faith, he endeavors henceforth to show that this salvation is not a cause of shame, but even of bright glory, and of something greater than that which is through works. For since being saved with shame had in it a certain distress, he henceforth removes this suspicion; and yet he had already hinted at it, calling it not only salvation, but also justice: For *the justice of God*, he says, *is revealed in it* (Rom. 1. 17). For he who is thus saved, is saved as a just man with confidence. And not only justice, but also a manifestation of God: and God is manifested in glorious, bright, and great things. Nevertheless, he also establishes this from what is set before us, bringing the argument forward by way of a question, which as is his custom he does for the sake of clarity and for the sake of giving confidence in the things said. For he has done so also previously, by saying, *What then is the advantage of the Jew?* and, *What then, do we excel them?* and again, *Where, then, is the boasting? It is excluded*; and here, *What then shall we say that Abraham our father has found?* Since the Jews were repeatedly turning this over—that the patriarch and friend of God received circumcision first—he wishes to show that he also was justified by faith; which was a surplus of great victory. For that someone having no works should be justified by faith is not absurd; but that someone who is flourishing in good deeds should become just, not from them, but from faith, this was the marvelous thing and that which best sets forth the power of faith. Wherefore, he [reaches for other…]
A lets pass all others, and directs his discourse to this man. He called him father according to the flesh, casting those aside from his genuine kinship, and making a way for the Gentiles to have close relation with him. Then he says: "For if Abraham was justified by works, he has whereof to glory, but not before God." Having said, therefore, that God justifies the circumcision by faith, and also the uncircumcision through faith, and having sufficiently established that in the preceding, he demonstrates it through Abraham himself better than he had promised—and he effects a certain clash between faith and works, and sets the whole struggle before this righteous man; and not without cause. Wherefore he greatly honors him, calling him progenitor and imposing on them the necessity of obeying him in all things. "Do not," he says, "tell me of a Jew, nor bring this one or that one into the middle: for I am ascending to the very summit, and whence the circumcision itself received its beginning." For if Abraham was justified by works, he says, he has whereof to glory, but not before God. The statement made is obscure; therefore it is necessary to make it clearer. For there are two kinds of glorying, one from works, one from faith. When he says, therefore, "If he was justified by works, he has glory," or glorying, "but not before God," he shows that he is able to have glorying also from faith, and that much greater. For the great power of Paul is shown in this most B of all, that he turned the proposed subject to the opposite part, so that what the salvation through works has, that it might boast and speak confidently, this he shows that faith possesses far more. For he who boasts in works can bring forward his own labors; but he who congratulates himself because he believes in God shows a much greater cause for boasting, as one who glorifies and magnifies the Lord. For what the nature of visible things did not dictate, receiving it from faith in God, he showed also a sincere love toward Him, and proclaimed His splendid power. That, indeed, is of a most noble soul, of a philosophical sentiment and an exalted mind. For it is of common men not to steal, not to kill; but to believe that God can do the impossible requires a very great soul, and one most excellently disposed toward Him; for this is a sign of genuine love. He who fulfills the commandments certainly worships God; but this one, who philosophizes through faith, does so much more. The former indeed obeyed Him; but this one received a fitting opinion about Him, and glorified and admired Him more than through the demonstration of works. That glorying then is of one working rightly; but this one glorifies God, and it is all His. For he boasts that he conceives great things about Him, which redounds to the glory of Him. Therefore he says that he has glorying in God: and not for this alone, but also for another reason. The faithful man boasts again, not only because he loves God sincerely, but because he enjoys His great honor and love. For just as he loved Him, having imagined great things about Him (for this is an argument of love), so also did He love him, C though he was liable to six hundred sins, and not only freed him from punishment, but also made him righteous. He has therefore a cause for boasting, as one who has been deemed worthy of great love. 3. For what does the Scripture say? "Abraham believed God, and it was reckoned unto him for righteousness." Now to him that worketh, the reward is not reckoned as of grace, but as of debt. Why then, you will say, is it greater? By no means: for it is reckoned to the believer, and it would not be reckoned, unless he himself brought something, not as a debtor of common things, but of great and sublime things. For after he showed the loftiness of his mind and his spiritual understanding, he does not say simply "to the believer," but, "to the believer in Him who justifies the ungodly, his faith is reckoned for righteousness." For think how great a thing this is: to believe and be made certain that God is able, for one who has lived in impiety, not only to free him suddenly from punishment, but even to make him righteous and deem him worthy of those immortal honors. Do not, therefore, think this man to be lesser, because to him it is not reckoned according to grace. For this very thing makes the faithful man splendid, that he enjoys such grace, that he exhibits such faith. And see the greater retribution. For to the one, wages are given; but to this one, righteousness: but righteousness is much greater than wages, for righteousness includes many wages. Since, therefore, he had shown this from Abraham, he introduces David agreeing in words. What then does David say, and whom does he D declare blessed? Him who boasts in works, or him who received grace, and who has obtained remission and a gift? When I say beatitude, I speak of the climax of all good things. Just as righteousness is greater than wages, so beatitude is greater than righteousness. Since he had shown, therefore, that righteousness was greater, not only that Abraham had received it, but also from the reasonings ("for he has whereof to glory," he says, "but not before God"), he demonstrates it to be better in yet another way, bringing in David to bear witness to him: For here, he says, he declares him who is thus justified to be blessed with these words: "7. Blessed are they whose iniquities are forgiven" (Ps. XXXI, 1). And he appears to bring forward testimony that does not fit; for he did not say, "Blessed are they whose faith is reckoned for righteousness": which that wise man does, not unknowingly, that he might show a greater hyperbole. For if he is blessed who has received remission by grace; much more he who has been justified, who has exhibited faith. But where there is beatification, every disgrace is taken away, and there is great glory: for beatification is an augmentation of merit and glory. Wherefore, that in which the other excels, he does not express in writing when he says: "For to him that worketh, the reward is not reckoned as of grace"; but that in which the believer excels, he proves from written testimony saying: "As David said: Blessed are they whose..."
iniquities are forgiven, and whose sins are covered. For what is it that he says, tell me? That you do not receive it according to debt, but according to the grace of forgiveness? But behold, here is he who is blessed: he did not say "the blessed man," but, unless one sees glory in it, many things. Nor does he say, "This forgiveness is in circumcision"; but what then? 9. "And this blessedness" (which is the greater thing) "in circumcision, or in uncircumcision?" For he seeks further whether this good and great thing consists in circumcision or in uncircumcision. And see the hyperbole: he shows that this is not only not removed by uncircumcision, but willingly abides with it A before circumcision. For since he says "blessed," namely David, he was circumcised, and spoke to the circumcised; observe how Paul strove to bring the statement to the uncircumcised. For having joined the blessing to righteousness, and shown both to be one, he seeks how Abraham was justified. For if the blessing is of the righteous, and Abraham was justified, let us see how he was justified, whether being uncircumcised or circumcised. "Uncircumcised," he says. How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision; for we say that faith was reckoned to Abraham for righteousness. Having spoken of the Scripture above ("For what," he says, "does the Scripture say? Abraham believed God, and it was reckoned unto him for righteousness"), here he finally receives the judgment of those who speak, and shows that righteousness occurred in uncircumcision. Then from these he resolves another objection that arises: if, he says, being uncircumcised he was justified, for what cause did circumcision enter? He received a sign, he says, and a seal of the righteousness that was his by faith, when he was uncircumcised. Did you see how he showed that the Jews are in the order of parasites? Or rather that those who are in uncircumcision were cast upon those others? For if he was justified while uncircumcised and was crowned, but afterward received circumcision, and later the Jews entered in: therefore Abraham is the father first of the uncircumcised who are akin to him through faith, and then of those in circumcision; for he is a twofold progenitor. Did you see faith shining? For until it came, the patriarch was not justified. Did you see uncircumcision hindering nothing? For he was uncircumcised, and was not prevented from being justified. Circumcision is, therefore, secondary to faith. 3. And why do you marvel if circumcision is secondary to faith, when it is so even to uncircumcision? And it is not only secondary to faith, but also far inferior to it, and that to the extent that a sign is inferior to that of which it is a sign; just as the seal of a soldier is. And for what cause did he need a seal, he asks? He did not need it himself. For what cause then did he receive it? In order that he might become a common father both of those who believe through uncircumcision and of those in circumcision; but not simply of those in circumcision alone; wherefore he adds: "To those not of circumcision only." For if he is of the uncircumcised, not because he is uncircumcised is he on that account their father, even though he was justified in uncircumcision, but because they have zealously followed his faith; much more will he not be a progenitor of the circumcised B by reason of circumcision, unless faith is also added. For he received circumcision, he says, so that both might have him as a progenitor, and so that the uncircumcised might not cast out the circumcised. Do you see how these were the first to have him as a forefather? But if circumcision is venerable because it proclaims righteousness, uncircumcision also holds no small precedence, having received it before circumcision; you will therefore be able to have him as a forefather when you walk in the footsteps of faith, and do not contend or cause division by introducing the law. Of what faith, tell me? That which is in uncircumcision. Again he suppresses the Jewish swelling by reminding them of the time of righteousness. And rightly he said, "In the footsteps," so that you might likewise believe as he did in the resurrection of the dead bodies. For indeed he also showed his faith concerning this; so that if you cast out uncircumcision, learn clearly that you have no C benefit even from circumcision. For if you do not follow in the footsteps of faith, even if you are a myriad times circumcised, you will not be a descendant of Abraham; since he received circumcision for this reason, so that the one in uncircumcision might not cast you out. Do not, therefore, demand this of him; for the matter has become a help for you, not for him. "But it is a sign of righteousness," he says. And this is for your sake, since now even this is not so; for then you were in need of physical signs, but now there is no need of these. For, he says, was it not possible to learn the virtue of his soul from his faith? It was possible, but you were in need of this addition as well. Because you did not emulate the virtue of the soul nor were you able to see it, the sensible circumcision was given to you, so that having practiced with this bodily thing, you might be led by the hand little by little even to the philosophy of the soul, and having received it with much diligence as the highest dignity, you might be taught to imitate and respect your progenitor. And God did not contrive this in circumcision only, but in all other things as well, such as I say in sacrifices, and in sabbaths, and in festivals. For that he received circumcision for your sake, hear what follows; for having said that he received a sign and a seal, he also puts the cause, saying: "In order that he might become a father of circumcision," to those who also take up the intelligible one; for if you have only this one, nothing more will come to you. For then this is a sign, when the thing of which this is a sign appears in you, that is to say, faith; so that if you do not have this, neither can the sign henceforth be a sign. For of what will it be a sign, and of what a seal, if that which is being sealed does not exist? Just as if you were to show us a purse having a seal, with nothing deposited inside; so that circumcision is ridiculous, faith not being within. For if it is a sign of righteousness, and you do not have righteousness, you do not have the sign either. For you received the sign for this reason, so that you might seek the thing of which you have the sign; whereas, if you were about to seek it without this, you would not have had need of this. And circumcision does not proclaim only this, righteousness, but also righteousness in uncircumcision. Therefore circumcision proclaims nothing else but that there is no need of circumcision. "For if those of the law are heirs, faith has been emptied, and the promise has been brought to naught." He showed that faith is necessary, that it is older than circumcision, that it is stronger than the law, that it establishes the law. For if all have sinned, it is necessary; if being uncircumcised he was justified, it is older; if through the law is the knowledge of sin, but without the law it has been manifested, it is stronger; if it is testified to by the law and restores the law, it is not contrary, but a friend and ally. He shows again also from another side that it was not possible for the inheritance to be received through the law; and having compared it with circumcision, and having won the victories, he again sets it against the law, saying thus: "For if those of the law are heirs, faith has been emptied." For so that no one might say that it is possible to have both faith and to keep the law, he shows that it is impossible. For he who holds to the law as saving, dishonors the power of faith. Wherefore he says: "Faith has been emptied"; that is to say, there is no need of salvation by grace; for it cannot show its own strength; and the promise has been brought to naught. And
D indeed, the Jew might perhaps say: "What need have I of faith?" Therefore, if this is true, those things which relate to the promise are taken away along with faith.
4. Behold him disputing from the beginning concerning the patriarch in all these points. Having shown that he had obtained righteousness through faith, he proves that the promise was obtained in like manner. For not to let the Jew say, "What is it to me if Abraham was justified by faith?" Paul says that not even that which belongs to you most of all, namely, the promise of the inheritance, can be brought to effect without it; which strikes the greatest fear into them. What promise, you ask? That he should be the heir of the world, and that all should be blessed in him. And how that promise, he says, is brought to naught: "Because the law works wrath; for where there is no law, there is neither transgression." But if it works wrath and renders them liable to transgression, then, as is clear, to the curse; but those who are liable to the curse, to punishment, and to transgression; these are not worthy to receive the inheritance, but to pay the penalty and be cast out. What then happens? Faith comes, drawn along by grace, so that the promise may be brought to effect. For where there is grace, there is also remission; where there is remission, there is no punishment; but with the punishment removed and justice entering from faith, nothing hinders us from being heirs of the promise which is from faith. 16. Therefore, for this reason, he says, "it is from faith, that it might be according to grace, and that the promise might be sure to all the seed, not only to that which is of the law, but also to that which is of the faith of Abraham, who is father of us all." Do you see that faith not only establishes the law, but also does not allow the promise of God to fall away; whereas the law, contrary to faith, even makes it void if observed beyond its time, and hinders the promise?
By these things he shows that faith is not only not superfluous, but is so necessary that without it salvation cannot be obtained. For the law begets wrath, because all have transgressed it; but faith does not allow wrath even to begin to exist. For, he says, "where there is no law, there is neither transgression." Do you see how it not only blots out sin but does not even allow it to arise? Therefore he says, "According to grace." For what reason? Not that we should be ashamed, but that the promise might be sure to all the seed. He puts two good things here, that what is given is sure, and that it is given to all the seed, gathering those who have come from the nations, and showing the Jews to be set outside if they contend against faith. For this is firmer than the other; for faith is not to your damage; do not contend; but it saves you, who were in danger from the law. Next, because he said, "To all the seed," he determines to what seed. "Which is of faith," he says, connecting the kinship with the nations, and showing that those who do not believe as Abraham did cannot have communion with him. Behold, a third thing faith has accomplished: for it made the kinship with the just man more accurate, and declared him to be the progenitor of more; therefore he did not simply say, "of Abraham," but "father of us the faithful." Then, sealing the dictum with testimony, 17. "As it is written," he says, "I have made you a father of many nations" (Gen. 17:4). Do you see these things long since ordained? What then, you ask, if he says these things about the Ishmaelites, the Amalecites, and the Hagarenes? Progressing indeed further, he clearly shows it is not said of them; but meanwhile he hastens to another point, by which he also shows that, defining the mode of such kinship and proving it with great counsel. For what does he say? "Before God whom he believed"; that is, God is not the God of one part, but the father of all; so also is he. And again, just as God is father not according to natural kinship, but according to the necessity of faith, so also is he; for obedience makes him father of us all. Because they thought that kinship was nothing, retaining that coarser one, he shows that this is more proper, bringing the discourse to God. And with these he also declares this, that he had received this as a retribution of faith. Therefore, unless this is present, even if he were the father of all who inhabited the earth, that "Before" has no place, but the gift of God is cut off and diminished; for that word, "before," signifies "in like manner." Who, I ask, would wonder that he is the father of those who are from him? For this belongs to individual men. What is astonishing is this, that those whom he did not have by nature, these he receives by the gift of God, so that you believe him to be the father of all. But when he said, "Before God whom he believed," he did not stop here, but added: A "Who gives life to the dead, and calls those things which do not exist as though they did" (Rom. 4:17); when he had already begun to treat of the resurrection; which was also useful to his present undertaking. For if he is able to recall the dead to life, and to produce those things which do not exist as though they were, he is also able to make those who were not born of him his own children. Therefore he did not say, "Who produces those things which do not exist as though they were," but "Who calls," signifying greater ease. For just as it is easy for us to call those things which are, so it is easier for him, and far easier, to produce those things which do not exist. When he had remembered the great and ineffable gift of God, and had discoursed of his power, he shows that the faith of Abraham was worthy of the gift, so that you might not think him to have been honored unworthily. And after he had stirred up the hearer, so that he might not be troubled, and the Jew might not object: And how can it be that those who are not children become children? He transfers the discourse to the patriarch, B and says: "Who, contrary to hope, in hope believed, that he might become the father of many nations, according to that which was spoken: So shall thy seed be."
Abraham, how did he believe in hope against hope? Against human hope, in the hope of God. For he shows both the greatness of the matter, and does not allow the statement to be disbelieved: for though these things are contrary to one another, faith blended them together. For if he were speaking about those who were born from Ishmael, this discourse would be superfluous; for they were not born according to faith, but according to nature. But he also brings Isaac into the middle; for he did not believe on behalf of those nations, but of the one who was to be from the barren woman. If, therefore, it is a reward to become the father of many nations, it is clearly of those nations on behalf of which he believed. For that you may learn that he speaks of these, hear what follows: A *And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb.* Do you see how he sets forth both the obstacles, and the lofty mind of the righteous man which surpassed everything? *Against hope*, he says, *was that which was promised.* This is the first obstacle; for he himself did not have another Abraham from whom he could see a son received. For those who were after him looked to him; but he looked to no one, but to God alone: wherefore also he said, *Against hope*. Then the body already dead: this is the second; and the deadness of the womb of Sarah: this is the third and the fourth. *And he staggered not at the promise of God through unbelief.* For God gave no proof, nor performed a sign, but they were bare words only, promising those things which nature did not promise. Yet, nevertheless, *He staggered not*, he says. He did not say, "He did not disbelieve," but, "He did not stagger"; that is, he did not even hesitate, nor did he doubt, even though there were so many obstacles. From these things we learn that even if God promises ten thousand impossibilities, and the hearer does not accept them, the weakness lies not in the nature of things, but in the folly of the one who does not receive them. *But he was strengthened in faith.* Behold the philosophy of Paul. Since the discourse was about those who work and those who believe, he shows that the one who believes works more than the other, and stands in need of greater power and much strength, and that he does not endure an ordinary labor. For they used to slight faith as not possessing labor. B Standing against this, therefore, he shows that not only the one who achieves temperance or any other such thing, but also the one who displays faith, stands in need of greater power. For just as that man has need of strength to beat back the thoughts of intemperance; so also this one has need of a powerful soul to push away the notions of unbelief. How, then, did he become strong? *By faith*, he says, not committing the matter to reasonings; for he would have fallen. How did he achieve the faith itself? *Giving glory to God*, he says, *and being fully assured that what he had promised, he was able also to perform.* Therefore not to play the busybody is to glorify God, just as to play the busybody is to transgress. And if, when we play the busybody and inquire into earthly things, we do not glorify God, much more, by inquisitively examining the birth of the Master, shall we suffer the ultimate penalty as insolent men. For if one ought not to seek the type of the resurrection, much more so regarding those ineffable and awesome mysteries. And he did not say simply "having believed," but, *Being fully assured*. For such is faith, clearer than the proof from reasonings, and it persuades more; for there is no other reasoning that can enter in and shake it once it is established. For the one who is persuaded by words can also be swayed; but the one who is confirmed by faith has thereby walled up his hearing against the words that would corrupt it. Having said, therefore, that he was justified by faith, he shows that he also glorified God by faith; which is the most special mark of a life. *Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.* Behold, this would have appeared as the test of faith. And again, just as works stand in need of power, so also does faith. For in that case, the body often shares the sweat; but here, the achievement is of the naked soul. So that the labor is greater, when it does not even have the body sharing in its struggles.
C 6. Do you see how he showed that everything which belonged to works was present in faith with greater abundance, such as boasting in God, the need of power and labor, and again, glorifying God? And having said, *That what he had promised, he was able also to perform*, it seems to me that he is also predicting the future; for he did not promise only present things, but also future things; for these were the type of those. Therefore, it is a sign of a weak, small, and miserable mind not to believe. Wherefore, when some censure our faith, let us counter-censure their unbelief, as miserable, small-minded, foolish, and weak, and no better than donkeys. For just as believing is of a lofty and high-spirited soul; so is disbelieving of a most irrational and base one, and one brought down to the folly of beasts. Wherefore, leaving them be, let us emulate the patriarch, and let us glorify God, just as he gave glory to Him. And what is it, *He gave glory to Him*? He considered His righteousness, His infinite power; and having received the proper notion concerning Him, he was thus fully assured concerning the promises. Let us, therefore, glorify Him both through faith and through works, that we may also receive the reward of being glorified by Him; *For them that honour me I will honour*, He says. And yet, even if no reward were set, this very thing was glory, to be deemed worthy to glorify God. For if men, when speaking praises to kings, only pride themselves in this, even if they reap nothing else; consider how great it would be, that the Master is glorified because of us, just as it is also the [cause of] punishment for Him to be blasphemed because of us; D and yet, He wishes even this, to be glorified, to happen because of us; for He Himself has no need of the matter. For how great do you think the distance is between God and men? Is it as much as between men and worms? But I have said nothing yet, even by setting such a distance; for it is not even possible to say how great it is. Would you, therefore, wish to have great and brilliant glory from worms? By no means. If, therefore, you who crave glory would not wish for this; He who is delivered from this passion, and is so much superior, how would He have need of glory from you? But yet, even not having need, He…
it, He A considers it to be something that contributes to our salvation. Knowing these things, let us flee from every sin, through which He is blasphemed. For it says, "Flee from sin as from the face of a serpent" (Eccli. XXI, 2). If you approach it, it will bite you; for it does not come to us, but we go to it of our own accord. For God has provided it in such a way that the devil might not prevail through his tyranny; otherwise no one could stand against his strength. Therefore, He has set him apart, like some thief and tyrant; and if he does not find anyone naked and alone in his hiding-places, he does not dare to rush in; if he does not see us traveling through a desert path, he does not dare to approach; but that desert place of the devil is nothing other than sin. Therefore, we have need of the shield of B faith, the helmet of salvation, the sword of the spirit; not only so that we may not suffer evil, but also so that, if he wishes to set upon us, we may cut off his head. We need frequent prayers, so that he may be trampled under our feet. For he is impudent and detestable, even if he fights from a lower position; yet he conquers even in this way. The reason, however, is that we do not strive to be superior to his blows: for he cannot be lifted up very much, but crawls below. And the serpent is a figure of this. If he established him this way from the beginning, he does so much more now. But if you do not know what it is to fight from a lower position, I shall try to explain to you the mode of this warfare. What then is it to fight from below? To struggle from the lower things, from pleasure, from riches, from all secular things. Therefore, if he sees anyone C flying toward heaven, first he will not be able to set upon him; second, even if he attempts it, he will quickly fall; for he has no feet, so do not fear; he has no wings, so do not be afraid: he crawls upon the earth and upon earthly things. Therefore, let nothing be common to you with the earth, and you will not have need of labor. For he knows no opposing fight, but hides like a serpent in thorns, frequently lurking in the deceit of riches. If you cut down the thorns, he will be fearful and easily flee; if you know how to cantillate those divine incantations over him, he will be wounded immediately. For there are for us, indeed there are, spiritual incantations, the name of our Lord Jesus Christ, the power of the cross. This incantation not only casts the dragon out from his hiding-place and casts him into the fire, but it also heals wounds. For if many speak and are not heard, it arises not from the weakness of what is said, but from there being little faith in them. For many D were pressing and crowding Jesus, and yet gained nothing: but she who labored with the issue of blood, even without touching his body, but only the hem, stopped long-standing fountains of blood (Matth. IX, 20). And it is terrible against diseases. Let us therefore be adorned with this name, let us arm ourselves with this. Thus Paul became great, even though he consisted of the same nature as we; but faith made him different from another, and he had such power that even his garments had great strength. What excuse then shall we be worthy of, if, when their shadow and garments rebuffed death, our own prayers do not even repress the passions? What then is the cause? A great difference of soul, although those things which pertain to nature are
The mark of all things is love; it is to be preferred to all signs.
equal and common: for he was born and educated in the same way as we, and dwelt on earth and breathed the air; but in him there were other things by far better and more excellent than ours: zeal, faith, charity. Let us therefore imitate him; let us act so that Christ may speak through us: He desires this from us above all, and therefore prepared this instrument, and He does not want it to remain useless, but always wishes to handle it with His hands. Why do you not prepare it for the hand of the artificer, but rather slacken the strings, and make it softer than pleasure, and prepare the whole lyre as useless to Him, when you ought to tighten it and stretch it to songs, and season it with spiritual salt? For if Christ sees it adjusted in this way, He will play through our soul. Which having been done, you will see angels dancing, and archangels and Cherubim. Let us therefore be made worthy of blameless hands: let us ask Him to play in our heart; or rather, He has no need of being asked; only render it worthy, and He Himself will run to you first. For if He comes to those who are delaying (for He had not yet woven a eulogy for such a state achieved by Paul), when He sees it prepared, what will He not do? But if Christ sounds, the Spirit will by all means arrive, and we shall be more excellent than heaven, having not the sun and moon impressed upon our body, but the Lord of the sun, moon, and angels inhabiting and walking within us.I say these things, not that we might raise the dead, not that we might cleanse lepers; but that we might exhibit a sign greater than all these, charity: for wherever this good exists, the Son is immediately present with the Father, and the grace of the Spirit arrives. For He says: "Where two or three are gathered in my name, there am I in the midst of them" (Matth. XVIII, 20). It is a matter of great disposition, and of those who love most ardently, to have the loved ones present on both sides. Whoever is so miserable, you will say, that he would not want to have Christ in the midst? We who have quarrels with one another. And perhaps someone will laugh at me and say: What are you saying? You see us all within the same walls, in one and the same fold of the church, dwelling most concordantly in the same sheepfold, no one fighting, under the same shepherd, crying out together, hearing the words together, emitting prayers together; and you remember battle and sedition? I remember battle, and I am not insane. For I see these things which I see, and I know that we are in the same fold and have the same shepherd: therefore I mourn most, because when so many things bring us together, we stir up sedition. What sedition, you will say, do you see here? Here indeed none; but when the assembly is dismissed, one accuses another, another openly brings an insult, another envies, another is either avaricious and rapacious, or violent, another is held by base love, another weaves six hundred deceits. And if our souls could be laid bare, then you would know all these things accurately, and would see that I am not insane. Or do you not see in the camps, that when there is peace, they lay down their arms, naked and defenseless and passing over to the enemy's camp; but when they arm themselves, and there are guards and watches, sleepless nights, constant fires, these do not indicate peace, but war. The same thing can be seen among us: for we are in
A fear and suspicion of one another, and each one whispers to his neighbor, and if we see any other person approach, we become silent and cast everything aside; and this is a sign not of those who are confident, but of those who are extremely fearful. But we do this, one might say, not to do injury, but so as not to suffer it. For this reason I mourn, that while living among brethren, we need a guard so as not to be injured, and we kindle so many fires, and we set guards and watchmen. The cause is that there is much falsehood, much deceit, much destruction of love, and a war without truce. For this very reason one might find many who are more trustful of Greeks than of Christians; and yet how much shame does this deserve? How many tears, how many lamentations?
And what shall I do, he says; such and such a person is ill-tempered and wicked. And where is your philosophy? Where are the apostolic laws that command us to bear one another’s burdens? For if you do not know how to associate with a brother, when will you be able to associate well with a stranger? If you do not know how to manage your own member, when will you be able to pull anyone from the outside to yourself and join him to you? But what shall I do? I feel very distressed at the flow of tears, for I would have let loose copious fountains from my eyes, according to that prophet, seeing thousands of wars upon this field more grievous than those. For one who sees barbarians attacking, said, My belly is in pain; but I, seeing them B arrayed under one commander, and then standing against one another, biting and tearing one another’s limbs—some for the sake of money, some for glory, others simply and pointlessly mocking and scoffing, and inflicting thousands of wounds upon one another, and dead men more grievous than those in war, and the name of brother finally existing only as a mere word—I do not even have a lament worthy of this tragedy.
Be ashamed, therefore, be ashamed of this table of which we all partake, of the Christ slaughtered for our sake, the victim lying upon it. Robbers who share salt are no longer robbers toward those with whom they share it, but the table changes their character and makes those who are wilder than beasts more gentle than sheep. But we, partaking of such a table, sharing such food, arm ourselves against one another, when we ought to be doing this against the devil who wars against us all. For this very reason we become weaker, and he becomes stronger day by day. For we do not arm ourselves with one another against him, but we stand with him against one another, and we use him as a commander for such battles, when we ought to be warring against him alone. But now, leaving him aside, we draw our bows against our brothers. What bows, you ask? Those of the tongue and the mouth. For not only spears and arrows, but words also work wounds much more bitter than arrows.
And how, you ask, shall we be able to end this war? If you consider that when you speak evil of your brother, you are pouring filth from your mouth; if you consider that you are slandering a member of Christ, that you are devouring your own flesh, that you are making that fearful and impartial judgment seat for yourself more bitter, that the arrow does not destroy the one struck, but you who shot it. But he injured me and did me evil? C Sigh, do not speak evil; weep, not for your own injury, but for his destruction, just as your Master wept for Judas—not because He Himself was being crucified, but because he was betraying Him. He insulted you and reviled you? Entreat God so that He may quickly become merciful to him. He is your brother; he was released from the same birth-pains as you; he is your member, called to the same table. But he steps over me more, he says. Therefore the reward is greater and more abundant. For this very reason it is just to let go of your anger, since he has received a fatal wound, since the devil has wounded him.
9. Therefore do not you also strike, nor cast yourself down with him; for as long as you are standing, you are able to save him as well; but if you cast yourself down by returning the insult, who will raise you both up at last? That man who was wounded? But he will not be able, as he lies there. But you, who fell with him? And how, being unable to extend a hand to yourself, will you have the strength to do so for another? Stand, therefore, nobly, and deploying your shield, draw your brother from the battle, even though he is dead, through your long-suffering. Did anger wound him? Do not allow yourself to be wounded too, but cast out the first arrow as well. For if we thus treat one another, we shall quickly all be whole; but if we arm ourselves against one another, there is no need of the devil anymore for our destruction. For every war is grievous, but most of all the civil one. D And this is even more grievous than civil war, by as much as the rights of our commonwealth are greater, nay rather, even of our kinship itself.
Abel was once killed by his brother, and he poured out kindred blood; but this murder is more lawless than that one, in as much as the bonds of relationship are greater, and the consequences of the death more grievous. For the former wounded the body, but you have sharpened a sword against the soul. But you were the first to suffer evil? But it is not the suffering of evil, but the doing of evil, that is the true suffering of evil. And consider: Cain slaughtered, Abel was slaughtered; who then was the dead man? The one who after death was crying out, The voice of your brother Abel's blood cries out to me, or the one who while living was trembling and afraid? For this man, this man was more pitiable than any dead person. Do you see how it is better to be wronged, even if it goes as far as murder? Learn how it is worse to do wrong, even if one succeeds as far as blood. That man struck and brought down his brother, but the one was crowned, while the other was punished; Abel was taken away and slaughtered unjustly, but while dying he was accusing and destroying and being crowned; while the one who lived was silent and ashamed and condemned, and was bringing about the opposite of what he wished. For he was destroying because he saw him being loved, expecting to cast him out of that love; but he intensified the affection all the more, and even when he was dead, God sought him out, saying, Where is your brother Abel? For you did not extinguish the desire through your envy, but rather you ignited it; you did not diminish his honor by the slaughter, but you intensified it further. Before this, God had even subjected him to you; but since you killed him, even though dead he will punish you; so great is the affection I have from him. Who then was the one condemned? The one punishing, or the one punished? The one enjoying such honor with God, or the one being given over to some strange and paradoxical punishment? You did not fear him while living, he says; therefore fear him now that he has died; you did not tremble when about to bring the sword; you will be seized by continual trembling after pouring out the blood; while living he was your servant, and you did not endure it; because of this, having died, he is your master.
than it was; now He has become a Master who is to be feared by you. Reflecting on these things, then, beloved, let us flee from envy, let us extinguish malice, repaying one another with charity, so that we may reap the goods of that [life], both in the present and in the future life, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
HOMILY IX
A "Non scriptum est autem propter illum tantum, quia reputatum est illi ad justitiam; sed etiam propter nos, quibus reputabitur, credentibus in eum, qui suscitavit Jesum Dominum nostrum a mortuis." He says many and great things about Abraham, and about his faith and the righteousness and the honor he received from God, so that the listener might not say: "And what is this to us? For he is the one who was justified; [but God] places us near the patriarch again." Such is the power of spiritual discourses. For the one from the nations, who has recently come, who has done nothing, he said not only has nothing less than the faithful Jew, but not even [less] than the patriarch; or rather, if one must say something wonderful, he has even much more. For our nobility is so great that his faith is a template for our own. And he did not say, "For if it was reckoned to him, it is likely that it is also to us," lest he turn this into a syllogism; but he speaks by the authority of the divine laws, and ensures that this is the whole decision of the Scripture. For why, he says, was it written, if not so that we might learn that we too have been justified in this way? For we have believed in the same God for the same things, even if not in the same persons. B When, however, he speaks of our faith, he also speaks of the ineffable kindness of God, which he always keeps in focus, bringing the cross into the middle; which he also declared now by saying: "Who was delivered up for our offenses, and rose again for our justification."
Observe how, after saying the cause of death, he brings forward the same as the cause of the resurrection. For why, he says, was he crucified? Not for his own sin, as is clear from the resurrection. For if he were a sinner, how did he rise? If he rose, it is plain that he was not a sinner. If he was not a sinner, why was he crucified? For others. If for others, he surely rose. C So that you might not say, "How, being liable to so many sins, can we be justified?" he showed that he is the one who blotted out all sins, so that he might confirm the argument both from the faith of Abraham, through which he was justified, and from the faith of the saving passion, through which we have been freed from sins. After he mentioned his death, he speaks of the resurrection. For he did not die so that he might hold those liable to punishment and condemned, but that he might do good; for he died and rose again for this reason, that he might make them righteous.
"Justified therefore by faith, let us have peace toward God through our Lord Jesus Christ." What does it mean, "Let us have peace"? Some explain it thus: That we may not move seditions, contending to introduce the law. But it seems to me that it is discussed here with us concerning our manner of life. For because, where he had discussed much about faith and about righteousness through works, he added this; lest anyone should think that these words might be an occasion for sloth, he says: "Let us have peace"; that is, That we may no longer sin, nor return to our former state: for this is what it is to have war against God. And how, you say, is it possible that we may not sin further? How could that first thing happen? For if, liable to so many sins, we have been freed from everything through Christ; D much more, by his help, will it be possible to remain in this state. For it is not an equal thing to receive peace, which was not there, and to keep [it once] given; since acquisition is easier than preservation: yet that which was more difficult was easy and was carried into effect. Therefore, the thing which is easier we will accomplish with no effort, if we hold fast to him who accomplished those things for us. Here, however, he seems to me to indicate not only the ease, but also that which is reasonable. For if he reconciled us when we were defeated, it is right to persist in the reconciliation, and to render this recompense to him, so that he may not appear to have reconciled the wicked and ungrateful with the Father. "For through him," he says, "we have had access to faith." If, therefore, he provided access to those placed far off, much more will he retain those standing near. See how in every place he puts two things, both those from him and those from us. But those from him are varied and many and diverse: for having died for us, he reconciled us, brought us, gave ineffable grace; but we have brought only faith: therefore he says: "In faith into this grace, wherein we stand." Which grace, I ask? By which we are deemed worthy of the knowledge of God, by which we are freed from error, by which we know the truth, by which we attain all good things through baptism: for he provided us access to this, so that we might receive these gifts. For he did not only do this, that we might obtain remission of sins, but also that we might attain countless dignities. And he did not stop here, but also promised other things, those ineffable goods which surpass mind and reason. Therefore he placed both. For when he says, "Grace," he signified the present things which we have received; but when he says, "And we glory in the hope of the glory of God," he revealed all future things. And well did he say, "In which we stand." For such is the grace of God; it has no end, it knows no limit, but always proceeds to greater things: which is not the case among men. For example, one has received rank and glory and power, but he has not stood in this perpetually, but quickly fell from it; and even if no one takes [it] away, death coming upon [him] will take it away entirely. But the things of God are not like this: for no man, no time, no condition of things, not the devil himself, not death coming upon [us], will be able to drive us from these; but when we die, then we hold them more firmly, and in progress we always enjoy more. Therefore, if you do not believe in future things, believe them from the present things, and from those which you have already received. For this reason he says, "And we glory in the hope of the glory of God."
A For one glories in the things already bestowed. Since, therefore, the hope of future things is as firm and clear as that of the things already given, he says that we glory in that likewise; for this reason he also called them "glory." For if it contributes to the glory of God, it will certainly come to pass, even if not for our sake, yet for His own. And why do I say, he asks, that the future goods are worthy of glorying in? Nay, the present evils themselves are sufficient to adorn us and cause us to exult in them; therefore he added: "And not only so, but we also glory in tribulations." Consider, then, how great the future things are, when we think highly even of those which seem to be grievous. So great is the gift of God, and in such a way is there nothing unpleasant in it. For with regard to external things, the contests bring labor, pain, and misery, while the crowns and prizes bring pleasure; but here it is not so, but the struggles for the prizes are no less sweet to us. Since, indeed, the temptations at that time were many, while the kingdom was in hope, and the terrible things were in our hands, while the good things were in expectation, and this weakened the weaker ones, he grants them the rewards even before the crowns, saying that one ought to glory even in tribulations. And he did not say, "You ought to glory," but, "We glory," he says, bringing in the exhortation in his own person. B Then, since what was said seemed strange and paradoxical—that one who is struggling with famine, and is in chains and tortures, and is being insulted and reviled, ought to glory—he proceeds to substantiate it; and what is greater, he says that they are worthy of glorying in, not only because of those future things, but also because of the present ones themselves; for these very tribulations, in and of themselves, are a good thing. For what reason? Because they train us for patience. Wherefore, having said, "We glory in tribulations," he added the cause, saying: "Knowing that tribulation worketh patience." Observe again the contention of Paul, how he turns the argument to the contrary. Since the tribulations were causing them to despair the most concerning the future, and were casting them into hopelessness, he says that it is on account of these very things that one ought to be confident and not despair of the future. "For tribulation," he says, "worketh patience; and patience, probation; and probation, hope; and hope maketh not ashamed." For tribulations are not only not destructive of such hope, but are even constructive of it. For tribulation has, even before the future things, the greatest fruit—patience—and makes the one being tempted proven; and it contributes something also toward the future things; for it causes hope to thrive in us. For nothing so prepares one to hope for good things as a good conscience. C No one, at any rate, of those who have lived rightly is faithless concerning the future, just as, of those who have been neglected, many, oppressed by an evil conscience, wish that there were neither judgment nor retribution. What then? Are our good things in hopes? In hopes indeed, but not in human ones, which often fail and put the one who hoped to shame, because the one expected to provide them has died, or has changed while still alive. But our things are not such; rather, our hope is firm and immovable. For He who promised always lives, and we who are to enjoy them, even if we die, we shall rise again; and there is nothing at all that can put us to shame, as if we had been puffed up in vain and to no purpose upon crumbling hopes. Having, therefore, sufficiently freed them from the ambiguity of deceit through these words, he does not stop the discourse at the present things, but brings in the future things again, knowing those who are weaker D and who seek present things and are not satisfied with these. And he confirms them from the things already given. For, lest anyone should say, "What then, if God does not wish to grant them to us?"—for that He can, and that He remains and lives, we all know; but whence do we know that He will wish to? From the things that have already come to pass. Which things that have come to pass? The love which He manifested toward us. Having done what, he asks? By giving the Holy Spirit. Wherefore, having said, "Hope maketh not ashamed," he added the proof of this, saying, "Because the love of God is shed abroad in our hearts." And he did not say, "It is given," but, "It is shed abroad in our hearts," indicating the abundance. For what was the greatest gift, this He gave: not heaven and earth and sea, but that which was more precious than all these, and prepared angels from men and sons of God and brothers of Christ. And what is this? The Holy Spirit. And if He did not wish to reward us with great crowns after the toils, He would not have given such great goods before the toils; but now the warmth of His love is shown from this, that He did not honor us quietly and little by little, but all at once poured forth the fountain of good things, and this before the contests. So that even if you are not very worthy, do not despair, having a great advocate of the Judge, namely, love. For this reason, He himself, having said, "Hope maketh not ashamed," did not attribute the whole to our accomplishments, but to the love of God. Having spoken of the gift of the Spirit, he passes on again, then, to the cross, saying thus: "For Christ, when we were still weak, in due time died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man some would even dare to die. But God commendeth his own love toward us." What he says is this: If for a virtuous man one would not readily choose to die, consider the love of your Master, when He appears to have been crucified not for the virtuous, but for sinners and enemies; which is what he also says after this: "For if, when we were sinners, Christ died for us, much more then, having been justified now in His blood, we shall be saved through Him from the wrath. For if, being enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved in His life." And the things said seem to be a tautology, but they are not to one who pays attention with precision. But observe: He wishes to confirm them concerning the future; and first he reproves them from the judgment of the righteous man, saying that he, too, was fully persuaded that what God has promised, He is able also to do; then from the grace that was given, then from the tribulations, that they are sufficient to lead us to hope; and from the Spirit again, whom we received; and finally, he establishes this also from the death and our previous wickedness. And it seems, as I said before, to be one thing that is said, but it is found to be two and three and many more; first, that He died; second, that it was for the ungodly; third, that He reconciled, that He saved, that He justified, that He made us immortal, that He made us sons and heirs. Not therefore from...
Not from death alone should we be strengthened, he says, but also from the gift bestowed upon us through that death; for even if He had died only for us who are such as we are, it would have been the greatest proof of love—that which has taken place. But since it is evident that He bestowed gifts, and such great gifts, upon such men, the things that were done surpass all hyperbole, and lead even the most senseless to faith. For there is no one else who will give us salvation, other than He who loved us, being sinners, so as even to deliver up Himself. Do you see how much this passage provides a proof for establishing the hope of future things? For previously, two things were difficult for us regarding salvation: that we were sinners, and that it was necessary to obtain salvation through the death of the Lord; a thing which was difficult to believe before it happened, and which required much love for it to come to pass. But now, since these things have happened, the remaining things are easier. For we have become friends, and there is no further need of death. He who spared His enemies in such a way as not to spare His Son, will He not now be an advocate for His friends, when there is no longer any necessity for the Son to be delivered up? For either someone does not bring salvation because he is unwilling, or because—as often happens—even if he is willing, he is unable; but neither can be said of God. For that He was willing is plain from the fact that He delivered up His own Son; but that He is able, He also demonstrated when He justified sinners. What then prevents us from obtaining the things to come? Nothing. Then again, so that hearing "sinners," "enemies," "infirm," and "ungodly," you may not be affected with shame and blush, hear what he says: C
11. But not only so, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.
What is that, "And not only so"? "Not only," he says, "have we obtained salvation, but we also glory in this very thing, regarding which anyone might have thought we should blush." Now, the fact that we were saved while living in such depravity is a sign that we are greatly loved by Him who saved us. For He did not bestow salvation upon us through angels or archangels, but through the Only-Begotten. And so, both because He gave salvation, and because He gave it to such as we are, and because it was through the Only-Begotten—and not merely through the Only-Begotten, but through His blood—He weaves for us a thousand crowns of glory. For nothing contributes so much to exciting glory and confidence as the fact that we are loved by God, and that we in turn love Him. This makes the angels splendid; this makes the principalities and powers; this is greater than a kingdom. Therefore Paul preferred this to a kingdom; therefore also I call the incorporeal powers blessed, because they love Him and obey Him in all things. Thence, therefore, the prophet admired them, saying: "Mighty in strength, doing His word" (Ps. CIII, 20); thence also Isaiah celebrated the Seraphim, and their great virtue, that they stood near that glory, which was a sign of the greatest love. D And let us take care not only to stand near the throne, but also to have Him who sits upon the throne dwelling within us. For He loved even those who hated Him, and He continues to love: for "He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust" (Matt. V, 45). Do you, therefore, love Him who loves you; for He indeed loves you. And how, you will say, does He who loves threaten hell, punishment, and torment? By the very fact that He loves. For by cutting off malice, and by restraining your impulse toward worse things with fear as a bridle, He does everything so that, through good and painful things, He may restrain your mind that is prone toward the lowest things, and may lead it back to Himself and draw it away from every wickedness, which is more grievous than hell. But if you laugh at the things mentioned, and you would generally rather live in wickedness than be afflicted for one day, it is no wonder; for this is a sign of your imperfect mind, and of drunkenness and an incurable disease. For young children, too, when they see a doctor applying fire or the knife, run away and pull back, wailing and tearing at themselves, and prefer to perish in perpetual bodily corruption than by enduring a momentary pain, to follow it up with health. But those who are of a sound mind know that it is worse to be sick than to be subjected to some surgery, just as also to be wicked is worse than to be punished; for the latter is to be cured and to be healthy thereafter, but the former is to perish and to dwell in perpetual sickness. Now, that good health is to be preferred to sickness is known to everyone; for thieves, not when their sides are pierced, but when they break through walls and murder, are worthy of tears. For if the soul is better than the body, as indeed it is, the former must be more lamented and mourned if it is dead; and if it feels nothing, it is for that reason more to be lamented. For those who love with an impure love are more to be pitied than those who suffer from fever; and likewise the drunkards are more to be pitied than those who are subjected to torments. But if the latter are more grievous, you will say, why do we prefer the former? Because to most men, according to the proverb, the worse things are pleasing, and they love them, passing over the better. This is to be seen also in foods, and in ways of life, and in ambition, and in pleasures, and in women, and in houses, and in slaves, and in fields, and in everything else. For which is sweeter, I ask you, to associate with women or with males, with women or with mules? Yet we find many who have intercourse with brutes, and defile the bodies of males; although things that are according to nature are sweeter than those that are against nature. Yet there are many who pursue things worthy of laughter, unpleasant, and involving punishment, as if they were sweet. "For these things seem sweet to them," you will say. But for this very reason they are miserable, because they think those things are sweet which are not sweet at all. Thus also do they think that punishment is worse than sin. But it is not so, but exactly the opposite. For if punishment inflicted for sins were an evil, God would not have added evils to evils, nor would He have wished to make them worse; for He who does everything in order to extinguish malice...A and lead us into pure freedom, has for this reason threatened punishment and allowed labors to be joined to our life, tightening its slackness. In this way, the Jews, when they were bound to clay and brick-making, were gentle and called upon God continually; but when they enjoyed freedom, they murmured and provoked the Master, and wrapped themselves in a thousand evils. What then, you say, would you tell those who have often been overturned by affliction? That the overturning is not the work of affliction, but of their own weakness. For if someone with a sick stomach should not receive a bitter medicine capable of purging him, but is instead wasted away, we do not blame the medicine, but the infirmity of the member, as is the case here with the ease of the mind. For he who is overturned by affliction will suffer this all the more by ease; for if he falls when bound (for such is affliction), he will do so all the more when loosed; if he is overturned when tightened, he will be so all the more when relaxed. And how, you say, shall I be able not to be overturned when afflicted? If you consider that, whether you wish it or not, you will bear what is inflicted; but if you bear it with thanksgiving, you will gain the greatest rewards, whereas if you are vexed, restless, and blasphemous, you will neither make the calamity smaller, nor will you prevent the surging storm from growing larger. Considering these things, then, let us do what is of necessity by our own choice. What do I mean? Someone has lost a genuine child, another his entire livelihood. If you consider that what has happened cannot be undone, but that it is possible to reap some fruit even from an incurable calamity by bearing what has happened bravely, and by offering to the Master an expression of praise instead of blasphemous sounds, then these evils that are inflicted against your will will become for you achievements of your own choice. Have you seen a son snatched away? Say, "The Lord gave, the Lord has taken away." Have you seen wealth emptied out? Say, "Naked I came out of my mother's womb, and naked shall I return." Have you seen the wicked thriving, and the righteous faring ill and suffering ten thousand terrible things, and you did not know how to find the cause of what happened? Say, "I became as a beast before you, yet I am always with you." But if you also seek the cause, consider that He has set a day on which He is about to judge the world, and you will cast aside all doubt; for then each one will receive according to his merit, like Lazarus and the rich man. Remember the apostles; for they, being scourged and driven out and suffering ten thousand things, rejoiced that they were counted worthy to suffer shame for the name of Christ. And you, therefore, if you fall ill, bear it bravely, and render thanks to God, and thus you shall receive the same reward as they. But how, when you are in illness and pain, will you be able to be thankful to the Master? If you love Him genuinely. For if the three children, having fallen into the furnace, and others in prisons, and in ten thousand other evils, did not cease giving thanks, those who are in diseases and gripped by grievous infirmities will be much more able to do this. For there is nothing, there is nothing that desire does not conquer; and when there is also the desire for God, it is higher than all things, and neither fire, nor iron, nor poverty, nor infirmity, nor death, nor anything else of this kind will appear terrible to one who possesses such love, but, mocking all things, he will fly to heaven, and will be in no way inferior to those who dwell there, looking to nothing else—not heaven, not earth, B not sea—but stretched toward one beauty alone, that of that glory; and neither the sorrows of the present life will be able to humble him, nor the goods and those things which have pleasure to puff him up and swell him. Let us therefore fall in love with this love (for there is nothing equal to it, both for the present and for the future; or rather, before these, for the very nature of love itself; for we shall be delivered both from the scourges of this present life and those of the world to come, and we shall enjoy the kingdom. Moreover, neither deliverance from Gehenna nor enjoyment of the kingdom is a great thing compared to what is to be said; for greater than all these is the having of Christ as both Beloved and Lover. For if this happening among men is higher than all pleasure, when both come to pass in God, what word, what mind will be able to represent the blessedness of this soul? There is none other, but the experience alone. In order, therefore, that we might learn through experience this spiritual gladness and the blessed life and the treasure of ten thousand blessings, letting go of all things let us hold fast to that love, both for our own gladness and for the glory of the desired God; for to Him be the glory and the power, with the Only-begotten and the holy Spirit, now and always, and into all ages of ages. Amen.
HOMILY X
CAP. 5. v. 12. Therefore, just as through one man sin entered into the world, and through sin death; and thus death passed upon all men, in which all have sinned.
1. Just as the best physicians always investigate the root of diseases, and come to the source of the evil itself, so also does the blessed Paul. For having said that we have been justified, and having shown it from the patriarch and from the Spirit and from the fact that Christ died (for He would not have died if He were not about to justify), he proceeds to establish what was proved through these things from another point, and by confirming the matter from the opposites, that is to say, from death and sin, he seeks how and in what manner, and from whence death entered, and how it prevailed. How then did death enter, and prevail? Through the sin of one. And what is, "In which all have sinned"? He having fallen, even those who did not eat from the tree have, all of them, become mortal through him. "For until the law sin was in the world; but sin is not imputed when there is no law." By "Until the law," some think he meant that time, the time before the giving of the law—such as that of Abel, that of Noah, that of Abraham, up until when Moses was born. What then was sin at that time? Some say he is speaking of that in Paradise; but no, for he says it was not yet loosed, but was even flourishing.
A, for it brought that common death which mastered and tyrannized. Why then does he add, "But sin is not imputed when there is no law"? Because of the objection of the Jews, he says, those who share our view and speak with us say that he has posited this: that if there be no sin without law, how did death consume all who were before the law? But to me it seems that what we shall say is more reasonable and in accord with the apostolic mind. What is that? When he had said that until the law sin was in the world, it seems to me he intends to say this: that after the law was given, sin arising from transgression came to prevail, and prevailed so long as the law existed; for sin, he says, cannot persist when there is no law. If then, you will say, this sin born of the transgression of the law brought forth death, how were all who were before the law dead? For if death had its root from sin, and if, when law is not, sin is not imputed, how did death reign? Hence it is manifest that it was not that sin which is the transgression of the law, but that sin of disobedience of Adam itself, which ruined all things. And what proof is there of this? That before the law all were dying. 14. "For death reigned," he says, "from Adam until Moses even over those who did not sin." How did it reign? "In the likeness of the transgression of Adam, who is a figure of the one to come." For this reason Adam is a type of Christ. How, you will say, a type? Because just as he to those who came from him, even though they did not eat of the tree, was the cause of death brought in by that food, so too is Christ to those who are His, even though they did not act righteously, the reconciler of the righteousness which He bestowed upon us all through the cross. Therefore he always and everywhere insists on this matter B, and frequently brings this into the middle, saying: "As through one man sin entered into the world" (Rom. 5:12); and, "By the transgression of the one the many are dead" (ibid. v. 15); and, "And not as through one sinner is the gift"; and, "The judgment from one unto condemnation"; and again, "For if by the transgression of the one, death reigned through the one"; and, "So if by the transgression of the one"; and again, "As by the disobedience of the one man the many were made sinners" (ibid. v. 16 et seq.); and he does not desist from this "one"; so that when the Jew says to you, "How by one Christ acting rightly has the world attained salvation?" you may be able to say to him: "How by one disobedient Adam was the world condemned?" although sin is not equal to grace, nor is death equal to life, nor the devil to God, but the difference is immense. Since therefore both from the nature of the thing, and from the power of the one receiving the remedy, and from the decorum itself—for it is much more decent for God to save than to punish—since, I say, from these things preeminence and victory are produced, what reason for incredulity could you have? That what has been done rests on reason, he shows by saying: 15. "But not as the transgression, so also is the gift. For if by the transgression of the one the many died, much more did the grace of God and the gift in the grace of the one man Jesus Christ abound unto the many." That is to say, if sin had such power, and the sin of one man, how will grace, or rather the grace of God, and not only of the Father but also of the Son, not far surpass it? For this is much more consonant with reason. For one person to give penalties for another does not seem to be equitable; but for one to be saved on account of another, that surely is more decorous and appropriate. If then that was done, this is "much more" C certain. He has proved it, for when the former was demonstrated, the latter was afterwards easily admitted; but that even that which is necessary, he proves from what follows. How does he prove this? 16. "And not as through one who sinned, so also is the gift," he says; "for the judgment indeed from one is unto condemnation; but the grace from many transgressions is unto justification." What does this mean? That while sin was able to bring in death and condemnation; grace, however, took away not only that sin, but all others also which were committed after it. For lest that "as" and that "so" should bring in an equal measure of goods and evils; and lest you should think, having heard of Adam, that his sin alone was wiped away, he says that many transgressions were taken away. Whence is this clear? Because after those numberless sins which followed after that committed in paradise, the matter was reduced to justification. But where there is righteousness, there life and infinite benefits necessarily follow; just as where there is sin, there also is death. Righteousness is the root of life. For righteousness is more than life, since it is the root of life. That therefore many benefits have been introduced, and not only that sin but all the rest have also been removed, he himself declares: "The grace from many transgressions unto justification." Whence it is necessarily shown that death also was ripped out by the root. It remains to be proved, since he said that the second was greater than the first, that this also may be established. For he said first: If the sin of one handed all over to death, the grace of one "much more" will be able to save; afterwards he showed that not that sin only was removed through righteousness, but all others; and that not only were sins wiped away, but righteousness was also given; and that Christ not only profited as much as Adam had harmed, but far more D. Since therefore he has pronounced such great things, here there is need of greater proof. How then does he establish that? 17. "For if by the transgression of the one," he says, "death reigned through the one, much more shall those who receive the abundance of grace and of the gift of righteousness reign in life through the one Jesus Christ." That is: what armed death against the whole world? That only one man
and we were sanctified, and were led to adoption, and were justified, and became brothers of the Only-begotten, and were made co-heirs and fellow-bodies with Him, and we belong to His flesh, and as body to head, so have we been united. These things, then, Paul has all called the abundance of grace, showing that we have received a remedy not only equivalent to the wound, but also health and beauty and honor and glory and dignities far surpassing our nature. And each of these things was sufficient by itself to dissolve death; but when they all appear running together, it is not possible for even a trace of it to remain, nor a shadow to appear, as it has been utterly destroyed. Just as, therefore, if one were to cast into prison a person who owes ten obols, and not him alone, but also his wife and children and servants because of him; and then another coming were not only to pay the ten obols, but also to bestow ten thousand talents of gold, and were to lead the prisoner into royal courts, and upon a throne of the highest authority, and were to make him a partner of the supreme honor and of that other magnificent splendor, the lender would no longer be able to remember the ten obols; so it has come to pass in our case. For Christ has paid much more than we owe, and as much more as the boundless sea is to a small drop. Therefore do not doubt, O man, seeing such wealth of good things, nor seek how that spark of death and of sin was dissolved, such a sea of gifts having been brought to bear upon it. For this is what Paul also hinted at, saying that those who have received the abundance of grace and of righteousness shall reign in life; and since he has shown this clearly, he uses the first syllogism again, tightening it with the repetition, and saying that if by that trespass all were punished, they could also be justified through this. Wherefore he says: A "See, then, how if through the trespass of one into all men unto condemnation, so also through one act of righteousness into all men unto justification of life." And he struggles for it again, saying thus: "For as by the disobedience of the one man the many were made sinners, so also by the obedience of the one shall the many be made righteous." And the statement seems to have a question that is not small; but if anyone pays close attention, this too will be easily solved. What then is the question? It is the saying that by the disobedience of the one, many became sinners. For that he, having sinned and become mortal, those who are from him should be such, is not at all unlikely; but that from his disobedience another should be made a sinner, what sequence could it have? For thus such a one would be found not even to owe any punishment, if at least he did not become a sinner from his own self.
C 3. What then is "sinners" here? To me it seems to mean those who are liable to punishment and condemned to death. That we all indeed became mortal because Adam died, he clearly showed and through many things; but the question is, for what reason this has happened. But he no longer adds this; for it does not contribute to the present argument; for the battle is against the Jew, who doubts and mocks at the righteousness through the one. Therefore, having shown also that the punishment was issued from one to all, he did not add for what reason this has happened; for he is not superfluous, but sticks only to the necessary points. For this did not force him more than it did the Jew to say it; wherefore he leaves it unsolved. But if any of you should seek to learn, we will say this, that not only were we in no way harmed by this death and condemnation, if we are sober, but we have also benefited by becoming mortal; first, in that we do not sin in an immortal body; second, so as to have ten thousand subjects for philosophy. For even the fact that death is present and expected invites us to be moderate and restrained and composed and to be delivered from all wickedness. And along with these things, or rather even before these, it introduced other greater good things. For from this come the crowns of the martyrs, and the rewards of the apostles; thus Abel was justified, thus Abraham having sacrificed his son, thus John having been slain for Christ, thus the three youths, thus Daniel. For if we wish, not only death, but not even the devil himself will be able to harm us. Besides these things, this also can be said, that immortality will await us, and having been warned for a little time, we shall enjoy the future good things with security, as in a school, being instructed in the present life through sickness and affliction and temptations and poverty and the other things that seem to be terrible, so as to become fit for the reception of the future good things. "And the law entered in, that the trespass might abound." Since he showed that the world was condemned by Adam, but was saved by Christ, and delivered from the condemnation, he now fittingly inquires again about the law, cutting off the opinion held about it. For not only did it do no good, he says, nor only did it not help, but the disease even increased when it entered in. And the "that," here, is not again of causality, but of outcome. For it was not given for this, that it might abound, but it was indeed given so as to diminish and take away the trespass; but the opposite resulted, not because of the nature of the law, but because of the sloth of those who received it. But why did he not say, The law was given, but, "The law entered in"? Showing its need to be temporary, and not authoritative nor original; which he also states in the Epistle to the Galatians, declaring this very same thing: "For before faith came, we were kept under law, shut up unto the faith which was about to be revealed." (Gal 3:23). So it was guarding the flock not for itself, but for another. Since the Jews were somewhat coarse and dissolute, and had grown slack toward the gifts themselves, for this reason the law was given, that it might convict them more, and teach them clearly in what state they are, and having increased the accusation, might tighten them more. But do not fear; for this did not happen so that the punishment might become greater, but so that the grace might appear greater. Wherefore he added, "But where sin abounded, grace did superabound." He did not say, "Abounded," but also, "Did superabound." For it did not only deliver from punishment, but it also gave forgiveness of sins and life, and the other things which we have often spoken of; just as if one were not only to free a person suffering from fever from the disease, but also were to make him beautiful and strong and honorable, or one who is hungry, not only feed him, but also make him master of many riches, and lead him to the highest authority. And how did the sin abound, he says? The law gave ten thousand commandments.
Because, therefore, they transgressed all of those, the sin did abound. Do you see how great is the difference between grace and the Law? For the Law became an addition of condemnation, but grace, an overflowing of the gift.
B
The Apostle looks for the source of death and life.
Having shown this ineffable generosity, he seeks again the beginning and the root of death and of life. What, then, is the root of death? Sin. Therefore he said: 21. *As sin reigned in death, so also grace might reign through righteousness unto eternal life through Jesus Christ our Lord.* He said this showing that sin had been as a king, and death as a soldier standing under him and armed by him. C Therefore, if sin armed death, it is clear that righteousness, which removes sin and is introduced through grace, not only disarms death but also takes it away from the midst, and removes all of its kingdom, inasmuch as its kingdom is greater than that one; which is introduced not by man or by the devil, but by God and by grace, and leads our life unto a better end and an infinite good; for it will no longer have an end, so that from this you may learn the more. That one, indeed, cast us out of the present life; but grace, arriving, did not give us the present life, but an immortal and eternal one. D Christ is for us the procurer of all these things. Do not, therefore, doubt concerning life, when you have righteousness; for righteousness is greater than life, because it is its mother.
(Chapter 6). 1. *What shall we say then? Are we to continue in sin that grace may abound? By no means.* He passes again to the moral discourse, not introducing it as if by deliberate design—lest he seem wearisome and burdensome to many—but from the sequence of the doctrines. For if, by thus varying the discourse, he avoided offending them (and for this reason he said: *I have written to you more boldly in part* [Rom. 15.15]), had he not done this, he would have appeared harsher to them. A Since, therefore, he showed that grace is great in curing grave sins, since from this it appeared to the foolish to be an exhortation to sin—for if, they said, grace was seen to be greater because we committed great sins, let us not cease from sinning, so that the greater grace may be displayed—to prevent them from saying or thinking these things, see how he subverts the objection. First, by a negation, saying *By no means*, as is his custom in matters that are admittedly absurd; then he applies a line of reasoning which cannot be resisted. Why is that? 2. *We who have died*, he says, *to sin, how shall we still live in it?* B What is "we have died"? Is it that, as far as that is concerned, we have all received the sentence? Or that we have died to it, believing and being enlightened, which is certainly to be said as the better interpretation? For this, indeed, the following also shows. But what is it to have died to sin? To obey it in nothing thereafter. For baptism did this once; it rendered us dead to sin. We must, however, perform this with our own zeal for all time, so that however much it commands, we are no longer obedient to the word, but as if dead; we remain unmoved. C Yet he also says elsewhere that sin itself is dead; but there, he brings this forward to show that virtue is easy; here, however, because he hastens to rouse the hearer, he transfers it to death itself. Next, because that saying was obscure, he explains it using more vehement speech; for he says: 3. *Or are you ignorant, brothers, that as many of us as were baptized in Christ were baptized into his death? 4. We were buried, therefore, with him through baptism into death.* What does it mean, *we were baptized into his death*? That we might die even as he! D For the cross is baptism. Therefore, what the cross and the tomb were to Christ, this baptism has been to us, even if not in the same things; for he indeed died and was buried in the flesh, but we, both to sin. Therefore, he did not say, "Complanted with death," but *With the likeness of death*. For this is death, and that is death, but not of the same subject; for the death of Christ is of the flesh; our death is of sin. Just as that one, so also this one is true. But even if it is true, it is necessary to compare the things that are on our side; therefore he adds: *That as Christ rose from the dead through the glory of the Father, so we also might walk in newness of life.* Here, with the zeal for living rightly, he also suggests the resurrection. How? You believed, he says, that Christ died and rose again? Therefore, believe also that which pertains to you; for this is similar to that, since the cross and the tomb also pertain to you. For if you were a sharer with him in death and in the tomb, far more so in the resurrection and the life; for when the greater thing is resolved—namely, sin—there is no reason to doubt regarding the lesser, namely, the destruction of death. Verily, Paul leaves these things meanwhile for the consciences of the hearers to consider; but he himself, having set forth the future resurrection, demands from us another resurrection: a new institution in the present life, which is brought about by a change of morals. [index: entries preserved] For when the fornicator becomes chaste, the greedy man merciful, the harsh man gentle, here also a resurrection takes place, which is a prelude to the future one. And how is it a resurrection? By sin being dead, and righteousness rising; the former life being destroyed, and this new and angelic life flourishing. When you hear "new life," seek much diversity and great change.
I am moved even to tears and to great groanings, when I think of how much philosophy Paul demands of us, and into how much sloth we have cast ourselves, having returned after baptism to our former old age, and returning into Egypt, and, after the manna, recalling the leeks to memory. For ten or twenty days after baptism being changed, we again venture upon our former ways. But Paul does not seek a fixed number of days, but the whole life for this institution of living; we, however, having returned to our former vomit, after the youth received from grace,
A prepare for the old age of sins. For the love of money and the slavery to absurd desires, and every sin at length, usually brings old age to those who engage in it. But when it declines toward old age and decay, it does not dissolve the body through age, as the soul, corrupted by sins and fallen, is led to extreme trifles; it speaks vanity, just as the old and the delirious, and is full of phlegm, and furthermore, through stupidity and blindness, provided with bleary eyes, by the abominable, and the devil, it is made easy: for such are the souls of sinners. B The souls of the righteous, on the contrary, grow young and flourish, and are always prepared for battle and struggle even in the very fullness of their age. But the souls of sinners, at the smallest conflict, fall immediately and perish: a fact which the prophet declares, saying: *As the dust which the wind driveth away from the face of the earth* (Ps. 1. 14), thus are they unstable, and prone to injury from everyone, they who live in sins. For they neither see healthily, nor hear sincerely, nor speak clearly, but they are full of much phlegm, and carry around much saliva flowing in their mouth. And would that it were only saliva, and it would be nothing strange; but now they cast forth filth more foul-smelling than any mire, and, what is more grievous, they are not even able to spit out this saliva of these words, but receiving it with the hand with much disgust, they smear it upon themselves again, being thick and difficult to cut. Perhaps you are nauseated at the narrative; therefore, be all the more so at the action. For if these things happening in the body are unpleasant, much more so are they in the soul. Such was that young man who had consumed all his own possessions and had descended into extreme evil, C existing more feebly than anyone babbling and diseased. But since he willed it, he suddenly became young, from his mind alone and his change of purpose. For since he said, *I will return to my father* (Luc. 15. 18), this word brought him every good thing; or rather, not the word simply, but the deed added to the word. For he did not say, "I will return," and remain; but he said, "I will return," and he returned, and traversed the whole of that journey. Thus let us also act; even if we have been carried away to a foreign territory, let us return to our father's house, and let us not hesitate at the length of the road. If we wish, the return becomes easy and very quick; let us only leave the strange and alien land; for this is sin, which leads us far from the house of the Father. Let us then leave it, so that we may quickly return to the paternal house. For the Father is affectionate, D and He will love us who have changed not only as much as those who have done well, but even more; since the father then also honored that son more; for he was more gladdened, having received back his son. And how shall I return, you say? Place a beginning to the deed only, and the whole is accomplished; cease from evil, and do not advance further, and you have already attained the whole. Since, just as to those who are suffering, not to be worse could be a beginning to being better, thus it happens also in the case of evil; do not advance further, and your wickedness will have an end. Even if you do this for two days, on the third it will be easier to stand apart, and after the three, you will add ten, then twenty, then a hundred, and finally the whole life. For the more you advance, the easier you will see the road, and you will stand upon the peak of it, and you will suddenly enjoy many good things. Since then too, when that prodigal returned, there were both lyres and choruses and banquets and celebrations; and he who was owed to exact penalty from his son for the untimely expense and such a long flight, did none of these things, but as he saw him having done well, he did not even endure to reproach the son up to words, but rather did not even simply allow him to remember the former things, but he even fell upon his neck, and kissed him, and sacrificed a fatted calf, and clothed him in a robe, and placed him in much adornment. Having these examples, therefore, let us be confident and not despair. For He does not so rejoice being called Master as Father, nor having a servant as a son; and He desires this more than that. For this reason indeed He did all which He did, and did not spare even His Only-Begotten, that we might receive the adoption, that we might love Him not as Master only, but also as Father. And if He obtains this from us, just as someone being praised, He is elated, and proclaims it to all, He who is in need of nothing of ours. This indeed He did in the case of Abraham, everywhere saying, *I am the God of Abraham and Isaac and Jacob.* And yet the servants should have been adorned by this; but now the Master is seen doing this. For this reason He also says to Peter: *Lovest thou me more than these?* (Joan. 21. 17), showing that He seeks nothing before this from us. For this reason He also commanded Abraham to sacrifice his son, that He might show to all that he is greatly loved by the patriarch. And this wishing to be greatly loved comes from greatly loving. For this reason He also said to the apostles: *He that loveth father or mother more than me, is not worthy of me* (Matth. 10. 37).
6. For this reason, since the soul is more familiar to us than all things, He commands this also to be placed second to the love toward Him, since He wishes to be loved by us with every excess. For we also, whenever we are not strongly disposed toward someone, we do not strongly seek that person's love, even if he be great and illustrious; but when we love someone warmly and genuinely, even if the one loved be lowly or small, we consider the affection from him the greatest glory. Wherefore He Himself called not only the being loved by us, but also the suffering on our account those reproachful things, glory. But those things were glory only on account of love; but that which we might suffer on His account, not only on account of love, but also because of the greatness of the Beloved and His worth, would reasonably be called and be glory. As if for the greatest crowns, therefore, let us run to the dangers for Him, and let us consider neither poverty nor disease nor injury, nor false accusation, nor death itself to be heavy and burdensome, whenever we endure these on His account. For if we are sober, we shall gain the greatest things through all these; just as, therefore, if we are not sober, we shall not reap anything good even from the opposites. Consider this: does someone injure you and make war? Therefore, he prepares you to be watchful, and provides you an opportunity to become like God. For if you love the one plotting against you, you shall be like Him who *maketh his sun to rise upon the evil and the good* (Matth. 5. 45). Does another take away your money? If you bear it generously, you shall receive the same reward as those who have spent everything on the poor. For *the spoiling of your goods,* He says, *you received with joy, knowing that you have a better and an enduring substance in heaven.* Did someone speak evil and reproach you? Whether these things be true or false, he has woven for you a greatest crown, if you bear the reviling meekly. For the one who falsely accuses us provides us with much reward (*For rejoice,* He says, *and be glad, when they shall say all manner of evil against you falsely: for your reward is great in heaven*), and the one speaking the truth likewise benefits us most, if only we bear what is said meekly. For indeed the Pharisee speaking the truth spoke evil of the publican, but nevertheless, instead of a publican he made him righteous. And what need is there for each ...
particular? For one who considers the struggles of Job can learn all things accurately. Therefore, Paul said, "If God is for us, who is against us?" (Rom. 8:31). So, if we take pains, we reap a profit from those who bring us trouble; but if we are slothful, we are not made better even by those who wish us well. What, I ask, did the companionship of Christ profit Judas? What did the Law profit the Jews? What did Paradise profit Adam? What did Moses profit those who were in the desert? Wherefore, having dismissed these, we ought to look to this one thing: how we may rightly order our own affairs. If we do this, not even the devil himself will ever be superior to us; rather, he will profit us more, while he induces us to be watchful. Thus, Paul excited the Ephesians while narrating the ferocity of the devil (Eph. 6). But we are given to sleep and we snore, while we have a war against such a wicked enemy. Indeed, if we knew that a serpent were lurking near our bed, we would do everything to kill it; but with the devil lurking in our very souls, we think we suffer nothing adverse, but we collapse: the cause of which thing is that we do not see him with the eyes of the body; although, for that reason, we ought to be all the more watchful and cautious. For one might easily guard against a sensible enemy; but from an invisible one, unless we are armed on all sides, we shall not be able to escape easily; especially since he is not accustomed to attack us by a straight path—for otherwise he would be quickly caught—but often, under the guise of friendship, he injects the poison of cruelty. Thus, he induced the wife of Job, that having assumed the larva of affection, she might bring forth that pernicious counsel; thus, speaking to Adam, he pretends to take upon himself his care and patronage, saying, "Your eyes will be opened in the day that you eat of the tree" (Gen. 3:5). Thus, feigning piety, he persuaded Jephthah to sacrifice his daughter and offer an iniquitous sacrifice. Do you see his snares? Do you see his varied warfare? Beware, therefore, and arm yourself on every side with spiritual armor, and accurately learn his machinations, so that he may not be able to catch you, and you may catch him. Since Paul thus overcame him, having been thoroughly taught these things, he therefore said, "For we do not ignore his thoughts" (2 Cor. 2:11). Let us, therefore, take care to learn and escape his snares, so that, having carried off the victory over him, we may be proclaimed victors both in the present and in the future age, and attain to immortal goods, by the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and always, and for ages of ages. Amen.
HOMILY XI.
Chapter 6, v. 5: "For if we have been united to the likeness of his death, we shall be also to the likeness of his resurrection."
The reason I have frequently digressed into moral discourse, not as in other Epistles which he divides into two parts, assigning the former part to dogmas and the latter to the care of morals—here it is not so; for through the whole Epistle he treats of both intermixed, so that the discourse may be acceptable. Therefore, he says here there are two mortifications and two deaths; and the one truly has been accomplished by Christ in baptism, and the other ought to be accomplished by us through subsequent study. For the fact that former sins have been buried has happened by his gift; but that we should remain dead to sin after baptism, this ought to be the work of our own diligence, even if we see God helping us much in these things. For baptism is able not only to wash away former transgressions, but also to strengthen us against future ones. As, therefore, you applied faith there, that those might be washed away, so also in subsequent things show a change of study, so that you may not again defile yourself. Consenting to these and similar things, he says: "For if we have been united to the likeness of his death, we shall be also to the likeness of his resurrection." Do you see how he raises up the hearer, immediately leading him to his own Master, and attempting to show the great likeness? For this reason he did not say, "to his death," so that you might not contradict; but, "to the likeness of his death": for the substance itself did not die, but the man born of sins, that is, of malice. Nor did he say, "If we have been made participants of the likeness of death"; but what? "If we have been united": indicating by the name of planting his fruit in us. For as his body, buried in the earth, brought forth the fruit of the salvation of the world, so also our body, buried in baptism, has brought forth the fruit of righteousness, sanctification, adoption, and innumerable good things; it will also eventually bring the gift of the resurrection. Because, therefore, we [were buried] in water, he in the earth; we by the account of sin, he by that of the body; for this reason he did not say, "United to his death," but, "to the likeness of his death": for the death is both this and that, but not of the same subject. "If, therefore," he says, "we have been united in death, we shall be also in resurrection," speaking of the resurrection as future here. For when discussing death above, and saying, "Do you not know, brethren, that as many as have been baptized into Christ, have been baptized into his death?" he had clearly discussed nothing about the resurrection, but about the institute of life after baptism, commanding us to walk in newness of life; for this reason, having resumed the same discourse here, he at length foretells that resurrection to us. And that you may learn that he is not speaking of this one which is from baptism, but of that one: where he said, "If we have been united to the likeness of his death," he did not
does not A say, "We have been planted together with his death," but, "In the likeness of his death." But when he speaks of the resurrection, he does not say, "In the likeness of the resurrection," but, "Of the resurrection itself we shall be." And he did not say, "We have become," but, "We shall be," by this word also declaring that resurrection which has not yet occurred, but is future. Then, wishing to make his argument credible, he shows another resurrection that has occurred here before that one, so that from the present one you may believe in the future one. For having said that we shall be planted together with the resurrection, he added: "Knowing this, that our old man has been crucified with him, that the body of sin might be destroyed"; at once placing both the cause and the proof of the future resurrection. And he did not say, "Has been crucified," but, "Has been co-crucified," bringing baptism near to the cross. Therefore he also said above, "We have become planted together in the likeness of his death, that the body of sin might be destroyed," not calling this flesh the body, but all wickedness. For just as he calls the complete wickedness "the old man," so also he calls the body of that man the wickedness again, composed from the various parts of evil. And that what has been said is not a conjecture, hear it from Paul himself, who interpreted this very thing in what follows. For having said, "That the body of sin might be destroyed," he added: "That we should no longer serve sin." For I want it to be dead for this reason, not so that it should vanish and perish, but so that it should not sin. And proceeding further, he makes it even clearer: "For he who has died," he says, "is justified from sin." He says this about every man, that just as he who has died is henceforth rid of sinning, lying dead, so also is he who has risen from baptism; for since he has died there once, he must remain dead to sin forever. B
2. If therefore you have died in baptism, remain dead; for each person who has died can no longer sin; but if you sin, you are damaging the gift of God. Having then demanded such great philosophy from us, he quickly added the crown, saying: "But if we have died with Christ." And yet, even this, before the crown, is a very great crown, to have partaken with the Master; nevertheless, he says, I give you also another prize. What is this? Eternal life. "For we believe," he says, "that we shall also live with him." And whence is this clear? "Knowing that Christ, having been raised from the dead, dies no more." And consider again his persistence, and how he constructs it from the opposites. For since it was likely that some would be troubled because of the cross and death, he shows that it is for this very reason that one should take heart henceforth. For do not imagine, because he died once, he says, that he is mortal; for it is because of this very thing that he remains immortal; for his death became the death of death; and since he died, and for this reason he does not die; for he died that death "to sin." What is, "to sin"? That is, he was not even liable to it, but he died because of our sin. For in order that he might destroy it, and cut off its sinews and all its power, for this reason he died. Do you see how he struck fear? For if he does not die a second time, neither is there a second washing; and if there is no second washing, do not you have an inclination toward sin. For he says all these things, standing against that, "Let us do evil, that good may come," and the "Shall we continue in sin, that grace may abound?" Tearing up by the root, therefore, such a notion, he sets forth all these things. "For that he lives, he lives to God," he says; that is, indissolubly, so as to be no longer held by death. For if he died the former death not being liable, but because of the sin of others; much more will he not die now, having destroyed it. Which he also said in the Epistle to the Hebrews: "For once," he says, "at the end of the ages he has been manifested for the putting away of sin by his sacrifice. And inasmuch as it is appointed for men once to die, so also Christ, having been offered once to bear the sins of many, shall appear a second time without sin to those who await him for salvation" (Heb. 9: 26). He shows also the strength of the life according to God, and the power of sin; the life according to God, in that he will no more die; the power of sin, in that if it caused the sinless one to die, how will it not destroy those who are liable? Then, since he had discoursed about his own life, so that no one might say, "What then is what has been said to us?" he added: "So also you, yourselves," he says, "reckon to be dead indeed to sin, but alive to God." He well said, "Reckon," since it is not yet visible to set forth what is being said. And what do we reckon, he says? "To be dead indeed to sin, but alive to God, in Christ Jesus our Lord"; for he who lives in this way will take hold of every virtue, having Jesus himself as his ally: for this is what it means, "In Christ." For if he raised those who were dead, much more will he be able to hold those who are alive. C "Let not sin therefore reign in your mortal body, that you should obey it in the lusts thereof." He did not say, "Let not the flesh live, nor work," but, "Let not sin reign"; for he did not come to destroy the nature, but to correct the choice. Then, showing that we are not held by necessity and force by wickedness, but willingly, he did not say, "Let it not tyrannize," which would be a matter of necessity, but, "Let it not reign." For it is absurd that those brought into the kingdom of the heavens should have sin as a queen, and being called to reign with Christ, should choose to become captives of sin; just as if someone, having cast the diadem from his head, should wish to serve a woman who is demon-possessed, and begging, and clothed in rags. Then, since it is heavy to overcome sin, see how he also showed it to be light, and comforted the labor by saying, "In your mortal body." For this shows that the struggles are temporary, and quickly brought to an end; and at the same time he reminds us of the former evils, the root of death; for from thence it became mortal. But it is possible, even while having a mortal body, not to sin. Do you see the abundance of Christ's grace? For Adam, not yet having a mortal body, slipped; but you, even having received that which is liable to death, will be able to be crowned. And how, he says, does sin reign? Not from its own power, but from your own negligence. For this reason, having said, "Let it not reign," he also shows the manner of such a reign, adding and saying: "In order to obey it in its lusts." For it is not an honor to grant it everything with authority, but the utmost slavery and an intensification of disgrace. For when it does what it wills, then it is stripped of all freedom; but when it is restrained, then especially does it preserve its own worth. "Neither yield your members D as instruments of unrighteousness to sin, but as instruments of righteousness."
Homily XI
A Thus, the body is intermediate between vice and virtue, just as are weapons. Furthermore, both these works come from the one who uses them. Just as a soldier, when fighting for his country, and a robber, when armed against the inhabitants of a house, use the same weapons—for the fault lies not in the armor, but in those who use it for evil—so too is this visible in the flesh, which becomes one or the other according to the choice of the soul, not according to its own nature. For if the eye looks too curiously upon a beauty that is not its own, it has become a weapon of iniquity, not through its own operation (for the function of the eye is to see, not to see in an evil way), but through the wickedness of the thought that commands it. But if you rein it in, it becomes a weapon of justice. B Just so it is with the tongue, and with the hands, and with all the rest. He rightly called sin "iniquity," for a sinner is unjust either to himself or to his neighbor; or rather, more to himself than to his neighbor. Having therefore led them away from malice, he leads them to virtue with these words: "But present yourselves to God as though alive from the dead." See how he urges them with simple words, saying "sin" in the one instance and "God" in the other. For when he had shown how great the difference is between those who reign, he cast out from all hope of pardon that soldier who, having abandoned God, desired to serve under the reign of sin. He confirms this not only from this, but also from what follows, saying: "As though alive from the dead." For by these words he shows both the ruin caused by sin and the magnitude of the gift of God. "Consider," he says, "who you were and who you have become." Who, then, were you? Dead and ruined by a destruction that could not be remedied in any way, for there was no one who could bring help. And who have you become from those dead men? Living with an immortal life. And by whose work? By Him who can do all things, God. Therefore, it is right that you should serve under Him with as much alacrity as is fitting for those who have been made alive from the dead. "And your members as weapons of justice to God." Therefore, the body is not evil, since it can become a weapon of justice. He said "weapons," showing that a most grievous war is at hand. Therefore, we have need of armor that is strong, and of a noble spirit, and one skilled in the art of this warfare; but above all, we need a commander. Yet that commander is always present, ready for the soldiering, remaining invincible; and He has provided strong weapons for us. What is left is a resolve of the will, which may handle these items as is fitting, so that one may obey the commander and take up arms for one’s country. Having therefore exhorted us to such great things, and having reminded us of weapons, combat, and battles, see how he again gives courage to the soldier, saying: C "For sin shall not have dominion over you; for you are not under the law, but under grace." If, therefore, sin shall no longer have dominion over us, why do you command such great and many things, saying, "Let not sin reign in your mortal body," and, "Neither present your members to sin as weapons of iniquity"? What, then, is the meaning of that statement? He scatters the discourse here like a seed, which he is about to explain afterward and to prove with much preparation. What, then, is this discourse? Our body, before the coming of Christ, was easily captured by sin. For after death was introduced, as it were a swarm of passions was brought in; wherefore it was not very ready to undertake the course of virtue. For there was not present the Spirit to help, nor baptism to mortify; but like an unbridled horse it kept running, yet it often went astray, since the law did indeed proclaim what ought and what ought not to be done, but it provided nothing to the struggling beyond the instructions of its words. But after Christ arrived, the struggles there-after became easier. Wherefore greater struggles have been set before us, as we are supported by greater help. Therefore Christ said: "Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven" (Matt. V, 20). But he explains this more clearly in what follows; for the present, however, he indicates it here in a few words, showing that if we do not cast ourselves down too much, sin will not overcome us. D For it is not only the law that commands, but also grace, which both pardons what is past and shields and strengthens for the future. For the law promised crowns after labors, but grace crowned us first and then led us to the contests. But it seems to me that he is not here indicating the entire life of the faithful man, but a comparison is being made between baptism and the law: that which he says elsewhere: "The letter kills, but the Spirit gives life" (II Cor. III, 6). For the law convicts the transgression, but grace removes the transgression. Therefore, just as that, in convicting, establishes sin, so grace, in pardoning, does not permit one to be under sin; so that you are delivered from this tyranny in a twofold way: both that you are no longer under the law, and that you enjoy grace. And since he has made the hearer breathe again, he fortifies him once more, introducing an admonition from an objection, saying these words: 15. "What then? Shall we sin, because we are not under the law, but under grace? God forbid." First, he used a denial, because that is very absurd, then he turns the discourse to admonition, showing that the struggles are very easy, speaking thus: 16. "Know you not, that to whom you present yourselves as servants to obey, you are the servants of him to whom you obey, whether of sin to death, or of obedience to justice?" I do not yet say "hell," he says, nor that great punishment, but the present shame—when you are both servants, and willing servants, and servants of sin; and that for such a wage, as to die again. For if, before baptism, it brought about bodily death, and the wound needed such a cure that the Lord of all descended to death and in this way the evil was removed, after such a gift, after acquiring freedom, what will not sin do if it invades you when you are already yielding? Therefore do not run to such a barathrum, nor hand yourself over willingly. For in wars, soldiers are often handed over against their will; but here, unless you defect of your own accord, no one will overcome you. After he has brought in shame from the disgrace, now from the rewards
A he again corrects them by the memory of the benefits he has conferred. For through these things he demonstrates that they were freed from great evils, that it was not by their own labors, and that what is to come is easier. For just as someone delivering a captive from a cruel tyrant, and urging him not to flee back to him, reminds him of his bitter tyranny; so too does Paul most emphatically point out the past evils by giving thanks to God. For it was not by human strength, he says, that we were delivered from all those things, but thanks be to God, who both willed and was able to do such things. And well did he say, “You obeyed from the heart”; for you were neither compelled nor forced, but having your own willingness, you withdrew. This also serves to praise them at the same time that it rebukes them. For those who came of their own accord, and endured no constraint, what excuse could they have, what defense, if they were to flee back to their former ways? B Then, so that you might learn that it was not merely of their own willingness, but also of God’s grace, that everything came to pass, after saying, “You obeyed from the heart,” he added, “to the form of teaching to which you were entrusted.” For obedience from the heart signifies free will, while being “entrusted” implies God’s help. And what is the “form of teaching”? To live uprightly and with the best conduct. “And having been set free from sin, you were enslaved to righteousness.” Here he shows two gifts of God: the freeing from sin, and the enslavement to righteousness, which is better than any freedom. For God has done the same thing as if someone were to take an orphan child, carried away by barbarians into their land, and not only deliver him from captivity, but also establish himself as a caring father to him, and lead him to the greatest honor; and this is what has happened in our case. For he not only delivered us from past evils, but also led us into an angelic life, and cleared for us a path of the best conduct, C having entrusted us to the security of righteousness, and having killed the old evils, and having put to death the old man, and having guided us to an immortal life. Let us therefore remain living this life; for many of those who seem to breathe and walk are in a more wretched state than the dead.
ε'. For there are different ways of deadness: one is that of the body, according to which Abraham, while dead, was not dead. “For God,” he says, “is not the God of the dead, but of the living.” Another is that of the soul, about which Christ, hinting at it, said, “Let the dead bury their own dead.” There is another, which is also praiseworthy, which occurs through philosophy, about which Paul says, “Put to death your members which are on the earth.” Another is that which is the cause of this one, the one in baptism. “For our old man,” he says, “has been crucified,” that is, has been put to death. Knowing these things, then, let us flee that deadness according to which we die while living, but let us not fear this other one, D according to which the common death comes upon us. And the other two, of which one is blessed, being given by God, and the other is praiseworthy, being achieved by us and God, let us choose and strive for them. Of these two, the one David blesses, saying, “Blessed are they whose iniquities were forgiven”; and the other Paul admires, writing to the Galatians, that those of Christ have crucified the flesh. And of the other pair, Christ says the one is contemptible, saying, “Do not fear those who kill the body but cannot kill the soul,” but the fearful one, “Fear him who is able to destroy both soul and body in hell.” Therefore, having fled this one, let us choose that deadness, the one blessed and admired, so that we may flee the one of the other two and fear the latter. For it is of no benefit at all to us that we see the sun, and eat and drink, unless the life through good works is present. For what is the benefit, tell me, of a king wearing purple and having weapons, but possessing no subjects, but rather being exposed to everyone who wishes to trample upon and insult him? So too will there be no profit for a Christian who has faith and the gift from baptism, but is subject to all the passions; for thus the insult is greater, and the shame more. For just as that man wearing the diadem and the purple not only gains nothing from this robe for his own honor, but also insults it through his own shame, so too the believer living a corrupt life will not only be venerable from this, but will be all the more ridiculous. “For as many,” he says, “as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged through the law.” And writing to the Hebrews, he said, “Anyone who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses. How much worse punishment do you think he shall be deemed worthy of who has trampled underfoot the Son of God?” And quite rightly so; for he said, I have subjected all passions to you through baptism. What then has happened, that you have insulted such a gift, and have become another in place of another? I killed and buried your former offenses, like worms; if, then, you have brought forth others? For sins are worse than worms; for the latter indeed consume the body, but the former consume the soul, and produce greater foulness. But we do not perceive this; for which reason we are not even in a hurry to cleanse it. For not even the drunkard knows the foulness of the rotting wine, but the one who is not drunk knows these things accurately. So it is concerning sins: the one who lives soberly knows with accuracy the mire of those sins and their stain; but the one who has given himself over to wickedness, as if stupified by some drunkenness, does not even know this very thing—that he is sick. And this is the most difficult thing about vice, that it does not even allow those who have fallen into it to see the magnitude of their own filth, but, lying in the mire, they fancy they are enjoying perfumes; for which reason they cannot even be delivered, but, full of worms, as if adorned with precious stones, they thus take pride. For this reason they do not even want to kill them, but they even nurture and increase them within themselves, until until they send them on as worms to the fire of the coming age. For these are the suppliers of those; and they are not suppliers only, but are themselves the fathers of those that never die. “For their worm,” he says, “will not die.” These are they who kindle the hell that is never quenched. In order, therefore, that these things may not come to pass, let us take away the source of the evils, and quench the furnace, and the root of wickedness from below
A For if you cut down a bad tree from the top, you have achieved nothing, the root remaining below and sending forth the same things again. What, then, is the root of evils? Learn it from the good planter who knows these things accurately and who cultivates the spiritual vine and is the farmer of the whole world. What, then, does he say is the cause of all evils? The desire for money. For the root of all evils, he says, is the love of money (1 Tim. 6:10). Hence come fights, enmities, and wars; hence come contentions, revilings, suspicions, and insults; hence come murders, thefts, and the rifling of graves. Because of this, not only cities and regions, but even roads, and the inhabited and uninhabited world, mountains, forests, hills—in a word, everything is full of blood and slaughter. Not even the sea is exempt from this plague, but it rages there too with great fury, with pirates besieging it on all sides and thinking up a new mode of robbery. Because of this, the laws of nature have been overturned, the statutes of kinship have been shaken, and the rights of property have been corrupted.
B The tyranny of money has armed these rights not only against the living, but also against the dead, and agreements cannot even be made with these people through death. For, breaking open the tombs, they stretch forth wicked hands against dead bodies, nor do they allow those who have departed from this life to be released from their snares. All the evils that you find—whether in the home, in the market, in the courts, in the council chambers, or in kings' palaces, wherever you wish—from this source you will see everything springing forth. This, indeed, this is the evil that has filled everything with blood and slaughter; this is what kindles the flame of hell; this is what has caused cities to be in a state no better—nay, far worse—than the desert. For it is easy to be on guard against those who lie in wait along the roads, since they do not constantly attack; but those who imitate them in the middle of cities are as much worse than the former as it is more difficult to guard against them, because they dare to do openly what others do in secret. For, taking the laws enacted against their wickedness and using them as an alliance, they have filled the cities with slaughter and crimes. C Is it not murder, I ask you—nay, worse than murder—to deliver a poor man to hunger and shove him into prison, and expose him to hunger, torture, and a thousand sufferings? For even if you do not do these things yourself, by giving the occasion for them, you accomplish more than your tools do. For a murderer strikes with a sword, and having brought pain for a short time, he does not inflict further torture; but you, by means of calumnies, vexations, and snares, turning their light into darkness, and bringing it about that they would prefer to die six hundred times, consider how many deaths you perpetrate for one. And what is most serious of all, you plunder and acquire wealth, not pressed by poverty, not forced by hunger, but so that the bridle of a horse, the roof of a house, and the capitals of columns may be bedaubed with much gold. What hell would not be deserved for these things, when you cast your brother—he who is a sharer with you in the hidden goods and who has been honored by your Lord to such a degree that you adorn the pavement of the house and its stones, and even the bodies of brute animals, which do not feel this ornamentation—into a thousand calamities? D You have much care for a dog; but a human being, or rather Christ, because of a dog and everything mentioned above, is cast into extreme hunger. What is worse than this confusion? What is heavier than this iniquity? What rivers of fire shall be sufficient for such a soul? He who was made in the image of God stands unseemly because of your inhumanity; but the heads of the mules that carry your wife shine with much gold, as do the skins and the wood with which that roof is covered. If a throne, or a chair, or a footstool needs to be adorned, everything is decorated with gold and silver; but the member of Christ, and he for whose sake He descended from heaven and poured out His precious blood, does not even have necessary food because of your avarice. But beds are adorned with silver on all sides, while the bodies of the saints lack necessary covering; with you, Christ is held in less esteem than all other things, than servants, than mules, than a bed, than a chair, than a footstool. I pass over the other things that are more common/cheap than these, and I leave them for you to ponder. But if you shudder hearing these things, abstain from doing them, and the things that have been said will bring you no harm; depart, and put an end to this madness; for it is absolutely insane, such an ambition. Therefore, leaving these things aside, let us look to heaven, though it be late, let us call to mind that future day, let us reflect upon that fearful tribunal and the accounts to be rendered and the incorruptible judgment; let us consider that God, who sees all things, does not send thunderbolts from above, although these deeds are more than worthy of thunderbolts. Yet He does not do that, nor does He send the sea upon us, nor does He cause the earth to split in the middle, nor does He extinguish the sun, nor does He cast down the heavens with the stars, nor does He finally take everything out of the way; but He leaves them in their order, so that all creation may serve us. Thinking on these things, therefore, let us shudder at the greatness of His kindness, and let us return to our own nobility. For now, surely, we are not affected better than the brutes, but much worse; for they love those of their own kind, and common nature is sufficient for them for mutual love. But you, who have not only common nature but many other things that conjoin you with your members: because you are honored with reason, because you are joined by religion, because you are partakers of those innumerable goods, you have become more savage than wild beasts, bestowing much care upon useless things, while looking down upon the temples of God which are perishing from hunger and nakedness.
A Had you not heard the apostles saying that those who first received the word used to sell even houses and fields, that they might feed the brethren? But you even seize houses and fields that you may adorn a horse, and wood, and skins, and walls, and floors. And what is more grievous is that not men only, but women also are maddened by this mania, and egg on their husbands into such vain labors, forcing them to spend everywhere rather than on what is necessary. And if anyone complains of these things, they have practiced an apology full of much accusation. For, they say, these things are done, and those things too. What do you say? Do you not fear to utter such things, and to count Christ, who is hungry, among horses and mules, and beds and footstools? Or rather, not even among them; but you assign the greater share to these, and to Him with difficulty a small portion. Do you not know that all things are His, and you, and yours? Do you not know that He also fashioned your body, and gave you a soul, and distributed the whole world? Yet you do not give back even a small return to Him; but if you let out a small little house, you demand the rent with much precision, but while you enjoy all His creation, and inhabit so great a world, you do not endure to pay even a small rent, but have given over both yourself and all your belongings to vainglory; for from thence all these things are suspended. For a horse would not be better toward its virtue by being covered with this adornment, nor the man who sits upon it, but sometimes it is even more dishonorable. For many, leaving the rider, turn their eyes toward the trappings of the horse, and at the servants following, and the ones preceding, and those who venerate; but him who is guarded by these they both hate, and turn away from as a common enemy. B But this does not happen when you adorn the soul, but both men and angels and the Lord of the angels, all weave the crown for you. Wherefore, if you love glory, refrain from these things which you now do, and do not adorn the house, but the soul, that you may become splendid and manifest; since now there could be nothing more worthless than you, who possess a desert soul, and parade the beauty of the house. But if you do not endure what is said by me, hear what one of those from without did, and be ashamed at least of their philosophy. For it is said that one of them, having entered a splendid house, shining with much gold and flashing with the beauty of marbles and columns, because he saw that the floor everywhere had carpets spread upon it, spat into the face of the master of the house; then, when called to account, he said that because it was not permitted to do this anywhere else in the house, he was forced to insult him in the face. Do you see how laughable he is who adorns the things without, and is despised by all who have sense? And quite naturally. For if anyone, having left the wife who lives with him to be clad in rags and neglected, had clothed the handmaidens in splendid raiment, you would not have endured it calmly, but would have been angered, and said the thing was the ultimate insult. Therefore, consider this also in the case of the soul. For when you adorn the walls and the floor and the furniture and all other things, but do not provide abundant alms, nor practice the other philosophy, you are doing nothing other than this, or rather what is much more grievous. For between the servant and the mistress there is no comparison, but between the soul and the flesh there is a great difference; and if between the flesh, much more between the soul and the house, and the soul and the bed and the footstool. Of what defense, then, could you be worthy, covering all these things with much silver, but overlooking the soul, which is clad in rags, filthy, hungry, full of wounds, torn by ten thousand dogs, and after all these things, thinking that you are even glorified by the adornment of the things worn without? And that which is the greatest of the ultimate madness is that while being laughed at and blamed, and behaving unseemly and being dishonored, and falling into ultimate punishment, you still pride yourself on these things. Therefore I pray, having considered all these things, let us return to our senses, though late, and let us become our own, and transfer this world from the things without into the soul. For thus it will remain inviolate, and will make us equal to the angels, and will procure for us immovable goods; which may it be granted that we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen. C D
HOMILY XII
Chapter 6. v. 19. I speak after the manner of men because of the infirmity of your flesh. For as you have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.1. Since he required much precision of life, commanding them to be dead to the world, and to be dead to wickedness, and to remain motionless toward the operation of sins, and it seemed to be saying something great and heavy and surpassing human nature; wishing to show that he does not require anything excessive, nor as much as was necessary for one who had enjoyed such a gift, but even very moderate and light, he establishes it from the contraries, and says, I speak after the manner of men; as if he were saying, from human reasonings, from those things which happen in custom; for the moderate is indicated by the labeling of "human"; for elsewhere also he says: There hath no temptation taken you but such as is common to man; that is, moderate and small. For as you have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. Although there is a great difference between the masters, yet I require an equal measure of servitude. For it was necessary to contribute even much more, and by as much as this is greater and better than that lordship; nevertheless, I require nothing more because of the infirmity. And he said not, Of your intention, nor, Of your zeal, but, Of your flesh, making the word less burdensome. Although the one is uncleanness, and the other is holiness; the one is iniquity, and the one is holiness.
A Who is so miserable and unhappy that he does not expend as much care in the service of Christ as he did in the service of sin and of the devil? Therefore, hear the following, and you will learn clearly that we do not bring even this little. For because that statement, uttered so simply, did not seem credible or acceptable, nor would anyone have endured to hear that he was not serving Christ as much as he served the devil, he proves this very thing from what follows and makes it credible, bringing forward that service, and saying how they served. 20. "For when you were," he says, "servants of sin, you were free to righteousness"; that is, when you lived in wickedness, in impiety, and in extreme evils, you lived with such obedience that you did no good thing at all: this is what "You were free to righteousness" means, that is, you were not subject to it, but altogether alienated from it; for you did not divide the mode of service part to righteousness and part to sin, but gave yourselves entirely to wickedness. Therefore, also now, because you have transferred yourselves to righteousness, give yourselves entirely to virtue, doing absolutely nothing of wickedness, so that you might at least show an equal measure. But there is not only a great difference in the dominion, but also the service itself is very different. This, too, he explains quite clearly, and shows in what things they obeyed then, and in what things they do so now. Yet he does not yet speak of the harm born therefrom, but meanwhile announces the shame. 21. "For what fruit had you then in those things of which you are now ashamed?" For the service was such that even its commemoration brings shame. But if the commemoration of it affects one with shame, how much more the work itself. Therefore, you have gained in a double way now, since you have been freed from shame and have learned what state you were in: just as you were also affected by a double loss then, both because you did things worthy of shame and because you did not even know how to blush; which is more grievous than the former, yet you remained serving. Having shown, therefore, the great loss born from the deeds, he comes to the matter itself. What was that? "For the end of those things is death." Because shame does not seem entirely burdensome, he approaches what is very terrible, I mean death, although what had been said before would have sufficed. For consider what the height of wickedness was, when, having been freed from punishment, they could not be freed from shame. What reward, therefore, he says, do you expect from an act, when from the mere memory of it, though you are freed from punishment, you are suffused with shame and blush, even though you are set in such grace? But the things of God are not so. 22. "But now," he says, "having been freed from sin, and having become servants to God, you have your fruit unto sanctification; and the end, life everlasting." The fruit of those things is shame even after liberation, but the fruit of these is sanctification; and where there is sanctification, there is much confidence. The end of those is death, of these, life everlasting. B For as for the things given, faith is reconciled; from sanctification, life is confirmed. For, lest you should say that all things are in hope, he shows that you have already borne fruit; first, because you have been freed from wickedness and such evils, the memory of which brings shame; second, because you are a servant of righteousness; third, because you enjoy sanctification; fourth, because you obtain life, and not temporary life, but eternal. Nevertheless, since these things are so, "at least," he says, "serve equally." For even if the Lord greatly excels, and there is a great difference between the service and the rewards for which you serve, yet I ask for nothing more in the meantime. C Then, because he commemorated the weapons and the king, he persists in the metaphor, saying: 23. "For the wages of sin is death; but the grace of God is life everlasting, in Christ Jesus our Lord." When he had said "the wages of sin," dealing with good things, he did not keep the same order. For he did not say, "The reward of your good works"; but, "The grace of God," showing that they were not liberated by themselves, nor did they receive what was due, nor the wages or retribution of labors, but that all these things were done through grace. Therefore, there is excellence here, not only because He liberated, nor because He transferred them to better things, but because [He did so] not being worked out or fatigued; and not only that He liberated, but that He gave much greater things, and gave them through the Son. Furthermore, he inserted all these things because he made a statement about grace, and he was already about to cast down the law. For, lest both of these things should make them more sluggish, he inserted in the middle those things which pertain to an accurate life, everywhere exciting the hearer to the care and pursuit of virtue. But when he calls the wages of sin death, he terrifies again and confirms them against things future. For by the things through which he reminds them of their previous state, he both moves them to gratitude and makes them more confirmed against all things that can happen. D Having, therefore, finished here the discourse on moral matters, he passes again to dogmas with these words: (Chap. 7) 1. "Know you not, brethren? for I speak to them that know the law." After he had said that we are dead to sin, he shows here that not only does sin not have dominion over them, but neither does the law. But if the law does not have dominion, much less does sin. He softens the discourse, however, and declares this with a human example. And he seems indeed to say one thing, but places two arguments for the proposed matter: one indeed, that when the man is dead, the woman is not subject to the law of the man, nor can she be restrained from marrying another; the other indeed, that here not only is the man dead, but also the woman: so that she enjoys a double liberty. For if, when the man is dead, she is liberated from his power, when she also appears dead, she is much more liberated. For if, by one event, she is liberated from the power itself; then much more, when both these things concur. About to enter, therefore, upon the demonstration of these things, he begins with the praise of his hearers, saying: "Know you not, brethren? for I speak to them who know the law." This is, I speak of a matter which is confessed among all, and is clear, and they know all these things accurately. For the law has dominion over a man, for as long a time as he lives. He did not say, "In a man," nor "In a woman," but, "In a man"; which is the common name of both living creatures. For he who is dead, he says, is justified from sin. Therefore, to the living, the law...
husband, she is free from the law, so that she is not an adulteress, when she has become another man’s wife. He constantly turns this argument over, and with great precision, since he relies very strongly on the construction he is making. And he places the law in the rank of the husband, and all those who believe in the rank of the woman. Then he does not lead to the conclusion according to the proposition; for the logical result would be to say, "So, my brothers, the law will not rule over you; for it has died." But he did not say it this way, but rather hinted at it in the proposition; yet in the induction itself, so as to make the discourse less severe, he introduces the woman as having died, saying: "So, my brothers, you also were put to death to the law." Whenever, therefore, both this and that come to pass, providing the same liberty, what prevents one from granting it to the law, since the matter is harmed in no way? "For the married woman is bound by law to the living husband." Where now are those who disparage the law? Let them hear how, even when he has fallen into the necessity of doing so, he does not destroy the law's dignity, but discusses the greatness of its authority, if it is the case that while it is alive, the Jew is bound, and those who trangress and abandon it while it is alive are called adulterers; but if he allowed the one who has died… B it is nothing surprising; for even among men, he who does this is not disparaged. "But if the husband should die, she is released from the law of the husband."
3. Do you see how, in the example, he shows the law as one who has died? But he does not do this in the induction. "So then, while the husband is alive, the woman is called an adulteress." See how he dwells on the accusations against those who transgress the law while it is alive. But once he has stopped that, he then with all security gives it over to the faith, without in any way causing harm from this. "For while the husband is alive," he says, "the woman will be called an adulteress if she becomes another man's. So, my brothers, you also..." It would have been logical to say: "The law having died, you are not judged for adultery, having become another man’s." But he did not speak in this way; but how? "You were put to death to the law." If you have become dead, you are not under the law. For if, when the husband is dead, the woman is not liable, much more so has she, having died herself, been released from it. Do you see Paul's wisdom, how he showed that the law itself wishes this—for us to depart from it and belong to another man? For he says, it does not prevent one from being with another man, if the former has died. For how could it, when it even allows one to receive a bill of divorcement while he is still alive? But he does not even posit this, which would have been more of an accusation against women; for even if it were permitted, it was nonetheless not free from blame. For when he has the victory from necessary and approved arguments, he does not seek what is redundant; for he is not grasping. Therefore, the amazing thing is this: that the law itself releases us from the charges when we depart from it; so that it is its own will that we should become Christ's. For both it has died, and we have died, and the authority has been doubly abolished. And he is not satisfied with these alone, but he also adds the cause; for he did not posit the death simply, but again introduced the cross that accomplished these things, and by this means makes us liable. For he does not merely say, "You have been released," but, "By the death of the Master." For you were put to death, he says, to the law through the body of Christ. C
He does not only encourage from this, but also from the excellence of the second husband; wherefore he also added: "So that you may belong to another, to him who was raised from the dead." Then, so that they may not say, "What then, if we do not wish to be joined to a second husband?"—for the law does not make the widow an adulteress if she engages in a second marriage, yet it does not force her to do so—so that they might not say this, he shows that we must also wish for it based on things already granted to us; which he posits more clearly elsewhere, saying: "You are not your own," and, "You were bought with a price," and, "Do not become slaves of men," and again, "One died for all, so that those who live might no longer live for themselves, but for him who died for them." This, then, he also hinted at here by saying, "Through the body." Then he also encourages with better hopes, saying: "So that we might bear fruit for God." "For at that time," he says, "you were bearing fruit for death, but now for God." "For when we were in the flesh, the passions of sins which were through the law were operating in our members so as to bear fruit for death." Do you see the profit of the former husband? And he did not say, "When we were in the law," refraining everywhere from giving an opening to heretics; but, "When we were in the flesh," that is, in the wicked deeds, in the carnal life. For he does not mean this, that before this they were in the flesh, but now they walked about having become bodiless. But by saying this, he says that the law is neither the cause of sins, nor does he free it from odium; for it held the rank of a harsh accuser, stripping sins bare; for the one who commands more to the person unwilling to obey anything, makes the transgression abound. For this reason he did not say, "The passions of sins which were becoming through the law," but "Those which were through the law," and he did not add "becoming," but simply "those through the law," that is, those that were made visible or known through the law. Then, so that he might not accuse the flesh either, he did not say, "Which the members were working," but, "Which were operating in our members"; showing the source of the wickedness to be from elsewhere, from the working thoughts, not from the members worked upon. For the soul held the rank of an artisan, but the nature of the flesh was that of a lyre, sounding just as the artisan compelled it. Therefore, the discordant melody should be reckoned to belong not to this, but to that, before this one. "But now," he says, "we have been discharged from the law." Do you see how again here he spares the flesh and the law? For he did not say that the law was discharged, nor that the flesh was discharged, but that we were discharged. And how were we discharged? By the old man, who was held by sin, having died and been buried; for he indicated this by saying: "Having died to that in which we were held." As if he were saying, "The bond, through which we were held, has died and melted away, so that he who holds nothing may hold no longer, that is, sin." But do not despair or become lazier; for you were discharged so as to serve again, but not in the same way, but so that we might serve "in newness of Spirit, and not in oldness of the letter." And what is it that he says? For it is necessary to uncover it now, so that, when we fall upon the passage, we may not be troubled. For when, he says, Adam sinned, and his body became mortal and subject to suffering, and received many natural defects, and the horse became heavier and more unruly D
A, but Christ came and through baptism made it lighter for us, stirring it up with the wing of the Spirit. For us, and for those ancients, there are racecourses, since the race back then was not so easy. And that is why He does not merely demand that we be clean from murders, as was commanded to them, but also from anger; and He orders us to abstain not only from adultery, but even from an unchaste glance; and He commands not only that we abstain from perjury, but even from swearing; and He orders us to love our enemies just as our friends; and in all other things He has made the racecourses longer. If we do not obey, He has threatened hell: showing that these things are not required as if from a more fervent emulation of the contenders, like virginity and voluntary poverty, but are demanded at all; for they are absolutely necessary, so that he who does not do them will pay the extreme penalty. Therefore He said, "Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter into the kingdom of heaven" (Matth. 5. 20). He who does not see that kingdom will certainly fall into hell. Therefore Paul was saying, "For sin will not have dominion over you: for you are not under law, but under grace"; and here again: "That we may serve in newness of spirit, and not in oldness of the letter." For it is not the letter that condemns, that is, the old law, but the Spirit that helps. Therefore among those ancients, if any one cultivated virginity, it was a truly amazing thing; but now it is a reality scattered throughout the world: then a few men scorned death; now in villages and cities there are countless hosts of martyrs, not only of men, but also of women. Then after he had said these things, he resolves an objection that arises again, proving in the resolution what he desires: for which reason he does not bring forth the resolution immediately, but through a contradiction, so that he may seize an occasion from the necessity of the resolution to say what he wishes, and bring forth a less burdensome accusation. For because he said, "In newness of spirit, and not in oldness of the letter," he subjoins: 7. "What then shall we say? Is the law sin? God forbid." For he had said before, "The passions of sins, which were by the law, were working in our members"; and, "Sin will not have dominion over you: for you are not under law, but under grace"; and, "Of whom there is no law, there is no transgression"; and, "The law entered, that the offense might abound"; and, "The law works wrath." Since, therefore, all these things seemed to calumniate the law, as if correcting this suspicion, he sets forth the objection and says: "What then? Is the law sin? God forbid." Before he comes to the proof, he respects this, so that he may win over the hearer and heal the offended one. For when he had heard, and had been made certain about his own disposition, he inquires with him what doubt remained, nor does he hold the speaker suspect: for which reason he brought forth that objection first. For he did not say, "What then shall I say?" but, "What shall we say?" as if he were conducting the matter in the council and assembly of the Church, and as if that objection proceeded not from himself, but from the series of what had been said and from the truth of the matters. For that the letter kills, and that the Spirit gives life, and this no one will deny, he says; it is clear, and there is no one who would contradict. If, therefore, these things are admitted, what shall we say of the law? Is it sin? B God forbid. Resolve the difficulty then. Do you see how he stations the adversary with himself, and having assumed the dignity of a teacher, comes to the solution? What is that solution? "Certainly it is not sin," he says. "But I would not have known sin, except through the law." Behold the great wisdom. That which the law is not, he posited from the objection, so that with this removed, and this for the sake of the Jew, he might persuade him to admit what is lesser. And what is that lesser thing? That "I would not have known sin, except through the law." "And concupiscence," he says, "I would not have known, except the law had said, Thou shalt not covet." Do you see how he says little by little that it is not that the law accuses sin, but even introduces it bit by bit? Yet he demonstrates that this happens not by its own fault, but because of the ungrateful mind of the Jews. For he even attempted to stop the mouths of the Manichæans, who were blaming the law. For when he had said, "I would not have known sin, except through the law; and I would not have known concupiscence, except the law had said, Thou shalt not covet," he added: 8. "But sin, taking occasion by the commandment, wrought in me all manner of concupiscence." C Taking occasion, he says, sin, not the law, increased concupiscence, and the opposite happened to what the law desired: that which was of weakness, not of malice. For when we desire something and are forbidden, the flame of desire is raised all the more; but not through the law; for that forbade it in order to lead you away; but sin, that is, your sloth and evil will, used the good for a contrary purpose. But this is not the fault of the doctor, but of the sick man who used the medicine badly. For he did not give the law for this reason, that it might kindle concupiscence, but that it might extinguish it; but the opposite happened; yet not by its fault, but by our own. For if anyone to a man with a fever, who untimely desires a cold drink, were not to give the power of drinking, and thus increased his ruinous desire, he could not justly be reprehended for this: for it was the doctor’s part to forbid, the sick man’s to abstain. What, then, if sin took occasion from the law itself? For many wicked men increase their own iniquity from good precepts: since the devil also thus destroyed Judas, casting him into the love of money, and persuading him to be a thief of things destined for the poor: for not the purse entrusted to him caused this, but the wickedness of his mind. And Eve likewise impelled Adam to eat of the tree, and cast him out of paradise: but the tree was not the cause, even if the occasion came from it. But if he speaks more vehemently about the law, do not wonder: for Paul stands to that which urges, not permitting that even to those who suspect otherwise these things should afford an occasion, but with much study taking care to correct the present matter. Do not therefore examine these things said as naked, but add the cause for which he speaks thus, and consider the Jewish insanity, and their perpetual contention, which he was studious to overthrow. But he seems to breathe much against the law, not that he may calumniate it, but that he may resolve their contention. For if it is a crime of the law that because of it sin takes occasion, it will be found that this also happens in the New Testament. For in it there are countless laws about many and greater things; and you see the same thing resulting.
C And so, the sin took its occasion from thence, and the greater punishment too. And again, discussing grace, Paul says: "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?" (Heb. 10: 29). Therefore, the sorer punishment also has its occasion from thence, from the greater benefit. And he says that the Gentiles for this reason are inexcusable, because though honored with reason, and having learned the beauty of creation, and being able to be guided from it unto the Creator, they did not use the wisdom of God as they ought. See how everywhere the occasions for the wicked to be punished more severely arise from things that are good. But surely we shall not for this reason accuse the benefits of God; but we shall admire these the more, and afterwards we shall reproach the judgment of them who used those things against the good to the opposite end. Let us therefore do this also in the case of the law.
But this is easy and simple; that which is difficult is this: How does he say, "I had not known lust, except the law had said, Thou shalt not covet"? For if man did not know lust before he received the law, whence did the flood come? Whence were the Sodomites burned? What then does he mean? He means "an intensified" lust. For this reason he did not say, "It wrought in me lust," but "All manner of concupiscence," hinting at the vehemence thereof in this place. And what is the profit of the law, he asks, if it increased the passion? Nothing, but rather there is much harm; yet the blame is not of the law, but of the slothfulness of those who received it. For sin wrought it, but through the law; yet the law did not seek this, but the contrary. Sin therefore became stronger, and very much so; but not even this is a charge against the law again, but against their own ingratitude. For "without the law sin was dead": that is, not so well known. For they knew indeed, even they who were before the law, that they were sinning, but they learned it more accurately after the giving of the law. For this reason they were also liable to greater accusation. For it was not the same thing to have nature as an accuser, and along with nature to have the law also clearly declaring all things.
"For I was alive without the law once." When, tell me? Before Moses. See how he endeavors to show the law's value, as much from what it did as from what it did not do, weighing down human nature. For when I was living without the law, he says, I was not so condemned. But when the commandment came, sin revived, and I died. This seems indeed to be a charge against the law; but if one should examine it accurately, it will appear as its encomium. For it did not bring into existence something that was not, but showed what was hidden; which is also a praise of the law, since if before this they were sinning insensibly, when it came, even if they gained nothing else, they at least learned accurately this very thing, that they were sinning; which would be no small thing toward the removal of wickedness. But if they were not removed from wickedness, this is nothing toward the law which did everything for this purpose, but all the accusation is of their own judgment, which had been corrupted beyond all hope.
D Neither was it according to reason that what happened, that one should be harmed by the things that are beneficial; wherefore he also said: "And the commandment, which was ordained to life, I found to be unto death." He did not say, "It became death," nor, "It begat death," but, "I found," thus interpreting the new and paradoxical nature of the absurdity, and turning the whole onto their own heads. For if you wish to see its purpose, it was leading to life, he says, and for this reason it was given; but if death resulted therefrom, the blame is of those who received the commandment, not of that which leads to life. And he made this very thing clearer through what follows, saying: "For sin, taking occasion by the commandment, deceived me, and by it slew me." You see how everywhere he keeps hold of sin, clearing the law of every accusation? Wherefore he also added, saying: "Wherefore the law is holy, and the commandment holy, and just, and good."
But if you wish, let us also bring into the middle the discourse of those who pervert these explanations; for so the things said by us will be clearer. For some here say that he is not speaking of the law of Moses, but some say of the natural law, and others of the commandment given in paradise. And yet everywhere the purpose of Paul is to vindicate this law, but toward those others he has no argument; and very reasonably; for this is what the Jews, fearing and trembling, were contending about against grace. Nor does he appear to have ever called the commandment in paradise a law, neither he himself nor anyone else. But that this may become clearer even from the things themselves said, let us go through the steps, having brought the argument a little further back. For having discussed exactly with them concerning the "polity," he added, saying: "Know ye not, brethren, for I speak to them that know the law, how that the law hath dominion over a man as long as he liveth? ... Ye also are become dead to the law." Therefore, if these things are said about the natural law, we shall be found having no natural law; but if this is true, we are more senseless than the irrational beasts. But these things are not so, not so. For it is not even necessary to argue about the one in paradise, so that we do not undertake a superfluous war, stripping ourselves against acknowledged things.
How then does he say, "I had not known sin, but by the law"? Not speaking of ignorance in general, but of more accurate knowledge. For if this is said about the natural law, how would what follows hold to reason? "For I," he says, "was alive without the law once." For neither Adam, nor any other man, ever appears to have lived without a natural law; for together with his creation, God was forming him, and inserting that law into him, establishing it as a safe inhabitant of all nature. But besides these, he nowhere appears to have called the natural law a "commandment"; but this one he calls both a commandment, and just, and holy, and a spiritual law. But the natural law was not given to us by the Spirit; for both barbarians and Greeks and all men have this law. From which it is clear that he is discussing the Mosaic law, both above and below and everywhere. Wherefore he also calls it holy, saying: "Wherefore the law is holy, and the commandment holy, and just, and good." For even if the Jews have become unclean after the law, and unjust and covetous, this does not abolish the law's virtue, just as their unbelief does not do away with the faithfulness of God. So that from all these things it is clear that he is discussing this Mosaic law. "Was then that which is good," he says, "made death unto me? God forbid. But sin, that it might appear sin." That is, that it might be shown what a great evil sin is, the slothful purpose and the impulse toward the worse, and the act itself and the corrupted judgment; for this is the cause of all evils.
A And he amplifies this, showing the magnitude of Christ’s grace, and teaching from how great an evil he has freed the human race—an evil which was becoming worse through the physicians’ remedies, and was being increased by those who were restraining it. Therefore he adds: *“That sin might become beyond measure sinful through the commandment.”* Do you see everywhere how it entangles itself with this? And through the very things by which he accuses it, he again demonstrates the virtue of the Law the more. For it was no small achievement when he showed what a great evil sin is, and when he revealed all its poison and brought it into the open; for this is what he declared by saying: *“That sin might become beyond measure sinful through the commandment.”* That is, so that it might appear how great an evil, how great a destruction sin is—and this was shown through the commandment. By these things he shows also the excellence of grace over the Law, not, however, a conflict. Do not look to the fact that those who received the Law became worse; rather, consider this, that the Law did not merely not wish to increase wickedness, but it strove to excise that which was formerly present. And if it was not able, it still crowned the intention; but adore the virtue of Christ all the more, because he destroyed and rooted out so varied and so difficult-to-vanquish an evil. But when you hear of sin, do not think it is some essence that exists, but an evil action, always approaching and receding, which was not before it came to be, and after it has been finished, it is again destroyed. For this reason also the Law was given; for the Law is never given for the destruction of natural things, but for the correction of evil action according to the will.
B This is known also to external legislators, and indeed to the whole of human nature. For they constrain only those evils which have occurred through sloth, but they do not profess to excise those that are inherent in nature; for that is not possible. For those things which are natural remain unmoved, as I have often said to you in other discourses. Therefore, leaving aside these contests, let us again draw out our moral discourse; or rather, this is the greatest part of those contests. For if we cast out wickedness and induce virtue, we shall clearly show from this that vice is not evil by nature, and those who ask where evils come from, we shall be able to force to silence, not only by words but also by deeds, because, although we are of the same nature, we have been exempted from their malice. And let us not consider that virtue is laborious, but rather that it can be exercised by us; and if we are eager, it will be altogether easy for us. But if you oppose to me the pleasure of wickedness, tell me also its end; for it ends in death, just as virtue leads us toward life. Nay, if it seems good, let us examine both even before the end; for we shall see that wickedness brings with it much pain, but virtue much pleasure. For what, I ask, is more miserable than an evil conscience? What is sweeter than a good hope? For nothing, nothing certainly stings and oppresses us so much as the expectation of evils, and nothing lifts us up so much—and renders us almost volatile—as a good conscience; and this can be learned from those things which happen amongst us. For those who are held shut up in prison, and are awaiting the sentence that condemns them, even if they enjoy abundant food, live more miserably than those who gather alms through the streets, conscious of no evil in themselves; for the expectation of evils does not allow them to perceive the pleasure they have at hand. And why do I speak of those in chains? Those who are free and rich, but conscious of evils, are in a worse condition than the workmen who live by their daily labor. The gladiators also, whom we see in the taverns giving themselves over to drunkenness, pleasure, and the belly, we say are the most miserable of all, because the calamity of the expected death is far greater than that pleasure. But if for them this life seems sweet, remember the saying which I frequently address to you: it is no wonder if he who lives in wickedness does not flee from bitterness and pain. C For behold, a thing so detestable seems lovable to those who move in it. But we do not for this reason call them blessed; we proclaim them miserable precisely because they do not know into what depth of evils they have fallen. And what would you say of adulterers, who for the sake of a small pleasure give themselves over to indecorous servitude, to expenditures of money, and to perpetual fear, and undergo the life of Cain, or rather, one more grievous, while they fear present things and dread the future, and suspect friends and enemies, the knowing and the ignorant alike? And not even when they sleep are they free from this anguish; while a bad conscience composes for them dreams full of terrors, by which they are terrified and tortured. But the temperate and chaste man does not have it so, but passes this life in great tranquility and freedom. Compare, therefore, those many waves of terrors with moderate pleasure, and the tranquility of perpetual life with the brief labor of continence, and you will see that this is sweeter than that. But he who wishes to steal and invade the money of others, does he not, I ask, sustain countless labors, running about, fawning upon slaves, free men, and doorkeepers, terrifying, threatening, acting shamelessly, watching, trembling, anxious, suspecting everything? But he who despises money is not such a one; for he enjoys much pleasure, leading his life in tranquility and security. And if one were to run through the other parts of wickedness, he would see great tumults and many shoals. And what is greater, in virtue, the first things are indeed laborious, but the things which follow are sweet, so that this labor is diminished; in wickedness, however, it is the opposite: after the pleasure, pains and punishments follow, so that from this the pleasure vanishes. For just as he who expects a crown does not even feel the present burdens, so he who expects punishments after the pleasure cannot cull pure joy, as fear disturbs everything; nay, if one examines the matter accurately, he experiences the pain even in the very act itself before the expected punishment. D Let us examine those who steal what is not their own, or even those who are in any way rich; and laying aside the fears, dangers, trembling, anguish, care, and the like, let us suppose that there is someone who is rich without any trouble, and is secure in the custody of his property—which, however, cannot be; yet let it be supposed: what pleasure will he...
A obtain? For we too, when we are thirsty, then recover ourselves, when we drink as much as we wish; but as long as we are thirsty, even if we draw out all the springs, our torment becomes greater; even if we drink off ten thousand rivers, the things of our punishment are more grievous. And you, therefore, if you receive the things of the world and yet desire more, you have worked a greater punishment for yourself, by as much as you have tasted of more things. Do not, therefore, suppose that any pleasure accrues to you from possessing many things, but from not wishing to be rich; but if you desire to be rich, you will never cease to be scourged. For this is an unquenchable craving, and the further along the road you travel, by that much the more you are separated from the end. Is this, then, not an enigma and madness and extreme insanity? Let us therefore stand aloof from the first of the evils; or rather, let us not touch such a desire at all; but if we do touch it, let us jump away from the beginning; which the author of Proverbs advises concerning a harlot, saying: *Depart, do not linger, and do not approach the gates of her house* (Prov. 5:8). This I also say to you regarding the love of money. For if you fall little by little into the ocean going into that madness, you will not easily be able to get back; and just as in the whirlpools, even if you struggle ten thousand times, you will not easily escape; so also, and in a way much more grievous, having fallen into the depth of this desire, you will destroy yourself together with all that you have. Wherefore, I beseech you, let us guard the beginning, and let us flee small evils; for great ones are born from these. For he who has learned to say of each individual sin, “There is no harm in this,” will little by little destroy everything. This, at least, introduced wickedness, this opened the gates to the robber, this threw down the walls of the city, the saying of each thing: “There is no harm in this.” So also in bodies the greatest diseases grow B when small ones are despised. If Esau had not surrendered his birthright, he would not have become unworthy of the blessings; if he had not rendered himself unworthy of the blessings, he would not have desired to proceed to fratricide. If Cain had not been grasped by the desire for the first rank, but had yielded these things to God, he would not have had the second rank; holding again the second rank, if he had listened to the admonition, he would not have committed the murder; having again committed the murder, if he had come to repentance, with God calling him, and had not answered shamelessly, he would not have endured the subsequent evils. And if those before the Law came from this negligence little by little to the very bottom of wickedness, consider what we shall suffer, who are called to greater trials, if we do not attend to ourselves with precision, and extinguish the sparks of evils, by forestalling them, before the furnace is kindled. What sort of thing do I mean? Are you constantly forswearing yourself? Do not stop at this alone, but remove the swearing also, and you will no longer have need of labor; for it is much more difficult to be forswearing while swearing than not to swear at all. Are you abusive and a slanderer and a striker? Write for yourself a law not to be angry or to shout at all, and together with the root the fruit is also destroyed. Are you lustful and profligate? Set a limit for yourself again, so as not to look at a woman, much less to ascend to the theater, nor to investigate the alien beauties in the marketplace. For it is much easier, from the beginning, not even to see a beautiful woman than, having looked and received the desire, to cast out the tumult from this. For struggles in the beginnings are lighter; or rather, we do not even need a struggle, if we do not open the gates to the enemy, nor receive the seeds of C wickedness. For this reason also Christ punished him who looks upon a woman intemperately, that He might deliver us from greater labor, commanding him to be cast out of the house before the antagonist becomes strong, when it is also easy to be cast out. For what need is there to have superfluous trouble, and to be grappled with antagonists, when it is possible to set up the trophy without grappling, and to seize the prize before the struggle? For there is not such labor in not seeing beautiful women, as there is labor in holding oneself back while looking; or rather, it is not even labor to do the former, but much sweat and toil comes after the sight.
9. Since, therefore, the labor is less; or rather, there is not even any toil or labor at all, and the gain is greater, why are we eager to fall into the sea of ten thousand evils? For not only is the one who does not look at a woman more at ease, but he is also cleaner from such a desire, just as the one who does look is removed with more labor and with a certain stain, if indeed he is ever removed. For the one who has not seen the beautiful face is also pure from the desire that comes from there; but the one who has desired to see, having first cast down his mind and defiled it ten thousand times, then casts out the stain from the desire, if indeed he casts it out. For this very reason also Christ, in order that we might not suffer these things, forbids not only murder but also anger; not adultery, but also an intemperate gaze; not perjury, but also swearing altogether. And He does not even stand at this measure of virtue, but since He legislated these things, He also proceeds to what is greater. For having turned away from murders, and commanded one to be clean of anger, He commands one also to be ready to suffer evil, and not to be prepared so much to suffer, as much as he who plots wishes, but to go beyond further, and to conquer the excess of the madness of himself by the abundance of his own philosophy. For He did not say, “If anyone strikes you on the right cheek, bear it nobly and keep quiet,” but He added to this also the offering of the other to him: *Turn to him,* He says, *the other also* (Matt. 5:39). For this is the brilliant victory, to offer him more than he wishes, and to exceed the boundaries of his wicked desire by the abundance of one’s own longsuffering. In this way, at any rate, you will also dissolve his madness, and you will receive the reward of the former from the latter, and you will dissolve the anger [556] on account of that. Do you see that we are everywhere masters of not suffering evil, not those who do it to us? Or rather, not only of not suffering evil, but also of faring well ourselves, we ourselves have the authority; which is indeed most wonderful, that we are not only not wronged, if we are sober, but are even benefited, and by the very things by which we are wronged by others. But consider: Has someone insulted you? You are master to make this insult your own eulogy. For if you insult him back, you have intensified the shame; but if you bless the one who has insulted you, you will see all those present crowning you and proclaiming you. Have you seen how, through the things by which we are wronged, we are benefited, if we wish? This is possible to see happening also in money, also in blows, also in all other things. For if we requite them with the opposite, and for the things for which we have suffered evil, and for the things for which we do good, we weave for ourselves a double crown. When, therefore, someone comes and says, that “Such a person has…
ve for ourselves a double crown, both for the things we suffered and for the things we do to benefit. When, therefore, someone comes and says that, "Such-and-such has cursed you, and never ceases to speak ill of you before everyone," at these words of the speaker, praise the one who inflicted the injury; for in this way, if you wish to avenge yourself, you can exact penalties from him. For those who hear you, even if they have no understanding, will praise you and hold him in deeper hatred than any wild beast; since he inflicted harm without being injured, while you, even though you were harmed, rendered the opposite. Thus, you will be able to show all those statements to be useless. For someone who is bitten and feels pain declares himself to be conscious of the crime laid against him, but he who laughs at it demonstrates by this very fact that he is free from suspicion in the eyes of those present. Consider, therefore, how many good things you gather from this: first, you free yourself from confusion and turmoil; then (and this should be considered first), if you are guilty of sins, you wipe them away, just like the publican who bore the accusation of the Pharisee patiently. Furthermore, by such exercise you render your mind a philosopher, and you enjoy a thousand praises from everyone, and you remove even the suspicion cast upon you by what was said. But if you desire to avenge yourself, this will come in abundance, with God exacting penalties from him for the accusation, and your own philosophy inflicting a severe wound upon him before those penalties. For nothing is accustomed to bite those who injure us so much as when we laugh at the injuries we have suffered. And just as there will be so many and such great goods if we act philosophically, so if we engage in quarrels and enmity, the opposite will happen. For we bring disgrace upon ourselves, and we are considered by those present to be subject to the things that were said; we fill our soul with tumult and bring joy to our enemy, we irritate God, and we add this to our previous sins. Considering all these things, then, let us avoid the abyss of faint-heartedness and flee to the harbor of tolerance, so that we may find rest for our souls here, as Christ declared, and may attain future blessings, 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 XIII.
AWe know, however, that the law is spiritual; but I am carnal, sold under sin.
(14) Since he said that great things had been achieved, and that sin had seized the opportunity of the commandment and had happened contrary to what the law was striving for, and had cast the hearer into great perplexity, he now states the reason through which these things came about, having previously defended the law from evil suspicion. For, lest anyone hearing that sin had taken occasion through the commandment, and that with the coming of that same commandment sin had revived, and that through it it had deceived and killed—lest anyone, I say, might think the law was the cause of these evils, he brings forward a very rich defense of it; not only freeing it from accusation, but weaving for it a great praise. B And he applies this not as if he were speaking in its favor himself, but as setting forth the common sentiment of all. "We know," he says, "that the law is spiritual." As if to say: it is acknowledged and manifest that it is spiritual; it is so far from being the cause of sin and subject to the evils that have occurred. And see how he not only frees it from accusation but also praises it beyond measure. For when he calls it spiritual, he shows it to be a teacher of virtue and an adversary of wickedness; for this is what it means to be spiritual and to draw one away from all sin; which the law was doing, by terrifying, admonishing, punishing, correcting, recommending all things that pertain to justice. Whence, then, he says, did sin arise, if it is so admirable a preceptor? From the negligence of the disciples. Wherefore he added this: "But I am carnal," indicating the man who had lived in the law and before the law. "Sold under sin." For with death, he says, a throng of passions entered. For when the body was made mortal, it necessarily received concupiscence, anger, sorrow, and all the other things that required much philosophy, lest, abounding in us, they should submerge reason into the abyss of sin. C For those passions were not sin; but their immoderation, if it be not reined in, caused this. For example (that I may bring one of them as an example), concupiscence is not sin; but if it be immoderate, and does not wish to keep itself within the law of marriage, but desires even the wives of others, then the act becomes adultery, not from concupiscence, but from its immoderate desire. And consider the wisdom of Paul. After he had praised the law, he immediately ran to that ancient time, so that when he had shown how our race was affected then, he might also prove, when it received the law, that the advent of grace had been necessary; which he took pains to demonstrate everywhere. For when he says, "Sold under sin," he does not speak only of those who were under the law, but also of those who had lived before the law, and of men created in the beginning. Then he also states the manner of the sale and of the surrender.
(15) "For what I work," he says, "I do not understand." What is "I do not understand"? I am ignorant. And when did this happen? For no one has sinned in ignorance. Do you see how, if we do not choose the words with decent reverence, nor look to the apostolic goal, countless absurdities will follow? For if they were sinning in ignorance, they should not have been punished. Just as he was saying above: "For without the law sin is dead"; not declaring this, that they were sinning in ignorance, but that they did know indeed, but not so accurately; and therefore they were punished, D and again, not as indicating ignorance, but as pointing to a clearer knowledge. He says, moreover, that "it has wrought/I have wrought in me concupiscence," not meaning that the commandment caused the concupiscence, but that the intensification of the concupiscence is sin through the commandment; so even here he does not signify ignorance at all, saying, "For what I work, I do not understand"—since it is known that the law of God is according to man; what is, "I do not understand"? I am being carried away, he says, I am suffering violence, I do not know how I am tripped up; which we are accustomed to say: "I do not know how the wretch came and snatched it away," not implying ignorance, but a certain deceit and circumstance and intent. For "what I will, this I do..."
but "what I hate, this I do." How then do you *not* know what you are doing? For if you will the good and hate the evil, this pertains to perfect knowledge. Whence it is manifest that when he said, "What I do, I will not," he spoke so not to abolish free will nor to introduce any forced necessity. For if we sin not willingly, but being forced, then the arguments regarding the punishments already given before would have no place. But just as, by saying "I do not know," he did not denote ignorance but exactly what we have said, so also by adding "What I do, I will not," he declared not necessity, but the not approving of things done; for if he were not meaning this by saying, "What I do, I will not," why did he not append, "I am forced and compelled to do this"? For this is what opposes "to will" and "to have power." But now he has not said this, but instead of it has placed, "What I hate, this I do," so that you may learn that even in saying "What I do, I will not," he did not abolish the power of free will. What then B is "What I do, I will not"? "What I do not approve, what I do not welcome, what I do not love," to which, by way of contrast, he also added the following by saying: "But what I hate, this I do." But if I do what I do not will, I consent to the law that it is good.
2. Do you see the mind as yet not corrupted, but preserving its own nobility in its action? For even if it commits evil, yet it commits it while hating it, which would be the greatest commendation of the natural and the written law. For that the law is good, he says, is manifest from the things by which I accuse myself, by disobeying the law and hating the thing that has happened; yet if the law were the cause of sin, how, while consenting to it that what it orders should come to pass, would he hate it? "I consent to the law," he says, "that it is good." "But now no longer do I do it, but the sin that dwells in me. For I know that in me, that is, in my flesh, there does not dwell good." Here those who calumniate the flesh, and alienate it from the work of God, attack. What then shall we say? What we also mentioned while recently discussing the law: that just as there he says the whole of it belongs to sin, so also here. For he did not say that the flesh does it, but the opposite, that "no longer do I do it, but the sin that dwells in me." But if he says that no good dwells in it, this is not yet an accusation against the flesh; for not dwelling in it does not show it to be evil. We acknowledge that the flesh is indeed lower than the soul and inferior, not however opposite, nor warring, nor evil, but—as a lyre to a lyre-player, and as a ship to a pilot—that it is subject to the soul; which things are not opposite to those who guide and use them, but are quite harmonious, though not of equal honor with the artisan. Just as, therefore, he who says that the art C is not in the lyre, nor in the ship, but in the pilot and the lyre-player, did not calumniate the works, but showed the distance regarding the artisan and the art, so also Paul, having said that no good dwells in my flesh, did not calumniate the body, but showed the eminence of the soul. For this is the one entrusted with the whole of the pilotage and the lyre-playing; which Paul also shows here, establishing the authority of the soul. And having divided man into these two, soul and body, he says that the flesh is more irrational, and devoid of understanding, and of those things that are led, but not of those that lead; but the soul is wiser, and able to discern what is to be done and what is not to be done, though not sufficient to rule the horse as it wills—which would be an accusation not only of the flesh, but also of the soul, if it knows what must be done, but cannot bring into action the things that are intended. "For the will lies before me," he says, "but the doing of the good I do not find." Here again, having said, "I do not find," he implies not ignorance nor inability, but a certain obstruction and ambush of sin; which, therefore, showing more clearly, he added: "For not what I will, I do, the good, but what I do not will, the evil, this I practice. But if I do what I do not will, no longer do I do it, but the sin that dwells in me." Have you seen how, having delivered both the essence of the soul and the essence of the flesh from accusation, he transferred everything to the wicked action? For if it does not will the evil, the soul is cleared; and if it does not itself do it, the body is also freed, and the whole is only that of a wicked choice. For the essence of the soul and of the body and of choice are not the same, but the former are works of God, while the latter is a movement coming from us ourselves, toward whatever we might wish to lead it. For the willing D is innate and from God, but such and such a willing is our own and that of our own mind. "I find, therefore, the law, to me wishing to do good, that evil lies before me." The thing spoken is obscure; what then is it that is said? "I approve of the law," he says, "according to the conscience, and I find it to be for myself, wishing to do the good, a fellow-advocate, and one intensifying the will for me; for just as I consent to it, so also it approves of my mind." Do you see how he shows that the knowledge of the good and of such things not being good was laid down in us from the beginning, and that the law of Moses approves of it, and is approved by it? For he did not say earlier that "I am taught by the law," but "I consent to the law"; nor did he pre-say that "I am instructed by it," but that "I consent with it." And what is "I consent with it"? I acknowledge it as having what is good, just as it also does to me who wishes to do the good. So the willing of the good, and the not willing of the evil, was laid down from above; but the law, having come, became in the evil things an accuser of more things, and in the good ones a praiser of greater ones. Do you see him witnessing that it is everywhere only a certain intensification and addition, but nothing more? For when it approves, and I consent and will the good, the evil still lies before me, and its action is not abolished. So the law becomes a helper only to the one who has purposed to do something good, in that it also wishes the same things it does. Then since he has put it obscurely, advancing, he interprets it and makes it clearer, showing how evil lies before me, and how the law is at once there for the one who wishes to do the good.
he has put it obscurely, advancing, he interprets it and makes it clearer, showing how evil lies before me, and how the law is at once there for the one who wishes to do the good. A Condelector enim legi Dei secundum interiorem hominem. "For I know the good," he says, "and having found it, I praise it when it is laid out in writing." 23. Video autem alteram legem in membris meis, repugnantem legi mentis meæ. Here again he calls sin "a law," not because of its dignity, but because of the extreme obedience of those who obey it. Just as he calls mammon "a master" and the belly "a god," not because of their dignity, but because of the great servitude of those who follow them, so too here he calls sin "a law," on account of those who serve it and fear to lose it, just as those who have received the law fear to lose it. This, then, he says, is opposed to the natural law—for this is what "the law of my mind" means. And again he brings in the battle array and the fight, and he assigns the whole struggle to the natural law, for the law of Moses was added eventually as an extra. Yet both this and that, while the one teaches and the other praises honorable things, accomplished nothing of great magnitude in this battle; so great is the tyranny of sin, which wins and prevails. Paul declares this, and signifies the defeat received, when he says: *But I see another law fighting against the law of my mind and taking me captive.* For he did not say simply "conquering," but "taking me captive to the law of sin"; he did not say "the assault of the flesh," nor "the nature of the flesh," but "the law of sin"—that is, its tyranny, its power. How then does he say: "Which is in my members"? And what does this mean? For he does not do this to mean that the members are sin, but rather he separates them from sin: for that which is in something is different from that in which it resides. As, therefore, the commandment is not evil because sin received an occasion from it, so neither is the nature of the flesh, even if through it sin fights against us; since if it were so, the soul itself would be evil, and much more so, inasmuch as it has the authority over things to be done. But things are not so; not so. For if a tyrant or a robber should occupy admirable houses or royal halls, the blame would not be attributed to the seats themselves, but the whole accusation would fall upon those who plotted against them. B But the enemies of the truth, with impiety, have fallen into great folly, and they do not perceive this. For they do not accuse the flesh alone, but they even slander the law; although if the flesh were evil, the law would be good, for it fights against and opposes it. But if the law were not good, the flesh would be good, for according to them it fights against it. How then do they say that both are of the devil, introducing things that are contrary to one another? Do you see how much lack of wisdom there is along with the impiety? But the dogmas of the Church are not so; for they condemn sin alone, but they say that both laws given by God, the natural and the Mosaic, are at odds with sin, not with the flesh; and that the flesh is not sin, but a work of God very well suited to us for virtue, if we are vigilant. 24. Infelix ego homo, quis me liberabit de corpore mortis hujus? Do you see how great is the tyranny of malice, which conquers the mind that delights in the law? For you cannot say that I, who hate and turn away from the law, was taken captive by sin; for I actually delight in it, I approve of it, I take refuge in it. Yet it could not save the one fleeing to it; but Christ, on the contrary, has saved the one fleeing from himself. Do you see how great is the greatness of grace? But the Apostle did not speak in such a way, but only groaning, as if destitute of help, through hesitation he indicates the power of Christ and says: *Wretched man that I am, who will deliver me from the body of this death?* The law could not, conscience did not avail, even though I might praise what is good and not only praise it, but even stand against those things that oppose it. For when he said, "fighting against," he showed that he stands and fights against it. Whence then will there be hope of salvation? 25. Gratias ago Deo, inquit, per Jesum Christum Dominum nostrum. Do you see how he has shown that the coming of grace is necessary, and that the benefits of the Father and the Son are common? For even if he gives thanks to the Father, nevertheless the cause of this thanksgiving is the Son. When, furthermore, you hear him saying, "Who will deliver me from the body of this death?" do not think that he is accusing the flesh. For he did not say, "body of sin," but "body of death"—that is, the mortal body, occupied by death, not that it generated death; which is not an argument of the malice of the flesh, but of the loss that it sustains. Just as if someone captured by barbarians is said to be of the barbarians, not that he is a barbarian, but that he is detained by them; so also it is called a body of death, because it is detained by it, not because it procured it. Therefore he does not wish to be freed from the body, but from the mortal body; hinting, as I have often said, that because it is passible, it became subject to being easily captured by sin. C ... were sinners punished? Because such things were commanded as they could do, even with sin prevailing. For it did not drag them to the highest level of life, but permitted them, that they might use money, it did not forbid the use of many wives, it allowed them to use anger with justice, and to enjoy moderate pleasure; and such was the indulgence that the written law demanded less than the natural law dictated. For indeed the natural law commanded a man always to dwell with a single wife—which Christ also declared to them: *He who made them from the beginning, made them male and female* (Matt. 19:4). But the law of Moses neither forbade casting one out and taking another, nor did it forbid having two at the same time. Besides these things, however, you may see that those ancients, instructed by the natural law, did other things that were more than what was in the law. Therefore, those who lived under the Old Testament were not condemned, since such a moderate law was introduced to them. But if not even thus were they able to win, the fault came from their own sloth. Therefore Paul also gives thanks, that Christ, without inquiring into these things, not only did not exact penalties for the crimes committed, but even made them fit for a greater course. Therefore he says, "I give thanks to my God through Jesus Christ." And the salvation that is in confession
[ita] se alienum esse declarat, ut etiam ad futura, quae erunt vacua condemnatione, sese transferat. Nam dicit: Nihil ergo nunc damnationis est in Christo Jesu, non secundum carnem A ambulantibus. But he does not say this before he has reminded them again of their former condition. For when he had previously said, *So then I myself with the mind serve the law of God, but with the flesh the law of sin* [Rom. 7:25], he then introduced: *There is therefore now no condemnation to those who are in Christ Jesus.* Then, since the objection might be raised against him that many sin even after baptism, he hastens to address this. And he does not say simply, *To those who are in Christ Jesus*, but, *To those who do not walk according to the flesh*, showing that the whole responsibility is henceforth ours; for it is possible now not to walk according to the flesh, whereas at that time it was difficult.
Then he establishes this point in another way, saying: *For the law of the Spirit of life in Christ Jesus has set me free.* Here he calls the Spirit the "law of the Spirit." For just as he calls sin the "law of sin," so he calls the Spirit the "law of the Spirit." And yet he also called the law of Moses by that name, saying: *We know that the law is spiritual* [Rom. 7:14]. What, then, is the difference? A great and infinite one: that was spiritual, but this is the law of the Spirit. And how is this distinguished from that? Because that was given only by the Spirit, but this also granted the Spirit lavishly to those who received it. Therefore he called it the "law of life," in contrast to that of sin, not to the Mosaic law. For when he says, *He has set me free from the law of sin and death*, he does not here speak of the law of Moses; for nowhere does he call it the law of sin—how could he, when he has often called it just and holy, and the destroyer of sin? But he speaks of that which wars against the law of the mind. For the grace of the Spirit has destroyed this difficult war by putting sin to death, making the struggle light for us, crowning us first, and then leading us into the arena with much reinforcement.
And as he always does, passing from the Son to the Spirit, and from the Spirit to the Son and the Father, and attributing all things from us to the Trinity, so he operates here too. For when he said, *Who will deliver me from the body of this death?* [Rom. 7:24], he showed the Father doing this through the Son; then again, the Holy Spirit with the Son: *For the law of the Spirit of life in Christ Jesus has set me free*, he says. Then again the Father and the Son: *For what was impossible for the law*, he says, *in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh* [Rom. 8:3].
Again, he seems to disparage the law; B but if one pays close attention, he praises it highly, showing it to be in harmony with Christ, and having the same intent. For he did not say, "The evil of the law," but, "The impossible," and again, *In that it was weak*, not, "In that it acted wickedly," or "connived." And he does not ascribe the weakness to the law, but to the flesh, saying: *In that it was weak through the flesh*—calling "flesh" here once again not the substance itself and its underlying nature, but the more carnal mind, by which he clears both the body and the law of accusation; and not only by these, but by what follows.
For if the law were an enemy, how has Christ come to its aid, and fulfilled its requirement, and reached out a hand, having condemned sin in the flesh? This remained to be done, since the law had long ago condemned it in the soul. What then? Did the law do the greater thing, and the Only-Begotten of God the lesser? By no means. For God had indeed accomplished that also, having given the natural law and added the written one; but otherwise, there would have been no benefit in the greater if the lesser had not been added. For what advantage is there in knowing what must be done if one does not act upon it? None, but rather a greater condemnation. So He who saved the soul is the same who also made the flesh obedient. For to teach was easy, but to show a way by which these things might be done with ease—this is the marvelous thing. It was for this that the Only-Begotten came; and He did not depart until He had delivered us from that difficulty.
And the greater thing is the manner of the victory; for He did not assume another flesh, but this very one that was being oppressed: just as if someone seeing in the marketplace a lowly and common woman being beaten, were to say he was her son—being a king's son—and thus deliver her from those abusing her. This is what He did, both by confessing Himself to be the Son of Man, and by standing by her and condemning sin. It did not dare to strike her any longer; or rather, it did strike her with the blow of death, but by that very act it was condemned and perished—not the flesh that was struck, but the sin that struck it; which is the most wonderful of all. For if the victory had not taken place in the flesh, it would not have been so wonderful, since the law was doing that. But the wonderful thing is that the trophy was erected with the flesh, and it, which had been cast down ten thousand times by sin, gained a brilliant victory over it.
See how many paradoxes have occurred: one, that sin did not overcome the flesh; another, that it was itself overcome, and overcome by that very thing it always used to cast down—for it is not the same thing not to be defeated, and to defeat that which always casts one down. A third, that it not only defeated it, but also punished it; for in not sinning, it was not defeated; but in dying, it defeated and condemned it, having made the flesh fearful to it, which was previously treated with contempt. Thus, indeed, He both dissolved its power and destroyed the death introduced through it. For as long as it took sinners, it inflicted the end according to the rule of justice; but since it delivered to death a body it found sinless, it was condemned as having acted unjustly. C You see how great the tokens of victory are: the flesh not being defeated by sin, its defeating and condemning it, and not merely condemning it, but condemning it as having sinned? For having first proven it to have acted unjustly, thus He condemned it, not simply by power and authority, but also by the rule of justice. This is what He made clear by saying D "for sin": *He condemned sin in the flesh*; as if He were saying that He convicted it of having sinned greatly, and then condemned it. Do you see sin condemned everywhere—not the flesh, but sin—and the flesh crowned, and passing judgment upon it? But if He says He sent the Son "in the likeness of flesh," do not on this account suppose it to be another flesh; for because He said "of sin," for this reason he also added the...
A likeness of flesh, so that he might show it was not sin, but a different nature, and by nature the very same as our own. Thus it is evident that the nature of flesh was not evil; for Christ did not take another in place of that prior flesh, nor did He attack sin after having changed it in respect to its substance; but having left it in its own nature, He caused it to be crowned against sin, and then raised it up after the victory and made it immortal. What is this to me, you will say, if these things were done in that flesh? Verily, it concerns you most of all. B Therefore, he added: 4. "That the righteousness of the law might be fulfilled in us, who walk not according to the flesh." What is "righteousness"? The end, the scope, the illustrious deed. For what did He desire, and what did He command? That you should be without sin. This, therefore, has now been performed for us through Christ; and to stand against and to overcome was in His power; to enjoy the victory is yours. Thus we shall not sin any more; we shall certainly not sin, unless we are utterly broken and dissolute; therefore he added, "who walk not according to the flesh." For lest, hearing that Christ had delivered you from the war of sin, and that the righteousness C of the law was perfected in you, with sin having been condemned in the flesh, you should throw away your whole armor; therefore, after he had said there, "There is therefore now no condemnation," he added: "for them who do not walk according to the flesh." And here, when he says, "That the righteousness of the law might be fulfilled in us," he added this very thing; or rather, not this only, but much more. For after he had said, "That the righteousness of the law might be fulfilled in us, who do not walk according to the flesh," he subjoined, "but according to the Spirit," showing that one must not only abstain from evil, but must also excel in doing good. For to give you the crown is His; to retain what has been given is yours. And indeed, that which was the righteousness of the law, namely, not to be subject to the curse, this Christ accomplished for you. D Preserve, therefore, that good treasure. For this teaches you that baptism is not sufficient for us for salvation, unless after it we lead a life worthy of so great a gift. Thus he again advocates for the law, saying these things. For after we have believed in Christ, there is nothing that must not be done, so that that righteousness, which Christ fulfilled, may remain in us, and not be destroyed. 5. "For those who are according to the flesh," he says, "savor the things of the flesh; but those who are according to the Spirit, the things of the Spirit." 6. "For the mind of the flesh is death; but the mind of the Spirit is life and peace." 7. "Because the mind of the flesh is enmity against God: for it is not subject to the law of God; neither indeed can it be." But not even this is an accusation of the flesh. For as long as it preserves its own order, no absurdity is brought about; but when we permit it all things, and it crosses its own boundaries and rises up against the soul; then it loses and corrupts all things, not from its own nature, but from the subversion of moderation and order. "But those who are according to the Spirit, the things of the Spirit: for the mind of the flesh is death." He did not say, "the nature of the flesh," nor "the substance of the body," but "the mind [sensus]": which can be corrected and taken away. Furthermore, he says this not because he attributes to the flesh a proper thought—far from it—but he indicates the coarser impetus of the mind, and calls it by the worse name, just as he is also accustomed to call the whole human being who possesses a soul by the name of "flesh." "But the mind of the Spirit." A Here he again calls it the spiritual mind, as below: "But He who searches the hearts knows what is the mind of the Spirit" (Rom. 8:27); and he shows that many good things arise from this in the present and in the future. For the spiritual mind brings far more good things than the carnal mind causes evils: which he himself signified by saying, "Life and peace." One indeed in contrast to the former; for he says, "the mind of the flesh is death"; the other in contrast to the latter; for when he had said, "Peace," he subjoined: "Because the mind of the flesh is enmity against God": which is certainly worse than death. Then, when he shows how it is both death and enmity: "For it is not subject to the law of God," he says; "neither indeed can it be." But do not be troubled when you hear, "Neither indeed can it be": for this difficulty has an easy solution. For here he calls the "mind of the flesh" the earthly B thought, the coarse and intent upon worldly and evil deeds: he says this thought cannot be subject to God. What hope of salvation, then, if a wicked person cannot become good? He does not say this: for how did Paul become such? How did the thief? How did Manasseh? How did the Ninevites? How did David, after he had fallen, raise himself up? How did Peter, after his denial, return to himself? How was he who had committed fornication received into the flock of Christ? How did the Galatians, who had fallen from grace, return to their former nobility? Therefore he does not say that it is impossible for him who is wicked to become good; but that if he remains wicked, he cannot be subject to God; but if he is changed, he becomes good and can easily be subject to God. For he does not say that a man cannot be subject to God; but that a wicked C work cannot be good; as if he were to say, "Fornication cannot be chastity, nor malice virtue." Which is also said in the Gospel: "A bad tree cannot bear good fruits" (Matt. 7:18); not hindering the transition and change from wickedness to virtue, but saying that one persevering in wickedness cannot bear good fruits. For he did not say, "A bad tree cannot become good," but, "Remaining bad, it cannot bear good fruits." Since he shows that it is possible for one to be changed, both from this and from another parable, when he introduces the tares as having been made wheat; and therefore he forbids them to be rooted out: "Lest," he says, "with them you root up the wheat also" (Id.). Therefore he calls the mind of the flesh wickedness, but the mind of the Spirit, the grace that has been given and the action tempered by a good will; D never speaking here of substance and nature, but of virtue and wickedness. For what you could not do in the law, he says, this you will now be able to do, namely, to walk uprightly, and without offense, if you obtain the aid of the Spirit. For it is not enough not to walk according to the flesh, but it is necessary to walk according to the Spirit, since it is not enough for us for salvation to decline from evil, but we must also do good. But this will be, if we give the soul to the Spirit, and if we persuade the flesh to preserve its own order. For thus we shall make it spiritual; but on the contrary, if we are slothful, we shall make even the soul carnal.
A For since He has not implanted this gift by necessity of nature, but has entrusted it to the freedom of the will, it is henceforth in you that both this and that should come to pass. For all things have been perfected by Him; for sin no longer wars against the law of our mind, nor does it take us captive, as it did before, but all those things have ceased and are being abolished, and the passions have retreated, fearing and trembling before the grace of the Spirit. But if you extinguish the light, cast out the charioteer, and drive away the pilot, then reckon the storm to yourself. And that virtue is now much easier, and therefore the tension of philosophy is great, learn how: when the law prevailed, the affairs of men were in one state, but how they are now, since grace has shone. For those things which before seemed possible to no one—virginity, the contempt of death, and most of the other passions—have now been achieved everywhere in the world. And not only among us, but also B among Scythians, Thracians, Indians, Persians, and many other barbarians; and choirs of virgins, and hosts of martyrs, and companies of monks, and these are now more numerous than those who are married, and there is an intenseness of fasting and an excess of poverty: things which, except for one or two, those who governed their lives under the law could not even imagine in a dream. Seeing, then, that the truth of these facts proclaims more clearly than a trumpet, do not grow soft, nor betray such great grace. For it is not possible, even after faith, to be saved if one is slothful. For the struggles are easy, so that you may conquer by contending, not so that you may sleep, nor that you may use the magnitude of grace as a pretext for sloth, wallowing again in the former mire. Therefore he also adds, saying: *But they that are in the flesh cannot please God.* What then? Shall we mutilate the body, he says, so that we may please God, and depart from the flesh, and are you commanding us to be murderers, leading us unto virtue? Do you see how many absurdities are born if we interpret what is said simply? Here too, he does not call the body "flesh," nor the substance of the body, but the carnal and worldly life, and the one full of luxury and dissipation, which makes the whole man flesh. For just as those who are winged by the Spirit make even the body spiritual; so too those who leap away from this, and serve the belly and pleasure, make even the soul flesh, not by changing its substance, but by destroying its nobility. And this manner of expression lies in many places C in the Old Testament as well, marking as "flesh" a dense and muddy life, entangled in absurd pleasures. For He says to Noah: *My Spirit shall not remain in these men, because they are flesh.* And yet Noah himself was clothed in flesh; but it was not this that was the crime, to be clothed in flesh—for this is of nature—but that the carnal life had been extinguished. Therefore Paul also says: *But they that are in the flesh cannot please God*; and he added: *But you are not in the flesh, but in the spirit*, not calling it "flesh" simply again, but such flesh, the one dragged along by passions, the one tyrannized. And why, he says, did he not say this thus, nor establish the difference? It is to uplift the hearer, and to show that the one who lives rightly will not even be in the body. For since it was clear to everyone that the spiritual man is not in sin, he puts forward what is greater, that the spiritual man is not even in the flesh henceforth, having become an angel from that point on, and having ascended to heaven, and henceforth merely carrying the body about. But if you disparage the flesh for this reason, because he calls the carnal life by its name; you will also disparage the world, because wickedness is often called from it as well, just as Christ also said to the disciples: *You are not of this world*; and again He said to His own brothers: *The world cannot hate you, but it hates me.* And he will also say that the soul is alien to God, because he called those who live in error "soulish." But these things are not so, they are not. For it is necessary to attend everywhere not simply to the words, but to the mind of the speaker, and to know the precise distinction of the things said. For some things are good, some bad, some intermediate; for example, soul and flesh are among the intermediate, and capable of becoming both this and that; but the spirit is always among the good, and never becomes anything else. Again, the mind of the flesh, that is, the wicked deed, is among the things that are always bad; for *it is not subject to the law of God.* If, therefore, you give the soul and body to the better, you have become of that portion; if to the worse again, you have been rendered a partaker of the destruction here, not because of the nature of the soul and the flesh, but because of the mind which is lord to choose both these. And that these things are in this manner, and that what is said is not a disparagement of the flesh, let us examine more precisely, handling the very expression itself. *But you are not in the flesh, but in the spirit*, he says. D 8. What then? Were they not in the flesh, but walked about as bodiless beings? And how would this hold any logic? Do you see that he alluded to the carnal life? And for what reason did he not say, "But you are not in sin"? So that you might learn that Christ not only quenched the tyranny of sin, but also made the flesh lighter and more spiritual, not by changing the nature, but by rather giving it wings. For just as when fire dwells in iron, the iron itself becomes fire while remaining in its own nature; so also, in the case of the faithful who possess the Spirit, the flesh henceforth shifts toward that activity, becoming entirely spiritual, crucified on all sides, and winged together with the soul: such was the body of him who said these things. Wherefore he mocked at every luxury and pleasure, but took pleasure in famine and scourges and prisons, and did not even feel it while suffering these things. And declaring this, he said: *For our present light affliction...* (2 Cor. 4:17); so well had he trained the flesh to run along with the Spirit. *If so be that the Spirit of God dwell in you.* This "If so be," in many places he does not posit as doubting, but as strongly believing, and he uses it in place of "Since," just as when he says: *If it is a righteous thing with God to recompense tribulation to them that trouble you* (2 Thess. 1:6); and again, *Have you suffered so many things in vain, if yet in vain* (Gal. 3:4). *But if any man have not the Spirit of Christ.* He did not say, "But if you have not," but he carried the distressing thought over to others. *He is none of his*, he says. *And if Christ be in you.* Again, he placed Christ in their stead. And the distressing part is brief and intermediate; but the desirable part is on both sides and through many things, so as to overshadow that one. But he was saying this, not calling the Spirit Christ,
but showing that he who has the Spirit is not only said to be of Christ, but even has Christ himself. For it is not possible, when the Spirit is present, that Christ should not be present. For where one hypostasis of the Trinity is present, the whole Trinity is present; for it cannot be separated at all, and is united to itself with the greatest accuracy. B What will it be, you ask, if Christ is in you? The body is indeed dead because of sin, but the spirit is life because of righteousness. Do you see how many evils arise from not having the Spirit: death, enmity against God, the inability to please Him by His laws, and not being of Christ as is fitting, nor having Him dwelling within? Reflect, therefore, how many goods are conferred by the fact that the Spirit is had: namely, to be of Christ, to have Christ himself, and to contend with the angels. For this is what it means to have mortified the flesh, to live indeed with an immortal life, and from this to have the pledges of the resurrection, and to hold the course of virtue with ease. For he did not say that the body is to be dead at last, but that it is dead when it ceases from sin, intending to show its ease. With no struggles or toils, such a one is crowned at last. And therefore he added "because of sin," so that you may learn that he has killed malice itself, the nature of the body, once for all. For if this is done, many of those things which can be useful to the soul are also removed. He does not mean, therefore, that the body should not be alive and remaining, but he wants it to be dead. This, indeed, is the sign that we have the Son, that the Spirit is in us, since our bodies differ in nothing from those bodies that lie in the tombs, as far as the operation of the body is concerned—but do not fear when you hear of mortification: for you have in yourself a life which no death will overtake. For such is the Spirit; it is life, and it no longer yields to death, but now consumes and exhausts death, and keeps what it has received immortal. Therefore, when he said the body is dead, he did not say the Spirit is living, but "life," so as to show that it can provide this to others as well. Then, gripping the listener, he states the cause of life and brings forward the proof: this is righteousness. For when sin does not exist, neither does death appear; when death does not appear, life is indissoluble.
C 10. *If the Spirit of him who raised Jesus from the dead dwells in you: he who raised the Lord will also vivify your mortal bodies, because of his Spirit dwelling in you.* Again he moves the discourse to the resurrection: because this hope especially pricks the listener and strengthens him from the things that happened to Christ. Do not fear, he says, that you are surrounded by a mortal body: have the Spirit, and it will surely rise. What then? Do bodies that do not have the Spirit not rise? How then must all be set before the judgment seat of Christ? (Rom. 14:10) How will the discourse about hell be worthy of belief? For if those who do not have the Spirit do not rise, then neither would there be a hell. What, therefore, does that saying mean? All will indeed rise, but not all to life, but some to punishment, others to life (1 Cor. 15). Therefore he did not say, "will raise," but "will vivify"; which was greater than resurrection, and is given only to the righteous. And as the cause of this honor, he added, *Because of his Spirit dwelling in you*. Therefore, if while you live, you have cast out the grace of the Spirit, and depart without having it safe, you will surely perish, even though you have risen. For just as, while He sees His Spirit shining in you, He never hands you over to punishment; so if He sees it extinguished, He will not introduce you into His bridal chamber, just as He did not those virgins. Do not, therefore, let the body live now, so that it may live then; make it die, so that it may not die then. If it remains alive, it will not live then; if it dies, then it will live. This will also be the case in that universal generation: for first it must die and be buried, and then become immortal. This also happens in the laver: it was first crucified and buried, and then it rose. This was also the case with the Lord's body; for it was crucified and buried, and then it rose.
D This, therefore, let us also do: let us perpetually mortify it in its own works. I do not mean its substance, far from it, but the impulses leading to wicked works. For this too is life; nay, this alone is life, to suffer nothing human, and not to serve pleasures. For he who has subjected himself to these cannot even live any longer, on account of the sorrows, fears, and dangers born of them, and the infinite swarm of passions. For if death is expected, one dies before the end from fear; if one suspects disease, insult, poverty, or anything else unexpected, one has perished and been consumed. What, therefore, could be more wretched than this life? But it is not so with him who lives in the Spirit; but he is superior to fear, pain, dangers, and every change, not because he suffers nothing, but, which is far greater, because he despises all that befalls him. How, then, will that be? If the Spirit always dwells in us: for he did not say it dwells for a short time, but perpetually. Therefore he did not say, "the Spirit who has dwelt," but "who dwells," signifying a perpetual mansion. Therefore, he lives most of all who is dead to this life. Therefore he said: *The Spirit is life because of righteousness*. And so that this saying may become clearer, let us bring forward two men, one given to luxury, pleasures, and the deception of life, the other dead to these; and let us see which of them lives most. Of these two, let one be very rich and noble, feeding parasites and flatterers, and let him consume the whole day in these things; given to gluttony and drunkenness; let the other live in poverty, in fasting, and the rest of the hardness of life and philosophy; let him take food only in the evening, or if you will, let him remain fasting for two or three days: which of the two might be said to live more? Many, I know this well, will esteem him who is exultant and scattering his wealth; but those will esteem him who moderately enjoys goods. Since, therefore, controversy arises, let us enter into the houses of each...
of them, and we shall see more clearly the death that is coming upon him, A and the sleep that follows it; whereas we shall see the other sober and alert even at night. Which, then, would we say lives more: he who lies there without sensation and is exposed to the laughter of all, or he who is active and converses with God? For if you approach the former and say something necessary, you will hear nothing in reply, just as you would from a corpse; but with the latter, should you desire to associate with him either at night or by day, you will see an angel rather than a man, and hear him philosophizing about things in heaven. Do you see that the one lives above the living, while the other lies there more pitiable than the dead? And even if he seems to be active, he sees one thing instead of another and resembles the insane; or rather, he is more wretched than those. For if anyone insults those people, we all pity the one being insulted and rebuke the one insulting; but as for this man, even if we see someone leaping upon him, we are not only not moved to pity, but we even condemn him as he lies there. Is this, tell me, life? Is it not worse than ten thousand deaths? Do you see that not only is the one who lives in luxury dead, but he is even worse than a corpse and more wretched than one possessed by a demon? B For the latter is pitied, while the former is hated; and the one enjoys pardon, while the other gives punishment for the things regarding which he is sick. And if he is so ridiculous from the outside, having putrid saliva and breathing the odor of wine, consider the wretched soul which is buried in such a body, as if in a tomb, and what it is likely to be experiencing. For it is possible to see the same thing as if a respectable, temperate, free, noble, and beautiful maiden were to have a barbarian, ugly, and unclean maidservant leaping upon her and insulting her with great exercise of power. For such is drunkenness.
10. Who, then, among those who have understanding, would not choose to die ten thousand times rather than live one day in such a way? For even if, when day comes, having arisen from that comedy, he seems to be sober, not even then does he enjoy pure Temperance, as that cloud from the storm of drunkenness still stands before his eyes. And if he should be purely sober, what is the profit? For this judgment is not useful to him for anything, except to see his accusers. For when he is behaving disgracefully, he gains in that he does not perceive those who are laughing; but when day comes, he loses even this consolation, perceiving his servants murmuring, his wife ashamed, his friends accusing him, and his enemies laughing at him. What could be more pitiable than this life, to be laughed at during the day by everyone, and in the evening to commit the same shameful acts again? But what? Do you wish us to bring the greedy into the middle? For this again is another, more grievous drunkenness; and if it is drunkenness, it is certainly a death far worse than the former, since the drunkenness itself is more grievous. C For being drunk with wine is not so terrible as being drunk with the desire for money; for in the former, the damage stops at the passion, and ends in insensibility and the destruction of the drunkard himself; but in the latter, the harm spreads to ten thousand souls, kindling wars everywhere in various ways. Come, therefore, let us compare this man also with the other, and let us see in what things he shares with him, and in what things he excels him again, and let us make a comparison of those who are drunk today. For towards that blessed man who lives in the Spirit, let these no longer be compared, but let them be examined against each other; and again let us bring into the middle the table, full of ten thousand slaughters. In what, then, do they share and resemble each other? In the very nature of the disease; for the form of the drunkenness is different, since the one comes from wine and the other from money; but the passion is similar; for both are similarly gripped by an absurd desire. For the one drunk with wine, by as many cups as he drinks, by so many more does he desire; and the one who loves money, by as much as he surrounds himself with more, by so much more does he kindle the flame of his desire and makes the thirst for himself more grievous. In this, therefore, they are alike; but again the lover of money excels in another way. In what way is this? That the former suffers a thing according to nature; for wine, being warm and increasing the inborn dryness, thus makes the drunkards thirst; but the other, from where does he always desire more? From where? When he has grown wealthier in a greater degree, then he is most of all in poverty; for this passion is indigent and is more like a riddle. But let us see them, if you please, even after the drunkenness; or rather, it is never possible to see the lover of money after the drunkenness; so much is he always in his drunkenness. Therefore, let us see them both while they are in the very act of drunkenness, and let us consider who is more ridiculous, and let us shape them again, accurately describing them. We shall see, then, the one reeling from wine, when evening has come, with his eyes open, seeing no one, but just wandering about at random, and bumping into those he meets, and vomiting and being torn about and stripped D shamefully; and if a wife is present, or a daughter, or a maidservant, or whoever is hosting, he will be laughed at copiously. Therefore, let us also bring the lover of money into the middle. For here the event is not only a matter of laughter, but also of cursing and much anger and ten thousand lightning bolts; but for the meantime, let us look at the laughter. For he too, similarly to the other, is ignorant of everyone, and friends and enemies alike, and with his eyes open, he is equally blinded, and just as the other sees only wine, so this one sees only money. And the vomit is also far more grievous; for he does not cast out food, but words of reproach, insults, wars, deaths, drawing down ten thousand lightning bolts from above upon his own head; and such as is the body of the drunkard, livid and flowing, such also is his soul; or rather, not even his body is free from this disease, but it is rather more captured, more grievous than wine, by anxiety and anger and by consuming everything. And the one who is held by excess in wine is consumed by sleeplessness, and little by little, even during the night, he is able to be sober; but the other is drunk all the time, both by day and by night, and whether he is awake or sleeping, he is like any prisoner and those who work in the mines, paying a greater penalty.
11. Is this, therefore, tell me, life, but rather death, or even more pitiable than any death? For death brings rest to the body and relieves it of laughter and shame and sins; but these drunkennesses cast one into all these things, stopping up the ears, blinding the eyes, and holding the intellect in deep darkness, so that he can neither hear nor say anything else except about interest and interest upon interest, and shameless gains, and execrable businesses, and commerce that is unfree and slavish, like a dog barking at everyone, hating everyone, turning away everyone.
attacking everyone for no reason; rising up against the poor, envying the rich, treating no one with kindness. If he has a wife, if children, if friends, unless it is permitted for him to profit everywhere, he considers them greater enemies to himself than those who are enemies by nature. What could be worse than this madness? What could be more miserable, when he himself prepares for himself everywhere crags, hidden rocks, precipices, and a thousand pits, having one body and serving one belly? If indeed someone should cast you into public ministries, you will escape, fearing the expense; yet you drag upon yourself a thousand tasks more grievous than all those, and you undertake matters not only more costly, but even more dangerous, initiated into Mammon, and you offer not only money to this wicked tyrant, nor only the labor of the body and the torment and pains of the soul, but even the very body itself, so that some greater gain might result for you, O miserable and unhappy one, from this barbarian slavery. Do you not see those who are daily carried off to the tombs, how they are led away to the tombs naked and destitute of all things, able to carry nothing from their domestic goods with them, but even bringing to the worm those things with which they are clothed? Contemplate these daily, and perhaps the disease will quiet down, unless you be found to be more insane from the expenses allotted for funerals: for it is indeed a grave disease, a huge sickness. Therefore, in every assembly we discourse to you about this matter, and frequently B knock at your ears, so that from the persistence some gain might accrue. But do not contend: for not only in that future day, but even before that, this multiform disease brings many torments. For if I were to mention those who have remained in bonds, or those held by a long illness, or one struggling with hunger, or anyone else, I could show no one suffering such things as those endure who love money. For what could be more grievous than to be hated by all? To hate all, to associate with no one kindly, never to be satisfied, always to thirst, to struggle with perpetual hunger, and indeed a heavier hunger than the common one? To be pressed by daily sorrows, never to have a sound mind, always to live in turmoil? For the greedy suffer all these things and more than these. While they are gaining, even if they draw to themselves the goods of all, they feel no pleasure, for the reason that they desire more: but if they sustain the loss of even one obol, they think they have suffered the most grievous things of all, and have even fallen from life. What discourse could reveal these great evils? But if the things which they suffer here are such, ponder the ones to come: the loss of the heavenly kingdom, the pains of Gehenna, the perpetual bonds, the outer darkness, the venomous worm, the gnashing of teeth, the torments, the distress, the rivers of fire, the furnaces never to be extinguished: and gathering all these together, and comparing them with the pleasure of money, pull out this disease by the roots, so that having obtained true riches, and having been rescued from this grave poverty, you may attain both present and future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the Holy Spirit, now and always, and unto the ages of ages. Amen.
HOMILY XIV
Chapter 8, v. 12. Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus. 13. Si enim secundum carnem vixeritis, moriemini; si autem Spiritu facta carnis mortificaveritis, vivetis. CHaving shown how great a reward the life of the Spirit is, and that it makes Christ an inhabitant, and that it makes dead bodies alive, and that it lifts one to heaven as if adding wings, and makes the way of virtue easier, he necessarily at last introduces the admonition, saying: *Therefore we are not debtors to the flesh, to live according to the flesh.* But he did not put it that way; rather, he speaks more pointedly and forcefully: *We are debtors to the Spirit*: for when he says, *We are not debtors to the flesh*, he signified this. And he proves this same thing everywhere, showing that the things which God has bestowed upon us were not debts, but were from mere grace: but what were done by us afterwards are not given liberally, but are debts. For indeed when he says: *You have been bought with a price, do not become slaves of men* (1 Cor. 7:23), he signifies this same thing; and when he writes, *You are not your own* (1 Cor. 6:19), he indicates this very thing. And elsewhere again he commemorates these things with these words: *Because if one died for all, then all died; and he died for all, so that those who live might no longer live for themselves* (2 Cor. 5:14-15). He is establishing this very thing here, saying: *We are debtors.* Then, having said, *We are not debtors to the flesh*, lest you understand this concerning the nature of the flesh, he did not remain silent, but added: *To live according to the flesh.* For we owe much to it, as to nourish it, to cherish it, to give it rest, to heal it when sick, to clothe it, and to provide it with countless other things. Lest you think, therefore, that he is taking away such a ministry, after he had said, *We are not debtors to the flesh*, he interprets it by saying: *To live according to the flesh.* For, he says, I take away that care which leads to sin; for I want those things which pertain to its care to be done: which he also signified afterward. For when he had said that the care of the flesh should not be maintained, he did not remain silent, but added: *Unto concupiscences*: which he also teaches here: Let it be cared for, indeed, we owe that to it, but let us not *live according to the flesh*; that is, Let us not grant it the rule over our life. It is necessary to follow it, not to lead, nor to order our life, but to receive the laws of the Spirit. When he had defined this, and had proved us to be debtors to the Spirit, where he showed of what benefits we were debtors, he no longer speaks of past things, where his prudence is most to be admired, but of the future. And yet those prior ones were enough; nevertheless he does not now bring those forward, nor D
from those who act rightly, but also by drawing a comparison with future things; and first he shows what those things were which had been given to them. And what were they? The spirit of bondage, wherefore he adds: B 15. *You have not received the spirit of bondage again to fear.* Then, passing over what was opposed to bondage—that is, the spirit of liberty, which was much greater—he set down the spirit of adoption, through which that also is inferred, saying: *But you have received the spirit of adoption of sons.* But this is manifest; yet what the spirit of bondage is, is not clear. Therefore it is necessary to explain this; for not only is it obscure, but the thing stated is also very difficult. For the people of the Jews did not receive a spirit; what then does he say here? He thus called the letters of the Law, because they were spiritual, just as he also called the law spiritual, and the water flowing from the rock, and the manna. For, says he, *All ate the same spiritual food, and all drank the same spiritual drink* (1 Cor. 10:3, 4). And he also called the rock so, saying: *And they drank of the spiritual rock that followed them* (Ibid.). Since all the things performed were beyond nature, he called them spiritual, not because those who participated in them at that time received the Spirit. And how were those letters letters of bondage? Bring forward their whole course of life, and then you will know this clearly. For they had punishments at their heels, and the reward immediately followed, being proportionate and like some daily ration given to servants, and great was the fear blooming on all sides before their eyes, and there were purifications concerning their bodies, and self-restraint extending to their actions. C But with us it is not so, for the mind and conscience is also purified. For he does not say, Do not commit murder only, but, Neither be angry; nor, Do not commit adultery, but, Neither look with lust; so that now it is no longer by the fear of present punishment, but by a longing for Him, that both the state of virtue and all the other things achieved might exist. Nor does he promise a land flowing with honey and milk, but makes us co-heirs with the Only-Begotten, separating us from present things through all means, and promising to give those things especially which it is fitting for those who have become sons of God to receive—none of them sensory or bodily, but all things spiritual. So that they, even if they were called sons, were so as slaves; but we, having been made as free men, have received the adoption and await heaven; and to them he spoke through others, but to us through Himself; and they did all things driven by the fear of punishment, but those who are spiritual by desire and longing; and this they show by even exceeding the commandments. They, like hired workers and ungrateful men, never ceased grumbling; but these [do all] for the good pleasure of the Father: and those, while being benefited, were blaspheming, but we, while in danger, give thanks. And if sinners ever need to be punished, even here the difference is great. For we are not turned back as they were, being stoned, and burned, and mutilated by the priests, but it is enough to be cast out from the paternal table, and to be absent for a set number of days. Among the Jews, adoption was only a title of honor; D here, however, the reality itself has followed: purification through baptism, the gift of the Spirit, the provision of other good things. And there are still more things that could be said to indicate the nobility among us and their cheapness; all of which, having hinted at through the Spirit, and the fear, and the adoption, he makes another proof that we possess a spirit of adoption. What then is this? *In which we cry, Abba, Father.*
HOMILY XIV
A How great this is, the initiated know, since they are commanded to say this first in the mystical prayer. What then, you will say? Did they not call God Father? Do you not hear Moses saying: “You have forsaken the God who begot you” (Deut. 32:18)? Do you not hear Malachi reproaching them and stating: “Has not one God created us, and is there not one Father of us all” (Malachi 2:10)? But although these things and many more were said, we never find them calling God by this name, nor praying in this way. But we all, both priests and the unlearned, rulers and subjects, have been commanded to pray in this way, and we utter this voice first, after those wondrous births, after the strange and stupendous law of our nativity. Otherwise, indeed, even if they sometimes called Him so, it was from their own mind; but those who live in grace are moved by spiritual operation. For just as there is a spirit of wisdom, through which the foolish became wise, which that teaching indicates; and a spirit of strength, through which the weak raised the dead and cast out demons; and a spirit of the grace of healings, and a spirit of prophecy, and a spirit of tongues: so also there is a spirit of adoption. And just as we know the spirit of prophecy, in that he who has it foretells the future, not speaking from his own mind, but moved by grace: so also the spirit of adoption, in that he who has received it calls God Father, moved by the Spirit. And to show that it is genuine, he used the Hebrew language; for he did not only say, “Father,” but, “Abba, Father,” which is a word used by genuine children calling upon their father.
Since he had spoken of the difference which comes from the manner of life, from the given grace, from freedom, he brings in another proof of the excellence of this adoption. What is it? B “The Spirit himself,” he says, “bears witness with our spirit that we are children of God.” He says he is confirmed not by the voice alone, but also by the cause from which this voice is born; for it is by the Spirit’s dictation that we say these things. Which elsewhere he stated more clearly: “God has sent the Spirit of his Son into our hearts, crying, Abba, Father” (Gal. 4:6). What does it mean for the Spirit to witness together with our spirit? The Paraclete, he says, together with the gift given to us; for it is not just the voice of the gift, but also of the Paraclete who gave the gift; for He Himself taught us through grace to speak in this way. But when the Spirit testifies, what ambiguity can remain? For if a man, or an angel, or an archangel, or some other similar power were to promise this, perhaps there could be doubt; but when the supreme power which grants this testifies to us through the prayer which He commands to be made, who then would doubt concerning the dignity? For if a king were choosing someone, and proclaiming his honor before all, would any of the subjects dare to contradict it?
17. “And if children,” he says, “then also heirs.” Do you see how he gradually increases the gift? For because it is possible for those who are children not to be heirs (since not all children are heirs), he adds that they are heirs. C But the Jews, besides the fact that they did not have such an adoption, were cast out of the inheritance; for “He will miserably destroy the wicked, and will hand over his vineyard to other tenants” (Matt. 21:41). Previously, however, he had said: “Many will come from the east and the west, and will recline with Abraham; but the children of the kingdom will be cast out” (Matt. 8:11-12). But he does not stop here, but puts something greater. What is this? “Heirs of God”; therefore he adds, “Heirs indeed of God.” And what is still greater, not simply heirs; but also “co-heirs of Christ.” Do you see how he strives to bring us near the Lord? For because not all children are heirs, he shows us to be both children and heirs. But because not all heirs are heirs of great things, he shows us that we have attained this, being heirs of God. Again, because it happens that someone is an heir of God, yet not at all a co-heir of the Only-Begotten, he shows that we have this as well. And look at his wisdom: for suppressing the sad things when he was saying what those who live according to the flesh will suffer—namely, that they are about to die—where he touched upon the things that were more joyful, he leads the discourse into a wider status, commemorating the retribution of the reward, and showing diverse and great gifts. For if to be a son is an ineffable grace, consider how great a thing it is to be also an heir. And if this is great, it is much greater to be also a co-heir. Then, after he showed that the gift is not of grace alone, making his words simultaneously credible, he adds: “If indeed we suffer with Him, so that we may also be glorified with Him.” For if we were with Him in sorrows, much more will this be so in goods. He who, when they had done no good, gifted them with so many goods, when He sees that they have both undergone labors and suffered so much, how will He not repay greater things? D Since [alt-version omitted] he shows again that it has the power of grace; so that the things said might be believed by those who doubt, and those who receive might not be ashamed as if they were always being granted things freely; so that you might learn that God always surpasses labors with retribution. Certainly, he signified that, saying, “If indeed we suffer with Him, so that we may also be glorified with Him”; but here he adds:
18. “The sufferings of this present time are not worthy to be compared with the future glory which will be revealed in us.” For in the preceding parts he demands a correction of manners from the spiritual man, when he says: “You ought not to live according to the flesh”; namely, that he who is such should overcome both desire, and anger, and money, and vain glory, and envy: but here, after he has commemorated the whole gift to him, both that which is already accomplished and that which is future, and has lifted him up with hope and exalted him, and placed him near Christ, and declared him a co-heir of the Only-Begotten, bidding him to be of good courage, he finally invites him to dangers. For it is not the same thing to overcome our affections, and to sustain those temptations, lashes, hunger, exiles, chains, irons, abductions; they indeed require a more noble and vivid soul. And see how he simultaneously represses and lifts up the mind of those struggling. For when he shows that the rewards are greater than the labors, he exhorts them more, and does not allow them to be high-minded, as those who are winning through the retribution of crowns. And elsewhere indeed he says: “The moment and lightness of tribulation, beyond measure in sublimity...
works for us a weight of glory.” 581 For his discourse was to those who were more philosophical; but here, he does not leave them as light, but consoles them with the requital of things to come, saying: “For I reckon that the sufferings of this present time are not worthy.” And he did not say, “to the coming rest,” but, what was far greater, “to the coming glory.” For where there is rest, there is not necessarily glory; but where there is glory, there is necessarily rest. Then, since he called it "coming," he shows it to be already present. For he did not say, "to that which is about to be," but, “to that which is about to be revealed,” as though it is now indeed, but is hidden; as he said more clearly elsewhere, that “our life is hidden with Christ in God.” Be confident, therefore, regarding it; for it has already been prepared to await your labors. If the fact that it is "coming" grieves you, this very thing should rather gladden you; for because it is something great and unutterable, and surpasses the present state, it has been stored up there. For he did not simply set down, “the sufferings of the present time,” but to show that it conquers that [present state], not only in quality, but also in quantity. For these sufferings, whatever they may be, are allotted to the present life; but the future goods stretch out toward the immortal ages.
Since he could not speak of them in detail or present them in words, he named them from that which is most held to be desirable among us, "glory"; for this seems to be the pinnacle and head of all good things. And rousing the listener in another way, he also swells the discourse from the creation, establishing two things through those things about to be said: a contempt for present things, and a desire for future things; and third along with these, or rather first, is to show how much in vogue the race of men is to God, and in how much honor He holds our nature. Along with these, he also casts down all the doctrines of the philosophers composed regarding this world, as if they were nothing but a spider’s web and children’s toys, by this one single doctrine. But that these things may be clearer, let us listen to the apostolic statement itself.
"For the earnest longings of the creation," he says, "awaits the revelation of the sons of God. For the creation was subjected to vanity, not willingly, but by reason of him who subjected it, in hope." What he says is of this sort: This creation is groaning intensely, awaiting and expecting these goods which we have now spoken of; for "earnest longing" is intense expectation. And so that the discourse might become more emphatic, he also personifies this whole world; which the prophets also do, introducing rivers clapping their hands, and hills leaping, and mountains skipping; not in order that we might think these things are animate, nor in order that we might give them some reasoning power, but that we might learn the excess of the goods, so as to reach even to those things without sensation. 582
§ε'. This same thing, they also do often regarding sorrowful things, introducing even the vine mourning, and wine, and mountains, and the thresholds of the temple wailing, that from this we might again conceive of the excess of the evils. And the Apostle, imitating these, personifies the creation here, and says it is groaning and travailing; not because he heard some groaning coming from earth and heaven, but so that he might demonstrate the excess of the future goods, and the desire for the departure of the corruption; that is, it will no longer be corruptible, but will follow the beauty of your body. For just as when you became corruptible, this too became corruptible; so when you become incorruptible, it too will follow and will subsequently be transformed; which indeed he showed, as he added: "Into the freedom of the glory of the children of God"; that is, because of the freedom. For just as a nurse bringing up a royal child, when he has attained to the ancestral authority, even she enjoys the goods along with him, so too, he says, does the creation. Do you see man everywhere taking the lead, and everything coming into being for his sake? Do you see how he consoles the one struggling, and shows the unutterable philanthropy of God? For why do you grieve, he says, over your temptations? You suffer for your own sake, the creation for your sake. And he does not only console, but also shows them to be trustworthy.
If indeed the creation, made entirely for your sake, hopes, much more do you, for whose sake nature will enjoy all those goods. Thus also when a son is about to go forth with some dignity, men dress their servants in more splendid clothing for the glory of their son: just as God also clothes creation in incorruption, into the freedom of the glory of the children. *22. For we know that the whole creation groans together and travails together until now.* He corrects them, as if saying: Do not be worse than the creation itself, nor give yourself over to the present things. For it is not only not fitting to cling to them, but one ought to groan that one must emigrate from here later. For if the creation does this, much more does it behoove you, adorned with reason, to do so. But these things do not yet bring so much shame; wherefore he adds: *23. And not only that, but we ourselves, having the firstfruits of the Spirit, even we ourselves groan within ourselves*: that is, we have already tasted the future. For even if one were entirely stony, the things that have been given are sufficient to rouse him to depart from present things and to fly toward the future: for a double reason, both because the gifts are great, and because these so many and great things are firstfruits. For if the firstfruits are such that by them we are freed from sins, and obtain righteousness and sanctification—those, however, who were then, even drove out demons, and raised the dead through a shadow and garments—think how great that all is. And if the creation, lacking mind and speech and being ignorant of these things, groans, much more do we. Then, lest he give the heretics an opportunity, or seem to slander present things, "We groan," he says, not accusing the present, but desiring greater things: for this he signifies by these words, *waiting for the adoption*. What, I ask, do you say? You turn this perpetually and cry out: We have already been made sons; and now you place this good in hope only, writing that it must be expected? Correcting this, therefore, he adds: *the redemption of our body*, that is, the perfect glory. For now our things are in the hidden state until the last breath: for many who were sons have become dogs and captives. But if we shall have departed with a good hope, then the gift will be immovable, and clearer and greater, fearing no longer the mutation of death and sin: then the grace will be firm, when our body is liberated from death and from innumerable evils. For this is redemption, not simply a release; but in such a way that we may not again return into former captivity. For lest you hesitate, while you frequently hear of glory and know nothing clearly, he reveals the future in part, changing your body, and with it the whole creation; which he also said more clearly elsewhere: *Who will change our lowly body, that it may be conformed to the body of his glory* (Phil. 3:21). And elsewhere again he writes thus: *But when this mortal shall have put on immortality, then will come to pass the saying that is written: Death is swallowed up in victory* (1 Cor. 15:54; Osee 13:14). But as he shows that with the corruption of the body, the state of secular things will depart, he also wrote elsewhere: *For the fashion of this world is passing away* (1 Cor. 7:31). *24. For by hope we were saved*, he says. For because he had dwelled long on the promise of future things, and this seemed burdensome to a weaker listener, if the goods were in hope only, when he had previously proved them to be far clearer than present and visible things, and had discoursed much on the gifts already bestowed, and had shown that we have already received the firstfruits of them: lest we seek all things here, or betray our nobility, which we have received from faith, he says: *For by hope we were saved*: that is, it is not fitting to seek all things here, but to hope. For we offered this gift alone to God, that we believe him promising future things, and through this way alone we were saved. If, therefore, we lose that, we have lost our entire offering. For I ask you, he says, were you not liable to innumerable evils? Were you not deplored? Were you not subject to the sentence? Did not all together attempt in vain to restore salvation to you? What, therefore, saved you? Hope in God alone, and that you have faith in him for those things which he promised and gave, and you had nothing else to offer. If, therefore, this faith saved you, retain this also now. For He who bestowed so many goods upon you will indubitably not lie to you concerning future things. For He who made the dead, the lost, the captive, and the enemy—a friend, a son, a free man, a just man, and a co-heir; and bestowed upon him such great things as no one could ever have expected: how will He, after such great liberality and benevolence, not be with you in the future? Therefore do not say to me: Again hope, again expectations, again faith. For thus from the beginning you were saved, and you brought this dowry alone to the bridegroom. Retain it and preserve it. For if you seek all things here, you have rightly lost your doing, from which you were made splendid. Therefore he adds these things: *But hope that is seen is not hope: for why does one hope for what he sees? 25. But if we hope for what we do not see, we expect it through patience.* That is, if you seek all things here, what need of hope? What, therefore, is hope? To trust in future things. For what great thing does God ask of you, who has bestowed all gifts upon you from himself? He asks one thing from you alone, hope, that you might at least have something which you might contribute to your own salvation: which he, hinting at, brought in: *But if we hope for what we do not see, we expect it through patience.* For as if one is laboring in misery and involved in a thousand evils, God crowns him so hoping: for the name of patience is the name of toils and of much endurance. Nevertheless, he has bestowed this upon the one hoping, that he might console a fainting soul. But that you might know that your hope is not of yourself, that it is the Spirit who makes you bear much help, he proceeds: *26. Likewise also the Spirit helps our infirmities.* Another thing is yours, namely patience; another is from the gift of the Spirit, who sharpens you toward hope, and through it lightens your labors. Then that you might learn that grace is not present with you in labors and perils only, but that it also cooperates with you in those things which seem easier, and everywhere confers its own help, he adds: *For we do not know what we should pray for as we ought.* He said these things, furthermore, both that much of the Spirit
to show the great weakness of man, who of himself is nothing, and to show why we need help from God; and it was for this reason A that he said, "For we know not what we should pray for as we ought." For in order that the disciple might no longer be ashamed of his ignorance, he showed that the teachers also were in the same condition. He did not say, "You know not," but, "We know not." And that he did not say this out of humility, he made clear through other means. For he was incessantly asking in his prayers to see Rome, and yet he did not obtain it at the time he asked; and regarding the thorn given to him in the flesh—that is, regarding the dangers—he besought God many times, and failed entirely. Moses also, in the Old Testament, prayed to see Palestine; and Jeremiah B interceded for the Jews; and Abraham pleaded for the Sodomites. "But the Spirit Himself makes intercession for us with groanings which cannot be uttered." The statement is obscure because many of the miracles that occurred then have ceased now. Wherefore it is necessary to teach you the situation as it was then, and thus the discourse will be clearer.
What, then, was the situation then? God gave various gifts to all who were baptized at that time, which were indeed called "spirits." For "the spirits of the prophets," he says, "are subject to the prophets." And one had the gift of prophecy and foretold things to come; another had the gift of wisdom and taught the multitudes; another had the gift of healings and cured the sick; another had the gift of workings of power and raised the dead; another had the gift of tongues and spoke in various languages. Along with all these, there was also the gift of prayer, which was itself called "spirit." And he who possessed this used to pray for the entire multitude. For since we are ignorant of many things that are beneficial to us and ask for things that are not, a gift of prayer would come to some one of the men of that time, and he would stand as intercessor for the sake of all, asking for what was beneficial C in common for the whole Church, and would instruct the others.
Therefore, he calls both such a gift "spirit" here, and the soul that receives the gift and intercedes with God and groans. For he who has been deemed worthy of such a grace, standing with great compunction, falling before God with many groanings of the mind, asks for what is beneficial for all. A symbol of this even now is the deacon who offers up the prayers on behalf of the people. This, then, Paul was declaring when he said: "The Spirit Himself makes intercession for us with groanings which cannot be uttered. And He who searches the hearts." Do you see that the discourse is not about the Comforter, but about the spiritual heart? For if this were not so, he must have said: "And He who searches the Spirit." But that you may learn that the discourse is about a spiritual man, and one possessing the gift of prayer, he added: "And He who searches the hearts knows what is the mind of the Spirit"—that is, of the spiritual man—"because he makes intercession for the saints according to God." For he says not that he teaches God, for God is not ignorant, but this happens so that we may learn to pray for what is necessary, and to ask from God the things that seem good to Him; for this is what "according to God" means.
So this took place D both for the comfort of those who were approaching and for excellent instruction; for it was the Comforter who provided both the gifts and the myriad good things. "For all these," he says, "works one and the same Spirit." And this happens for the sake of our instruction, and that the love of the Spirit might be shown, in that He condescends to such a degree. Hence also it came to pass that the one praying was heard, because the prayer was made according to God. Do you see through how many things he instructs them in the love for them and the honor that comes to them?
8. For what has God not done for us? He made the world, which is perishable, for us; He made it imperishable for us; He permitted the prophets to be insulted for our sake; He sent them into captivity for our sake; He allowed them to fall into the furnace for our sake, and to endure a thousand evils. He made them prophets for our sake, and apostles for our sake; He gave up His Only-Begotten for our sake; He punishes the devil for our sake; He seated us at His right hand; He was reproached for our sake. For the reproaches, he says, of those who reproached thee fell upon me. But yet, even after such things, He does not abandon us when we turn away, but He calls us again, and He prepares others to intercede for us, that He may bestow grace upon us; which is what happened in the case of Moses. For He said to him: "Let Me alone, that I may wipe them out," in order to cast him into the intercession on their behalf; and now He does the same. For this reason He also gave the gift of prayer. And He did this, not because He Himself needed intercession, but that we, by being saved, might not become more base. For this reason, He often says He is reconciled to them for the sake of David, and this one or that one, setting this up again so that a form might be imposed upon the reconciliation; although He would have appeared more philanthropic if He had not said He was putting aside His anger for the sake of this one or that one, but for His own sake. But He did not strive for this as much as He strove that the occasion of reconciliation should not become a source of indifference for those who were being saved. For this reason, He also said to Jeremiah: "Do not pray for this people, for I will not listen to you"; not wanting to stop him from praying—for He greatly desires our salvation—but to frighten them; which the prophet, perceiving, did not cease to pray. And that you may learn that He said these things not because He wanted him to stop, but to put them to shame, hear what He says: "Do you not see what they are doing?" And also, when He speaks to the city: "If you wash yourself with nitre, and multiply for yourself herbs, you have been stained before me"; He says this not to cast them into despair, but to rouse them to repentance. For just as when He told the Ninevites the decision without qualification, and did not hold out good hopes, He frightened them all the more and led them to repentance, so He does here too, both rousing them and making the prophet more to be reverenced, so that they might listen to him even so. Then, since they remained continuously sick, and were not brought to their senses even by the others who were taken away, at first He advises them to remain there; and when they did not endure, but were defecting to Egypt, He permitted this, but asks of them that they not defect to impiety as well, along with Egypt. And when they were not persuaded to do even this, He sends the prophet with them, so that they might not fall away entirely. For since they did not follow Him when He called, He Himself now follows them, correcting and preventing them from being carried further into wickedness, just like a father who is deeply affectionate toward a child who is doing badly in all things, taking him everywhere and following along with him. For this reason, not only to Egypt did He send Jeremiah...
but also Ezekiel to Babylon. They, however, did not contradict Him; for because they saw their Master greatly loving them, they too did this assiduously—as if some righteous servant, seeing an unruly child, were to have compassion on him, seeing the father grieving over him and tormenting himself. For what did the prophets not suffer on their account? They were sawn asunder, banished, loaded with insults, stoned, and suffered thousands of grievous things; yet after all these things, they would run back to them—for Samuel did not cease to mourn for Saul, even though he suffered grievous insults and intolerable things from him; yet he was mindful of no injury. Jeremiah, indeed, composed Lamentations for the people of the Jews; and when the prince of the Persians offered him the chance to live anywhere he wished with security and freedom, he preferred the company of the wretched people and a miserable life in a foreign land to his own home. Thus also Moses, having left the royal houses in which he lived, ran to the calamities of the Hebrews. Daniel, moreover, remained fasting for twenty-six days, macerating himself with this most grievous abstinence, so that he might appease God for them. And the three children in the furnace and in such a fire sent up supplication for them. They were not grieving for themselves, as they were saved; but because they thought they had the greatest boldness, therefore they prayed for them. Wherefore they said: "Let us be received with a contrite soul and a spirit of humility" (Dan. 3:39). Because of these, Joshua also tore his garments; because of these, Ezekiel mourned and lamented, seeing them slaughtered; and Jeremiah said: "Let me alone, I will weep bitterly" (Isa. 22:4). Before this, however, when he did not dare to pray to obtain pardon for their own crimes, he sought a limit, saying, "How long, O Lord?" (Isa. 6:11). For the entire race of the saints is held by love of neighbor. Therefore, Paul also said: "Put on, therefore, as God’s chosen holy ones, bowels of mercy, kindness, humility" (Col. 3:12); and how does He want us to be perpetually merciful? For He did not say only, "Have mercy," but "Put on," that just as a garment is always with us, so also mercy may be. And He did not say simply, "Mercy," but "Bowels of mercy," that we might imitate natural affection. But we do the opposite: if anyone approaches to ask for an obol, we load him with insults and curses, calling him an "impostor." Do you not shudder, O man, do you not blush, while you call a person asking for bread an impostor? But if this man commits an imposition, he is surely for this very reason worthy of mercy, because he is pressed by such hunger that he assumes such a persona. And this is the crime of our inhumanity; because we do not readily distribute, they are forced to devise a thousand schemes to deceive our savagery and soften our hardness. Otherwise, indeed, if he were asking for silver or gold, you might have reason to be suspicious; but if he approaches you only for the necessary food, why do you philosophize untimely and dispute superfluously, imputing idleness and laziness to him? For if these things must be said, surely they should be said not to others, but to ourselves. When, therefore, you approach God to ask for the pardon of your sins, may these words come into your mind, and you will understand that God would more justly say these things to you than you to the pauper. Yet God never said these words to you: "Go away; for you are an impostor, entering church frequently and hearing my laws; while in the marketplace you set gold, concupiscence, the friendship of men, and everything before my commands; and now indeed you act humble, but after prayer you will be fierce, cruel, inhuman: go away, therefore, from here, nor approach me further." For we deserve to hear these things and twice as much; yet He never reproached anyone with the like, but bears it patiently; He fulfills all that is His, and gives more than we ask. Thinking on these things, let us resolve the poverty of the destitute; even if they commit impositions, let us not demand accurate accounts. For in the same way, we too have need of salvation, with pardon, with kindness, and with great mercy. For those men whose life is examined more accurately cannot, cannot indeed attain salvation; but it would be necessary for all to be punished and to perish. Let us not, therefore, be stricter judges of others, lest more accurate accounts be demanded of us; for we are laden with sins, unworthy of any pardon. Therefore, let us have the greatest mercy on those who seem unworthy of pardon, that we ourselves may draw unto us an equal mercy; even if we strive as much as we can, we shall never be able to exhibit such kindness as we have need of from the kind God. How, therefore, would it not be absurd, situated in such great need, for us to examine our fellow servants so accurately, and to do everything against ourselves? For you do not declare him so unworthy of your benefit, as you declare yourself unworthy of the kindness of God. For he who examines his fellow servant so accurately will experience God doing the very same to him. Let us not, therefore, speak against ourselves; but even if they approach because of laziness and sloth, let us distribute to them. For we sin in many things through laziness, indeed in all things: and God does not immediately demand punishment from us, but gives time for repentance, feeding us daily, instructing, teaching, and administering all other things, so that we too may emulate His mercy. Let us therefore put away this inhumanity; let us cast out severity, as being those who provide benefits to ourselves more than to others. For to them we give silver, bread, clothing, but for ourselves we prepare the greatest glory, which cannot be explained in speech. For when our bodies are taken up, incorruptible, we shall be glorified and reign together with Christ. How great this is, we shall know from there—nay, rather, we shall never now clearly know. But that [we might be delivered] from those good things [that have been spoken of, we must strive...].
A you may form some small conception, consider the following: even though I say that we shall be glorified and shall reign with Christ, I have as yet said nothing. For speech is not capable of representing the magnitude of the difference between things to come and things present; and due to the nature of time, it is not possible to conceive of the difference at all. For how could anyone compare a life that has no end to the present life? And the difference between the peace of that place and the peace of this is as great as the difference between peace and war; and as for incorruption, it is as much better than our earthly clay as a pure pearl is better than earth—or rather, whatever one might say, he will be unable to represent it. Even if I were to compare the beauty of those bodies to the light of a ray of the sun, or to the brightest lightning, I would still say nothing worthy of that brilliance.
For these things, is it not worth sacrificing both wealth and bodies—or rather, is it not worth sacrificing how many souls? At present, if someone were to bring you into a palace, and in the presence of everyone prepared the king to speak to you, and made you his table-companion and house-sharer, you would call yourself the most blessed of all; and yet, when you are about to ascend into heaven, and to stand beside the King of all, and to shine with the angels, and to enjoy that unspeakable glory, you hesitate? If it is necessary to sacrifice wealth, or even if it were necessary to strip off life itself, you ought to leap and rejoice and be winged with pleasure. But you, if you see some beginning that provides you with opportunities for theft—for I would not call such a thing gain—you cast away your own possessions, and borrow from others, and if it is necessary, you do not hesitate to mortgage your wife and children. Yet, while the kingdom of heaven is set before you, a beginning that has no successor, and God commands you to take not a corner of land, but the whole of heaven, you hesitate and draw back and gape at money, and you do not consider that if the parts of that heaven which are directed toward us are so beautiful and delightful, how great must the things above be, and the heaven of heaven?
But since it is not possible for bodily eyes to see these things for the time being, ascend in your thought, and standing above this heaven, look up to that heaven which is higher than this one, to the infinite height, to the light full of terror, to the crowds of angels, to the infinite ranks of the archangels, to the other incorporeal powers. And again, take the image from among us, descend from above, and sketch what concerns the king among us: men wearing gold, and pairs of white mules beautified with gold, and carriages inlaid with stones, and snowy bedding, and leaves shaking on the carriages, and dragons fashioned on silken garments, and golden shields having bosses, and straps extending from these toward the upper edges through many stones, and gold-wearing horses, and golden bridles. But B when we see the king, we look at none of these things anymore; for he alone turns us toward himself, and the purple robes, and the diadem, and the throne, and the brooch, and the sandals—the great brilliance of his appearance.
Having gathered all these things exactly, then, from them transfer your thought again to the things above, and to that fearful day on which Christ arrives. For you will not see pairs of mules then, nor golden carriages, nor dragons and shields, but things which are full of much terror, and which cause such astonishment that even the incorporeal powers themselves are struck with amazement. "For the powers of the heavens," he says, "shall be shaken." For then every heaven is opened, and the gates of those arches are thrown wide, and the only-begotten Son of God descends, not with twenty or a hundred men escorting him, but with thousands and ten thousands of angels, archangels, Cherubim, Seraphim, and the other powers; and everything shall be full of fear and trembling, with the earth being rent asunder, and all men who have ever existed, from the time Adam was created until that day, rising from the earth and being snatched up, with him appearing with such glory that the moon and the sun and every light is hidden, being outshone by that radiance. What word will represent that blessedness, that brilliance, that glory? Woe is me, my soul; for it comes to me to weep now and to groan loudly, considering from what blessings we have fallen, of what blessedness we are being alienated; for we are being alienated—this I say of myself for now—unless we perform some great and wonderful work.
Do not, therefore, let anyone speak to me of Gehenna here; for it is more grievous than any Gehenna to fall from such glory, and worse than ten thousand punishments to be alienated from that lot. But yet we still gape at present things, and we do not consider the malice of the devil, who through small things takes away the great from us, and gives us clay so that he may snatch away gold—or rather, so that he may snatch away heaven—and shows us a shadow so that he may cast us out of the truth, and makes you imagine things in a dream—for this is what present wealth is—so that when day comes he may show you to be poorer than everyone.
C ια. Considering these things, therefore, late though it be, let us flee the snare and move toward the things to come. For it is not possible to say that we have been ignorant of the fragile nature of the present life, with things themselves crying out louder than a trumpet every day about the present worthlessness, the laughter, the shame, the dangers, the chasms. What apology, then, shall we have, pursuing that which is dangerous and full of shame with great keenness, while fleeing that which is safe and makes us glorious and brilliant, giving ourselves over entirely to the tyranny of wealth? For the slavery of these things is more grievous than any tyranny; and those who have been deemed worthy to be freed from it know this. In order, therefore, that you may also learn this good freedom, break the bonds, leap out of the trap; and let not gold lie for you in the house, but—oh, it is more precious than ten thousand riches—[let] alms and philanthropy [replace] gold. For this indeed gives us boldness toward God, whereas that pours much shame upon us, and makes the devil breathe fiercely against us. Why, therefore, do you arm your enemy, and make him stronger? Arm your own right hand against him, and bring all the beauty of the house into your soul, and store up all your wealth in your mind; and let heaven guard your gold instead of a chest or a house, and let us clothe ourselves with all our own; for we are much better than walls, and more venerable than the floor. Why, therefore, abandoning ourselves, do we pour out all our zeal into those things which cannot be taken when we depart, and which often we cannot even keep while we remain here, when it is possible to be so wealthy as to not
only be wealthy here, but also to appear most wealthy there? For he who carries fields, houses, and gold in his soul, wherever he is seen, he appears with these riches. And how, you will ask, can this come to pass? It can, and very easily. For if you transfer those things to heaven through the hands of the poor, you will transfer everything into your soul; so that afterwards, even if death arrives, no one can snatch them from you, but you will migrate thither wealthy. This kind of treasure had Tabitha; and therefore it was not her house that made her famous, not walls, not stones, not columns, but the bodies of widows clothed, tears shed, death fleeing and life returning. Such too are the storehouses we should procure for ourselves, such the houses we should build ourselves. Thus we shall have God as a co-worker, and we shall work with Him. For He brought forth the poor from nothing; but you did not permit those who were brought forth to perish from hunger or misery, caring for them on every side, refreshing and emboldening the temple of God. But what will be of equal utility and glory? Yet if you have not yet learned sufficiently with what ornament God has decorated you, to whom He has commanded you to cherish poverty, consider this with yourself: if He gave you such power that you could raise up the falling sky, would you not consider it an honor because it far exceeds you? Behold, He has now deemed you worthy of a greater honor. For what is more precious than the heavens themselves, that He has entrusted to you to raise up; for in visible things, nothing is equal to a man before God. For He made both heaven and earth and sea for his sake; and He delights to dwell in him more than in heaven. Yet we, seeing these things, have no concern for the temples of God, but, neglecting them, we build for ourselves great and splendid houses. Therefore we are empty of all good things, and are poorer than those who are very poor, because we adorn those houses which we cannot take away when we migrate from here, having left behind those which we could take with us. For the dissolved bodies of the poor will certainly rise again. Then God, who commanded these things, having brought them into the midst, will praise those who had concern for them, and will proclaim that, when they were on the point of perishing from hunger, and now from nakedness and cold, they sustained them in every way. Yet with so many praises set before us, we still hesitate and shun that beautiful labor. And Christ has nowhere to stay, but wanders about as a stranger, naked, hungry: but you, meanwhile, provide suburban villas, baths, colonnades, and a thousand chambers in vain and to no purpose, and you have not given Christ even the smallest part of a roof, while you adorn lofts for crows and vultures. What is worse than this madness? What is more grievous than this insanity? For these are the extreme limits of insanity; indeed, whatever you might say, you will not call it worthy of the reality. Yet if we wish, this disease, even if grievous, can be driven away, and it is not only possible, but also easy, and not only easy, but far easier to be freed from this plague than from bodily diseases; insofar, of course, as the physician is greater. Let us therefore draw Him to us, and let us pray that He may set His hand to the work, and let us contribute our own to it, namely, our will and zeal. He will have need of nothing else; but if He receives only these from us, He will contribute all things of His own. Therefore let us bring ours, so that we may both enjoy pure health here and attain future blessings, by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father be glory, together with the Holy Spirit, now and always, and unto ages of ages. Amen.
HOMILY XV. CAP. VIII. v. 28. But we know that to them that love God all things work together unto good.
A And he teaches these things to those who are involved in dangers; indeed, not to him alone, but also to those things that were said a little earlier. For that saying, "The sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed"; and that, "The whole creation groans"; and likewise that saying, "By hope we were saved"; and that, "Through patience we wait for it"; and that, "What we should pray for as we ought, we do not know"—all these, I say, were spoken to them. For he teaches them not those things which they themselves think are useful or to be chosen, but those which the Spirit has suggested. For very many things, which seem to them to be conducive, sometimes bring much harm. Quiet, therefore, the removal of dangers, and living with liberty and security, seemed to them to be conducive. And what is strange if it seemed so to them, when it also seemed so to the blessed Paul? But afterwards he learned that things contrary to these are useful: and being taught, he embraced them. He therefore who had entreated the Lord three times that he might be delivered from dangers, after he heard Him saying, "My grace is sufficient for thee; for My power is made perfect in infirmity," he was patient, being affected by insults and intolerable evils. "I take pleasure," he says, "in persecutions, in insults, in necessities" (2 Cor. xii. 9, 10). Therefore he was saying: "For we do not know what we should pray for as we ought"; and he exhorted everyone to grant these things to the Spirit. For the Holy Spirit has great care for us, and this is pleasing to God. B Exhorting them with these things, therefore, he subjoins the things which we have said today, moving a reasoning which can refresh them: for he says, "We know that to them that love God all things work together unto good." And when he says "all things," he speaks even of those which seem to be troublesome. For whether affliction, or poverty, or prisons, or hunger, or death, or whatever else may invade, God can turn all these things into the contrary: since this belongs to His ineffable power, to render those things which seem to be burdensome light for us, and to turn them to our aid. Therefore he did not say, "to those who love,"A but even while leaving them to burn, He wrought through this very thing more wonderful results. And among the apostles, He worked other such miracles in all things. For if men, knowing how to philosophize, are able to make use of the nature of things in the opposite way—and while living in poverty appear more well-provided than those who are wealthy, and through dishonor to shine forth—much more will God do this and things far greater than these for those who love Him. For one thing only is needed: to love Him genuinely, and all other things follow. Therefore, just as He benefits these as well as those things which seem to be harmful, so too for those who do not love Him, He turns even the things that benefit into harm. For at any rate, for the Jews, the display of signs, the correctness of doctrines, and the wisdom of the teaching were ruinous; and because of those things they called Him demon-possessed, and because of these things, an adversary of God; and indeed, they even attempted to kill Him on account of the signs. However, the thief, being crucified, being nailed, being reviled, and suffering myriad terrible things, not only was not harmed in any way, but also gained the greatest things 595 therefrom. Do you see how to those who love God all things work together for good?
Having spoken, therefore, of this great good, which exceedingly transcends human nature, since to many this seemed unbelievable, he confirms it from past events, saying thus: "To those who are called according to His purpose." For observe how he immediately connects what is said to the calling. For why did He not call everyone from the beginning, or even Paul himself along with the others immediately, where the delay seemed to be disadvantageous? But yet it was shown through the events that it came about usefully. He speaks of "purpose" here, so that he might not attribute everything to the calling; since in this way both Greeks and Jews would be able to contradict. For if the calling alone sufficed, why were not all saved? For this reason he says that not the calling alone, but also the purpose of those who are called wrought the salvation; for the calling did not come about by force or compulsion. At any rate, all were called, but not all obeyed. "For whom He foreknew, He also predestined to be conformed to the image of His Son." Do you see the magnitude of the honor? For what the Only-Begotten was by nature, this they also have become by grace. But yet he was not content with saying "conformed," but also added another thing: "in order that He might be the firstborn." And he did not even stop there, but again adds another thing with this, saying: "among many brothers," wishing to show the kinship clearly through all things. But consider these things all to have been said regarding the dispensation; for according to His divinity, He is the Only-Begotten. B
Homily XV
2. Do you see how many things He has bestowed upon us? Therefore, do not doubt concerning the things to come; for He shows his providence from elsewhere as well, by saying that these things were preconfigured from above in this way. For while men receive opinions about themselves from events, for God these things were decided long ago, and were settled toward us from above. He says, therefore: "And whom He called, these He also justified." He justified them through the washing of regeneration. "And whom He justified, these He also glorified." He glorified them through grace, through the adoption as sons. What then shall we say to these things? Whoever might say: Do not, therefore, tell me anymore about dangers and the plots of all. For if some are distrustful regarding things to come, yet regarding the good things already brought to pass, they could have nothing to say—for example, the friendship of God toward you from above, the justification, the glory. For indeed, He bestowed these upon you through the things which seemed to be sorrowful; and what you thought to be shame—the cross, the scourges, the chains—these are the things that set the entire world in order. Just as, therefore, in the things He Himself suffered, although they seem to be gloomy, He used these for the freedom and salvation of the entire nature; so also in the things that you yourself endure, He is accustomed to act, using your sufferings for your glory and renown. "If God is for us, who is against us?" For who is not against us, he says? And indeed the world is against us, and tyrants and crowds and relatives and citizens; 596 but yet these who are against us are so far from harming us that they even, against their will, become the cause of crowns for us, and the providers of myriad goods, as the wisdom of God turns the plots toward our salvation and glory. Do you see how no one is against us? For indeed, the fact that the devil was armed against Job made this more brilliant. For the devil moved both friends against him, and his wife against him, and wounds and servants and myriad other engines; and yet nothing came about against him. And this is not yet great for him, although it is very great, but what was far greater was that all things turned out to his benefit. For since God was for him, even the things that seemed to be against him all became for him. This also happened in the case of the apostles. For the Jews and those from the nations and the false brothers and the rulers and the crowds and famines and poverties and myriad things were against them, and nothing was against them. For the things that most made them brilliant and manifest, and praiseworthy before God and before men, are these. Think, therefore, what a great word Paul uttered concerning the faithful and those who are accurately crucified, which not even he who wears the diadem could possess. For against him many barbarians arm themselves, and enemies attack, and bodyguards plot, and many of the ruled often rise up repeatedly, and myriad other things; but against the faithful man and the one who attends accurately to the laws of God, no man, no demon, no other thing will be able to stand. For whether you take away his money, you have procured a reward for him; whether you speak ill of him, through the defamation you strike a chord, the glory and the recompense are greater; whether, which you think to be more brilliant before God, you deliver him to famine—something that seems to be the most grievous of all—or to death, you have woven a crown of martyrdom. What, therefore, could be equal to this life, when nothing can ever happen against it, but even those who seem to plot, no less than those who do him good, benefit him? For this reason he says: "If God is for us, who is against us?" Then, not satisfied with what has been said, he puts here also the greatest sign of the love toward us, and what he constantly turns over, the slaughter of the Son. For He did not, he says, only justify and glorify and make them conformed to that image, but He did not even spare the Son because of you. For this reason he also added, saying: "He who did not spare His own Son."
tify and glorify and make them conformed to that image, but He did not even spare the Son because of you. For this reason he also added, saying: 32. "He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" With much hyperbole and fervor he used these words, so that he might demonstrate His love. How then will He abandon us, for whom He did not spare His own Son, but delivered Him up for us all? Reflect, indeed, how great benevolence it was not to spare His own Son, but to deliver Him up, and to deliver Him up for all: for the base, for the ungrateful, for enemies, for blasphemers. How then will He not also, with Him, graciously grant us all things? That is: if He has granted the Son—and not only granted Him, but even delivered Him to death—what thereafter is to be doubted concerning the rest, when you have received the Lord? Why do you doubt about possessions, when you have the Lord? For if He gave that which was greater to His enemies, how will He not give lesser things to His friends?
33. "Who shall bring a charge against God's elect?" Here he argues against those who were saying that faith is useful for nothing, and who did not believe in a sudden change. And see how quickly he obstructs their mouths by the dignity of Him who chose. He did not say, "Who shall bring a charge against God's servants," nor "God's believers," but "God's elect": for election is a sign of virtue. For if a trainer of horses, after he has chosen colts fit for the race, can be criticized by no one, but whoever incriminates him will be ridiculous, how much more so, when God has chosen souls, will those who bring charges be ridiculous. "It is God who justifies": He remits faults, but what is far greater is the phrase, "Who justifies." For when a judge's calculation has declared one righteous, and such a judge at that, what does the accuser deserve? Therefore, neither are temptations to be feared: for God is for us, which He has declared from His acts; nor are Jewish trifles: for He both chose and justified us, and, which is marvelous, He justified us through the death of His Son. Who, therefore, will condemn us, with God crowning us, and Christ having been slain for us, and not only slain, but afterwards praying for us? For Christ, he says, "is He who died, yea rather who also rose from the dead, who is at the right hand of God, who also makes intercession for us." Indeed, He who appeared in His own dignity did not lay aside care for us, but also makes intercession for us, and always maintains the same charity. Nor was He content with the slaying—a thing which is indeed of supreme love—not only to do those things which pertain to Himself, but also to invite another to this. For He wished to indicate this through the word "intercede," speaking in a more human and humble mode, that He might show His love. For from that phrase also, "He did not spare," unless it be accepted in this sense, many absurdities will follow. And that you might learn that this is the very thing which he wishes to assert, when he had first said, "He is at the right hand," he then added, "He makes intercession for us," because he shows equal honor and equality, so that afterwards this intercession might not seem to be of lesser dignity, but of love alone. For how could He who is Himself life and the fountain of all goods, of the same power as the Father, who raises the dead and gives life, and does all other things—how could He have need of petition to assist us? He who, by His own power, liberated the desperate and the damned from that condemnation, and made them just and children and brought them to supreme honors, and brought into effect those things which had not yet been hoped for: how, after He had performed all things, and had set forth our nature on the royal throne, could He have need of supplication for easier things? Do you see how it is shown from every side that the supplication was said for no other reason than that the fervor and vehemence of His love toward us might be shown? For the Father also appears to exhort men to be reconciled with Him. For "we are ambassadors for Christ, as though God were pleading through us" (2 Cor. 5.20). Yet, with God exhorting, and men among men serving as ambassadors for Christ, we do not think of anything unworthy of that great dignity, but we collect only one thing from those which have been said above, namely the magnitude of love. Let us do this very thing here as well. If, therefore, the Spirit "makes intercession with groanings which cannot be uttered," and Christ "has died, and makes intercession for us," and the Father "did not spare His own Son" because of you, and chose you, and justified you, what do you fear thereafter? What do you tremble at, enjoying such charity and such providence? Therefore, after he has shown much supernal providence, he thereupon subjoins the following with confidence, nor does he say, "You also ought to love Him in this way"; but as if breathed upon by that ineffable providence, he says:
35. "Who shall separate us from the love of Christ?" Nor did he say, "of God"; it is so indifferent to him to name Christ or God: "Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" See the prudence of the blessed Paul: he did not say, "these things in which we are captured daily," the love of money, the desire for glory, the tyranny of anger; but he sets forth those things which are far more monstrous than these, and which do violence to nature itself, and often shake the firmness of the mind against our will, namely, tribulations and distresses: for although the things which are said are easily enumerated, yet individual expressions have a thousand battalions of temptations. For when he brings forward "tribulation," he speaks of prisons, bonds, false accusations, exiles, and all other calamities, traversing in one word a sea of dangers, and declaring all things grievous in men in one word. Yet against all these he rises boldly. And therefore he brings that forward through an interrogation, as if it could not be contradicted, because nothing will be able to separate him who is so loved and enjoys such providence. A B justifying; he introduces the prophet predicting these things much before the time with these words:
36. "Because for Your sake we are killed all the day long; we are accounted as sheep for the slaughter" (Ps. 44.22); this is, we are set forth to undergo evils by all. Yet to so many and such great dangers, and these new tragedies, a sufficient consolation is given to us, namely the cause of the contests; nay, not sufficient only, but also much greater. For we do not suffer these things because of men or anything else secular, but because of the King of all, he says. Nor did He redeem them with this alone, but also with another crown, and that various and multiform. Because, since they were men,
aliud sæculare hæc patimur, sed propter universorum Regem, inquit. Neque hac tantum, sed etiam alia eaque varia et multiformi corona illos redimivit. Quia enim homines cum essent, A it was not possible for them to endure ten thousand deaths, he shows that the rewards are in no way lessened by this. For if it were allotted by nature that one must die only once, God has granted by free choice that one may suffer this daily, if we would but wish it. Whence it is clear that we shall depart having as many crowns as we have lived days; or rather, even many more; for it is possible in one day to die once and twice and many times. For he who is prepared for this, as a result, always receives the reward fully earned. This, at any rate, the prophet also meant when he said: "All the day long." Therefore, the Apostle also introduced this, to stir them up more effectively. For if those in the Old Testament, he says, who had the earth as the prize for their labors, and all other things destined to perish with this present life, yet so despised the present life, and the temptations and dangers, what excuse could we have, who are made soft after the heaven, the kingdom above, and the ineffable blessings, and do not even reach the same measure as they did? But he did not speak in such a way, but leaving it to the conscience of his hearers, he is satisfied with the testimony alone, and shows that their bodies even become a sacrifice, and there is no need to be troubled or agitated, God having ordered it so. And in another way he encourages them. For in order that no one might say that he speaks thus theoretically before the experience of the events, he added: "We were accounted as sheep for the slaughter," speaking of the daily deaths of the apostles. Do you see the courage and the forbearance? For just as those, he says, do not resist when they are being slaughtered, so neither do we. But since the weakness of the human mind was fearful even after so great a number of temptations, see how he again raises up the hearer, and makes him lofty and proud, saying: "But in all these things we more than conquer through Him who loved us." For this is truly the wonderful thing, not that we now conquer alone, but that we conquer even through those things by which we are plotted against. And we do not simply conquer, but "more than conquer," that is, with all ease, without sweat and labors. For by not enduring distresses, but by merely preparing the will, we thus erect trophies everywhere against the enemy. And quite reasonably; for God is the One contending along with us. Do not, therefore, disbelieve if, while being scourged, we prevail over those who scourge us; if, while being driven, we hold power over those who pursue us; if, while dying, we rout the living. For when you add both the power of God and His love, there is nothing to prevent setting forth these wondrous and paradoxical things, and the victory shining with abundance. For they were not simply winning, but with much wonder, and so as to learn that the war was not against men for those who were plotting, but against that irresistible power. See, therefore, the Jews having them in their midst, and being at a loss B and saying: "What shall we do to these men?" For this is the very wonderful thing, that while holding them, and keeping them accountable, and binding them, and beating them, they were at a loss and in perplexity, being defeated by these very ones through whom they expected to win. And neither tyrant, nor executioners, nor phalanxes of demons, nor the devil himself, had the power to prevail over them, but all were defeated by the great abundance, looking upon all the things they devised against them as happening on their behalf. Therefore he also said: "We more than conquer." For this was a new law of victory, to prevail through the very things that are contrary, and never to be defeated, but, as if they were masters of the outcome, thus to go forth to these struggles. "For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."
5. These are great things spoken; but we do not know them, because we do not have such love. But although they are great, wanting to show that they are nothing compared to the love with which he was loved by God, he then places his own after that one, lest he seem to say great things about himself. And what he says is of this kind: Why, he says, speak of the present, and the evils allotted to this life? For even if someone were to say of the things to come, even of powers—the things being death and life, and the powers being angels and archangels, and all the creation above—even these are small to me compared to the love of Christ. For if someone were to threaten the death that is waiting for the immortal, in order to separate me from Christ, or if he were to promise the infinite life, I would not have accepted. Why is it necessary to speak of the kings below and the consuls? Of this one and that one? For even if you tell me of angels, even if you tell me of all the powers above, even if all things that are, and all things that are to come, all are small to me, both those on earth, and those in the heavens, and those under the earth, and those above the heavens, compared to that affection. Then, as if these were not enough to portray the yearning which he had, he posited yet other things equal to these and says: "Nor any other creature." And what he says is this: Even if there were another creation as great as this that is seen, as great as the intelligible world, nothing would have separated me from that love. And he said these things, not as if the angels were attempting this, or the other powers—far be it—but wishing to show with all hyperbole the affection which he had for Christ. For he did not love Christ because of the things of Christ, but he loved the things of His because of Him, and looked only to Him, and feared one thing: not to fall from that love. For this was to him more fearful than Gehenna, just as remaining in it was more desirable than the kingdom. Of what, then, are we worthy hereafter, when he does not even admire the things in the heavens compared to the yearning for Christ, but we prefer the things in the mire and in the clay to Christ? And he, because of his yearning for Him, C admits to falling into Gehenna, and falling from the kingdom, if both these things were set before him; but we do not even despise the present life? Are we, then, worthy at least of his sandals hereafter, being so far removed from his magnanimity? For he does not even consider the kingdom to be anything because of Christ, but we despise Him, and make much account of His gifts. And would that they were even His; but now not even this, but when even the kingdom is set before us, we abandon that and pursue shadows and dreams each passing day. And yet God, being philanthropic and very gentle, did the same as if a father, loving his children, were to devise this wisdom for his son, who was annoyed by his constant company. Since we do not have for Him the yearning that is becoming, many other things are set before us so as to hold us to Himself. And not even so do we remain, but we leap away to childish toys. But not so Paul; rather, like a noble child, and free, and loving his father, he runs back to childish games. He does not so act, but, as [one] noble and free and loving his father, he seeks only his father's company.
A
Let us shudder, then, as many of us as do not even despise money for the sake of God; nay, more, as many as do not even despise money for our own sakes. For Paul alone was the one who, for the sake of Christ, was generously suffering everything—not for the sake of a kingdom, nor for the sake of honor, but for the sake of his benevolence toward Him. But we, neither Christ nor the things of Christ draw us away from worldly matters; but like serpents or vipers or swine, or all these things together, so do we wallow in the mud. For in what are we better than those wild beasts, seeing that, having so many and such great examples, we still look down to the earth and do not even sustain ourselves to look up, even a little, toward heaven? But God indeed delivered up His own Son; you, however, do not even give bread to Him who for your sake was delivered up and slain. The Father, for your sake, did not spare Him, though He was truly His own Son; you, however, despise Him as He wastes away with hunger, even though you are about to make the expenditure from the things that are His, and are about to do this for your own sake. What could be worse than this wickedness? He was delivered up for your sake, He was slain for your sake, He wanders about hungry for your sake; you give from the things that are His, so that you yourself may receive the benefit: yet you do not even give [bread] in that way.
How are those not more senseless than stones who, with so many things drawing them on, remain in that diabolical inhumanity? For it was not enough for Him to undergo the cross and death; but He also wished to become poor and a wayfarer, a wanderer and naked, and to be cast into prison and to suffer infirmity, so that even in this way He might call you to Himself. If you do not repay me as one who suffered for you, pity me at least on account of my poverty. If you are unwilling to pity me on account of poverty, let yourself be softened on account of sickness or on account of prison: if not even these things draw you toward humanity, consent on account of the simplicity of the request. I ask nothing extravagant from you, but bread, shelter, the consolation of words. If afterward you still remain ferocious, at least on account of the kingdom of heaven may you become better, at least on account of the rewards which I promised. But do you have no regard for any of these things? At least on account of nature may you break your hardness, seeing [me] naked, and remember my nakedness on the cross, which for your sake I B endured. If not *that* one, at least [be moved by] this [state] in which I am poor and naked. I was bound then for your sake, and now also for your sake; that whether moved by those or by these bonds, you might be willing to grant me some mercy: I was fasting for your sake, again I hunger for your sake: I thirsted hanging on the cross, through the poor I now thirst; so that whether by those means or by these I might draw you unto Myself, and for the sake of your salvation make you benign. Therefore I ask you, bound by a thousand benefits, to repay me in return: not as one demanding from a debtor, but as one crowning the giver, and in exchange for these trifles I give a kingdom. I do not say, Solve my poverty, nor, Bestow riches upon me, although for your sake I am poor; but I ask only for bread, and clothing, and in hunger a slight consolation. If I should be cast into prison, I do not force you to release and lead me out from my bonds, but I seek one thing only, that you might see me bound for your sake; this grace will be enough for me, in exchange for which I bestow heaven upon you. Although I for my part released you from the most grievous bonds; yet it will be enough for me if you are willing to visit me in my bonds. I can indeed crown you without these things, but I wish to be a debtor to you, so that with the crown some confidence may come to you. And therefore, although I can feed Myself, I go about begging, standing at your doors I stretch out my hands, desiring to be nourished by you: for I love you exceedingly. Therefore I love your table, as is the custom for friends, and I boast of this matter, and with the theater of the world present I proclaim you, and to all who hear, I show you as my provider. And yet when we are nourished by someone, we are ashamed and disguise this; He, however, because He loves us exceedingly, even if we are silent, proclaims this with great praises, and is not ashamed to say that He, being naked, was clothed by us, and being hungry, was nourished. Cogitating all these things, then, let us not remain within praises, but let us perform the things that have been said. For what do plaudits and tumults profit? I ask only one thing from you, an example of works and obedience through the deeds themselves—this is my praise, this is your profit, this for me [is] more splendid than a diadem. Having departed from here, therefore, prepare this crown for both yourselves and me through the hands of all, so that we may live both in the present life in hope, and, migrating to the future life, may attain countless good things: which may we all obtain, by the grace and benignity of our Lord Jesus Christ, to whom with the Father and the holy Spirit [be] glory, empire, honor, now and always, and unto the ages of ages. Amen.
HOMILY XVI
Chap. 9. v. 1. *I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.*
What did I seem to have said to you in the preceding discourse concerning Paul’s love toward Christ? For by their own nature they are great, and surpass all speech; nevertheless, the things which have been said today excel them as much as those things surpass the things that are ours. Although I thought that nothing excelled them, yet the things which have been read today seemed more splendid than all those. When he understood this, he declared it from the beginning, as one about to enter upon greater things and not to be believed by many. But he first affirms the things which he is about to say, as many are wont to do when they are about to say something not to be believed by many, and that which they themselves hold very firmly to be true. For he says: I say the truth, and I lie not, and my conscience bears witness to me: 2. *that I have great sadness, and continuous* C D
sorrow in my heart. For I could wish that I myself were anathema from Christ for [the sake of] my brethren.* (Rom. 9, 1-3) A What are you saying, O Paul? From Christ, the one who is longed for, from whom neither kingdom, nor Gehenna, nor things present, nor things to come, nor any other such things could separate you—from Him you now pray to be anathema? What has happened? Have you changed, and have you destroyed that love? No, he says, do not fear; for I have even increased it all the more. How then do you pray to be anathema, and seek such alienation and such separation, after which none other can be found? Because, he says, I love Him exceedingly. How, tell me, and in what way? For the matter resembles a riddle. Or rather, if it seems good, let us first learn what "anathema" is, and then we shall ask him about these things, and we shall come to know this secret and paradoxical love.
What then is anathema? Hear him saying: *If anyone does not love the Lord Jesus Christ, let him be anathema* (1 Cor. 16, 22); that is, let him be separated from all, let him be alienated from all. For just as no one would dare to touch with his hands, nor even to approach, an "anathema" that has been dedicated to God, so also he [Paul] calls the one who is being separated—cutting him off from all and leading him as far away as possible—by this name from the opposite direction, warning everyone with great fear to distance themselves and flee from him. For in the one case of the anathema, B because of the honor, no one dared to approach; but in the case of the one who had been devalued, everyone was separated from the opposite viewpoint. So the separation is one, and both this and that are alienated from the many; but the manner of the separation is not one, but is rather the opposite of the other. For to the one, they refrained from approaching as someone dedicated to God; from the other, as someone alienated from God and cut off from the Church.
This, then, Paul also meant when he said: *I could wish to be anathema from Christ.* And he did not simply say, "I wish," but intensifying it, he said, *I could wish.* But if the statement troubles you, as being weaker, consider the matter, not merely that he wished to be separated, but [also] the cause on account of which he wished it, and then you will see the excess of his love; since he even circumcised, and we do not attend to the action that was done, but to the purpose and the cause of the action, and for this reason we admire him all the more. (Acts 16, 3) He did not only circumcise, but also had his hair shorn C and offered sacrifice; and we certainly do not say on this account that he was a Jew, but for this very reason that he was most especially delivered from Judaism and was pure and a genuine minister of Christ. Just as, therefore, when you see him circumcising and sacrificing, you do not condemn him as Judaizing on account of this, but for this very reason you crown him as one who is alien to Judaism; so also, seeing him desiring to become anathema, do not be troubled on account of this, but for this very reason proclaim him, having understood the cause for which he desires this. For if we do not examine the causes, we shall call Elijah a murderer, and Abraham not merely a murderer but a child-slayer; and we shall also accuse Phinehas and Peter of murder as well, and not only regarding the saints, but also regarding the God of all—whoever does not keep this rule will suspect many absurdities.
In order, then, that this may not happen, let us gather together the cause and the purpose D and the occasion and all the things that offer a defense for what is being done in all such cases, and thus examine the matters; which we must now also do regarding this blessed soul. What then is the cause? Again, the Jesus who is longed for himself. And yet, not because of Him, he says; for he says: *I could wish to be anathema from Him for my brethren.* And this is [a sign] of his humility; for he does not wish to appear as saying something great and as doing a favor to Christ. Therefore he also said, *of my kinsmen*, in order to conceal his advantage; since, that he wished the whole thing for Christ's sake, hear what follows; for having said, *of my kinsmen*, he added: *Whose is the adoption, and the glory, and the testaments, and the legislation, and the worship, and the promises, whose are the fathers, and from whom is Christ according to the flesh, who is over all God blessed forever. Amen.* (Rom. 9, 4-5)
2. And what is this? he says. For if he wished to become anathema for others to believe, he ought to have prayed this for the Gentiles also; but if he prays only for the Jews, he shows that he is not wishing it for Christ's sake, but for his kinship with them. And yet, if he had prayed only for the Gentiles, it would not have appeared in this way; but since it is for the Jews only, it is shown clearly that he is striving for this for the glory of Christ. And I know that the matter seems strange to you; however, if you are not troubled, I will try to make it clear quickly. For he did not say these things, which he has said, simply, but because everyone was saying and accusing God of this: that [the Jews], having been deemed worthy to be called sons of God, and having received the law, and having known Him before all, and having enjoyed such glory, and having served Him before the world, and having received promises, and being the fathers of the same tribes, and what is greater than all, having become the forebears of Christ himself (for this is what it means, *from whom is Christ according to the flesh*), have been cast out and dishonored, and in their place were brought in those who never knew Him, those from the Gentiles; because, therefore, those who were saying these things were blaspheming God, Paul, hearing these things and being stung, and grieving for the glory of God, prayed to be anathema, if indeed it were possible, [cont.]
Homily XVI
……to the objection he brings the solution. For lest anyone should say, "What then? Do you care more for the glory of God than God Himself does?" or, "Does He need your help, so as to fall short of His own word?"—standing against these things, he says: "I did not say these things because the word of God has fallen, but to show concerning Christ." For even when things turn out otherwise, we are not at a loss concerning the things of God; for, he says, it stands A that the promise is. God said to Abraham: "To you and to your seed I will give the land," and, "In your seed all nations shall be blessed." "Let us see," he says, "what is this seed." For not all who are from him are his seed; that is why he said, "For not all who are of Israel are Israel," nor are all a seed of Abraham, all his children.
"Therefore, when you learn what the seed of Abraham is, you will see the promise given to his seed, and you will know that the word has not fallen. What then," he says, "is this seed?" "I am not saying," he says, "but rather the Old Testament interprets itself, saying thus: 'In Isaac shall your seed be called.'" Interpret this, "In Isaac." That is, not those who are children of the flesh are the children of God, but the children of the promise are considered the seed. And see Paul’s discernment and greatness of mind B in interpreting; for having said of the children of the flesh, "These are not the children of Abraham, but the children of God," he joins it to the present situation, and shows that not even Isaac is simply a child of Abraham. "That which I say," he means, "is such as this: as many as were born according to Isaac, these are the children of God, and the seed of Abraham." For that is why he said, "In Isaac shall your seed be called," that you might know that those born in the way Isaac was born are especially the seed of Abraham. For how was Isaac born? Not according to the law of nature, nor according to the power of the flesh, but according to the power of the promise. It is precisely this: according to the power of the promise; "At the time I will arrive, and Sarah shall have a son." Thus, that promise and the word of God formed and begot Isaac. For what? Was neither the mother nor the womb of the woman involved? For the power was not of the womb, but the strength of the promise begot the child. Thus we too are born through the words of God; for in the font C of water, the words are of God that beget us and form us, and we are born as we are baptized into the name of the Father and of the Son and of the Holy Spirit. But this is not by nature, but the birth is of God. Just as then, having foretold the birth of Isaac, He then fulfilled it, so too did He proclaim ours long before through all the prophets, and after these things brought the work to pass. Do you see how great a thing he showed, and how he prepared it with all ease for those to whom he had promised? If the Jews should say that "In Isaac shall your seed be called" and that it is necessary to consider those being born from him according to Isaac as his seed, then it is necessary for the Idumeans and all those who are his sons to be called his; for their ancestor Esau was the son of Isaac. Now, not only are they not called his children, but they are even exceedingly estranged. You see that they are not the children of the flesh, those children of God, but the very nature through the birth of baptism is patterned from above. But if you say to me, "I have the water to speak of," I answer that I have the water D of the Spirit. For just as there is the whole of the Spirit here, so too was it there, the whole of the promise; for the water was colder than the mother, due to both barrenness and old age. Let us consider, therefore, our nobility with all precision, and let us show forth a life worthy of it; for it does not have anything fleshly or earthly. Therefore do not think even of sleep, nor of the will of the flesh nor of couplings, nor of the goad of desire, but treat everything as of the loving-kindness of God. And just as after the age of fruitlessness had passed, so here too, after the old age of transgressions had come, suddenly the human race rose up, and all became children of God, and the seed of Abraham. Not only so, but Rebekah also, having Isaac the child of our father from one man. A great thing is sought after; therefore he also attempts to resolve the perplexity from every side. For if it is paradoxical and novel to fall away after so many promises, it is much more paradoxical and novel to cause one to enter into those good things, being one who did not expect such things. And the same thing happened, as if a king's son, having the beginning of succeeding to that one's kingdom, were to be handed over to the order of those who are dishonored, and instead of that a criminal and one full of ten thousand evils, having been cast out of prison, were to receive the authority belonging to the other. For what does he have to say? He says, "The son is unworthy; but this one likewise, and by much more." Therefore was it necessary that they be punished together, or honored together? Such a thing and much more paradoxical than this has happened with the Gentiles. That indeed all were unworthy, he declared in the things said, saying, "All have sinned, and fall short of the glory of God." But the novelty is that, all being unworthy, the Gentiles alone were saved. Following these things, someone might again ask, he says: "For if He was not going to fulfill the promises to them, for what cause did He promise them?" "For being men, and not knowing what was to come, they were often deceived, and as being unworthy they received the gifts when they were promised; but He, knowing the things to come and plainly knowing that they would render themselves unworthy of the promises, and because of this they would receive none of the things mentioned, for what cause did He promise?"
e'. How Paul dissolved these things: By showing who is Israel, to whom He promised. For this having been shown, 610 that also is concluded, that all the promises have been fulfilled. Which, stating clearly, he said: "For not all who are of Israel, these are Israel." For this reason, not even the name of Israel was set, but rather that of Israel, which is a symbol of virtue and of the righteous one and of the gifts from above and of the one who has seen God. Although, he says, "all have sinned, and fall short of the glory of God." If then all sinned, how were some saved, while others perished? "Lest all should have wanted to come, and thus all have been saved? For indeed all were called." "But for now," he says, "he leaves this, but he dissolves it with an abundance, and bringing another issue into the middle, he resolves a very great perplexity through another perplexity, as he did in the things before. Because it was being sought, how, when Christ had been justified, all were to receive that righteousness, he brought in that of Adam, saying: "For by the transgression of the one, death reigned, by much more those who received the abundance of grace will reign in life." And the
A point concerning Adam he does not solve, but rather, by pointing out what is brought forth from him, he demonstrates that it is more fitting that what was dead by him should have authority over them. For that all are punished because one sinned does not seem altogether consistent with reason, but that all should be justified because one died is both more consistent with reason and more fitting for God. However, he does not solve this question; for the more obscure it remained, the more the Jew was silenced, and his doubt turned into that, and was rendered all the more obvious from there. Thus, in this place also, he solves the question from other objections: for his contest was against the Jews. Therefore, the examples which he brought into the middle solve it not altogether, for they were not bound by these: so that in the struggle undertaken against the Jews, he makes all things from them more clear. But why do you marvel, he says, if some among the Jews were saved and others not? For this is seen to have happened in the case of the patriarchs. For Isaac alone is called the seed, even if Abraham was the father of Ishmael and many others. But was he from the same mother? But I contend nothing about this: let that one be cast out with his mother; what shall we say of these, who were born of Keturah? Why were they not honored with the same prerogatives as Isaac? Why do I talk of these? Isaac’s only wife was Rebecca, and she conceived two sons by Isaac; yet they, though they were from the same father and the same mother, did not share the same destiny, even though they were born from the same womb, from the same father and the same mother. And yet one could not object to you here about servitude, as in the case of Ishmael; nor that this one was born of this mother, and that one of another. Therefore, Paul, proceeding as if toward a clearer example, says not only in Isaac did he maintain it, B and Rebecca having a bed from one, our father Isaac. 11. For not yet having been born, nor having done any good or evil, that the purpose of God according to election might remain, 12. not of works, but of him who calls, it was said to him: 13. "The elder shall serve the younger" (Gen. 25:23), according to what is written: "Jacob I have loved, but Esau I have hated" (Mal. 1:2, 3). For what reason then was the one loved, and the other hated? Was it because the one was evil and the other good? But why was the one loved and the other condemned before they were born? For God does not wait until they are born, but says: "The elder shall serve the younger." For this reason God said this: Because He does not wait, as a man does, to see at the end who is good or who is not such, but sees before who is good and who is not such. And this happened among the Israelites with a greater miracle. For what do I say of Esau and Jacob, whose evil was what it was, or the good? But among the Israelites, the common sin was: all worshipped the calf. Yet some obtained mercy, and others did not. "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion" (Exod. 33:19). You see this same thing in those who are being punished. For if you say of Pharaoh, who was punished, and gave penalties—why? Because he was hard and disobedient. Was he alone, and no one else? Why was he struck so bitterly? Why did He call not the people a people among the Jews, and again, why did He not deem all worthy of the same honor? For if they had been, he says, as the sand of the sea, the remnant would have been saved (Isa. 10:22). And why the remnant only? Do you see with what difficulty? And with right indeed: for when you can cast an adversary into doubt, you do not immediately offer the solution. For if he seemed to you liable to the same dangers, why do you undergo superfluous dangers? Why do you render that one more bold, drawing everything upon yourself? 6. Tell me then, O Jew, you who doubt so much, and are able to solve none of these things, why do you make trouble for us about the calling of the nations? For I am able to say that they are justified, but you have fallen away. What then is the cause? "Because they were not by faith, but as if by the works of the law" (Rom. 9:32). And when he was troubled on all sides, "being ignorant of God's righteousness, and seeking to establish their own righteousness, they were not subject to the righteousness of God" (Rom. 10:3). Therefore, the solution of the passage, to bring the whole to a close, is brought forward by that blessed soul thus: but in order that these things may appear clearer, let us bring each one of the words to examination, knowing this, that the scope was for the blessed Paul to teach, through everything he said, those who are worthy to know God alone; and not that any human, even if he seems very learned, should know, but often it seems to fall by calculation and by his own opinion. For He who knows the secrets of the mind knows clearly what crown they are worthy of, what punishment and penalty. Therefore, many who seemed commendable among men were convicted to punishment; and those whom they thought to be wicked men, He crowned, showing such not to be so; not rendering the calculation from the sentence of servants, and not waiting to know the outcome of the actors, to judge them an evil man, and him who is not such. But that we may not render the discourse more obscure, let us come to the apostolic words themselves. Not only, indeed, but Rebecca also having a bed from one. I could, indeed, he says, speak of Keturah, but I refrain. But let it be referred to for an abundant victory, that those who were born from one father and one mother, are brought into the middle. For they were from Rebecca, and from Isaac, the legitimate, approved, honored above all others, of whom He said, "In Isaac thy seed shall be called," who was the father of all of us. But if he is our father, it was fitting that those who are from him should be fathers; but they were not. Do you see not only in Abraham how it touches, but also in his son: and everywhere faith and virtue being splendid, and to express true kinship? From this we learn, not only by the mode of generation, and that they are worthy of the progenitor's virtue, to be called his sons, who are his sons. For if by the mode of generation alone, it were necessary that Esau should enjoy the same prerogative that Jacob enjoys: for he also was of a dead womb, and a mother who was barren.
A It was preferred for this reason, that it might not immediately be objected against it: What then? Are those from the Gentiles rather than those from the circumcision? For if it were not so, then the truth would not yet be established; nor did he deem it necessary to propose matters that were rather burdensome, but rather he cast the whole upon the knowledge of God, against which no one has dared to contend, nor was he even exceedingly frantic. Lest, he says, by those who were not yet born, nor had done anything good, it should be said that He who was greater would serve the lesser; and he shows that nobility according to the flesh profits nothing, but it is necessary to seek the virtue of the soul, which God knows before all works. For he says B that the purpose of God regarding those not yet born, and regarding those who had not done good or evil, that the purpose of God might remain according to election and foreknowledge, was already spoken. For He who is from the first day, He knows the good person, and He knows such a one, and He proclaimed them. Therefore do not say to me, he says, "I have read the law and the prophets, and I have served for so long a time." For the one who tries and tests the soul, he knows who is worthy to be saved. Yield therefore to the incomprehensible nature of the election; for He alone knows how to crown truly. How many, therefore, have better things than Matthew, showing their visible works? But He who knows hidden things, and is able to test the aptitude of the mind, if He knew one lying in the mire like a pearl, and passed by the others C and admired the beauty of that one, He chose him; and by adding His own grace, He made him such a one. For He is not one who judges all these transitory things, and all other matters, from those things which are judged by the common people, but He chooses those which are at hand, not from the things that they themselves know, but He often deems worthy that which has been dishonored by the uninitiated, and rejects that which has been honored; just as the masters of horses often did this regarding horses, and the judges of precious stones, and the creators of other arts. How much more so the philanthropic God, infinite in wisdom, knowing all things clearly, does not tolerate the conjectures of men, but by His own accurate and infallible wisdom passes judgment upon D all things. Because of this, He chose the tax-collector and the robber and the harlot, and honored the priests and elders and rulers, and cast them out.
VII. One might see that this also happened in the case of the martyrs. For many who were utterly rejected were crowned at the time of the trials; and conversely, those thought to be very great were tripped up and fell. Therefore, do not demand an account from the Creator, nor say: "Why was this one crowned, and that one punished?" For He is able to do these things with great exactitude: thus He loved Jacob, and hated Esau. For He who is just, even before the one who did [good or evil] knew it, He knew it clearly even before the end. For He does not look only at the demonstration of works, but also at the nobility of the intention and the upright mind. For the one who, even if he falls into some trial, quickly raises himself up, even if it happens that he is in the path of evil, he will not be overlooked, but He (who knows all things) will quickly lift him up: just as the one who is corrupted, if he does not desire to do good, will be destroyed, having done this from a wicked mind; since the one who is David, both a murderer and an adulterer, because he returned to his senses,
[Homily XVI]
did not do these things out of malice, but quickly wiped them away. But the Pharisee, who dared nothing of these things, but boasted in others, being good, destroyed everything by his impoverished intention. What then shall we say? Is there injustice with God? God forbid. And is it not even so with us and the Jews? Then he brings forward something more obscure: "And what is that? For God says to Moses, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.'" And again he increases the antithesis by breaking it in the middle, and loosening it, and again creating another difficulty. "That it may be more clear what is said," he says, "it is necessary to interpret it. He says, God, that 'the greater will serve the lesser' before the labor." What then? Is God unjust? By no means. Therefore hear what follows; for He distinguished regarding virtue, and regarding wickedness here; it was the sin of all the Jews, that of the calf, and yet some were punished, but others were not; so I said, 'I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.' For it is not for you to know, O Moses, who are worthy of philanthropy, but for me. But since it was not for Moses to know, much more for us. For because of this, He did not place it simply as it was said, but by adding [to it] to the one who said 'I will have mercy,' he says, O Moses, that he may refute the one who contradicts by the dignity of the person. Having therefore spoken the solution of the difficulties, he cuts through the middle, introducing another antithesis, and saying, "Is this one who wills, or who runs, but it is God who has mercy." For the Scripture says regarding Pharaoh, "Even for this I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." Just as he says, some were saved, and others were punished, so also here it was for this that it was reserved. Then he brings in the antithesis: "Why does He still blame? For who has resisted His will?" See how he is anxious to make it all indissoluble? And he does not yet bring in the solution, being beneficial and doing this. But he rebukes the one asking first, saying thus: "O man, who are you that answers back to God? Does it do this, worrying about untimely [questions], and much curiosity, and putting a bridle [on them], and educating [the one asking] to know that God is one thing, and man another, and how His providence is incomprehensible, and how our logic is surpassed, and that everything is to him to be persuaded [by], so that he may establish this with the hearer, and calm and smooth the mind, then afterwards with great ease brings in the solution, making it acceptable to him what is said. And he says that it is impossible to solve such things, but rather: "It is necessary to seek such things? It is necessary to be persuaded by the things said by God, not to be over-inquisitive, even if the argument is against those who, he says, 'Who are you that answers back to God?' See how he has humbled, how he has brought in the spirit; 'Who are you? A fellow-worker from the beginning? But have you sat as a judge to God?" For in comparison to him, you are not even able to be anything, or this or that, but you are not even anything at all. For to say, 'You are,' is to say nothing at all. And otherwise it shows more indignation in the questioning. And he does not say, 'Who are you who answers back to God?' but, 'The one answering back,' that is, the one who contradicts, the one who opposes: for to say that, 'It was necessary,' and...'It was not necessary,' is to oppose the one who is answering. Do you see how he terrified him, how he struck him down? How he made him tremble rather than raise questions or make idle inquiries? This is an excellent instruction, that the disciple's diligence should follow in all things, and lead them to your will, to pull up thorns and then sow seed, and immediately at every point answer to things asked. He does not say to the vessel which the potter fashioned: 'Why did you make me so?' 21. Does the potter not have authority over the clay, to make from the same lump one vessel for honor, another for dishonor? A For if you will investigate him, only honor and clay follow; and as that follows the potter's hands, so do you follow the sentiment of him who provides for things in this way. For he does not act rashly or without cause, even if you are ignorant of the mystery of his wisdom. Furthermore, you permit the potter to make different things from the same lump, and you do not consider that a fault: do you demand an account of punishments and honors from God; and do you not grant that he knows who is worthy and who is unworthy, but that the same lump is of his essence, the same proposal of will? And how great is this madness? And yet, in the case of the potter, disgrace and honor follow from the same lump; but it is from their use that they are treated as such, which is also true of the proposal of the will. However, the point I made above is to be accepted as the only example, that it is not for us to contradict God, but we must yield to his incomprehensible wisdom. For the examples must be greater than the things proposed, which are brought into the middle, so as to move the auditor more. For if they were not B greater, they would not have hyperbole, nor could they—as is fitting—pierce and shame the one who contradicts. He therefore repressed their untimely contention with a congruent hyperbole: then, indeed, he brings in the solution. What is that solution? 22. If then God, willing to show his wrath and to make his power known, endured in much longsuffering the vessels of wrath fitted for ruin; 23. and that he might make known the riches of his glory on vessels of mercy, which he prepared for glory; 24. and he called us, not only from the Jews, but also from the Gentiles. This is, the vessel of wrath was Pharaoh; that is, the human who through his own hardness of heart, ignited God's wrath: he had experienced his long patience, but he was not better inclined; he remained incorrigible. Therefore, not only did he call the vessel of wrath itself—even though it was prepared for ruin—the apparatus, but indeed his works. For God did not omit anything of those things that were for his amendment, nor did he omit anything of those things that would perish him and deprive him of all forgiveness. Yet, knowing these things, God bore them with much patience, desiring to lead him to repentance: if he had not wanted this, he would not have used such long patience. Because he did not want to use patience for repentance, and he was prepared for wrath, God used him for the amendment of others, C making others diligent through his punishment, and thus showing his power. For God does not wish to make his power known by wanting, but by another way and through benefits and liberality: that is, he does not wish to seem so powerful; 'not so that we might seem approved,' he says, 'but that you might do what is good' (2 Cor. 13:7): so much the more. But because he had long patience, to lead him to repentance, he himself did not do penance, yet he stayed for a long time, at once showing his own kindness and a power, if indeed he did not want to gain anything from such patience. Just as, therefore, he punishes the incorrigible one, he shows his power: so those who had sinned greatly, and had done penance, he showed his kindness. D
Homily XVI
A 9. But he did not speak of loving-kindness, but of glory, showing that this is, in fact, the greatest glory of God, and that he has been more concerned for this than for everything else. When he says, "He prepared for glory," he says that everything is of God, since this was the case, nothing prevented everyone from being saved. But he shows it again by his foreknowledge, and he thereby removes the point of mediation between Jews and Gentiles. And he does not construct this argument from here only, again to the Jews. For it is not only about the Jews—that some perished and some were saved—but this also happened to the nations. But, you will say, all of them are not from the nations, nor are all of them Jews. "Not from the nations," but not all Jews either, but "from the Jews." So if the anger of Pharaoh was caused by his own lawlessness, so too were they—vessels of mercy—from their own good-will. For what is more is of God, yet still they too brought a little. Therefore, he says, not vessels of deeds accomplished, nor vessels of boldness, but vessels of mercy, showing that everything belongs to God. For "It is not of him that wills, nor of him that runs," even if it has been said in the order of an objection, but it also carries no difficulty when interpreted according to Paul. When he says, "It is not of him that wills, nor of him that runs," he is not destroying responsibility, but he is showing that everything requires grace from above. It is necessary, indeed, to will and to run, but not to trust in one’s own efforts, but in God’s loving-kindness; which he said elsewhere, "Yet not I, but the grace of God that is with me." He said well, "He prepared for glory." Since he was reproached that, "if we were saved by grace, we were thought unworthy," he removes this notion by his great abundance. For the thing did not bring glory to God, but rather that one, through whom God was glorified. Consider also his own good-will and ineffable wisdom. Being able not to bring the punished one into the conversation, but to make the argument about the Jews who had sinned, and to make it more clearly to the point, and to show where the fathers themselves were—where those very sins were—one would have perished, the other would have been shown mercy. And to persuade them that this is no longer a matter of wonder, even if some from the nations were saved, the Jews perishing—lest he make the argument burdensome, he derives the proof of punishment from the barbarian, so that he is forced to call them vessels of wrath, and he derives those who are shown mercy from the people of the Jews. Yet indeed, while intensely defending God, he knows that he is making himself subject to the ruin of others, nevertheless he introduces his own forbearance and long-suffering. And not simply long-suffering, but great long-suffering—but he did not wish to exercise it upon the Jews. B Whence then was one a vessel of wrath, and another a vessel of mercy? From their own choices. But God, being good, displays the same kindness to both. For he did not show mercy only to those who would be saved, but also to Pharaoh; and he enjoyed the same. For the one who was saved, by his own will—just as he who is with God—had nothing less than those who were saved. Therefore, give the solution to the question through deeds, so that he may make the argument credible to others, he introduces the prophets
A who foretell the same things. For he says B that Hosea also wrote these things from above, saying: "I will call them my people, which were not my people; and her beloved, which was not beloved." For lest they should say, "You are deceiving us in saying these things," he called Hosea as a witness, crying out and saying: "I will call them my people, which were not my people." For who were those who were not a people? Clearly, the Gentiles. And who was the "not beloved"? The same people again. Yet he said they were to be "my people" and "beloved," and would be children of God. For "there," he says, "they shall be called the children of the living God." Even if they should say that this is spoken concerning those out of the Jews who believed, the argument still stands. For if regarding those who were ungrateful after many benefits, and who had become alienated, and had lost the status of being a people, such a transformation happened, what prevented those who, not having been alienated after a previous intimacy, but were alienated from the beginning, from being called, and having obeyed, from being deemed worthy of the same things?
Having brought forward Hosea, he is not content with him alone, but also introduces Isaiah after him, speaking in agreement with him. "For Isaiah," he says, "cries out concerning Israel"; that is, he speaks out with boldness and does not shrink. Why then do you accuse us C when they proclaim these things more clearly than a trumpet? What then does Isaiah cry? "If the number of the children of Israel be as the sand of the sea, the remnant shall be saved." Do you see that even he does not say that all will be saved, but those worthy to be saved? For, he says, "I am not intimidated by the multitude, nor does the lineage, though so glorious, cause me to hesitate, but I save only those who show themselves worthy." And he did not mention the sand of the sea simply, but to remind them of the ancient promise, of which they rendered themselves unworthy. Why, then, are you disturbed as if the promise had failed, when all the prophets signify that not all are those who are being saved?
Then he also mentions the manner of their salvation. Do you see the prophetic precision and the apostolic understanding, what kind of testimony he brought forward, how extremely suitable it was? For this passage shows us not only that there are some who are being saved and not all, but it also adds how they will be saved. How then will they be saved? And how will God deem them worthy of the benefit? "Completing and cutting short the word," he says, "in righteousness, because the Lord will execute a cut-short word upon the earth." And what he says is this: There is no need for a long period or for the labors and trials that come from the works of the Law, but salvation shall be with much brevity. For faith is like this: it possesses salvation in a few steps. For if you shall confess, he says, with your mouth the Lord Jesus, and shall believe in your heart that God raised him from the dead, you shall be saved.
D Do you see what "The Lord will execute a cut-short word upon the earth" means? And the marvelous thing is that this brief word brought not only salvation, but also righteousness. And as Isaiah said before: "Unless the Lord of Sabaoth had left us a seed, we should have been as Sodom, and been made like unto Gomorrah." Here again he shows something else: that even these few were not saved out of their own resources. For they too would have perished and suffered the fate of Sodom; that is to say, they would have endured complete destruction. For those others perished completely, root and branch, and they did not leave even the slightest seed of themselves. "And these, at least," he says, "would have become like them, if God had not used much goodness and preserved them through faith." This had also happened in the physical captivity; for the greater number were carried away, and only a few were left; and so they would have all perished if God had not, out of His great goodness, preserved them. This was done even in the case of the physical captivity. For the greater number were carried off.
and perished, but a few were saved. 30. What then shall we say, he asks? That the Gentiles, who did not follow after righteousness, have attained righteousness, even the righteousness which is of faith: 31. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Here is already a most manifest solution: for because he shows this from the very facts—that "they are not all Israel which are of Israel" (Rom. 9:6), and from the progenitors Jacob and Esau, and from the prophets—he brings forward a most powerful solution from Hosea and Isaiah, first indeed increasing the difficulty. For two things were asked: both that the Gentiles attained it, and that they attained it without following after it, that is, without any care or zeal. And again, concerning the Jews, there were two grounds for doubt: both that Israel did not attain it, and that, even with the application of zeal, they had not attained it. And therefore he used words with greater emphasis; for he did not say, "He had righteousness," but, "He attained." For that which is new and unexpected is that he who was following did not apprehend, while he who was not following, apprehended. And he seems indeed to be showing them favor when he says, "Who was following," but afterwards he inflicts upon them a mortal wound. For because he has a powerful solution to bring forward, he fears nothing while he makes the objection graver. Therefore he does not discourse about faith and the righteousness born from it, but shows that they, even before faith, had been overcome and condemned in their own affairs. For you, O Jew, he says, did not even find the righteousness from the law; for you transgressed it and became subject to the curse; but these, who did not come through the law, but through another way, found a greater righteousness, which is of faith: which he also said above: "For if Abraham were justified by works, he hath whereof to glory; but not before God" (Rom. 4:2); showing this righteousness to be greater than that. Previously, then, they said there were two questions, but now three questions have been made: that the Gentiles found righteousness, and found it without pursuing it, and that it is a greater righteousness than that of the law. The same things come into discussion concerning the Jews, on the contrary: that Israel did not find it, that, even with zeal applied, he did not find it, and that he did not find a lesser one. When, therefore, he had cast the listener into doubt, he finally introduces a brief solution, and states the cause of all the aforementioned things: What then is the cause? 32. Because they sought it not by faith, but as it were by the works of the law. This is the clearest solution of the whole passage: which, if he had said it immediately from the beginning, would not have been so accepted; but where, after many doubts and proofs and demonstrations, he placed it and used many corrections, he offered it, understood at last to be easier and more acceptable. For this, he says, was the cause of their ruin: "Because they sought it not by faith, but as it were by the works of the law" they wished to be justified. Nor did he say, "By works," but, "As it were by the works of the law," showing that they did not even have this righteousness. For they stumbled at the stumbling-stone, 33. "As it is written: Behold, I lay in Sion a stumbling-stone and rock of offense; and whosoever believeth in him shall not be ashamed" (Isai. 28:16). Do you see again how trust and a universal gift are from faith? For it was not said of the Jews alone, but of the whole human race. For whoever, he says, whether Jew, or Scythian, or Thracian, or anyone else, shall believe, he shall enjoy great confidence. But the wonder in the prophet is that he not only said those who would believe, but also those who would not believe: for to stumble is not to believe. In order, therefore, that he might signify above both those who perish and those who are saved, saying: "If the number of the children of Israel be as the sand of the sea, a remnant shall be saved"; and, "Unless the Lord of Sabaoth had left us a seed, we should have been as Sodom"; and, "He hath called not only from the Jews, but also from the Gentiles": so also in this place he says that some will believe, while others will stumble: but the stumbling arises from this, that they pay no heed, and that they covet other things. Because, therefore, these were paying heed to the law, they stumbled at the stone. But he calls it a stumbling-stone and rock of offense, from the purpose of the mind and from the outcome of those who did not believe. Are those things which have been said manifest, or do they still require much explanation? For my part, I think that to those who have paid attention, they are easy to grasp: but if any should not grasp these, it is allowed for them to approach privately and to inquire and learn. For I have employed a longer explanation for this reason, so that by interrupting the sequence of the discourse, I might not be compelled to undermine and obscure the clarity of what has been said. Therefore, I will close the discourse here, without discussing, as I was accustomed, the forming of morals, so as not to render the memory of so many things said more obscure. It is time, therefore, to impose a fitting end to the discourse, and to render glory to the God of all. Having therefore made an end of speaking on our part, and you of listening, let us ourselves render glory; because His is the kingdom and the power and the glory forever. Amen.
HOMILY XVII
Chapter 10, v. 1. Brethren, my heart's desire and prayer to God for them is for salvation. A ...than before; wherefore again he removes every suspicion of enmity, and uses much preparatory correction. Do not pay heed to the words, he says, nor to the reproofs; for I have not uttered these from an enemy's mind. For it is not the act of the same person to desire their salvation, and not merely to desire it, but even to pray for it, and yet to hate and avoid them: for here he calls "will" a vehement desire. And see also how he makes the prayer from his mind: not only that he might deliver them from punishment, but also that he might make them saved, he applies great care and prayer. And not only from these things, but also from those which follow, he shows the benevolence which he has towards them. For from those things which could be excused, using force and striving as much as he possibly could, he seeks to find even a shadow to defend them, and he cannot, overcome by the very nature of their deeds. 2. "For I bear them record," he says, "that they have a zeal of God, but"not according to knowledge." These concessions, therefore, are not worthy of accusation. For if it was not for the sake of man that they were torn away, but for the sake of zeal, they are worthy of mercy rather than punishment. But see how wisely he gratifies them with his words, while showing at the same time their ill-timed contentiousness. 3. "Being ignorant," he says, "of God's righteousness." Again, the remark conveys forgiveness; but what follows is a severe accusation, destroying every possible defense. "For they," he says, "seeking to establish their own righteousness, have not submitted themselves unto the righteousness of God." He said these things to show that they were led astray by contentiousness and ambition rather than by ignorance, and that they did not even establish this very righteousness which comes from legal observances; for that statement, "seeking to establish," is what reveals this. He did not explicitly state it; he did not say, "they have fallen from both righteousnesses"; but he hinted at it very intelligently, and with the wisdom befitting him. For if they are still seeking to establish that one, it is clear that they have not established it. If they have not submitted to this one, they have fallen from this one as well. He calls it "their own" righteousness, either because the law no longer has power, or because it consists of labors and sweat; but he calls this righteousness of God—that which is from faith—so, because it is entirely from the grace from above, and not by labors, but by God’s gift is man justified. But those who always resist the Holy Spirit, contending to be justified through the law, have A not approached faith; and having not approached faith, nor having received the righteousness from it, and being unable to be justified by the law, they have fallen from everything. "For Christ is the end of the law for righteousness to every one that believeth." Behold Paul’s discernment. Because he had mentioned righteousness and righteousness, lest the believers from among the Jews should appear to have the one but be deprived of the other, and be judged as lawless—for it was necessary for these too to fear, being still newcomers—and lest, on the other hand, the Jews should expect to succeed in it, and say, "Even if we did not fulfill it now, we shall surely fulfill it," see what he establishes. He shows that righteousness is one, and that he who chooses this one, which is through faith, has fulfilled that one also; but he who has dishonored this one, has fallen from that one along with this. For if Christ is the end of the law, he who does not have Christ, even if he seems to have that one, does not have it; but he who has Christ, even if he has not achieved the law, has gained everything. For indeed, the end of medicine is health. Just as, therefore, he who is able to produce health, even if he does not have the medical art, has its result; whereas he who does not know how to heal, even if he seems to be practicing the art, has fallen from everything: so it is with the law and faith; he who has this one, has also the end of that one; but he who is outside of this one, is an alien to both. For what did the law wish? To make man righteous; but it could not; for no one fulfilled it. This, then, was the end of the law, and toward this everything looked, and for this reason everything came into being, the feasts, and the commands, and the sacrifices, and all the rest, that man might be justified. But Christ accomplished this end more fully through faith. Do not fear, therefore, he says, as if you were breaking the law because you have approached faith; for you break it then, when you do not believe in Christ for its sake; whereas, if you believe in Him, you have fulfilled even that one, and much more than it commanded; for you have received a much greater righteousness. Then, since these were pronouncements, he confirms them again from the Scriptures. "Moses writes," he says, "the righteousness which is of the law." "What he says is this: Moses shows us the righteousness which is of the law, what kind it is and of what sort. What, then, is it, and from where does it consist? From the fulfilling of the commands. "He that doeth these things," he says, "shall live by them." And otherwise it is not possible to become righteous in the law, except by fulfilling everything; and this has been possible for no one. 2. Therefore, this righteousness B has collapsed. But tell us also, O Paul, concerning the other righteousness from grace. What, then, is it, and from where does it consist? Hear him clearly describing it. For since he has refuted that one, he proceeds at last to this one, and says: "But the righteousness which is of faith speaketh on this wise: Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down; or, Who shall descend into the deep? that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." For so that the Jews might not say, "How have those who did not find the lesser righteousness found a greater one?" he speaks an irrefutable argument, that this way is lighter than that one. For that one requires the fulfillment of all things; "For when thou hast done all things, then thou shalt live"; but the righteousness which is of faith does not say this, but what? "If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God raised him from the dead, thou shalt be saved." Then, lest he seem again to make it worthy of contempt by showing it to be easy and cheap, see how he broadens the discourse concerning it. For he did not come straight to this, which we have mentioned, but what does he say? "But the righteousness which is of faith speaks on this wise: Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ down; or, who shall descend into the deep? that is, to bring Christ up from the dead." For just as, in the case of virtue, sloth and laxity C resist through deeds, weakening the labors, and it requires a very watchful soul so as not to yield; so also when it is necessary to believe, there are thoughts that trouble and corrupt the mind of many, and it requires a more vigorous soul so as to push them aside. For this very reason he brings them also into the midst; and what he did in the case of Abraham, he also does here. For since it would be thought that he received such a crown in vain and for nothing, having shown there that he was justified by faith—lest, as if the matter were of no consequence, he might be heard exalting the nature of faith—he says: "Who against hope believed in hope, that he might become the father of many nations, and being not weak in faith, he considered not his own body now dead, and the deadness of Sarah’s womb; and he was not staggered by unbelief, but was strengthened in faith, giving glory to God, and being fully persuaded that, what he had promised, he was able also to perform." And he showed that it needs both power and a high soul to do even things above hope, and [a soul] not stumbling at the things seen. This, therefore, he does here as well, and shows that it needs a philosophical mind and a judgment that is in some way heaven-high and great. And he did not say, "Do not say," simply, "Do not think to doubt and say to yourself: How is this possible?" But, "Say not in thy heart"; that is, even in your thoughts, do not raise doubts. Do you see that this is most especially the property of faith, to leave behind all the following reasoning of the lower world, and to seek for what is above nature, and the weakness of thoughts.
Homily XVII
A and does this, and shows that it requires a philosophical mind and a great soul that reaches toward heaven. And he did not say simply, "Do not say," but, "Do not say in your heart." That is, do not even think of doubting, nor say within yourself, "And how can this be?" Do you see how it is especially characteristic of faith, having left behind low things with any consequence, to investigate what is above nature, and having rejected the weakness of reasonings, to accept all things from the power of God?
But the Jews were saying not only these things, but also that it is impossible to be justified by faith. Paul, however, says this about the other deed, so that when he has shown it to be so great, that even when it has come to pass, it still has need of faith, he might appear justly to be weaving a crown for them. He uses words taken from the Old Testament, always taking care that he cannot be accused of novelty or of a struggle against the Law. For what he says here about faith, Moses says to them about the precept, showing that they received many benefits from God. "For there is no reason," he says, "to say that one must ascend into heaven and cross a great sea, so that then the commandments might be received." But those things which are so great and burdensome, God has made easy for us. What then is the meaning of, "The word is near you"? It is indeed easy: for salvation is located in your mind and in your tongue. There is no need for a long journey to be undertaken, or for a sea to be crossed, or for mountains to be surpassed in order to obtain salvation; but even if you do not want to cross the threshold, it is permitted to you to obtain salvation even while sitting at home; for the cause of salvation is in your mouth and in your heart. Then, making the sermon of faith easy from another source, he says, "That God raised him from the dead." For consider the dignity of Him who raises, and you will see no difficulty in this matter. Therefore, that Christ is Lord is clear from the resurrection, which he said at the beginning of the epistle: "Who was designated Son of God by the resurrection of the dead" (Rom. 1:4). And that the resurrection itself is easy has been shown from the strength of Him who raises, even to those who are very much unbelievers. Since, therefore, justice is greater and light and easy to obtain, and no one can be justified by any other way, would it not be the utmost contentiousness to abandon things that are easy and to undertake the impossible? For they cannot say that they left the matter aside because it was burdensome. For what defense would they be worthy of, if they choose what is more burdensome and what accomplishes nothing, having passed over what is light and able to give them salvation, and to bestow those things which the Law could not? For these things are surely nothing but the work of a contentious will that is seditious against God. For the Law is indeed burdensome, but grace is easy. The Law, even if they contend a thousand times, does not save; but grace provides both its own justice and that of the Law. Who, therefore, is the argument that will exempt those who are contentious against grace, and cling in vain and to no purpose to the Law? Then, because he had said something great, he confirms it from Scripture.
11. "For the Scripture says," he says, "Everyone who believes in him will not be put to shame." 12. "For there is no distinction between Jew and Greek: for the same Lord of all is rich for all and for all who call upon him." 13. "For everyone who calls upon the name of the Lord will be saved." Do you see how he brings forward testimonies of both faith and confession? For when he says, "Everyone who believes in him," he declares faith; but when he says, "Everyone who calls upon," he expresses confession. Then, preaching what is common in grace and depressing their arrogance, he now commemorates in a few words what he had declared before to many; again showing that there is no difference between the Jew and the uncircumcised. "For there is no distinction," he says, "between Jew and Greek." And what he had said about the Father in the proof of this matter, the same he says here about Christ. For just as when proving this before he used to say, "Is he the God of the Jews only? Is he not of the Gentiles? Yes, of the Gentiles also; since indeed God is one" (Rom. 3:29): so also in this place he says, "For the same Lord of all is rich for all and for all who call upon him." Do you see how he shows Him to be quite eager for our salvation? Since indeed he thinks these are his riches, so that they might no longer despair, nor think that, if indeed they wish to repent, they are excluded from pardon. For He who thinks that this is his riches—if He makes us saved—will not cease to be rich, since these are indeed riches, if the gift is poured out upon all. For because this especially troubled them—that, although they had preeminence in the whole world, now they were being cast down from their throne by faith, and had nothing more than the others—he frequently brings forward the prophets who declare that equality of honor. "For everyone," he says, "who believes in him will not be put to shame"; and, "Everyone who calls upon the name of the Lord will be saved." And everywhere that word, "Everyone," is placed, so that they may not contradict.
B Vain glory is refuted. But nothing is worse than vain glory: for this, this most of all, has destroyed them. Wherefore Christ was saying to them: "How can you believe, when you receive glory from one another and do not seek the glory that is from God alone" (John 5:44)? This vain glory, along with perdition, induces much mockery, and before the punishment that will be there, it involves one in a thousand evils here. And if you please, in order to learn this, leaving aside heaven—from which it casts us out—and hell, into which it casts us, let us examine the whole matter, as it is carried out here. What, therefore, could be more expensive than that, what more shameful and difficult? That such a disease is expensive is clear from those who spend money in theaters, in the circus, and in other similar untimely liberalities; from those who build splendid and magnificent houses, and all other things which they prepare lavishly and uselessly, which it is not my mind now to go through in speech. But that it is necessary that he who is so expensive and magnificent and labors under this disease should also be rapacious and greedy is known to everyone. For in order to be able to provide food for the beast, he lays hands on the means of others. And what do I mean, means? For this fire devours not only money but also souls; it causes not only present death but also future death. For the mother of hell is vain glory, and it kindles that fire vehemently, and the poisonous worm. One can see it even obtaining power over the dead; what could be worse than this? For all other passions of the soul are dissolved by death; but this one even C after death exerts violence and contends to display its nature in the lifeless body. For when they consume bright and all their substance on them as they are dying, and eagerly prepare a great deal for the burial of the profligate, and while they are living they insult the poor who approach them for a penny and a piece of bread, but when they are dying they provide a lavish banquet for the worm—what other excess do you seek for the tyranny of this disease? From this, even strange loves are born D
for many are driven not by the beauty of a face or the desire for union, but by the wish to boast: "I have tripped that woman and cast her into adultery."
4. And what need is there to recount the other evils that grow from this? I would rather choose to be a slave to ten thousand barbarians than to vainglory once; for they do not command such things of their captives as this commands of its subjects. "Be a slave to everyone," it says, "even if they are far more brilliant or more wretched than you; despise your soul, neglect virtue, mock freedom, sacrifice your own salvation; and even if you do anything good, do not do it to please God, but for the display of the many, so that you may lose the crown for these deeds; and even if you show mercy, even if you fast, endure the labor, but make haste to lose the profit." What could be more cruel than these commands? Hence also envy has its beginning, hence arrogance, hence the mother of all evils, avarice. For the swarm of servants, and the gold-wearing barbarians, and the parasites, and the flatterers, and the silver-trimmed chariots, and the other things more ridiculous than these, occur not for the sake of pleasure or for any need, but for vainglory alone. B Yes, you say; but that this passion is an evil is clear to everyone, I suppose; but how we might escape it, this is what must be said. Mostly, if you convince yourself thoroughly that this is a grievous disease, you will take the best beginning of correction; for even the one who is sick will quickly seek the physician if he learns this before other things, that he is sick. But if you seek another way of escape from this, look toward God constantly, and be satisfied with the glory from Him. And if you see the passion tickling you and urging you to speak your achievements to your fellow slaves, having reasoned again that after the speaking no profit occurs, extinguish the absurd desire, and say to your soul: "Behold, you were in such travail for a long time to speak of your achievements, and you did not have the strength to keep them in silence, but you brought them forth to everyone; what more, then, has come to you from this?" Nothing more, but the ultimate loss, even the emptying of everything collected with much labor. And after this, consider also this: that the judgment and opinion of the many is corrupted, and not only corrupted, but that it also quickly withers. For even if they admire you for an hour, when the time has passed, they have forgotten everything, and they have snatched away the crown given to you by God, while they were not able to keep for you the one from themselves. And yet, even if this remained, it would be of great misery to exchange that one for this; but when this one also flows away, what defense shall we have, betraying the abiding One for that which does not abide, destroying such great goods for the praise of a few? And yet, even if the many who praise are present, these too are worthy of being held miserable, and all the more so when there are more who do this. But if you are surprised at what has been said, hear Christ adjudging these things: "Woe to you," He says, "when all men speak well of you." C And most reasonably. For if for each craft one must seek the craftsmen as judges, how is it that you entrust the testing of virtue to the many, and not before all others to Him who knows all things most of all, and who is able both to establish and to crown? Let us therefore inscribe this saying on walls, on doors, and on our intellect, and let us constantly say to ourselves: "Woe to us when all men speak well of us." For the very ones who speak [it] later will slander you as a vainglorious person and an honor-seeker and one who loves praise from them. But God is not so; but when He sees you loving the glory from Him, then He will praise you most, and admire you, and will proclaim [it]. But a man is not so; but having taken you as a slave instead of a free man, and often having favored you with false praise for a mere word, he snatched a true reward from you, and subjected you more than one bought for silver. For masters have those [slaves] who obey after they have given orders, but you serve even without orders. For you do not even wait to hear anything from them, but if you only learn through what things you might please them, you do everything even when they are not commanding. Of what hell, then, would we not be worthy—we who please the wicked, and serve them before they command, but although God is commanding and exhorting us every day, we do not even thus listen? And yet, if you love glory and praise, flee the praise from men, and then you will attain glory; turn away from the acclamations, and then you will enjoy ten thousand praises, both with God and with men. For we are not accustomed to glorify anyone as we do the one who despises glory, nor to praise and admire [anyone] as [we do] the one who disdains being admired and praised; and if we [do so], the God of all [does so] by much more. When He glorifies and praises you, who could be more blessed than you? For as much as there is distance between glory and dishonor, so much is the difference of the glory from above in relation to human [glory]; or rather, by much more, and infinitely so. For if, when compared to nothing, this is a certain ugly and unsightly thing, when we compare it to another, consider how great the ugliness will appear. For just as a woman who acts as a harlot and stands upon the roof gives herself over to everything, so too are the slaves of vainglory; or rather, these are even more shameful than her. For those women in many places have despised some who were enamored of them; but you have offered yourself to all, even to runaways, and robbers, and purse-cutters. For from these and such as these the theaters that praise you are composed; and those whom, when they are by themselves, you deem worthy of nothing, these, when gathered, you prefer to your own salvation, and you declare yourself more dishonorable than all of them.
5. For how is he not more dishonorable who needs praise from them, and does not think he is sufficient for himself unless he receives glory from others? Do you not consider, tell me, along with the things mentioned, that being conspicuous and manifest to all, if you sin, you have ten thousand accusers; but being unknown, even if you are in safety? Yes, you say; but even when I do right, I have ten thousand admirers. For this is the terrible thing, that the disease of vainglory harms you not only when you sin, but also when you do right: then [it is] tripping up ten thousand [actions], now emptying all your reward. It is a terrible thing, then, and full of all dishonor, to love glory even in political affairs; but when you suffer this very thing even in spiritual matters, what excuse is left for you then, [you] not even wishing to provide such honor to God as you yourself have from your servants? For the slave looks to the eyes of his masters, and the hireling to the lord of the work who is about to pay wages, and the disciple to the teacher; but you [do] the exact opposite, having abandoned God who hired you and the Master, you look toward fellow slaves, and this [while] knowing that God remembers your good deeds even for the things hereafter, but man only for the present; and in heaven
B having a theatre set up, you gather earthly spectators. And the athlete indeed, where he contends, there he wishes to be celebrated; but you, while contending in heavenly things, wish to be crowned among the lower. What could be worse than this madness? Let us consider, if you please, the crowns: one consists of arrogance, another of envy conceived against another, another of irony and adulation, another of money, another of a servile spirit; and just as children playing set crowns of hay upon one another, and mock from behind the one who is crowned, unaware of the matter, so now too those who celebrate you with praises, having placed hay upon you, mock among themselves one who is crowned; and if only they imposed hay! Now, however, this crown is filled even with much damage, and destroys all our good deeds. Having considered, therefore, its worthlessness, flee that damage. For how many applauders do you wish to have? One hundred, or twice as many, and three or four times? Nay, if you wish, ten or eleven times, or twenty times, and let there be two or four thousand; nay, if you please, ten thousand may applaud you; but they differ nothing from jackdaws clamoring from above; nay indeed, if you should think of the theatre of angels, these will appear viler than worms, and their proclamation weaker than spiders, smoke, and dreams. C Hear, therefore, how Paul, who had weighed these things more accurately, not only does not seek those things, but even drives them away, saying: "But God forbid that I should glory, save in the cross of Christ" (Gal. 6. 14). Emulate this glorying also, you, that you may not provoke the Master. For while you do these things, you are heaping contumely upon God, not just upon yourself. For if you were a painter and had a certain disciple who, scorning to show you the things that belong to the art, displayed the picture to those observing outside, you would not bear that patiently. But if this is contumely among fellow slaves, it is so much more so before the Master. But if you wish to learn from another source how to despise the matter, be sublime in your mind, mock at visible things, increase the love of true glory, be full of spiritual understanding, say to your soul as Paul D did: "Know you not that we shall judge angels?" (1 Cor. 6. 3)? 572〗 And, being thus uplifted, chide it and say: "You who are to judge angels, are you willing to be judged by the impure, and to be praised along with dancers, mimes, beast-fighters, and charioteers?" For these are the praises these people seek. But do you prepare for yourself a wing more sublime than such clamor, and emulate John, the dweller of the desert, and learn how he despised the crowd, and seeing the adulators, he did not turn; but seeing all who inhabited Palestine poured out around him and marveling and struck with awe, he was not puffed up by such honor, but even rose up against them, and speaking as if to a certain little boy, he rebuked the great multitude thus: "Ye vipers' brood" (Matth. 3. 7). They had even left the cities that they might see that sacred head; yet nothing of this sort softened him; for he was far from glory and free from all pride. Thus also Stephen, seeing the same people, not honoring him, but raging and gnashing their teeth, became higher than their anger and said: "Stiff-necked and uncircumcised in hearts" (Acts 7. 51). Thus also Elias, with the armies present, and the king, and the whole people, said: "How long will you halt between two opinions?" (3 Reg. 18. 21). But we adulate all, and serve them with a servile spirit, thus buying their honor. Therefore all things are turned upside down, and we have fallen from this grace; the affairs of Christianity have been betrayed, and all things are neglected for the sake of the glory of the multitude. Let us therefore eliminate this vice; and then we shall truly know liberty, the harbor, and tranquility. For one who is covetous of glory is always like those who are tossed by a storm, trembling, fearing, serving a thousand masters; but he who is outside this tyranny is like those who sit in a harbor and enjoy pure freedom. The other, however, is not so; but as many as he has who know him, so many masters he has, and he is forced to serve everyone. How then shall we be delivered from this heavy servitude? If we love another glory; that, namely, which is truly glory. For just as a more beautiful appearance of the face draws one away from the former, in the case of those who love bodies: so also, a resplendent heavenly glory will be able to draw those who are covetous of this glory away from it. Let us therefore look to that one and learn it accurately, that admiring its beauty, we may flee the baseness of this one, and enjoy much pleasure and be delighted in that one forever; 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 together with the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XVIII
Cap. 10. v. 14. "How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher? 15. And how shall they preach unless they be sent?" As it is written. "I bear them witness, that they have a zeal of God, but not according to knowledge; and, Ignoring the justice of God, they were not subject"; he shows then that for such ignorance they owe penalties to God. He does not speak thus, however, but proves that through interrogation, and making the argument clearer through objection and solution, he weaves the whole of this place. But consider: Formerly, he says, the prophet said, "Whoever shall call upon the name of the Lord shall be saved." But perhaps someone might say: "How could they call upon him in whom they have not believed?" Then...
hear without being preached to? Then the solution: And yet they did preach, and many were sent for this very same thing. And whence is it clear that they were those who were sent? A Then he brings in the prophet saying: *How beautiful are the feet of those who preach peace, of those who preach good things* (Isai. 52, 7). Do you see how he shows the preachers from their very manner of preaching? For they went about everywhere saying nothing else, but those ineffable good things and the peace of God which had come to men. Therefore, in disbelieving, you are not disbelieving us, he says, but Isaiah, who said many years ago that we would be sent, and would preach, and would say what we have said. If, therefore, salvation is from calling upon [Him], and calling upon [Him] is from believing, and believing is from hearing, and hearing is from preaching, and preaching is from being sent—and they were sent and did preach, and the prophet went about with them, pointing them out and announcing them and saying that these are they whom he revealed many ages ago, whose feet he even praised because of their manner of preaching—it is evident that the failure to believe has become the fault of those [the Jews] alone; for all [things] from God were fulfilled.
16. *But not all have obeyed the Gospel*. For Isaiah says: *Lord, who has believed our report?* (Isai. 53, 1). 17. *So faith comes from hearing, and hearing through the word of God.* Since they again brought forward another objection, saying: "But surely if these were the ones sent and dispatched by God, everyone should have obeyed," consider the prudence of Paul, how he shows that this very thing which made the noise is the undoing of the noise and the disturbance. For what offends you, he says, O Jew, after such great and momentous testimony and demonstration of facts, that all have not obeyed the Gospel? This fact, then, along with the others, is enough to convince you regarding what has been said, that not all have obeyed; for the prophet foretold even this long ago. And consider his ineffable wisdom, how he shows more than they expected or hoped to argue against. For what are you saying, he says? That not all obeyed the Gospel? But Isaiah foretold even this long ago; or rather, not only this, B but even much more than this. For you blame [us] because not all obeyed; but Isaiah says something more than this. For what does he say? *Lord, who has believed our report?* Then, since he has removed this noise by interposing the prophet, he returns to the previous sequence. For since he had said that it was necessary to call upon [Him], and that those who call upon [Him] must believe, and that those who believe must first hear, and that those who are about to hear must have those who preach, and that those who preach must be sent—and he has shown that they were sent and that they preached—as he is about to introduce another objection, having taken his starting point first from another testimony of the prophet, by which he solved the objection a little before this one, thus he weaves it and connects it with the preceding [arguments]. For since he brought forward the prophet saying: *Lord, who has believed our report?*, appropriately seizing upon this testimony, he says: *So faith comes from hearing.* He did not set this down simply, but because the Jews were at each particular time demanding signs, and the sight of the resurrection, and many were gaping at these things, he says that indeed the prophet promised that we must believe from hearing. Therefore he first establishes this, and says: *So faith comes from hearing.* Then, since this seemed to be trivial, see how he elevates it. For he says he did not speak of hearing simply, nor that one needs to hear and believe human words, but he says, I mean a great hearing; for *hearing is through the word of God*. For they were not speaking their own words, but were announcing what they learned from God; which is higher than signs. For one must believe and obey God both when He speaks and when He works wonders; since both the works and the miracles are from His words; for the heaven and all other things were established in this way.
2. Having therefore shown that one must always believe the prophets who speak the things of God, and that one should require nothing more than hearing, he proceeds then to the objection which I mentioned, and says: *But I say, Have they not heard?* What then, he says, if the preachers were sent, and preached what they were commanded, but these people did not hear? Then, with all hyperbole, the solution to the objection is offered: *And indeed their sound has gone out into all the earth, and their words to the ends of the world* (Psal. 18, 5). What are you saying, he says? Have they not heard? The inhabited world and the ends of the earth have heard; and you, in whose midst the preachers spent so much time, and from where they were, have you not heard? And how could that have any reason? For if the ends of the inhabited world heard, much more did you. Then again another objection: *But I say, Did Israel not know?* What then, if they heard, but did not understand what was said, nor realize that these were the ones who were sent? Are they not worthy of pardon for the sake of this ignorance? By no means. For Isaiah also characterized them, saying: *How beautiful are the feet of those who preach peace*; and before this, again, C the lawgiver himself; for which reason he added: *Moses says: I will make you jealous of those who are not a nation, at a foolish nation I will provoke you* (Deut. 32, 21). Therefore from this too it was necessary to recognize the preachers—not only from the fact that they themselves had disbelieved, not only from the fact that those others were preaching peace, not only from the fact that they were preaching those good things, not only from the fact that the word was being sown everywhere in the inhabited world—but also from the fact that they saw those who were inferior to them, namely those from the nations, in greater honor. For what they themselves had never heard, nor their ancestors, those [others] were suddenly philosophizing; which was a [sign] of heightened honor, goading them and leading them to zeal and to the remembrance of that prophecy of Moses which says: *I will provoke you to jealousy by those who are not a nation.* For not only was the magnitude of the honor sufficient to throw them into zeal, but also the fact that the nation that attained these things was so lowly, as not even to be considered worthy of being a nation. *For I will make you jealous of those who are not a nation,* he says, *at a foolish nation I will provoke you.* For what was more foolish than the Greeks? What was more lowly? See how through all things God gave them from above clear tokens and signs of these times, so as to break open their hardness. For the event did not take place in a small corner, but on land and sea, and everywhere in the inhabited world; and they saw those who were formerly despised by them enjoying countless good things. It was necessary, therefore, to realize that this is that nation regarding whom Moses says: *I will make you jealous of those who are not a nation, at a foolish nation I will provoke you.* So did Moses alone say this? By no means, but Isaiah also [spoke] after him. For this reason Paul also said: *First Moses*, showing that a second [prophet] would also come, saying the same things and [doing so] more clearly and more plainly. As indeed he said above: *Isaiah cries out*; so also here: *Isaiah is bold and says.* And what he says is of this nature: He pressed on and contended, not to say anything shrouded, but to set the facts bare before your eyes, or rather, having chosen to risk [his own life] from the [fact of the matter]. D
it was not done in a small corner, but on land, on sea, and everywhere in the world: and they saw those whom they had previously held in contempt enjoying countless blessings. One had to consider, therefore, that this was the very nation of whom Moses had spoken: "I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you." Did Moses say this alone? By no means; but Isaiah also A came after him. Therefore Paul said: "First Moses," showing that another was to follow who would say these things more clearly and plainly. Just as he said above, "Isaiah cries out": so also in this place, Isaiah dares to speak. As if he were saying, he strives so that he might bring forth nothing obscure, but expose things naked before our eyes; he even chose to risk danger by speaking clearly, rather than to look to his own safety if he left behind a shadow for you to cover your ungrateful spirit, although it was not the role of prophecy to speak so clearly. B Nevertheless, to block your mouths all the more thoroughly, he predicts everything quite clearly and lucidly. What are all these things? Both your fall, and their introduction, saying thus: "I was found by them that sought me not: I became manifest to them that asked not for me" (Isa. 65:1). Who, then, are those who did not seek, who did not ask? It is evident that they are not the Jews, but the Gentiles, who had never known God: just as Moses significantly pointed them out, saying, "Not a nation," and "A foolish nation," so also in this place he makes them known from the same sign and argument, namely, from their great ignorance. The greatest accusation against the Jews, though, was that those who did not seek found, and those who did seek perished.
21. But to Israel he says: "All the day long I have stretched forth my hands unto a disobedient and gainsaying people." Do you see how that which was in doubt and questioned by many is found to have been spoken long ago, and is clearly solved in the prophetic words? What is that? Did you hear Paul saying before: "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness"? This very thing Isaiah also says here; for that, "I was found by them that sought me not, I became manifest to those who asked not of me," is the same as if he were to say: "The Gentiles which followed not after righteousness have attained to righteousness." Then, showing that what had happened was not from the grace of God alone, but also from the will of those who came, so that the fall of the others, too, came from the contention of the disobedient, hear what he adds. "But to Israel he says: All the day long I have stretched forth my hands unto a disobedient and gainsaying people"; C calling the whole past time "all the day"; but "to stretch forth his hands" signifies to call, to draw, and to exhort. Then, showing that their whole crime was theirs, he says, "unto a disobedient and gainsaying people." 22. See how great the accusation is; for these were not persuaded even when exhorted, but gainsaid, and this not once, not twice, not thrice, but all the time, while they watched Him doing these things: whereas others, who had never known Him, were able to draw Him to themselves. But he does not say that they were able to draw God; rather, casting down the pride of those who were from the Gentiles, and showing that His grace had wrought everything, he says: "I became manifest," and, "I was found."
So, you will ask, are they then entirely empty? By no means; for that they accepted what was found, and recognized what had appeared; this they brought of themselves. Then, so that they might not say, "Why then did you not become manifest to us?" he sets down what is greater even than that: "I not only became manifest, but I also persevered in stretching forth my hands and exhorting, showing the care of a father's love and a mother's affection." See what a clear solution to all the previous difficulties he has brought, showing that destruction came to them from their own will, and that they are entirely unworthy of pardon. For even when they had heard and understood what was said, they did not even then wish to draw near. And what is much greater, he did not merely take care that they should hear and understand those things; but he also added that which could more effectively draw the contentious and gainsaying. What is that? That which would sting them and provoke them to emulation. For you know the tyranny of this passion, and how much power the nature of emulation has for dissolving all contention and for raising up those who have fallen. What need is there to speak of this regarding men, when it shows great power even in brutes and in tender infants? For a little child often has not yielded to an exhorting father, but has remained contentious; yet when he sees another child being cared for, he then comes even uncalled to the father's bosom; D and what the calling father could not do, that emulation performs. This, therefore, God also did. For he did not only call, and stretch out his hands, but he also moved in them the affection of emulation, bringing in those far inferior to them (which is what most effectively moves emulation), not into their blessings, but—which was greater, and which most increased the tyrannical disease—into much greater and more necessary things, which they had never even imagined in their dreams. But not even so did they yield. What pardon, then, could they be worthy of, who exhibited such great contention? None. Truly, he does not say this, but leaves the conclusion to be gathered by the conscience of his hearers; and then again he constructs it with his usual wisdom. For what he had already done, by introducing objections regarding both the law and the people, containing a greater accusation—then in the solution, which refutes the objection, conceding as much as he wished and as the circumstances allowed, so that the discourse might not seem burdensome—this he does in this place, writing thus:
Chapter 11.1. I say then: Hath God cast away his people, whom he foreknew? God forbid.
He introduces the person of one who is in doubt, as if starting from what has been said, and putting forward this terrible thing—by removing it, he makes that which follows acceptable, and that which he labored to demonstrate through the things said above, this he here also constructs. What is that? That even though those who are saved be few, the promise still stands. Therefore he did not simply say, "His people," but added, "Whom he foreknew." Then, proceeding, he brings a demonstration that the people have not been rejected. "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." "I," he says, "the teacher and preacher." Since, therefore, this seemed to be contrary to the things said above, namely, "Who hath believed our report?" and, "All day long I have stretched forth my hands unto a disobedient and gainsaying people,"again taking it up, he says: "Hath God cast away his people? God forbid." But this is not a confirmation, he says, but a denial. See, therefore, the confirmation, both the former one and that which follows. For the former is to show that he himself was from thence; and if he had been about to cast them away, he would have chosen from thence the one to whom he entrusted the whole preaching and the affairs of the world, and all the mysteries, and the whole dispensation. This, then, is one confirmation; and the second, which follows it, is his saying: "The people which he foreknew," that is, whom he knew clearly to be suitable and who would receive the faith; for there were three thousand, and five thousand, and ten thousand who believed from among them. B 4. For lest anyone should say, "Art thou then the people? and because thou wast called, was the nation called?" he added, "God hath not cast away his people which he foreknew." As if he were saying: I have with me three thousand, I have five thousand, I have ten thousand. What then? Has the people shrunk to three thousand, and five thousand, and ten thousand—that seed which equaled the stars of heaven in multitude, and the sand of the sea—and do you thus deceive and circumvent us, setting yourself and the few who are with you as the whole people, and do you puff us up with empty hopes, saying that the promise has been fulfilled, when all are perishing, and the salvation has dwindled to a few? These are boastings and pride, and we would not endure these sophistries. Lest, therefore, they should say these things, see how he introduces the solution in the following verses, not having provided the objection, but before the objection proving its solution from ancient history. What then is the solution? "Know ye not," he says, "in Elias, what the Scripture saith? how he makes intercession to God against Israel? Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life." But what does the answer say unto him? "I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal." "Even so then at this present time also there is a remnant according to the election of grace." What he says is of this kind: God has not cast away his people; for if he had cast them away, he would have received none. But if he received some, he did not cast them away. Yet, he says, if he did not cast them away, he would have received all. By no means. For even in the time of Elias, the state of salvation was limited to seven thousand, and now it is likely that many have believed. But if you are ignorant, it is no wonder, since even that prophet, such a great and illustrious man, was ignorant; but God was directing his own affairs, and the prophet was ignorant. Notice also his wisdom: how, in establishing what lies before him, he secretly increases the accusation against them. For this reason he remembered the whole testimony, so that he might bring their wickedness into the light, and prove that they were such from of old. For if he had not desired this, but only to show that the people was in the few, he would have said that even in the time of Elias seven thousand were left; but now he reads the whole testimony from the beginning. For in all parts he was anxious to show that they performed nothing strange in the case of Christ and the apostles, but the customary and practiced things. For lest they should say, "We slew Christ as a deceiver, and we persecuted the apostles as deceivers," he brings forward the testimony which says, "Lord, they have killed thy prophets, and digged down thine altars." Then, so as not to make the discourse burdensome, he attaches another cause to the introduction of the testimony. For he does not bring it forward as one wishing to accuse them primarily, but as one anxious to prove other things; and he deprives them of all excuse even from what had happened before. For see how the accusation is heightened and becomes personal. For it is not Paul who is accusing, nor Peter and James and John, but he who is most admired of all by them, the head of the prophets, the friend of God, who was so zealous on their behalf that he was even delivered to famine, he who even until today has not yet died. What then does he himself say? "Lord, they have killed thy prophets, and digged down thine altars, and I am left alone, and they seek my life." What could be more cruel than this beastliness? For it was their duty to intercede on behalf of what was already done amiss, but they even wished to kill him; all of which deprived them of all excuse. For not even when the famine was prevailing, but when prosperity had come, and the shame had been dissolved, and the demons had been put to shame, and the power of God had been shown, and the king had submitted, did they dare these things, passing from murders to murders, and slaying the teachers and those who were correcting their mind. For what could they have to say? Could it be that those, too, were deceivers? Could it be that they did not know them, whence they were? But were they offending you? But they were also saying good things. But what of the altars? Could it be that the altars were offending? Could it be that they too were provoking? See of how much contentiousness, of how much insolence they always brought forth examples. For this reason Paul says elsewhere, writing to the Thessalonians: "Ye also have suffered the same things of your own countrymen, even as they have of the Jews, who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men." This is what he says here too, that they both digged down the altars, and slew the prophets. But what does the answer say unto him? "I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal." What, then, have those to do with the present, he says? Indeed, they have much to do with the present. For he shows from this that God is always accustomed to save those who are worthy, even if the promise is laid up for the whole nation. And he showed this from the beginning by what he was saying: "If the number of the children of Israel be as the sand of the sea, the remnant shall be saved"; and, "Except the Lord of Sabaoth had left us a seed, we had been as Sodom." And he shows it also from this; wherefore he adds, saying, "Even so then at this present time also there is a remnant according to the election of grace." 5. See how each word preserves its proper nobility, and shows the grace of God and the gratitude of those who have been saved. For by saying, "election," he showed their merit; but by saying, "grace," he showed the gift of God. "And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." Again, he leaps upon the contentiousness of the Jews along with the things mentioned, and here also he opposes them, and from this he deprives them of excuse. For you have not, he says, to say that—
A the prophets summoned, God exhorted, the very things themselves cried out, and that the emulation itself was enough to draw us to Him, but the commands were burdensome, and therefore we could not approach, because works and deeds were required, and they were strenuous; this you cannot use as a pretext. For how would God have required these from you, when His grace had been obscured? He said these things, however, to show that He desired their salvation exceedingly. For salvation would not have come to them easily in this way only, but it would have even been of the greatest glory to God, by which He was to show His loving-kindness. Why then did you fear to approach, when works were not required of you? Why do you contend and struggle, with grace proposed, and idly and in vain cast the law before me? For not from it will you obtain salvation, and you undermine the gift. For if you contend that you can be saved from it, you take away this grace of God. Then, lest they might think the matter to be something strange, he says that those seven thousand men obtained salvation by grace. For when he says, "even at this time a remnant according to the election of grace has been made" (Rom. 11:5), he shows that they were saved even by grace; and this is not only proved from there, but also from the fact that he says, "I have left for myself" (1 Rom. 11:4): for from this he declares that he himself had contributed the greater part. If by grace, you will say, why are we not all granted salvation? Because you do not want it; for grace, although it is grace, saves those who are willing, not those who are unwilling, who are continually opposing it and pushing it away. Do you see how he proves throughout that [it is] not that the word of God has failed (Rom. 9:6), showing that the promise had reached those who were worthy: and that these, even if they are few, are able to be the people of God. Although at the beginning B of the Epistle he had set this forth with greater vehemence, saying: "For what if some did not believe? (Rom. 3:3)" neither stopping his progress here, but adding: "Let God be true, but every man a liar" (Rom. 3:4). And now again he proves it by another reasoning, and shows the power of grace: and he says that others are saved, while others perish. Let us therefore give thanks to Him, because we are of the number of the saved, and because when we could not obtain salvation from works, we have been saved by the gift of God. And let us not give thanks with words only, but also with works and deeds. For this is sincere thanksgiving, when we do those things by which God is to be glorified; when we flee those things from which we have been rescued. For if, after we have insulted the king, having been granted honor instead of due punishment, we should again inflict an insult upon him, we shall justly suffer the ultimate penalties for a most ungrateful spirit, and far greater than those owed previously. For the first insult did not show us as ungrateful as that which we inflicted after honor and the restoration of grace. Let us flee therefore those things from which we have been rescued, and let us not give thanks with our mouth only, lest it be said of us: "This people honors me with their lips, but their heart is far from me" (Isai. 29:13). For how would it not be absurd, when the heavens indeed declare the glory of God, for you, for whose sake the heavens, which praise God, were made, to do such things, on account of which God, your creator, is blasphemed? C And therefore not only he who blasphemes, but you also are liable to punishment. For the heavens do not glorify God by voice, but they induce others by their view to do so, and yet they themselves are said to declare the glory of God. Thus those who exhibit a wonderful life, even if they are silent, celebrate God with glory, while they prompt others by their sight to praise God. For God does not receive as much glory from the heavens, as He does from a pure life. Therefore, when we address the Gentiles, we do not bring the heavens into the middle, but those men, whom God brought from being worse than brute beasts to being able to concert with angels: and through this change we obstruct their mouths. D [One] can possess a soul more beautiful than heaven itself. For heaven, although seen for so much time, profited little for persuasion; but Paul, preaching, attracted the whole world in a short time. For he possessed a soul no less than heaven, which could attract everyone to itself. For our soul is unworthy of the very earth; but his soul is to be compared to heaven. For heaven always keeps its own limit and rule; but the sublimity of Paul’s soul transcends all the heavens, and converses with Christ Himself: and his beauty was so great, that God proclaimed it. When the stars were created, the angels were wondering; but Christ Himself wondered at this man, saying, "He is a chosen vessel to me" (Acts 9:15). And clouds often cover this heaven; but no temptation ever covered Paul’s soul, but in storms it appeared brighter than at mid-day, and shone just as [it did] before the onset of the clouds. For the sun shining in him did not emit such rays as could be obscured by the collision of temptations, but then they shone out most brightly. Therefore he was saying: "My grace is sufficient for thee: for my power is made perfect in infirmity" (2 Cor. 12:9). Let us therefore imitate him, and this heaven compared to us will be nothing, if we will it; neither the sun, nor the whole world: for all those things were made for our sake, not we for them. Let us show ourselves worthy to have had those things created for our sake. For if we appear unworthy of these, by what reason shall we be worthy of the kingdom? And if all those who live in blasphemy of God are unworthy of the sight of the sun; they are also unworthy to enjoy the creatures, which celebrate Him. For even a son who insults his father is unworthy to enjoy the service of good servants. Therefore the works of God will enjoy much glory; but we shall suffer punishment and penalties. How miserable then would it be, if the creature, which was made for your sake, is being conformed into the liberty of the glory of the children of God; but we, who have been made children of God, because of immense sloth are sent into destruction and hell; we, I say, for whom the creatures will enjoy that great happiness? That this, therefore, may not happen, if any of us possess a pure soul, let us keep it in this state; indeed let us increase its splendor: but if we have a sordid one, let us not despair: for He says: "If your sins be as scarlet, I will make them white as snow; and if they be red as crimson, I will make them white as wool" (Isai. 1:18). When God promises, do not doubt, but do those things by which you can obtain these promises. Ten thousand evils have been wrought and committed; and what of that? For you have not yet departed to hades, where no one confesses, nor is the theater dissolved, but you stand outside the stadium, and you are able, even in the final struggle, to lay aside all defeats. So—
A you have become, where the rich man is, that you might hear that there is a gulf between us and you. For the bridegroom has not yet arrived, so that one might fear to share his oil; you are still able to buy and to set aside. And there is not yet any one saying, "Lest there not be enough for us and for you," but there are many who are selling: the naked, the hungry, the infirm, those who dwell in prison. Feed these, clothe those, visit those who are lying low, and your oil will flow more than fountains. The day of the reckoning has not yet arrived. Use the time for a necessary purpose, and make cancellations of debts, and to the one who owes the hundred measures of oil, say, "Take your promissory note, and make it fifty." And in matters of money and in words and in all other things, do the same, imitating that wise steward; and both give this advice to yourself and to your relatives. For you are still master of saying these things; you have not yet been brought to the necessity of begging another on behalf of these things, but you have the authority both to advise yourself and others. But when you have departed there, you will be able to do neither for an appropriate purpose; and with good reason. For one who has received such a deadline, and has benefited neither himself nor another, how, when he has subsequently fallen under the hands of the Judge, will he be able to attain this grace? Gathering all these things, then, let us cling strongly to our salvation, and let us not betray the opportunity of the present life. For it is possible, it is possible even in the final breaths to be pleasing to God; it is possible also to succeed through a will, though not as well as while living; yet it is possible. How, and in what way? If you register Him with your heirs, and set aside for Him a portion of the entire estate. Did you not feed Him while living? Even when you depart—since you are no longer the master—share your things with Him; He is philanthropic, He does not quibble with you. For it is of greater desire and of more pay to feed Him while you are living; but if you have not done this very thing, at least come to the second: leave Him a co-heir with your children. If you hesitate even to do this, consider that His Father made you His co-heir, and abolish this inhumanity. For what defense will you have, if you do not make Him a partner even of your children—He who made you a partner of the heavens, and was slain for you? B And yet, He did not do all that He did as paying a debt, but showing favor; but you, after so many benefits, have become a debtor. But nevertheless, even with these things as they are, as one receiving a favor, not as one demanding a debt, He crowns you, even when He is about to receive His own things, and things of which you are not the master; and He will give you the kingdom, which is useful to you continuously, and along with that, He will grace you with these things here. For if He becomes a co-heir with the children, He eases the orphancy for them, He dissolves the harassments, He wards off the plots, He blocks the mouths of the sycophants; and if they themselves are not able to stand by the testaments, He Himself will stand by, and will not allow them to be ripped apart. But if He also allows this, He fulfills from His own self all the things written down with greater generosity, since He was honored by being registered just once. Leave Him, then, an heir; for you are about to go towards Him; He Himself judges for you the trial of all the things that have happened here. But indeed, there are some so wretched and miserable, who, not even having children, do not endure to do this, but with parasites and flatterers, and with this one and that one, they prefer to distribute their own things rather than to Christ who has granted them so many benefits; what could be more irrational than these? For as for such men, even if one were to compare them to donkeys or stones, one would still say nothing worthy of their folly and their insensibility, nor could one find an image capable of portraying their madness and their senselessness. For what forgiveness will these obtain for not feeding Him while living, when, even when they are about to depart to Him, they do not wish to bestow upon Him some small thing from that money of which they are no longer the masters, but are so hostilely and belligerently disposed as not even to share with Him things which have become useless to them? Do you not see how many of men have not even been deemed worthy of this end, but have been snatched away and departed? But God made you master, both to instruct those who are near, and to speak about your possessions, and to arrange all matters concerning the house. What defense, then, will you have, when, even having received this grace from Him, you betray the benefit, and are, as it were, diametrically opposed to the ancestors of your faith? For those men even while living sold everything, and brought it to the feet of the apostles; but you, not even in dying, share a portion with the needy. The better way, therefore, and the one providing much confidence, is to correct penury while living; but if you should not wish to do that, even in dying do something noble. For this does not indeed come from much love for Christ; yet it is none the less from love. For even if you will not have the precedence with the lambs, yet it is not a small thing at least to be after them, and not to stand with the goats, nor on the left. But if you do not do this, what argument will deliver you, when neither the fear of death, nor the fact that the money has become useless to you, nor the fact that you are leaving security for your children, nor the fact that you are laying up much forgiveness for yourself there, is making you philanthropic? Therefore I exhort, most of all, that while living you bestow the greater portion of your existing things upon the needy. But if some should be so small-minded as not to endure this, at least let these become philanthropic through necessity. For when you have, as if you were immortal, so cling to your possessions; but now, since you have learned that you have become mortal, even now abolish the dogma, and as a mortal, take thought for your own things; or rather, as one bound to enjoy immortal life continuously. For even if what is about to be said is burdensome, and full of dread, yet it is necessary to say it: count the Master among your servants. Will you free your servants? Free Christ from hunger and necessity and prisons and nakedness. Did you shudder hearing this? Then—
A if you do not do this, even if this word has now induced stupor in you, when you depart from here and hear things far graver than these, and see intolerable torments, what will you say? To whom will you take refuge? Whom will you call upon as an ally? Abraham? But he will not listen. Or those virgins? But neither will they give you oil. Or your father, or your grandfather? But none of these will be able, even if he be exceedingly holy, to dissolve that sentence. Therefore, pondering all these things with you, entreat and beseech the One who alone can erase your handwriting 642 and extinguish that flame, and render Him propitious to you, already continually feeding and clothing Him; so that you may depart from here with good hope, and being established there, may enjoy eternal goods—which may we all attain, by the grace and lovingkindness of the Lord, and so forth.
HOMILY XIX
B What then? What Israel asks for, this it has not obtained; but the election has obtained it: the rest, however, were blinded. Having prefaced how He did not cast off, he again takes refuge in the prophets; and when, through their testimony, he had shown that the greater part of the Jews had perished, lest he appear again to bring forth an accusation from himself and render a burdensome discourse, and to persecute them with a hostile mind, he takes refuge in David and Isaiah, saying: 8. *As it is written: God gave to them a spirit of compunction.* But the discourse must be taken up by us from higher up. For when he had said the things that pertained to Elijah, and had shown what grace is, he subjoined, *What then? What Israel asks for, this it has not obtained.* But this is the language of one questioning rather than accusing. With himself, he says, the Jew fights, seeking righteousness which he does not wish to receive. Then, again depriving them of pardon, from those things which they had received he declares their ungrateful mind with these words: *For the election has obtained it.* And these shall condemn those: a thing that also Christ was saying: *But if I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they shall be your judges* (Luke 11:19). For lest anyone accuse the nature of the matter, but only their mind, he declares C those who have obtained it. Wherefore, he brings this forth with great emphasis, showing both the supernal grace and their zeal. For he does not say that they obtained it as if to abolish free will, but to indicate the magnitude of the goods, and that the greater part, though not the whole, was from grace. For we too are accustomed to say: "He has obtained it," "He has found," when much gain has been added. For the greater part comes not from human labor, but from divine gift. *But the rest were blinded.* See when he has dared to speak of the ejection of the rest in his own voice. He had, indeed, already spoken of it, but in such a way that he introduced the prophets accusing them; but here he finally delivers the sentence himself. Yet not even here is he content with his own sentence, but introduces Isaiah the prophet: for when he had said, *They were blinded*, he subjoined, *As it is written: God gave to them a spirit of compunction.* And whence this blindness? He brought forward its causes earlier, and turned the whole onto their own heads, showing that they had suffered this from an untoward contention. For when he says, *Eyes that they should not see, and ears that they should not hear*, he blames nothing else but their contentious mind. For when they had eyes to see miracles, and had ears to hear that marvelous doctrine, they used none of them as was fitting. That "Gave," do not think signifies an operation, but a concession. By compunction here he means an affection of the soul toward the worse, which can neither be cured nor changed. For elsewhere David also says: *That my glory may sing to you, and I may not be stung* [or: *compunctus*] (Ps. 29:13); this is, "I may not be transferred, I may not be changed." For just as he who is D stung/pierced with piety is not easily moved from it, so he who is stung/pierced in malice is likewise not easily changed; for to be stung is nothing else than to be pierced and, as it were, held by a nail. Therefore, declaring their mind incurable and very difficult, he said, *a spirit of compunction.* Then, showing that they were going to pay extreme penalties for this incredulity, he again introduces the prophet threatening the same, which have come to pass and received an end. 9. *Let,* he says, *their table become for a snare, and for a capture, and for a scandal* (Ps. 68:23); this is, let their delights and all their goods be changed and perish, and be easy for all to capture. And showing that they, suffering these things, are paying the penalty for their sins, he subjoined: *And for a retribution to them.* 10. *Let their eyes be darkened that they may not see, and their back be always bowed down.* Do these also need some interpretation? Are they not clear even to the very unintelligent? Even before we speak, the very event of things has made confirmation by words. When were they easy to capture? When were they easy to seize? When was their back thus bowed down? When did they undergo such servitude? And what is more, there will be no solution to these calamities: a thing which the prophet also subindicated. For he did not only say, "Bow down their back," but added, "Always." But if you, O Jew, contend about the end, learn the present from the past. You descended into Egypt; but after you had passed two hundred years there, quickly did God deliver you from that servitude, although you had acted impiously and had committed most grievous fornication. Liberated from Egypt, you worshipped a calf, and sacrificed your sons to Beelphegor, you polluted the temple, you resorted to every species of wickedness, you ignored nature itself, you filled mountains, forests, hills, springs, rivers, and gardens with nefariously sacrificed victims, you slew the prophets, you overturned the altars, you showed every peak of wickedness and impiety; yet after He delivered you to the Babylonians for seventy years, He again returned you to your former liberty, and restored to you the temple and the fatherland, and no less the ancient mode of prophecy; and again the prophets, again the grace of the Spirit came. Indeed, you were not even abandoned during the time of captivity; but there you had Ezekiel, and in the wilderness Moses.
2. But after these things you returned to your former wickedness, and revelled, and defected to the Hellenic polity under Antiochus the impious; but even then, after being handed over to Antiochus for only three years and a little more, you set up glorious trophies again through the Maccabees. But now there is nothing of the sort; rather, the exact opposite has happened. And what is most to be wondered at is that, while the things of your wickedness have ceased, the things of the punishment have been intensified, and there is not even any hope of change. For not only have seventy years passed by, nor one hundred, nor twice that, but three hundred and more, and it is not possible to find even a shadow of such hope, and this is when you are not even practicing idolatry, nor doing the other things which you dared to do before. A What then is the cause? The truth has succeeded the type, and grace has shut out the law, as the prophet cried out beforehand from above: "And bow their back down always" (Ps. LXVIII, 24). Do you see the accuracy of the prophecy, how he foretold also the unbelief, and showed the contention, and declared the punishment to follow, and indicated the endlessness of the chastisement? Since many of the simpler sort, being faithless regarding the things to come, wished to see the future from the present, from that point on Christ provided the demonstration of his own power in both directions, lifting those from the nations who believed above the heavens, and bringing those from the Jews who did not believe down into the ultimate desert, and delivering them to insoluble evils. Having then scourged them severely, both from the things they did and from the things they suffered and were about to suffer, he again comforts what has been said, writing as follows: "I say then, Did they stumble that they should fall? God forbid" (Rom. XI, 11). Since he showed them to be liable to myriad evils, then he considers the comfort. And observe the prudence of Paul: he introduced the accusation from the prophets, but he sets the comfort from himself. For that they have sinned in great matters, he says, no one will gainsay; but let us see if the fall is such that it is incurable, and has no correction. But it is not such. Do you see how he again scourges them, and in the expectation of comfort makes them liable for acknowledged sins? B Let us see also what sort of comfort he devises for them. What then is the comfort? "When the fullness of the nations shall have entered in," he says, "then all Israel shall be saved" (Rom. XI, 25), at the time of the second presence and the consummation. But he does not say this straightaway; because he had attacked them vehemently, and joined accusations to accusations, bringing in prophets upon prophets crying out against them—Isaiah, Elijah, David, Moses, Hosea—once, and twice, and often, lest by this he should cast them into despair and wall off the return to faith, and again lift those from the nations who believed into arrogance, and they themselves, being puffed up, should be harmed regarding the doctrine of faith—he comforts them again, saying, "But by their transgression salvation has come to the nations" (Rom. XI, 11). We must not hear what is said simply, but know the mind and the purpose of the speaker, and what he was eager to accomplish; which I always ask of your love. For if we receive the things said with this thought C, we shall find no difficulty in any of them. For what he is now concerned with is to overturn the arrogance arising in those from the nations from what has been said; for in this way they too would be likely to remain more securely in the faith, having learned to be moderate, and those from the Jews, having been delivered from despair, would more readily approach the grace. Looking therefore to this purpose, let us hear all that is said in this passage. What then does he say? And from whence does he show that they have not fallen incurably, nor been cast out to the end? From the nations, saying thus: "By their transgression salvation is to the nations, to provoke them to jealousy" (Rom. XI, 11). This is not his word alone, but the parables in the Gospels also intend this. For indeed he who made the marriage feast for his son, because those who were invited did not wish to come, then called those at the crossroads (Matt. XXII, 9). And he who planted the vineyard, because the farmers slaughtered the heir, then gave the vineyard to others (Matt. XXI, 38). And even without a parable he himself said: "I was not sent except to the lost sheep of the house of Israel" (Matt. XV, 24). And to the Syrophoenician woman, as she persisted, he said yet more: "For it is not good," he says, "to take the children's bread and give it to the dogs" (Mark VII, 27). And Paul, to the seditious Jews: "To you it was necessary that the word of God be spoken first; but seeing that you judged yourselves unworthy, behold, we turn to the nations" (Acts XIII, 46). And through all things it is shown that this was the sequence of events, that they were to approach first, and then those from the nations; but since they were faithless, the order was reversed, and their unbelief and transgression caused these to be introduced earlier. Wherefore he says, "By their transgression salvation is to the nations, to provoke them to jealousy" (Rom. XI, 11). If he says what resulted from the sequence as having happened primarily, do not wonder; for he wishes to comfort their battered souls. What he says is of this sort: Jesus came to them; they did not receive Him though He worked myriad miracles, but they crucified Him; in the end He drew the nations, in order that the honor of these, biting their insensibility, might persuade them, through the contention with others, to approach. For, if they had been received first, then we; wherefore He also said: "It is the power of God for salvation to everyone who believes, to the Jew first and to the Greek" (Rom. I, 16); but since they broke away, we, the second, have become first. Do you see, therefore, D how much honor he assembles for them from this? One is that he says we were called only because they did not wish to be; the second is that he says we were called, not that we alone might be saved, but that they too, through our salvation, being jealous, might become better. What then, he says? If not for the Jews, would we not have been called and saved? Not before them, but in the fitting order. Wherefore also when He said to the disciples, He did not say simply, "Go to the lost sheep of the house of Israel," but, "Go" (Matt. X, 6), showing rather that it was necessary to go to those also after these. And Paul again did not say, "It is necessary for you to have the word spoken," but, "To you it was necessary first to be spoken" (Acts XIII, 46), showing that it was also for us in the second place. These things were both done and said so that they might not even be shameless...
necessary first to be spoken" (Acts XIII, 46), showing that it was also for us in the second place. These things were both done and said so that A they might not even be shameless, for they would have had an excuse, that they were neglected and therefore did not believe. For this reason, Christ, who is prescient of all, came to them first.
12. "For if their trespass is the riches of the world, and their diminution the riches of the Gentiles, how much more their fulness?" Here he addresses them with grace. Even if they had fallen a thousand times, the Gentiles would not have been saved had they not received the faith; just as the Jews would not have perished unless they had been unbelieving and contentious. But, as I said, he consoles them as they lie helpless, striving abundantly to instill in them confidence of obtaining salvation, if only they are changed. For if, he says, when they fell, so many of them attained salvation, and if, when they were cast out, so many were called: consider what it will be when they have been converted. For he did not say, "How much more their conversion," or "their change," or "their correction," but, "How much more their fulness?"; that is, when all shall come. He said this, furthermore, to show that then there will be an amplitude of the grace and gift of God, and almost the whole [world] is to be given to them.
13. "I say to you, Gentiles: As long as I am the apostle of the Gentiles, I will honor my ministry, and save some of them." Again, he strives to free himself from a base suspicion; and he seems indeed to criticize the Gentiles and lower their high spirits, but he touches the Jew gradually, and uses a circuitous path, seeking to alleviate and console such great destruction of theirs, though he finds nothing due to the nature and condition of the matter. For from what he said, they were worthy of greater condemnation when those things which were prepared for them were received by others far inferior to them. Therefore, he passes from the Jews to the Gentiles, and inserts his discourse between them, so that he might show that he says all these things in order to teach them to act modestly. "I praise you," he says, with a double title: first, because it is necessary for me to do this, to whom your ministry has been entrusted; secondly, that through you I might save others. And he does not say, "my brothers," "my kinsmen," but, "my flesh." Then, to show the contentiousness of the Jews, he does not say, "If by any means I might persuade," but, "If by any means I might provoke to emulation, so that I might save [some]," and here he did not say, "all," but, "some of them"; so stubborn, indeed, were they. And in this very rebuke, he again shows that the affairs of the Gentiles are glorious. B He claims that they are mutually the cause of salvation for one another; yet not for the same reason: but the Jews were authors of good things to them indeed out of unbelief, while the Gentiles were authors to the Jews out of faith. Hence, the things which concern the Gentiles appear to be equal, or rather, to overflow.
C If he attributes to them that which happened by necessity, do not wonder: for, as I have said often, to restrain these and exhort those, he thus tempers his speech. For, as I was saying, if the Jews had been rejected a thousand times, the Gentiles would not have attained salvation unless they had received the faith. But he stands by the weaker part and helps the one who is suffering. See further in what things he shows favor, consoling them with words only. For, "If their rejection," he says, "is the reconciliation of the world." And what is this to the Jews? "What will their acceptance be, but life from the dead?" But neither does this pertain to them unless they had been accepted. This is: if, being angry with the Jews, he lavished so many and such great things upon others; when he has been reconciled with them, what will he not lavish? But just as the resurrection from the dead is not on account of their acceptance, so neither is our salvation on account of them; rather, they were cast out because of their foolishness, while we attained salvation from faith and supernal grace. None of these things, however, will be able to profit them, unless they exhibit a corresponding faith.
Moreover, according to his usual custom, he transfers his discourse to another encomium, which is not truly an encomium, although it appears to be, imitating the best of physicians, who console the sick only as much as the nature of the disease permits. For what does he say?
16. "For if the firstfruits are holy, the lump is also holy; and if the root is holy, so are the branches." He calls the firstfruits and the root here: Abraham, Isaac, and Jacob, the prophets and patriarchs, and as many as were renowned in the Old Testament; and the branches, those who were born of them and believed. Then, because they objected that many had not believed, see how he removes this again, saying:
17. "For if some of the branches were broken off." But you were saying above that many more had perished, and few had been saved; how then do you say here concerning those who perished, "some," which indicates few? He says, I do not contradict myself, but I am studying how to heal and bring back those who are struggling. Do you see how he is always caught in this place striving to heal, so that he might console them? If you take this away, many contrary things will follow. But I would like you to consider his wisdom, how while he seems to speak for them and to devise consolation, he secretly strikes at them and says they are devoid of every excuse; and this from the root, from the firstfruits. Consider the malice of the branches, who, though they do not have a sweet root, imitate it: the malice also of the lump, when it is not changed even by its firstfruits. "For if some of the branches were broken off." But the greater part was broken off; but, as I said, he wishes to console them and therefore he introduces the discourse not from himself, but from them, in this also secretly attacking them, and showing that they have fallen away from the kinship of Abraham. For this was what he was striving to say, that they themselves have nothing in common with him. For if the root is holy, but these are not holy, of course they are far from the root.
D Then while he seems to console the Jew, he again attacks the Gentiles through accusation: for when he had said, "For if some of the branches were broken off," he added: "But you, being a wild olive, were grafted in." For the lower the Gentile is, the more the Jew grieves seeing him delighting in those things which pertain to himself: and for the Gentile, there is not as much shame from his lowliness, as there is from his emulation—for if we had not been, would you not have been called immediately? But the Gentile replies, "If I had not attained salvation, you would not have been provoked to emulation." But if you wish to know in what we are superior: I, while I believe, bring about salvation for you; you, however, having fallen, gave us an entrance so that we might come forward first. Then, feeling that he had touched them, he resumes the former points and says:
15. "For if their rejection is the reconciliation of the world, what will their acceptance be, but life from the dead?" But even this again condemns them; if indeed some have profited from their sins, but they themselves [have profited] not even from their noble deeds, had we been broken off, would you not have been cast away?
A And look at the wisdom of Paul. He did not say, "You have been planted," but, "You have been grafted in," in this again stinging the Jew, and showing that the Gentile now stands in his tree, while he lies on the ground. And yet he did not stop even at this, nor did he depart after having said, "You have been grafted in"—though he had declared everything by this—but he lingers on his prosperity and expands upon his favorable reception, saying: *And you have become a partaker of the root and of the fatness of the olive tree.* And while he seems to have placed him in the position of an addition, he shows that he is not at all harmed by this, but possesses the whole, as much as that branch which ascends from the root said. For that you might not, upon hearing, "But you have been grafted in," think that you are in an inferior position compared to the branch that was cut off, see how he makes him equal, saying: *And you have become a partaker of the root and of the fatness of the olive tree*; that is, you have been established in the same nobility, in the same nature. Then, having rebuked him and said, *Boast not against the branches*, he seems to soothe the Jew, but he shows his lowliness and great dishonor. For this reason he did not say, "Do not boast," but, *Do not boast against them*, so as to snap them off; for you stand in their place, you enjoy their things.
5. Do you see how he seems to rebuke them, while biting the others? *If*, he says, *you boast, you do not support the root, but the root you.* What then is this to the branches that were cut off? Nothing. For as I was saying before, while seeming to devise a faint shadow of consolation, and while training his discourse toward the Gentile, he deals them a vital blow. For having said, *Do not boast*, and that *If you boast, you do not support the root, but the root you*, he showed the Jew that the things which happened are worthy of boasting, even if one ought not to boast; and he rouses and incites him to faith, and strikes him as though an advocate, and shows him the loss he has suffered, and that others occupy their place. You will say then, he says, *The branches were broken off, that I might be grafted in.* Everything is structured as an opposition [to prove] the contrary of what was said before, showing that what he had said shortly before he did not say as his primary point, but in order to draw them along. For the salvation of the nations is no longer due to their transgression, nor is their transgression the wealth of the world, nor were we saved because they fell, but the opposite. And he shows that the providence toward the nations was B primary, even if he seems to fashion what he says otherwise; and he weaves the whole passage through opposition, freeing himself from the suspicion of prejudice and making the word acceptable. Good. He praised what was said; then he terrifies [them] again, saying: *Because of unbelief they were broken off, and you by faith have been grafted in.* Look, again, at another praise of them, and an accusation of the others. But again he suppresses their puffing up, bringing [it] in and saying: *Do not be high-minded, but fear.* For the matter is not one of nature, but of faith and unbelief. And he seems again to muzzle the Gentile, but he teaches the Jew that one should not pay attention to the kinship of nature; therefore he also adds: *Do not be high-minded.* And he did not say, "Be humble," but, *Fear*; for arrogance produces contempt and slackness. Then, being about to speak tragically of their calamity, in order to make the word less burdensome, he places it in the context of a rebuke toward him, saying thus: *For if God did not spare the natural branches*—and he did not say, "Neither will he spare you," but, *lest he not spare you*—pruning away the burdensome part of the discourse and making the believer anxious, and drawing the others along, and suppressing these. Look then at the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in goodness, since you too shall be cut off. And he did not say, "Look then at your own achievement, look then at your own labors," but at the love of God for man, showing that the whole has come from the grace from above, and preparing [one] to tremble. For this very basis of your boasting makes you fearful. For since the Master has become good toward you, for this reason fear; for your good things do not remain immovable if you are slothful; just as neither [do] their evils, if they change. For you too, he says, if you do not continue in the faith, shall be cut off. And they too, if they do not continue in unbelief, shall be grafted in. For God did not cut them off, but they were broken off, and fell. And he well said, *broken off*; for he never cast them away like this, although they had sinned many times and often. Do you see how great is the authority of the power of choice? How great the power of the will? For nothing of these is immovable, neither your good, nor his evil. Do you see how he raised up that one who was despairing, and suppressed this one who was confident? For do not you, upon hearing of severity, despair, nor do you, upon hearing of goodness, be confident. For this reason he cut you off severely, that you might desire to return; for this reason he showed goodness toward you, that you might continue. And he did not say, "In the faith," but, *In the goodness*, that is, if you perform works worthy of God's love for man; for there is need of more than faith alone. Do you see how he did not leave those lying down, nor these to be high-minded, but even provoked them to jealousy, again through them inciting the Jew to stand in his place, just as he had occupied his position? And he makes the Gentile fear because of the Jews and the things that have happened to them, so that they might not lift themselves up against them; and he prepares the Jew, from the things bestowed upon the Greek, to be confident. For, he says, you too shall be cut off if you are slothful; for the Jew was cut off; and that one shall be grafted in if he is eager; for you too were grafted in. And he turns the whole discourse very wisely toward the Gentile, which he is always accustomed to doing, correcting the weak through the rebuke of the stronger. He does this also at the end of the Epistle, debating about the observation of meats. Then he also constructs it from past events, and not from future ones alone; which persuaded the listener more. And being about to maintain an unassailable sequence of reasoning, he first places the proof from the power of God. For if they were cut off and cast aside, and others occupied their place, yet even so do not despair. For God, he says, is able again to graft them in, who also does things beyond hope. And if you seek an order of facts and of reasonings, C D
A His own evil as a gentile is according to nature, as being of its own nature a wild olive; but his good is contrary to nature, for he was grafted into Abraham contrary to nature. But on the contrary, for you, O Jew, the good is present according to nature; for you are not grafted into a foreign root, as the gentile is, but into your own, if you wish to return. What pardon, then, will you be worthy of, if, when the gentile was able to do things contrary to nature, you, not being able to do what is according to nature, betray even that? Then, because he had said "contrary to nature" and "you were grafted in," lest you think the Jew has something more, he again corrects this by saying that the Jew himself is also grafted in: "How much more," he says, "will these be grafted into their own olive tree?" And again, "God is able to graft them in." And he had said before, "If they do not remain in unbelief, they will be grafted in." When you hear "contrary to nature" and "according to nature," do not think he is speaking of this immovable nature; rather, by these names he wants to signify what is decorous, what is indecorous, and the sequence of things. For goods or evils are not from nature, but depend only upon the will and the power of choice. B Observe, moreover, how Paul takes care lest he be burdensome. For when he had said, "And you will be cut off, if you do not remain in faith; and these will be grafted in, if they do not remain in unbelief," he leaves behind the part that was harsher and reinforces what is milder, and ends in this, making a great hope for the Jews, if indeed they should desire it. Therefore he adds: "25. For I would not wish for you to be ignorant of this mystery, brethren, lest you be wise in your own estimation." He calls "mystery" here what is unknown and secret, what is wondrous and contrary to opinion; for as he says elsewhere, "Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed" (1 Cor. 15:51). What, then, is this mystery? "That blindness in part has come to Israel." Here again he lashes out at the Jew while he seems to be restraining the gentile. Furthermore, he signifies what he had said before: that unbelief is not of all, but only in part; as when he says, "If anyone has caused distress, he has not distressed me, except in part, that I not be severe to you all" (2 Cor. 2:5); and, "If I have first been refreshed in part by you" (Rom. 15:24). Thus also in this place he speaks as above: "God has not rejected His people whom He foreknew": and again, "What then? Have they stumbled that they should fall? Far from it." He says the very same in this place—that the whole nation has not been uprooted, but many have believed or will believe. Then, because he had promised something great, he brings forward the prophet as a witness speaking thus. For that blindness has occurred he does not prove by testimony; for that was manifest to all: but that they were to believe and be saved, he introduces Isaiah crying out and saying: "26. There will come out of Sion the Deliverer, and He will turn away ungodliness from Jacob" (Isai. 59:20). Then, placing the sign of salvation, lest anyone draw and refer these things to ancient times, he says: "27. And this is the covenant to them from me, when I shall take away their sins": not when they have been circumcised, not when they have offered sacrifices, not when they have performed legal rites, but when they have obtained the remission of sins. C If, therefore, this was promised, it has not yet reached them, nor have they obtained remission through baptism, yet it will surely come to pass; therefore he adds: "29. For the gifts and the calling of God are without repentance." He consoles them not only through this thing, but also through what had already happened; and what was done by consequence, he sets as the main thing with these words: "28. According to the gospel, indeed, they are enemies for your sake, but according to the election, they are beloved for the sake of the fathers." Lest the gentile be puffed up saying, "I stand," and do not tell me what could be, but what has been, he restrains him also from this, saying: "According to the gospel, they are enemies for your sake." For because you were called, they became more contentious. But he awaits all those from the gentiles who are to believe, so that they may enter; and then they, too, will come. Then he bestows another grace upon them, saying: "But according to the election, they are beloved for the sake of the fathers." And what is this? Where they are enemies, there is punishment; where they are beloved, the virtue of the ancestors benefits them nothing, unless they believe. Nevertheless, as I said, he does not put an end to consoling them, that he might attract them. Therefore, reinforcing what was said from elsewhere, he says: "30. For just as you also at one time did not believe God, but have now obtained mercy through their D unbelief: 31. so also they have now not believed, that through your mercy they also might obtain mercy. 32. For God has concluded all in unbelief, that He might have mercy upon all." Here he shows that the gentiles were called first; then, because they refused, the Jews were chosen; and conversely, that the same thing happened afterwards: for because the Jews did not wish to believe, the gentiles were brought in again. But he does not stop the step here, nor does he turn entirely to casting them out; but he is inclined again to mercy. See how much he attributes to the gentiles, namely, as much as he had given to the Jews before. For since you, O gentiles, formerly did not obey, he says, the Jews approached; again, because these did not believe, you approached. Yet they will not perish unto the end: "For God has concluded all in unbelief," that is, He convicted and showed them to be unbelievers; not that they should remain unbelievers, but that He might save these through the contention of those, and those through the contention of these. Observe, moreover: you did not believe, and these were saved; again, these did not believe, and you were saved; yet you were not saved in such a way that you should go out again, as the Jews did, but that by remaining you might attract those through emulation. "33. O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are His judgments!" Here, having returned to ancient times and contemplated that ancient economy of God, from the time when the world was founded up to the present time, and considering with himself how variously He has dispensed those things, he was struck with amazement and cried out, creating faith for his hearers that the things he had said would surely be. For he would not have been struck with amazement and cried out, unless this were surely to happen. And that it is a depth, he knows; but how great that is, he knows not; for it is the utterance of one wondering, that he might know the whole. Rapt into wonder and amazement at such great goodness of God, as much as he could, with two names—
A And struck with awe at this kindness, he proclaimed it using two emphatic terms, namely, "wealth" and "depth," and he was struck with awe because he [God] both willed and was able to do these things, and because he wrought contrary results through contrary means. "How unsearchable are his judgments!" He says this not only because it is impossible for them to be grasped, but also because they cannot be searched out. "And his ways past finding out!" That is to say, his economies; for these are not only impossible to be known, but they cannot even be searched for. For he says, I have not found all things, but a small part, not the whole; for He alone knows His own things clearly. Therefore, he also added: "For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be recompensed unto him again?" What he means is this: that although He is so wise, He is not wise because of another, but He Himself is the fountain of good things; and having worked and bestowed so many things upon us, He did not give them having borrowed them from another, but [they] gushed forth from His own home, nor was He owing a reward to anyone, as if He had received something from him, but He Himself is always the initiator of benefits. For this is the greatest hallmark of wealth: both to overflow and to have no need of another. Therefore, he also added: "For of him, and through him, and to him are all things." He Himself found them, He Himself made them, He Himself holds them together; for He is wealthy and does not need to receive from another, and He is wise and does not need a counselor. What do I say, a counselor? No one is able to know His things, except He Himself, the wealthy and wise One. For it is a matter of great wealth to have made the Gentiles wealthy in this way, and of great wisdom to have made the teachers of the Jews inferior to the Jews. Then, since he was struck with awe, he offers thanksgiving, saying: "To him be glory for ever. Amen." For whenever he says something great and ineffable of this kind, he ends in glory, wondering. He does this also in the case of the Son; for there too, having wondered, he added this very thing which he added here: "Of whom is Christ according to the flesh, who is over all God blessed for ever. Amen" (Rom. 9. 5).
8. Let us also imitate this, and everywhere glorify God through our care for our life, and let us not trust in the virtues of our ancestors, knowing the example of the Jews. For this kinship does not exist, it does not exist among Christians, but that which is according to the Spirit is the relationship. Thus also the Scythian becomes a child of Abraham, and that one’s child becomes more estranged than the Scythian. Do not, therefore, trust in the achievements of your fathers; but even if you have a marvelous parent, do not think that this is sufficient for you for salvation, or for honor and glory, unless you become kin to him according to your character; just as, therefore, even if you have a base one, do not think that you are condemned and shamed from this, if you conduct your own life well. For what is more dishonorable than the Gentiles? But nevertheless, through faith they quickly became kin to the saints. And what is more intimate than the Jews? But nevertheless, through unbelief they were alienated. For that kinship is of nature and necessity, according to which we are all kinsmen; for we have all been created from Adam, and one would not be more a kinsman to another, both according to the account of Adam and that of Noah and that of the earth, the common mother of all; but the kinship that is worthy of crowns is that which separates us from the base. For it is not possible for all to be kinsmen here, but [only] those who are of the same character; nor do we call brothers those who have loosened the same birth pangs as we, but those who show the same zeal. In this way Christ also calls [some] children of God, and in this way, conversely, [some] children of the devil, and [children] of disobedience, and of hell, and of destruction. Thus also Timothy was a child of Paul because of virtue, and was called a genuine child, but we do not even know the name of his sister’s son; and yet he was related to him according to nature; but there is no benefit [in that]; whereas the other was distant both in nature and place (for he was a citizen of Lystra); but nevertheless, he became closer than all. Let us, therefore, also become children of the saints, or rather, let us also become children of God. For that it is possible to become even children of God, listen to what He says: "Be ye therefore perfect, as your Father who is in heaven" (Matt. 5. 48). For this reason we also call Him Father when we pray, and we are not only reminding ourselves of the grace, but also of the virtue, so that we may do nothing unworthy of such kinship. And how is it possible, he says, to be a son of God? By being freed from all passions, by showing mildness towards those who insult and do wrong; for the Father who is in heaven is such towards those who blaspheme. For this reason, having said many things many times, He nowhere says, "So that you may become like your Father," but when He said, "Pray for those who despitefully use you, do good to them that hate you," then He added this reward. For nothing so brings us to God and makes us like Him as this achievement. For this reason also Paul, when he says, "Be ye followers of God," says, be [so] in this matter. For we need all virtues, but especially philanthropy and gentleness, since we ourselves stand in need of much philanthropy. For we commit many sins every day; therefore we have need of much mercy. But the much or the less is not judged by the measure of what is given, but by the power of the substance of those who provide. Do not, therefore, let the wealthy man be proud, nor the poor man be cast down as if providing a little; for often the latter has given more than the former. It is not, therefore, necessary to disparage ourselves because of poverty; for it makes almsgiving easier for us. For he who possesses much is held by more arrogance and desire for what he has; but he who has little is freed from both of these tyrannies; therefore he finds more opportunities for doing good. For he will walk into a prison easily, and will visit those who are sick, and will give a cup of cold water; but the former will not deign to [do] any of these things, as he is inflamed by wealth. Do not, therefore, be discouraged because of poverty; for poverty makes the traffic of the heavens easier for you. And even if you have nothing, but have a soul that suffers with others, a reward for this will be laid up. For this reason Paul also commanded to weep with them that weep, and urged [us] to be as fellow-prisoners with those in bonds. For it is not only for those who weep that having many who suffer with them brings some consolation, but also for those who are in other circumstances; for there are times when a word can restore the one who has suffered quite as much as money. For it is for this reason that God commanded to give money to those in need, not only to correct their poverty, but also to teach us to suffer with the evils of our neighbor. For this reason the lover of money is detestable, not because...
he disdains the needy, but because he himself is formed into cruelty and great inhumanity; just as one who despises money for the sake of the poor is lovable because he is merciful and humane. Certainly, when Christ pronounces the merciful blessed, He praises not only those who spend money, but also those who do this from the intention of their soul. Let us, therefore, keep this intention of soul ready for mercy, and all good things will follow. For he who is endowed with a kind and merciful heart, if he has money, will distribute it; if he sees anyone in calamity, he will weep and mourn; if he encounters someone unjustly harmed, he will be their advocate; if he sees someone having suffered injury, he will reach out his hand. Since he possesses a treasure of goods—a humane and merciful heart—he will pour out everything from this source for his brothers, and for all he will have rewards laid up by God. Therefore, in order that we too may obtain these, let us prepare for ourselves, before all else, a gentle soul. For thus, even living here, we shall perform a thousand good works and shall enjoy the crowns of the future; which may we all attain, by the grace and kindness, etc.
HOMILY XX
"I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service" (Rom. 12:1).
1. Having discoursed much concerning the philanthropy of God, and having shown His ineffable providence and indescribable kindness, which no one can fully investigate, he then presents this very thing, so that by the benefit received he might persuade them to show forth a manner of life worthy of so great a gift. And being so great and such a one, he does not refuse to beseech them, and this not for his own sake—of which he might have taken advantage—but for those things which would result in their own profit. And why do you marvel that He Himself does not refuse to beseech, when He sets forth the mercies of God? Because, he says, countless good things proceed to you from the mercies of God, revere them, approach them humbly; for they themselves provide the supplication that you may do nothing unworthy of them. By those very things, he says, I beseech you, through which you have obtained salvation; just as if someone, wishing to put to shame one who has received great benefits, should bring forward as a suppliant the very person who conferred the benefits. And what, I ask, does he beseech? "That you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service." For having said "sacrifice," lest any should think he bids them kill their bodies, he immediately added, "living." Then, distinguishing it from the Jewish one, he says, "holy, pleasing to God, your reasonable service." For that Jewish one was corporeal, and not very pleasing. "For who has required these things from your hands?" (Isa. 1:12), he says. And elsewhere He rejects such sacrifices. But not this one; nay, even that former one being given, He was seeking this one. Therefore He was saying: "A sacrifice of praise shall honor Me"; and again, "I will praise the name of my God with a song; and it shall please God more than a young calf bringing forth horns and hoofs" (Ps. 50:23; 69:31-32). Elsewhere too He rejects that sacrifice and says: "Shall I eat the flesh of bulls, or drink the blood of goats?" and He adds: "Sacrifice to God a sacrifice of praise, and render your vows to the Most High" (Ps. 50:13-14). So also Paul here bids: "Present your bodies, a living sacrifice."
How our body may become a sacrifice.—And how, you will say, can the body become a sacrifice? Let the eye look at nothing evil, and it has become a sacrifice; let the tongue speak nothing shameful, and it has become an offering; let the hand do nothing iniquitous, and it has become a holocaust. But indeed, these are not enough; we also need good works: that the hand may distribute alms, the mouth bless those who do us injury, and the hearing give attendance to divine discourses. For a sacrifice has nothing unclean in it; a sacrifice is the first-fruits of other things. Let us, then, offer our hands, feet, mouth, and all other parts as first-fruits to God. Such a sacrifice pleases God, just as the sacrifice of the Jews was unclean. "For their sacrifices," he says, "are to them as the bread of mourning" (Hos. 9:4). But our sacrifice is not so. That one presented what was immolated as dead; this one makes what is immolated living. For when we have mortified our members, then we shall be able to live; for this is indeed a new law of sacrifice. Wherefore, the manner of the fire is unexpected. For it has no need of wood, nor of underlying matter; but our fire lives in itself, and it does not burn the sacred victim, but rather vivifies it. This was the victim God was already seeking of old; wherefore the prophet said: "A sacrifice to God is a contrite spirit" (Ps. 51:17). This, too, the three youths were offering, saying: "There is at this time no prince, or prophet, or leader... but in a contrite heart and an humble spirit let us be accepted" (Dan. 3:38-39). Notice, however, how he uses every word with great accuracy. For he does not say, "Make your bodies a sacrifice," but, "Present them"; as if he were to say: "Let there be nothing in common from now on with them; you have given them to others." For those who hand over war-horses to others have nothing further in common with them. And you, therefore, have brought your members out to war—which is against the devil—to the terrible line of battle; do not drag them back to your own private ministries. He shows also another thing by this: that it is necessary to render them proven and acceptable, if we wish to bring them forward. For we are not setting them before any of the earthly men, but before God, the King of all; not only that they may fight, but that they may have the King Himself as their rider. For He does not refuse to sit upon our members; nay, He seeks this most of all; and what a king himself, who is our fellow-servant, would not wish to admit, this the Lord of angels chooses. Since, therefore, they are to be set before Him, and this is a sacrifice, remove every stain from them; for if it has a stain, it will no longer be a sacrifice. For the eye that looks upon harlots cannot be immolated, nor can the hand be offered which works at rapine and avarice, nor the feet that limp and ascend to theaters, nor the belly that serves delights and inflames the desire of pleasures, nor the heart fostering anger or harlotrous love, nor the tongue speaking shameful things.
A 2. Thus, it is necessary to look out on all sides, lest our body be defiled. For if those who offered the ancient sacrifices were commanded to observe everything on every side, and were not permitted to offer any animal that was ear-cropped, or tail-maimed, or festering with mange or lichen; much more is it necessary for us, who do not offer irrational sheep, but ourselves, to show greater diligence and to be pure on all sides, so that we may also be able to say along with Paul: "For I am already being poured out as a drink offering, and the time of my departure has come" (2 Tim. 4:6). For he was purer than any sacrificial offering; therefore, he called himself a drink offering. And this will happen if we put off the old man, if we mortify the members which are upon the earth, if we have crucified the world to ourselves. Thus, we shall no longer be in need of a sword, nor an altar, nor fire; or rather, we shall have need of all these, but not those made by hands, for everything will come to us from above: the fire will be from above, and the sword, and our altar will be the expanse of heaven. For if, when Elijah was offering a sensible sacrifice, a light sent from above descended and consumed everything—the water, the wood, and the stones—much more will this happen in your case. And if you have anything flowing and worldly, but you offer a sacrifice with an upright mind, the fire of the Spirit will descend and consume that worldly thing, and will complete the entire offering. And what is "reasonable service"? The spiritual ministry, the life according to Christ. Just as, therefore, he who ministers in the house of God and is consecrated, whatever he may be, behaves more reservedly and becomes more dignified at that time; so also it is necessary for us to conduct our whole life as if we were worshipping and consecrated. And this will be, if you offer to Him sacrifices day by day, and become a priest of your own body and of the virtue according to the soul; for instance, when you offer temperance, when you offer alms, when you offer gentleness and long-suffering. For by doing these things, you offer a "reasonable service," that is, one having nothing bodily, nothing crude, nothing sensible.
Having therefore lifted up the hearer through these names, and having shown each to be a priest through his own flesh and through his manner of life, he also declares the mode by which it is possible to accomplish everything. What then is that mode? "Do not be conformed," he says, "to this world, but be transformed by the renewing of your mind." For the fashion of this world is base, and mean, and temporary, and has nothing lofty, nothing continuous, nothing straight, but everything is distorted. If, therefore, you wish to walk rightly, do not frame yourself according to the fashion of the present life; for nothing in it is remaining or stable. Therefore he also called it a "fashion"; and elsewhere again, "For the fashion of this world is passing away" (1 Cor. 7:31). For nothing is lasting or fixed, but everything is temporary. Therefore he also said, "to this world"—by this term signifying its fragile nature, and by the "fashion," its unsubstantiality. For whether you speak of wealth, or glory, or the beauty of the body, or luxury, or anything else of those things which seem to be great, it is but a fashion, not the truth of the thing, a display and a mask, not a substance that abides. But you, "do not be conformed" to it, but, he says, "be transformed by the renewing of the mind." He did not say, "be transfashioned," but, "be transformed [metamorphou]," showing that while that of the world is a fashion, that of virtue is B not a fashion, but a certain true form which has a natural beauty, and does not need those external rubbings and fashions, which are seen and perish at the same time; for all these things, before they even appear, are dissolved. If, therefore, you cast off the fashion, you will quickly attain the form. For there is nothing weaker than wickedness, nothing that ages so easily.
Then, because it is likely that, being human, we sin every day, he comforts the hearer by saying that, "Renew yourself day by day." That which we do in the case of houses, constantly repairing them when they grow old, do also in your own case. Have you sinned today? Have you made your soul grow old? Do not despair or give up, but renew it by repentance and tears and confession and by the performance of good deeds; and never cease doing this. And how shall we be able to do this? "To prove what is that good, and acceptable, and perfect will of God." He says either this: Be renewed that you may learn the beneficial things and the will of God; or that: You are able to be renewed in this way, if you learn the beneficial things, and what it is that God desires. For if you see this, and learn to distinguish the natures of things, you will have laid hold of the entire way according to virtue. And who are they, he asks, who do not know the beneficial things and what is the will of God? Those who are excited by present things, those who think wealth to be enviable and despise poverty, those who pursue power, those who have their mouths agape for external glory, those who think themselves to be great when they raise up brilliant houses, and buy expensive tombs, and have herds of slaves, and carry around a great flock of eunuchs. These are the ones who do not know both what is beneficial to them and the will of God; for these both are one and the same.
C 3. For God desires what is indeed beneficial to us; and what God desires, these things are also beneficial to us. What, then, are the things which God desires? To live in poverty, in humility, in the contempt of glory, in temperance, not in luxury, in affliction, not in comfort, in mourning, not in dissipation and laughter, in the other things in which He has legislated for us. But the many even avoid these, so far are they from thinking them to be "beneficial" things and "wills of God." Therefore they will never be able to come even near the labors for the sake of virtue. For those who do not even know what virtue is, but admire wickedness instead of it, and lock themselves up with a harlot instead of a chaste wife, when will they be able to depart from the present age? Therefore, it is necessary before all other things for our judgment of things to be clearly defined; even if we do not practice virtue, to praise virtue; even if we do not flee from wickedness, to criticize evil, so that we may at least have our votes uncorrupted. For thus, by advancing on the way, we shall also be able to lay hold of the deeds. Therefore he also commands us to be renewed, "To prove what is the will of God." Here it seems to me that he is also attacking the Jews, who were clinging to the law. For the ancient way of life was indeed the will of God; but it was not the primary will, but was allowed because of their weakness; but the perfect and acceptable one is the new way of life. For when he called it a "reasonable service," he named it so by contrasting it with that one. For I say, by the grace that has been given to us...
Homily XX
A ...perfect and pleasing to God, that is a new institution of life. For when he called it a “reasonable service,” he so named it to distinguish it from the old service. “I say, therefore, through the grace that was given to me, to every one that is among you, not to be more wise than it behooveth to be wise; but to be wise unto sobriety, according as God hath dealt to every one the measure of faith” (Rom. XII, 3). Above he had said, “I beseech you by the mercies of God,” and here also he says, “by the grace.” See the humility of the teacher, see his demure spirit. Nowhere does he claim to be worthy of credit in such an exhortation and counsel; but at one time he invokes the mercy of God, at another his grace, in order to gain belief. “My speech,” he says, “is not mine, but God’s.” Yet he did not say, “I say to you through the wisdom of God,” nor, “I say to you through the law established by God,” but, “I say to you through grace.” He frequently reminds them of his benefits to render them more grateful, and to show them that for this reason it is their duty to obey his words. “To every one that is among you.” Not to one or another only, but to the prince, the subject, the servant, the free, the unlearned, and the wise, to woman and man, to the young and the old: for this law is common, because it is also the Lord’s. Thus he makes his discourse not burdensome, proposing doctrine to all, even to those who are innocent, so that those who are guilty might more easily receive that correction.
B Humility is the mother of good things. And what, I ask, are you saying? “Not to be more wise than it behooveth to be wise.” He introduces here the mother of goodness, humility, imitating his own teacher. For just as He, having ascended the mountain to deliver a moral discourse, began from this point and laid these foundations, saying, “Blessed are the poor in spirit” (Matt. V, 3); so also Paul, now passing from the dogmatic to the moral discourse, taught virtue in a general way, demanding a wonderful sacrifice from us; but when he was about to describe it in detail, he starts, as it were, from the head, from humility, and says: “Not to be more wise than it behooveth to be wise;” for this is the will of God; “but to be wise unto sobriety.” That is, we have received prudence not so that we might use it for arrogance, but for temperance. Nor did he say, “unto humility,” but, “unto sobriety.” By temperance here he does not mean the virtue which is opposed to lust and licentiousness, but vigilance and good sense; for this also is called sobriety, because it keeps the mind sound and temperate. He shows, therefore, that he who is not moderate cannot be temperate; that is, he cannot remain sound, but is demented and insane, and rages more than any madman, since he called humility by the name of sobriety. “According as God hath dealt to every one the measure of faith.” Because the bestowed gifts had lifted many into arrogance both among these people and among the Corinthians, see how he makes clear the cause of the disease, and gradually removes it. For when he had said that it was necessary to be wise as it behooveth to be wise, C he subjoined, “According as God hath dealt to every one the measure of faith,” calling faith here a gift. But when he said “hath dealt,” he consoled the one who had received less, and depressed the one who had received more. For if God dealt it, and it is not your own gift, why are you puffed up? But if one should say that faith is not here called a gift or charisma, this again more clearly shows that he is depressing the arrogant. For if faith is the cause of the gift through which miracles are performed, and if this is from God, whence do you get your pride? For unless He had come, and had been incarnate, those things which pertain to faith would not have had strength. Therefore from Him all good things have their beginning. But if He himself distributes, He certainly knows how to distribute: for He himself made all, and cares for all alike. And just as what He gave was done out of benevolence, so too was the fact that He gave so much. For He who demonstrated His goodness in the sum total by bestowing those gifts, was not about to betray you in the measure. For if He had wished to dishonor you, He would not have given even the beginning of those things; if, furthermore, He studied to save and honor you—for that is the reason He came, and distributed so many good things—why are you troubled and tumultuous, and why do you abuse your prudence for foolishness, dishonoring yourself more than he who is foolish by nature? For to be foolish by nature is no fault; but to become foolish through excessive pride lacks pardon and brings greater punishment. Such are they who in their wisdom are wise above what is written, and fall into extreme arrogance; for nothing renders one so foolish as arrogance. D Therefore the prophet thus called the barbarian: “For the fool will speak foolish things” (Isai. XXXII, 6). But that you may learn his foolishness from his own words, hear what he says: “I will exalt my throne above the stars of heaven, and I will be like the Most High” (Isai. XIV, 13); “and I will take away the riches of the peoples as eggs that are left” (Isai. X, 14). What, then, could be more foolish than these words? Furthermore, the words of each boaster draw such reproach upon themselves. If I were to bring into the middle the individual words of the foolish, you would not be able to discern whether they are the words of the arrogant or the insane: so much is this one and the same vice. For another barbarian also says: “I am God, and not a man”; and another: “Who is the God that shall deliver you out of my hand?” (Dan. III, 15); and the Egyptian: “I know not the Lord, and Israel I will not let go” (Exod. V, 2). And the fool in the prophet is of such a kind, while he says in his heart, “There is no God” (Ps. XIII, 1); and Cain: “Am I my brother’s keeper?” (Gen. IV, 9). Can you discern whether these are the words of the arrogant or the foolish? For arrogance, turning away from moderation and from a sound mind (whence it is called *amentia*), makes them both and arrogant. And if the beginning of wisdom be the fear of the Lord (Prov. IX, 10), the beginning of foolishness will therefore be not to know the Lord. If, therefore, to know is wisdom, not to know is foolishness; and if not to know arises from pride (for the beginning of pride is not to know the Lord): therefore pride is extreme foolishness. Such also was Nabal, and although he was not foolish toward God, but toward man out of arrogance, he later died from fright. For when anyone falls away from the measure of prudence, he is rendered both fearful and bold, his spirit having now become infirm. For just as the body, when it loses the temperate measure of the humors, is liable to all diseases, so also the soul, when it has lost both magnanimity and humility, receiving a certain infirm habit, becomes timid and bold and foolish, and thereafter ignores itself.
A For such men are even more wretched than the insane and those foolish by nature. For they excite laughter just as those do, and are likewise mindless; and they are beside themselves just as those are, yet they are not pitied as they are; they are deranged just as those are, but they are not granted indulgence as they are, but are merely hated; and possessing the defects of both, they are deprived of the indulgence due to both, being ridiculous not just for their words, but also for their outward manner. For tell me, why do you stretch your neck? Why do you walk on the tips of your toes? Why do you knit your eyebrows? Why do you puff out your chest? You cannot make a single hair white or black, yet you walk on air as if you were master of all? Perhaps you wished for wings to grow, so that you would not have to walk upon the earth; perhaps you even desire to be a prodigy. For now, have you not made yourself a prodigy, being a man, yet attempting to fly? Or rather, even flying internally, and inflamed on every side? What shall I call you, to deflate your conceit? If I call you ashes and dust and smoke and grit, I have indeed spoken of your lowliness, but I have not yet exactly grasped the image I wished for; for I wish to represent both the inflammation and the void of them entirely. What image, then, could we find that is fitting for such men? They seem to me to resemble scorched tow. B For that, too, appears to be swollen and raised up after being set on fire; but having endured a slight touch of a hand, it has all collapsed, and appeared more worthless than any ash. Such are the souls of these men; for their hollow puffing, even a chance encounter will be able to humble and bring down. For it is necessary that the arrogant man be also in every way an infirm one; for height that is not healthy is not standing, but as bubbles are easily shattered, so these too are easily destroyed. But if you do not believe me, give me a bold and arrogant man, and you will see him becoming more cowardly even than one who has fallen, and this from a chance event. Just as a flame that is raised from brushwood is kindled at once, and becomes ash, while the nature of solid wood neither is easily ignited nor keeps the flame burning for long: so, too, souls that are firm and stable are not easily either ignited or extinguished; but these others suffer both of these in a single moment of time. Knowing these things, then, let us exercise humility. For C there is nothing more powerful than it; rather, it is stronger than rock and firmer than adamant, and places us in greater security than towers and cities and walls, having become higher than all the machinations of the devil; just as arrogance makes one easily handled by any chance person, being shattered, as I said, more easily than a bubble, and torn more quickly than a spider's web, and dissolved faster than smoke. So that we may remain standing upon the solid rock, let us abandon that [arrogance], and choose this [humility]. For so we shall find rest in the present life, and in the coming age we shall enjoy all good things, by the grace and lovingkindness, etc.
HOMILY XXI
CAP. 12. v. 4. *For as in one body we have many members, but all the members do not have the same action: 5. so we, being many, are one body in Christ: but specifically, members of one another.*
1. Once again he uses the same example which he used for the Corinthians, repressing this very same vice. For the power of this medicine, and the strength of this example, is great for correcting the disease of arrogance. For why, he asks, do you think great things of yourself? Or why, on the other hand, does another belittle himself? Are we not all one body, both great and small? Since, then, we are one according to the head, and members of one another, why do you divide yourself by arrogance? Why do you put your brother to shame? For just as he is your member, so you are his; and the equality of honor is great in this respect. D For he has set down two things sufficient to cast down their arrogance; both that we are members of one another—not just the small of the great, but also the great of the lesser—and that we are all one body; or rather, even three; for he also showed that the gift given is one. Do not, therefore, think highly of yourself; for it was given to you by God; you did not receive it, nor did you find it. For this reason, also, when touching upon the gifts, he did not say, "One received more, another less," but what? He said, *having* gifts. For, he says, having gifts, not greater or lesser, but different. For what if you were not ordered to do the same things, but the body is the same? And starting from the gift, he ends in the deed. For having mentioned prophecy and ministry and such things, he ended in almsgiving and zeal and aid. Since it was likely that some were virtuous, but did not possess prophecy, he shows that this gift, and many like it, is greater than those, just as he showed in the epistle to the Corinthians; and it is [greater] to such a degree, that the one carries a reward, while the other is deprived of a return; for it is entirely a gift and grace. Therefore he says, *Having then gifts according to the grace given to us, [which are] different; whether prophecy, according to the analogy of faith.* Since he comforted them sufficiently, he wishes also to make them eager, and to make them more diligent, showing that they themselves provide the occasions for receiving [gifts] greater or lesser. For indeed he says it is given by God; as when he says, *to each as God has distributed the measure of faith*; and again, *according to the grace given to us*; in order to repress the proud. But he also says the beginnings have come from them, in order to rouse the slothful; which he does also in the epistle to the Corinthians, moving both of these. For when he says, *Zealously desire the gifts*, he shows that they themselves are also causes of the difference in what is given; but when he says, *all these one and the same Spirit works, dividing to each as He wills*, he establishes that point—that those who have received ought not to be exalted—comforting their passion from every side; which he does also here. And again, rousing those who have lain down, he says, *Whether prophecy, according to the analogy of faith.* For if it is also a grace, still it is not poured out simply, but taking the measures from those who receive it, it flows in as much as it finds a vessel of faith offered to it. *Whether ministry, in the ministry.* He sets down a universal matter here. For even the apostolate is called a ministry, and every good spiritual work is a ministry. For indeed there is this name for a specific administration; here he says that this...
is spoken of universally. A 7. Or he who teaches, in teaching. See how he places these things indiscriminately, showing first the small and afterwards the great; teaching this again so that they might be neither puffed up nor arrogant. 8. Or he who exhorts, in exhortation. This is also a kind of teaching. For if there is a word of exhortation in you, he says, speak to the people (Acts 13:15). Then, showing that it is not very useful to embrace virtue unless one does so according to the proper law, he adds: He who gives, in simplicity. For it is not sufficient to give, but one must do it liberally. He knows that simplicity embraces this everywhere. For the virgins had oil, but because they did not have enough, they failed entirely. He who leads, in solicitude. For it is not sufficient to lead, unless one does it with B care and diligence. He who shows mercy, in cheerfulness. For it is not sufficient to show mercy, but one must do so liberally and with a mind not sad, but rather bright and rejoicing; for it is not the same thing not to be sad and to be joyful. He established this very thing when writing to the Corinthians with much diligence; for, inciting them to liberality, he said: He who sows sparingly will also reap sparingly; and he who sows in blessings, will also reap from blessings (2 Cor. 9:6-7); and directing the mind, he adds: Not from sadness, or from necessity. For both ought to be present in the one showing mercy—abundance and pleasure. For why do you weep while giving alms? Why are you pained while showing mercy, and while you bring forth the fruit of a good C work? For if you are pained, you are not showing mercy, but you are cruel and inhuman. For if you are pained, how will you be able to relieve him who dwells in pain? For it is to be wished that he might not suspect any evil, even if you gave with joy. For because nothing seems so shameful to men as to receive from others, unless you take away the suspicion by supreme cheerfulness, and show that you rather receive than give, you will cast down the recipient more than you will relieve him. Therefore he says, He who shows mercy, in cheerfulness—this is bestowed from the soul. D For who, receiving a kingdom, is sad? Who, receiving the remission of sins, remains in sadness? Do not, therefore, attend to the expenditure of money, but to the fruit coming from that expenditure. For if he who sows rejoices, even if he sows into uncertainty, much more does he who cultivates heaven as if it were a field. For in this way, even if you give few things, you will give many; as if you gave many things with sadness, you have made few out of many. Thus the widow surpassed many talents with two mites; for her mind was liberal. And how, you will say, can he who lives in poverty, and spends everything, do this joyfully? Ask the widow, and you will hear the method, and you will know that mental distress [comes] not from poverty, but from the purpose of the will, as [does] that and whatever is contrary to it; for it is possible for one to be of a great mind even in poverty, and of a small mind in abundance. Therefore, in giving he seeks simplicity, and in mercy cheerfulness, and in protection diligence. For he does not wish us to help the poor only with money, but also with words, with deeds, with the body, and with all other things. A When he had mentioned the chief prerogative, that which is by teaching and that which is by exhortation—for this is more necessary, as it is the food of the soul—he comes to that which is through money and all other things. Then, showing how these things are perfected, he introduces their mother, love; for he says: 9. Love, without simulation. If you have this, you will not feel the expenditure of money, nor the labor of the body, nor the annoyance of words, nor sweat, nor ministry; but you will bear all things generously—whether it is necessary to help a neighbor with the body, or with money, or with a word, or with anything else. Just as, therefore, he requires not only B liberality, but with simplicity; and not only protection, but with diligence; and not only alms, but with cheerfulness—so too love, not simply, but without simulation; for this is love. If this is done, all other things will follow. For he who will show mercy, will show mercy cheerfully; for he gives to himself. And he who will lead, will lead diligently; for he will lead for himself. And he who will give, will do it copiously; for he will provide for himself. Then, because there is love even in evil things, such as that of the licentious, and of those who agree together in money and rapine, and of those in drunkenness and revelry, he tears this [love] away from those, and says: Abhorring what is evil. He did not say, C "Abstaining from evil," but, "Abhorring what is evil"; and not simply, "Abhorring," but "Abhorring exceedingly." For the preposition added to the words increases the force of the word, here and in other examples in the Greek text. For because many who do not perpetrate evils still have the desire for them, he therefore said, "Abhorring exceedingly." For he wishes the mind to be pure, and that we should pursue wickedness with great hatred and enmity, and that we should impugn it. For, he says, because I said "Love one another," do not think that I am saying that you should provide mutual help in evil things; for I decree the D exact opposite—that you should not only be aliens to malice in deed, but also in affection; and not only that you should be aliens in affection, but also that you should pursue it with supreme hatred and avert yourselves from it. Paul, not having this as sufficient, introduces the works of virtue with these words: Adhering to what is good. He did not merely say "doing," but "pursuing with affection"; for he made this clear when he commanded to "adhere" to the good. Thus also God, when joining a man to a woman, was saying, "He will adhere to his wife" (Gen. 2:24). Then he gives the reasons for which we ought to love one another. 10. With brotherly love, loving one another. You are brothers, he says, and you have issued forth from the same birth; and therefore it would be just that you should love one another. Moses was saying this to those who were quarreling in Egypt: "You are brothers; why do you inflict injury upon one another?" (Exod. 2:13). When, therefore, he speaks about those outside,
[605]
HOMILY XXI
It speaks as follows: *If it be possible, as much as lieth in you, live peaceably with all men*, he says. But when he discourses concerning his own, he says: *In brotherly love, be kindly affectioned one to another*. In the former case, he seeks the non-combatant life, that we should not fight, nor hate, nor be turned away; but here, he seeks the active manifestation of love, and not to love simply, but to embrace one another with feeling. For he says, we ought not only to have love without dissimulation, but it must be intense, fervent, and glowing. For what profit is there if you love without guile, but do not love fervently? Therefore he also said, *In brotherly love, be kindly affectioned one to another*; that is to say, "Love fervently." Do not wait to be loved by another, but leap toward him yourself and be the first to start: for in this way you shall reap the reward of the love itself.
3. When he has stated the cause for which we ought to love one another, he also tells us how our love might remain unmoved; wherefore he adds: *In honor preferring one another*. For in this way love is both born, and being born, remains. And nothing makes men friends so much as the striving to surpass one another in honor. And not only does love follow, but honor itself is increased from this source. For the things said previously proceed from love, and love proceeds from honor, just as honor in turn proceeds from love. Then, so that we may not only honor, but seek something more besides, he says: *Not slothful in business*. For indeed this also begets love, when we show it together with honor and provision; for nothing makes us beloved so much as honor and foresight. For it is not sufficient to love, but this also is necessary; or rather, even this itself comes from love, just as the love itself is warmed by this, and they are constitutive of one another. For there are many who love in mind, but do not stretch out a hand. For this reason he builds up love from every side. And how might we become "not slothful in business"? *Fervent in spirit*. Do you see how throughout he seeks intensity? For he did not say, "Give," only, but "with liberality"; nor "Lead," but "with diligence"; nor "Show mercy," but "cheerfully"; nor "Honor," but "prefer one another"; nor "Love," but "without dissimulation"; nor "Abstain from evils," but "abhor them"; nor "Cleave to good," but "be glued to them"; nor "Love," but "with kindly affection"; nor "Be diligent," but "not slothful"; nor "Have the Spirit," but "be fervent in spirit," that is, in order that you may be warm and awakened. For if you possess those things aforementioned, you draw the Spirit; if this remains with you, it will make you diligent toward those things as well, and all things will be easy from the Spirit and from love, you being inflamed on both sides. Do you not see the bulls that carry the flame upon their backs, how they are insupportable to all? So too you shall be insupportable to the devil, if you take up either flame. *Serving the Lord*. For through all these things it is possible to serve God. For whatever you may do for the brother, it passes on to your Master; and as though He Himself had received a benefit, so He will calculate the reward for you. Did you see to what eminence he raised the mind of him who does these things? Then, showing how the flame of the Spirit might be kindled, he says: *Rejoicing in hope, patient in tribulation, continuing instant in prayer*. For all these things are the kindling wood of that fire. Since, therefore, he demanded both expenditure of money, and labor of body, and provision and diligence and teaching, and the other strenuous tasks, he again anoints the athlete [606] with love, with the spirit, through hope. For nothing so makes the soul courageous and daring toward all things as a good hope. Then, even before the expected good things, he gives yet another reward. Since hope was of the things to come, he says, *Patient in tribulation*. For indeed, before the things to come, he gathers a great benefit in the present from tribulation, the becoming steadfast and approved. And together with this he provides another help, saying: *Continuing instant in prayer*. When therefore love makes things easy, and the Spirit helps, and hope lightens, and tribulation makes one approved and fit to bear all things nobly, and you possess with these another greatest weapon, prayer and the aid from supplication—what then will be difficult of the things commanded? Nothing. Did you see how he established the athlete from every side, and showed the commandments to be very light?
Observe again how he takes up the matter of almsgiving; or rather, not of almsgiving simply, but of that to the saints. For above, when he said, *He that showeth mercy, with cheerfulness*, he opened his hand to all; here, however, he speaks on behalf of the faithful; wherefore he adds, saying: *Distributing to the necessities of the saints*. He did not say, "Provide for their necessities," but, "Distributing to their necessities," showing that they receive more than they give, and that the matter is a trade; for it is a communion. You contribute money? They contribute to you the boldness toward God. *Given to hospitality*. He did not say, "Practicing," but "Pursuing," teaching us not to await the needy, as to when they might come to us, but to run to them ourselves and pursue them. Thus Lot, thus Abraham did; for he spent the day on this, awaiting this beautiful hunt, and seeing them, he leaped up, and ran to meet them, and worshipped unto the earth, and said, *Lord, if I have found grace in thy sight, pass not away thy servant* (Gen. 18:3). Not as we, whenever we see a stranger or a poor man, do we pull up our brows, and do not think them worthy even of a greeting; and if, softened after a myriad of entreaties, we command our servants to give a little money, we think we have perfectly succeeded. But he was not so, but he took up the form of a suppliant and of a servant, D even though he did not know whom he was about to receive.
4. We, however, clearly knowing that we receive Christ, do not become gentle even in this. But he, on the contrary, begs and entreats and worships; we, however, insult those who approach us; and he, through himself and his wife, accomplishes everything, while we do not even do it through our servants. But if you should wish to see the table which he set, you will see great nobility even in this, not which the manner of wealth was making, but the wealth of the purpose. How many at that time were well-to-do? But no one did anything of the sort. How many widows were there in Israel? But no one entertained Elijah. How many people of means were there again in the time of Elisha? But the Shunammite alone reaped the fruit of hospitality; just as also did Abraham, being then together with the liberality and the readiness. And for this reason it is most worthy to admire, that he did these things without even knowing who they were who had arrived. Do not, therefore, be over-inquisitive; for you receive for the sake of Christ; even if you are always going to investigate, often you will also ...
pass by a man of proven worth, and lose the reward. And yet he who does not receive a person of proven worth is not blamed, but even has a reward; for he who receives a prophet in the name of a prophet shall receive a prophet's reward (Matt. 10:41). But he who through this ill-timed over-inquisitiveness passes by someone who is distinguished for his probity, will pay a penalty. Do not, therefore, trace out lives and deeds with over-inquisitiveness, for it is the height of ignorance to examine a whole life minutely for the sake of a single loaf of bread. For if he is a murderer, if he is a thief, if he is anything else, does he not seem to you to be worthy of bread and a little money? But your Lord lets His sun rise even upon him; and do you judge him unworthy of daily food? I will add something else, by far greater: even if you knew for certain that he was guilty of a thousand crimes, not even then would you be approved if you deprived him of his daily food. For you are a servant of Him who says: "Ye know not what manner of spirit ye are of" (Luke 9:55)? You are a servant of Him who cared for those who stoned Him; nay rather, indeed, of Him who was crucified for them. Do not tell me, "He killed someone else"; for even if he is about to kill you, even then do not despise him when he is laboring under hunger. For you are a disciple of Him who desired the salvation of those who were crucifying Him, who on the cross itself said: "Father, forgive them, for they know not what they do" (Luke 23:34). You are a servant of Him who healed the one who struck Him, who crowned with glory the one who was heaping insults upon Him on the cross itself—to what can such a thing be compared? A For at the beginning both robbers were heaping insults upon Him; yet He opened heaven to one of them. And He considers those who are about to murder Him: He is troubled, when He sees the traitor, not because He was to be crucified, but because that man was perishing. He was troubled, therefore, because He foresaw the noose, and after the noose, the punishment. And when He had recognized his wickedness, He bore with him up to the very last hour, and did not repulse him, but kissed the traitor. Your Lord kisses, and receives with His lips the man who was just about to shed His precious blood; but you, do you not deem the poor man worthy even of bread? Do you not revere the law which Christ established? By these things He shows that it is not right to turn away not only from the poor, but even from those who lead us to death. Do not, therefore, say this to me: "He brought evils upon me"; but reflect upon what Christ did, who up to the cross, through the kiss with which he was about to betray Him, sought to correct the traitor. And see how He draws him to shame: "Judas," He says, "dost thou betray the Son of man with a kiss?" (Luke 22:48). Whom would that voice not have softened? Whom would it not have bent?—what wild beast, what adamant? B But not that wretch. Do not, therefore, say, "He killed such-and-such a man, and therefore I shun him." Even if he is about to bring a sword against you, and is about to plunge his right hand into your throat, kiss that very right hand, since Christ kissed the mouth that carried out His own slaughter. Have compassion on him who plots against you: for he is worthy of our pity and of our lamentation. For we are the servants of Him who kissed the traitor (for I will not cease to repeat this); and He brought forth words sweeter than the kiss itself. For He did not say, "O accursed one, O most wicked traitor, is this the thanks you return to us for so great a benefit?" But how? "Judas," calling him by his own name, which was more of one having pity and calling him back, than of one in anger. Nor did He say, "Your Teacher, your Lord and benefactor," but, "the Son of man." But if He were not your Teacher, nor your Lord, would you betray Him who was so gently, so sincerely disposed toward you, that He even kissed you at the time of the betrayal, although that kiss was the sign of betrayal? C Blessed be You, O Lord; what an example of humility, what an example of patience have You given us! But toward this man, He acted in this way; yet toward those who were attacking Him with clubs and swords, He did not act so. For what could be more gentle than the words with which He addressed them? Since He was able to destroy them all at once, He did not do this, but modestly uttered words leading them to shame: "Are ye come out as against a thief with swords and staves?" (Matt. 26:55). And when He had cast them on the ground, because they remained as though without sense, He willingly surrendered Himself, and endured, seeing His holy hands being bound, when He could have moved and prostrated all things. But you, afterward, act like a wild beast against the poor man. And yet, even if he were guilty of six hundred crimes, destitution and famine could bend his spirit, if he were not utterly hardened. But you stand there, behaving like a wild beast, and imitating the fury of lions; although they never tasted the bodies of the dead; but you, even though you see him exhausted by such great evils, attack him as he lies there, D and tear apart his body with insults, you add storm to storm, and drive him who has fled to a harbor into a reef, and inflict a shipwreck worse than the shipwrecks of the sea. And how will you say to God, "Have mercy on me"? You ask for the forgiveness of sins, while you insult him who has sinned nothing against you, and you demand vengeance for hunger and such great necessity, surpassing all wild beasts in cruelty? For they, when the belly constrains them, seize their own food: but you, with no one compelling or constraining you, devour a brother, biting, tearing; if not with your teeth, then with words more biting than teeth. How then will you receive the holy offering, you who stain your tongue with human blood? How will you give the peace, while your mouth is full of war? How will you enjoy sensory food, while you are gathering up such poison? You do not bring aid to poverty: why do you even crush it? You do not raise up him who is lying down: why do you even cast him down? You do not take away grief: why do you increase it? You do not give money: why do you inflict insult with words? Have you not heard what great penalties they pay who do not feed the poor? To what punishments they are condemned? "Depart," He says, "into everlasting fire, prepared for the devil and his angels" (Matt. 25:41). If, therefore, those who do not feed them are so condemned, what penalties will they pay who not only do not feed them, but even inflict insults upon them? By what punishment, by what hell will they not be affected? Let us not, therefore, kindle such great evils for ourselves: while there is opportunity, let us cure this evil disease, let us put a bridle upon the tongue; and not only not heap insults...
upon them, so that you may obtain for yourself a greater reward, and show them that this thing is a matter of eagerness, not of necessity; of a celebration and a festival, 680 not of calamity or despondency. For this reason Christ also said: *Rejoice when they shall say all manner of evil against you falsely* (Matt. 5:11). For this reason the apostles also returned *rejoicing*, not only that they were ill-spoken of, but also that they had been scourged. For along with the aforementioned benefits, you will gain another not insignificant one: you will strike down your adversaries in this way, and teach them through your deeds that you are journeying toward another life. For if they see you rejoicing and taking wing because you are suffering evil, they will know clearly through the events that you have other hopes greater than those present; since, if you do not do this, but weep and lament, how will they be able to learn that you are awaiting another life? And along with this, you will accomplish another thing again: if they see you not feeling pain at insults, but also blessing, they will cease from persecuting you. See, then, what good things come of this: for you, a greater reward and a lesser trial; that man will cease persecuting; God will be glorified; and your philosophy will become a teaching of piety for the one who has offended. For this reason, he commanded us to recompense not only those who are insulting, but also those who are persecuting and abusing us through their deeds, with the opposite. And for now he ordered us to bless them, but as he proceeds, he also exhorts us to treat them well with our deeds.
*Rejoice with them that rejoice, and weep with them that weep.* Since it is possible to bless and not to curse, but not to do so out of love, he wishes us also to be warmed with friendship. Therefore he added this, so that we might not only bless, but also feel with and suffer with them, if ever we should see them fallen into calamity. Yes, he says.
Homily XXII
A But why is it that he has reasonably ordered us to feel with those who are mourning, while concerning the other [rejoicing with those who rejoice] he has commanded nothing of great importance? And yet that requires a more philosophical soul: to rejoice with those who rejoice, rather than to weep with those who weep. For the latter, nature itself accomplishes, and there is no one so stony who does not weep for one who is in calamities; but the former requires a very noble soul, so as not only not to envy the one who is prospering, but also to rejoice with him. For this reason he has placed this first. For nothing so unites love as when we share in each other’s joy and grief. Do not, therefore, because you yourself stand far from the dire straits, remain outside of sympathy; for even when your neighbor has suffered evil, you ought to make the calamity common. Participate, therefore, in the tears, so that you may lighten his despondency; participate in the joy, so that you may cause his cheerfulness to take root, and fix love, and benefit yourself before him—by weeping, rendering yourself merciful, and by rejoicing with him, cleansing yourself of envy and malice. And look for me at the unassuming nature of Paul. He did not say, "Take away the calamity," so that you may not say often that it is impossible; but he ordered the easier thing, and that which you are master of. For even if you cannot remove the terrible thing, bring in tears, and you have removed the greater part; even if you cannot increase the prosperity, bring in joy, and you have made a great addition. For this reason he exhorts us not only not to envy, but also—what is much greater—to rejoice with them; for this is much more than not envying. *Be of the same mind one toward another. Mind not high things, but condescend to the lowly.*
B Once again he manifests great concern regarding humility, from which he began his discourse. For it was likely that they were full of pride, both from the city and from many other places; for this reason he constantly drains away the disease, and subdues the inflammation. For nothing so separates the body of the Church as arrogance. And what is it, *Be of the same mind one toward another*? Has a poor man arrived at your house? Become like him in disposition; do not take on a greater bulk because of your wealth; there is no rich or poor in Christ. Do not, therefore, be ashamed because of his outward clothing, but welcome him because of the faith within; nor, if you see him mourning, deem him unworthy of being comforted; nor, if you see him prospering, blush to share in his pleasure and to rejoice with him, but whatever you think about yourself, think also about him. For *be of the same mind one toward another*, he says. For example, do you consider yourself to be great? Then think the same of him. Do you suspect that you are humble and small? Then judge this about yourself, and cast out all unevenness. But how would this come to pass? If you should cast out derangement. For this reason he added: *Mind not high things, but condescend to the lowly*; that is, descend to their lowliness, accommodate yourself, walk along with them. Do not simply humble yourself in your disposition, but also help, and
extend your hand—not through another, but by yourself—just as a father looks out for his child, as the head for the body; as he says elsewhere: "As bound together with those in bonds" (Heb. 13:3). By "lowly" here he means not only those who are humble in disposition, but the base and contemptible. "Do not be wise in your own estimation"; that is, do not think you are sufficient unto yourselves. For the Scripture says elsewhere: "Woe to those who are wise in their own estimation, and prudent in their own sight" (Is. 5:21). And by these things, he casts out arrogance and the swelling of pride. For nothing so removes and cuts one off from the rest as when a person thinks they are self-sufficient. Therefore, God has so constituted us that we should have need of one another. For even if you are wise, you will have need of another; if you think you do not need one, you have become of all men the most foolish and weak. For whoever is like this will render himself destitute of all help, and will enjoy neither correction nor pardon for his sins, and by his own arrogance will provoke God to anger, and will commit many transgressions. For it happens—it often happens—that he who is wise does not see that which is necessary, and he who is more foolish finds something of what is needed: a thing which happened in the case of Moses and his father-in-law, and in the case of Saul and his servant, and in the case of Isaac and Rebecca. Therefore, do not think that you are belittled if you have need of another: for this elevates you the more, this makes you stronger, this makes you more glorious and more secure.
A 17. "Rendering to no man evil for evil." For if you rebuke another who is plotting against you, why do you make yourself subject to the charge? If he did evil, why do you not flee from the emulation of it? And see how here he has not made a distinction, but has laid down a common law. For he did not say, "Do not render evil to a believer," but "to no man," even if he be a Gentile, even if he be a scoundrel, and whoever else he may be. "Providing things honest before all men; 18. if possible, that which depends on you, living at peace with all men." This is, "Let your light shine before men" (Matt. 5:16): not that we may live for vainglory, but that we may not give an opening to those who wish for one against us. Whence he says elsewhere: "Become inoffensive both to Jews and to Greeks and to the Church of God" (1 Cor. 10:32). He well declares this in what follows, saying: "If it is possible, that which depends on you." B Sometimes, however, it is not possible when the discussion is about piety, and when one competes against those who have inflicted injury. And why do you marvel if this cannot always be done toward other men? Since, between a husband and a wife, this necessity is dissolved, as he says: "But if the unbeliever departs, let him depart" (1 Cor. 7:15); that is, perform what lies with you, and give to no one an opening for war and fighting, not to a Jew, not to a Greek: but if you see piety being harmed, do not prefer concord to the truth, but stand bravely even until death; and not even then fight from a spirit of bitterness, nor reject him from a purpose of your will, but fight only in the matters at hand: for that is what is signified by, "That which depends on you, living at peace with all men." And if he does not keep the peace, do not fill your own mind with a tempest, but in the purpose of your will be a friend, as I have said, and nowhere betray the truth.
19. "Vengeance is not strictly allowed to you, beloved, but give place to wrath: for it is written: 'Vengeance is mine; I will repay, says the Lord'" (Deut. 32:35). To whose wrath? To God’s. For because he who has been injured most desires to see this, that he may enjoy vengeance, this very thing God provides in abundance: for if you do not take vengeance on yourself, God will be the avenger. Therefore, he says, yield to Him, that He may undertake this: for that is what is meant by "Give place to wrath." C He has led him, and by this reasoning, comforting him the more, he requires from him a greater philosophy, saying: 20. "Therefore if your enemy is hungry, feed him: if he is thirsty, give him drink; for by doing this, you will heap coals of fire upon his head. 21. Do not be overcome by evil, but overcome evil with good." D For what do I say, he asks, that one should live in peace? For I command you to do good to your enemy: for he says, "Feed him and give him drink." Then, because he has commanded something laborious and great, he added: "For by doing this, you will heap coals of fire upon his head." Furthermore, he said these things because he was restraining the man by fear, and making the other more eager by the hope of retribution. For whoever has been unjustly injured, when he has become weak, is not affected so much by his own goods as by the punishment of him who injured him. For nothing is so pleasant as to take vengeance on an enemy. Therefore, what he desires, this he gives him first; and afterwards, when he has removed the poison, then he exhorts him to higher things, saying: "Do not be overcome by evil." For he knew that the enemy, even if he were a wild beast, would not remain an enemy if he received food from him. And if he who has been injured, however much he may be desirous of vengeance, after he has given food and drink to his enemy, he will surely no longer desire his punishment. Therefore, having confidence in the end and result of the matter, he does not simply threaten, but describes the punishment in various ways. For he did not say, "You shall take vengeance"; but, "You shall heap coals of fire upon his head." Then, preaching thus, he addresses him: "Do not be overcome by evil, but overcome evil with good"; and thus he gradually signifies that it is not right to act with such a mind: for to still retain the memory of an injury is to be overcome by evil. But in the beginning he did not say that; for it was not the time: but when he had emptied out his wrath, then he subjoined, saying: "Overcome evil with good." For this too is a victory. For a boxer overcomes more, not when he submits himself to receive blows, but when, raising himself up, he acts so that his adversary pours forth his strength into the air. For thus he himself will not receive blows, and he will dissolve the other's strength—which also happens in cases of insults. For when you repel an insult with an insult, you have been overcome, not by a man, but, which is more shameful, by an ignoble passion: if, however, you keep silent, you have won, and without labor you have erected a trophy, and you will have countless numbers bestowing crowns upon you, and damning the falsity of the reproach. For he who contradicts seems to contradict as if from the bite of the reproach, but by feeling the bite, he provides a suspicion that he is conscious of the things said: but if you deride, by your laughter you have dissolved the calculation and judgment brought against you. And if you wish to have clear proof of the things said, when will you make an enemy more miserable? When he is warmed by his own insulting, or when you laugh at the one insulting? And this is heard the more. For it is not even satisfying to be insulted, when one is bitten by not being able to retort. It is not right, therefore, that those who are bitten by their own wounds should advance with great force, and do things worse than wild beasts...
613 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. B seeking wounds, and looking to this alone, and being more concerned about this than about guarding against suffering some harm? When, therefore, you deprive him of that which he most desires, you have deprived him of everything, you have disgraced him, and shown him to be contemptible, a child rather than a man, and while you have obtained the verdict of a philosopher, you have surrounded him with the reputation of a wicked beast. We should do this also when we are struck, and when we wish to strike back, we should not do so. Do you wish to deal a fatal blow? Turn to him the other cheek as well, and you will strike him with ten thousand wounds. For those who clap and marvel are more grievous to him than those who stone him; and even before them his own conscience will condemn him, and will demand from him the greatest penalties, and he will depart blushing as if he had suffered the ultimate harm. But if you also seek glory among many, you will enjoy even more of this. And in other ways we have some sympathy for those who suffer wrong; but when we see them not even striking back, but also giving themselves up, we not only pity them, but we also admire them.
4. It is for this reason that I am moved now to lament, because those who are able to possess even present things, if we listened to the laws of Christ as we ought, and to attain also the things to come, we fall short of both, by disobeying what has been said and by philosophizing in vain. For He ordained all things profitably, and showed what makes men glorious, and what makes them shameful. And He would not have commanded this, if He were going to show His own disciples to be ridiculous; but because this makes them more brilliant than all others—not to speak ill when hearing ill, not to do ill when suffering ill—it is for this reason He commanded these things. And if this is so, it is much more so to speak well when hearing ill, to praise when being insulted, to do good when being plotted against. It is for this reason He ordained these things, too. For He spares His own disciples, and He knows clearly what it is that makes a man small or great. If, therefore, He both spares and knows, why do you contend with Him, wishing to follow another path? For to win by doing evil belongs to the laws of the devil: it is for this reason that in the Olympic games... [[alt-version omitted]] ...consecrated to him, all who contend conquer in this way. But in the stadium of Christ, this is not the law of the crowns, but the very opposite in everything; it is ordained that the one struck, not the one striking, should be crowned. For such is His stadium: it has everything set in the opposite way; so that not by the victory alone, but by the manner of victory, the wonder may be all the greater: for when you defeat those things which are elsewhere the causes of victory, you show that these are the causes of success; this is the power of God, this is the stadium of heaven, this is the theater of angels.
C I know that you have been warmed now, and have become softer than any wax; but having departed, you will pour it all out. It is for this reason that I grieve, because we do not show what is said in our deeds, and that too, when we are about to gain the greatest things from this. For if we show gentleness, we shall be unconquerable by all, and no man, neither small nor great, will be able to do us harm. For if someone speaks evil, he has harmed not you, but himself the most; and if he treats you unjustly, the damage remains with the one who did the injury. Do you not see also in the courts, that those who have been wronged stand brilliant and with much confidence speaking freely, while those who have done the injury bow their heads with shame and fear? And why do I speak of accusation and injustice? For even if he should whet his sword against you, even if he should dip his right hand into your very throat, he has harmed you not at all, but has slaughtered himself. And the first to be so destroyed by a brotherly hand would bear witness to the word. For the one was departing to the waveless harbor, having gained immortal glory; but the other lived a life more miserable than any death, groaning and trembling, and carrying about in his body the accusation of what had happened. Let us not pursue this, then, but that. For the one who suffers ill does not have the evil remaining at home; for he did not beget it himself, but having received it from elsewhere, he made it good through patience; but the one who has done evil has the blow of wickedness at home. Was not Joseph in the dungeon, and the harlot who conspired against him in a brilliant and conspicuous house? Which one, therefore, would you have chosen to be? And do not yet mention the recompense to me, but examine the things that happened by themselves; for even so you will ten thousand times prefer the dungeon with Joseph to the house containing the harlot. For if you see the soul of both, you will see the one in great spaciousness and confidence, but the soul of the Egyptian woman in straits and shame, and dejection, and tumult, and great despondency; and yet she seemed to be winning, but this was not victory. Knowing these things, therefore, let us prepare ourselves to suffer ill, so that we may both be delivered from suffering ill and attain the good things to come; which may it be for all of us to attain, by the grace and lovingkindness of our Lord Jesus Christ, etc.
HOMILY XXIII.
D CAP. 13. v. 1. *Let every soul be subject to higher powers.*
1. He speaks much of this matter in other epistles also, subjecting those who are in subjection to rulers, just as he subjects servants to their masters. He does this to show that Christ did not introduce the laws which come from Him for the overturning of the common state, but for a better correction, and teaching men not to undertake superfluous and unprofitable wars. For the plots brought upon us for the sake of the truth are sufficient, and there is no need to add superfluous and 686 useless temptations. And observe how opportunely he brought the discourse onto these matters. For since he required that great philosophy, and established them as suitable both to friends and to enemies, and to those in prosperity and those in adversity, and to those in need, and simply useful to all, and planted in them a way of life befitting angels, and emptied out anger and quieted arrogance, and through all things softened their understanding, and taught them not to accept superfluous and unprofitable wars.
A Then he brings in the exhortation concerning these things. For if we ought to return contrary things to those who commit injustice toward us, much more is it appropriate to obey those who adorn us with benefits. But he places this at the end of the exhortation; meanwhile, he does not move those lines of reasoning which he mentioned, but those which command us to obey out of duty. And showing that this is ordered to all, even to priests and monks, not only to worldly people, he declares this from the beginning, saying: "Let every soul be subject to the higher powers." Even if you are an apostle, even if an evangelist, or a prophet, or whosoever else; for this subjection does not subvert piety. And he did not say simply, "Let him obey," but, "Let him be subject." And the first defense of such a constitution, and one that is suitable for the faithful in its reasoning, is that these precepts are from God: "For there is no power," he says, "but from God." What do you say? Is every ruler ordained by God? I do not say that, he says; for my discourse is not now concerning individual rulers, but concerning the thing itself. For that there should be principalities, and that some should rule and others be subject, and that all things should not be carried by chance and at random, like populations being driven hither and thither like waves, I say is a work of divine wisdom. Therefore he did not say, "For there is no ruler except from God," but he speaks of the thing itself, saying: "For there is no power but from God: and those that are, are ordained of God." So also when a certain wise man says, "By God, a wife is adapted to a man" (Prov. 19.14), he says this because God established marriage, not because He Himself has joined every individual person who takes a wife; for we see many who are joined in an evil way and not according to the law of marriage, and we would not impute this to God. But that which Christ Himself said: "He who made them from the beginning, made them male and female; and said, For this cause shall a man leave father and mother, and shall cleave to his wife" (Matth. 19.4.5; Gen. 2.24); this also that wise man interpreted saying: because the equality of honor often brings in war, He has made many principalities and many subjections, such as of man and wife, child and father, old man and youth, slave and free, ruler and subject, teacher and disciple. And why do you marvel that He has done this among men, when He has done this very same thing in the body? For He did not make all things here of equal honor, but made one part lesser, another better, and commanded some to rule and others to be subject. In brute animals also one can see the same thing, as in bees, in cranes, in flocks of wild sheep. Nor is the sea deprived of this good order; but even there many kinds of fish are ordered and serve under one, and thus they undergo long journeys. For where there is no principality, there rule evil and disturbance everywhere. Therefore, having said whence principality is, he added: B "For he that resisteth the power, resisteth the ordinance of God." See to what a point he has brought the matter, whence he has inspired terror, and how he has shown this to be done out of duty. For lest the faithful should say: "You make us vile, and expose us to contempt, while you subject to rulers those who are to possess the kingdom of heaven," he shows that they are not subject to rulers in this way, but to God; for he who is subject to principalities, obeys Him. Yet he does not speak in this way, namely that he who obeys rulers obeys God; but through the opposite he terrifies, and more accurately proves the same thing, saying that he who does not obey a ruler fights against God, who established this law; and he is eager to demonstrate this everywhere, that we do not render a favor to them by obeying, but a duty. For in this way he was drawing infidel rulers more toward religion, and the faithful toward obedience. For a rumor was being carried about everywhere, by which the apostles were being accused as seditious and authors of new things, who were doing and saying everything for the overturning of the common laws. For when you show that our common Lord commands this to all His own, you will stop the mouths of those who traduced the apostles as innovators, and you will speak with greater boldness on behalf of the dogmas of the truth. C God established this law, and He vehemently punishes those who despise these things. For if you do not obey, He will exact from you not light penalties, but the greatest, and nothing will exempt you if you resist; nay, you will be punished with the most grievous punishment by men, and no one will patronize you, and you will provoke God the more. Which things, all indicating, he was saying: "But they that resist, purchase to themselves damnation." Then after the struck-in fear, so that he might show the utility of the matter, he persuades him through lines of reasoning, speaking thus: 3. "For rulers are not a terror to good works, but to the evil." For after he had inflicted a deep wound, and had terrified them, he again raises them up, as a wise physician applying gentle medicines, saying by way of consolation: What do you fear? Why do you shudder? Does He reproach you while you are doing well? Is He terrible to one who is studious of virtue? Therefore he adds: "Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise from the same." Do you see how he reconciles him with the magistrate, while he shows that he is sitting as his praiser? Do you see how he has emptied out the anger? 4. "For he is God's minister to thee for good." He is so far from terrifying you, that he even praises you: he is so far from hindering you, that he even cooperates with you. When therefore you have both a praiser and a helper, why do you not subject yourself? For he also makes virtue easier for you in other ways, punishing the wicked, but rewarding the good with benefits and honor, and cooperating with the will of God; and therefore he called him a minister. But consider: I counsel that you be temperate, and he speaks thus through the laws: I exhort that no one be eager for avarice, that no one plunder, and he sits as a judge over these things. Therefore he is a cooperator and an auxiliary to us, and was sent by God for this matter. On both counts, therefore, he is venerable: both because he was sent by God, and because he is for such a business. "But if thou do that which is evil, fear." Therefore not the ruler strikes in fear, but our wickedness. "For he beareth not the sword in vain." Do you see how he exhibits him to you armed like some soldier, showing him terrible to sinners? 4. "For he is God's minister in wrath, an avenger to him that evil doth." Lest you again, hearing of punishment, and execution, and the sword, should recoil, he again says that he fulfills the law of God. For what if
is God, though he is ignorant of it? But God has so ordained it. If, then, he is the minister of God both when he punishes and when he honors, vindicating virtue and driving away vice, which is what God wills, why do you contend with him who introduces such great goods, and paves the way for your own interests? For many who previously practiced virtue because of magistrates, afterwards embraced it also because of the fear of God. For to the coarser sort, things present do not lay hold in the same way as things future. He, therefore, who prepares the soul of the many by fear and by honors, so that it might be rendered more apt for the word of teaching, is justly called a minister of God. Wherefore it is necessary to be subject, not only because of wrath, but also because of conscience. What is, Not only because of wrath? Not only, he says, because you are resisting God by not being subject, nor because you are bringing upon yourself great evils both from God and from men, but because he also becomes your benefactor in the greatest matters, being the harbinger of peace and political administration. For ten thousand goods come to cities through these authorities; and if you remove them, everything will vanish, and neither cities, nor districts, nor houses, nor the market, nor anything else will stand, but everything will be overturned, as the stronger devour the weaker. So that even if no wrath followed the disobedient, even then it would have behooved you to be subject, so that you might not seem devoid of conscience and ungrateful towards your benefactor. For this reason you also pay taxes, he says. For they are ministers of God, attending to this very thing. Having omitted to speak in detail of the benefits that come to cities from the magistrates—for instance, good order, peace, the other ministrations, those concerning soldiers, those concerning those who manage public affairs—by this one thing he demonstrates the whole. For that you are a beneficiary of his, he says, you bear witness by paying him. Behold the wisdom and understanding of the blessed Paul. For that which seemed to be burdensome and onerous, namely the exactions, this he makes a proof of their provision. For why, he says, do we give taxes to the king? Is it not as to one who provides for us, is it not as a wage paid to one who presides over our care? And yet we would not have paid them if we had not known from the beginning that we profit from such oversight; but for this reason it has seemed good from of old by the common consensus of all that magistrates be maintained by us, because they, neglecting their own affairs, care for public matters, and spend all their leisure time on these, through which our own interests are also preserved.
3. Having therefore spoken of the things from without, he again brings the discourse back to the earlier points; for he was more able to win over the believer in this way; and he shows again that this seems good to God, and he concludes his advice with this, saying: For they are ministers of God. Then, also showing their labor, and their hardship, he added: Attending to this very thing. For this is their life, this their endeavor, that you might enjoy peace. For this reason also in another epistle he commands not only to be subject, but also to pray for them; and showing there too that the gain is common, he added: That we may lead a tranquil and quiet life. For they contribute not a little to us for the order of the present life, by laying aside arms, by repelling enemies, by hindering those in cities who are seditious, by dissolving the disputes in all things. For do not say to me this, if someone has used the thing badly; but look at the good order of the ordinance itself, and you shall see the great wisdom of the one who legislated these things from the beginning. Render therefore to all their dues: to whom tribute, tribute; to whom custom, custom; to whom fear, fear; to whom honor, honor. Owe no one anything, except to love one another. He still keeps to the same subject, commanding not only money to be paid to them, but also honor and fear. And how, while saying above, Do you wish not to fear the authority? Do what is good, does he here say, Render fear? By speaking of the intense honor, not the fear born of a wicked conscience, which he hinted at above. And he did not say, Give, but, Render, and added the dues; for you are not bestowing a favor by doing this: for the matter is a debt. And if you do not do it, you shall incur the punishment of an ungrateful man. Do not then think that you are becoming cheapened and harmed in relation to the dignity of your own philosophy, if, when a magistrate is present, you rise up, if you uncover your head. For if, when the rulers were Greeks, he legislated these things, much more now, in the case of the believers, ought this to take place. But if you say that you have been entrusted with greater things, know that now is not your time; for you are a stranger and a sojourner. There will be a time when you shall appear more brilliant than all; now your life is hidden with Christ in God. When Christ shall be manifested, then you also shall be manifested with him in glory. Do not seek then in this mortal life the reward, but even if it should be necessary to stand before the ruler with fear, do not think this to be unworthy of your nobility. For God so wills, that the ruler who has been patterned by Him should have his own power. For even though one who is conscious of nothing wicked in himself should stand with fear before the judge, much more will the one who acts wickedly be afraid. And you shall be the more brilliant by this; for it is not from honoring that becoming cheapened happens, but from dishonoring; and the ruler also will admire you the more, and will glorify your Master on this account, even if he be an unbeliever. Owe no one anything, except to love one another. Again he retreats to the mother of goods, and the teacher of the things mentioned and the producer of every virtue, and says that it too is a debt, indeed not such a one as the tax, as the custom, but a continuous one. For he never wants it to be paid off; rather, he wants it to be always paid, but not to be fulfilled, but to be always owed. For such is the debt that one may both give it and owe it always. Having therefore said how it behooves to love, he also reveals the gain of it by saying: For he who loves the other, has fulfilled the law. For do not count this a favor to me either; for this too is a debt; for you owe love to the brother because of the spiritual kinship; and not only because of this, but because we are members of one another; and if this should leave us, the whole is torn apart. Love, then, the brother. For if from his friendship you shall profit so much, as to fulfill the whole law, you owe him love, being benefited by him. For the, You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, and if there is any other commandment, it is summed up in this word, in the, You shall love your neighbor as yourself. He did not say, It is fulfilled, simply, but, It is summed up.
Homily XXIII
A Thus, briefly and in a few words, the task of the commandments is perfected; for the beginning and the end of virtue is love; it has this as its root, this as its substance, this as its summit. If, therefore, it is both the beginning and the fullness, what is equal to it?
B He does not ask for love simply, but for that which is commanded. For he did not say simply, Love your neighbor, but, As yourself. For this reason also Christ was saying that the Law and the Prophets hang upon this. And having placed two kinds of love, see to what he led this. For having said, The first commandment is, You shall love the Lord your God, he did not stop, but added: The second is like to it: And you shall love your neighbor as yourself. What could be equal to this kindness? What to this gentleness? Seeing that we are separated by an immense space from Him, He brings that love which is among us close to that by which He Himself is loved, and says that it is similar to it. And for this reason, placing almost the same measure for each, He said of the one, With all your heart and with all your soul; but of this one which concerns the neighbor, He says, As yourself. But Paul says that if this be absent, there is not much utility to be reaped from that. Just as we, when we love someone, say, "If you love him, you love me," so He too, declaring the same thing, was saying, It is similar to this; and to Peter: If you love me, feed my sheep (John 21:16). Love of neighbor works no evil: therefore love is the fullness of the law. Do you see how it has both virtues, abstinence from evils (for he says, Works no evil), and the working of good? For the fullness of the law, he says, is not only briefly providing us with the doctrine of things to be done, but also rendering their performance easy. For He is concerned not only that we learn the things which we ought to know (which is the duty of the Law), but He also provides us with great help for the performance itself, perfecting not a part of the commandments, but the whole of virtue in us. Let us, therefore, love one another, so that in this way we may love God who has loved us. For among men, if you love someone who is beloved by another, the lover of that person is hostile; but here, God deigns to have a common love with you; and does not hate the one who has a common love. For human love is full of envy and jealousy; divine love is void of every passion. Therefore, He seeks those who might share in love with Himself: "Love with me," He says, "and then I will love you more." Do you see the words of an ardent lover? "If you love my beloved, then I will believe that I am sincerely loved by you." For He desires our salvation exceedingly, and this He declared already long ago. When He fashioned man, hear what He said: Let us make man to our image (Gen. 1:26); and again: Let us make him a helper; it is not good for him to be alone (Gen. 2:18). C And when He rebuked him after he had transgressed, see how gently He does it: for He did not say to him, "O wicked one, O abominable one, having received so many benefits, you afterwards trusted the devil in all things, and having abandoned your benefactor, you clung to the malignant demon," but what does He say? Who told you that you were naked, except that of the tree, of which alone I had commanded you not to eat, you have eaten (Gen. 3:11)? Just as a father, when he had commanded his son not to touch a sword, and the son, not obeying, was wounded, might say: "Whence are you wounded? From that, clearly, because you did not listen to me." Do you see the words of a friend rather than a Lord? Of a friend, I say, who was despised, yet did not for that reason cease to love. Let us therefore imitate Him, and when we rebuke, let us preserve this gentleness. For He rebukes the woman also with the same gentleness; or rather, it was not a rebuke, but an admonition and correction that He was speaking, and a caution for the future. Therefore He says nothing to the serpent: for he was the author of evils, and could not transfer the blame to another. Therefore He punished him severely. Nor did He stop here, but He also made the earth a partaker of the curse. But if He cast man out of paradise, and condemned him to labor, for this we should most of all adore and admire Him. For because luxury had led man to sloth, He removed the joy, and placed pain as a wall to repel sloth, so that we might return to His love. But what did He do regarding Cain? Did He not use the same mode of gentleness? For having been afflicted with contumely by him, He did not return the contumely, but urges him and says: Why is your countenance fallen (Gen. 4:6)? And if that deed had no pardon, the younger brother demonstrates this. But not even thus does He rebuke, but what does He say? Have you sinned? Be quiet, do not add further: To you shall be his turning, and you shall rule over him, speaking of the brother. "For if you fear," He says, "that on account of the sacrifice I should take away from you the prerogative of the firstborn, take heart; for I place all his authority into your hands: only become better, and love him who has in nothing harmed you; for I take care of both. And this shall be my greatest joy, if there be no dissension between you." Just as a mother who loves her offspring, so also God does and contrives all things, so that no one may be torn away from the other.
D And so that you may perceive this more clearly: think for me of Rebecca troubled and running about on all sides, when the elder brother was attacking the younger child. For even if she loved Jacob, she was not, however, averse to Esau; therefore she was saying: Lest I be deprived of both my sons in one day (Gen. 27:45). Therefore God also was saying at that time: Have you sinned? Be quiet; to you shall be his turning (Gen. 4:7 sqq.); thus wishing to avert the slaughter, and seeking peace between both. But after Cain had killed him, not even thus did He abandon him in His providence, but again speaks gently to the fratricide, saying: Where is Abel your brother? so that in this way he might confess the matter. But he struggles as before, and that with greater and graver impudence. But not even thus does God cease; rather, He again makes the words of a lover who has been afflicted with contumely and despised, and says: The voice of your brother's blood cries to me. And again, with the homicide, He touches the earth itself, sending His wrath into it, saying: Cursed is the earth, which has opened its mouth to receive the blood of your brother; having imitated those who deplore calamities.
...or that it opened its mouth to receive the blood of your brother from your hand. He said these things to calm his boiling temper and to persuade him, even if he had departed, to show love. You have extinguished his life, he says; why then do you not extinguish the enmity? But what does He do? He loves both the one and the other; for He Himself created both. What then? Should He leave the murderer unpunished? But he would have become worse. Will He punish him? But He is more tender than a father. Behold, therefore, how He punishes, and how He demonstrates His love in this very act; or rather, He does not even punish, but only corrects. For He did not kill him, but bound him with trembling, that he might divest himself of the crime, that he might even so return to His tender love, that he might seek reconciliation even with one who had departed; for He did not wish him to leave this life as an enemy to the deceased. Such are those who love: when they are benefactors and are not loved in return, they are moved to become severe and to threaten—not because they wish to, but because they are led to this by their love, that they might even so draw to themselves those who despise them. Although such love involves a kind of necessity, yet He even consoles them with this because He loves them so much; so that even the punishment comes from love. For those who are not pained at being hated do not even choose to punish. Behold, therefore, Paul also saying these things to the Corinthians: “For who is it, he says, who makes me glad, if not the one who is saddened by me?” So when He intensifies the punishment, then He demonstrates His love. Thus also the Egyptian woman, from her intense love, punished Joseph severely; but she did so for an evil end, for the love itself was licentious; but God does so for a good end, for the love was worthy of the One who loves. For this reason, He does not even refuse to descend to more rapid words, and to utter the names of human passions, and to call Himself jealous: “For I am a jealous God,” He says; that you may learn the intensity of His love. C
Behold, let us love Him as He wishes, for He considers this a great thing. Even if we turn away, He remains entreating us; and if we do not wish to return, He punishes because he loves, not that He might demand retribution. See, then, what He says in Ezekiel to the city that was loved and yet despised Him: “I will bring your lovers against you, and I will deliver you into their hands, and they will stone you, and cut you with their swords, and my jealousy will be taken away from you, and I shall rest, and I will fret no more.” What more than this could a passionate lover say who is despised by the beloved, and yet after these things is again burning with desire for her? For God does everything so that He might be loved by us; for this reason He did not even spare His own Son. But we are hard-hearted and cruel. Yet let us at last become gentle, and let us love God, as we ought to love, that we may enjoy virtue with delight. For if someone who is in love with a woman feels nothing of the daily sorrows, consider how much delight he who loves this divine and pure love will enjoy. For this, this is the kingdom of heaven, this is the enjoyment of blessings, this is delight, this is cheerfulness, this is joy, this is blessedness; or rather, whatever I might say, I will not yet be able to represent it according to its worth, but experience alone knows how to teach this good. For this reason the prophet also said, “Delight in the Lord,” and, “Taste and see that the Lord is good.” Let us be persuaded, therefore, and let us delight in His love. For thus we shall already see the kingdom from here; and, living an angelic life, even while dwelling on earth, we shall have no less than those who inhabit heaven; and after our departure from here, we shall stand at the tribunal of Christ more brilliant than all, and shall enjoy the unspeakable glory; of which may it be granted to us all to partake, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen. D
HOMILY XXIV
“And this, knowing the time, that it is already the hour for us to rise from sleep.”
1. Since He has commanded everything that was necessary, He again urges them to the working of good deeds from that which is urgent. For, He says, the time of judgment is at the doors; just as He also wrote to the Corinthians that the time is shortened from now on, and to the Hebrews again, “Still a little while, the Coming One will come, and will not delay.” But there, indeed, when raising up those who were laboring and consoling them for the toils of constant trials, He said these things; but here, He is rousing those who are sleeping; for this word is useful to us for both. And what is it that he says, “It is already the hour for us to rise from sleep”? That is to say, the resurrection is near, the fearful judgment is near, the day that burns like an oven is near; and it is necessary henceforth for us to get rid of our slothfulness. “For now our salvation is nearer than when we believed.” Do you see how he places the resurrection before them already? For as time goes on, he says, the season of the present life is spent, and that of the coming age becomes nearer. If, therefore, you are already prepared and have done everything that He commanded, the day becomes one of salvation; but if the contrary, it is not. But he is releasing them not from things that cause pain, but from the sympathy of present things. Then, since he encourages them with good things for the time being, and by this... it was likely that they would be more earnest in the beginning and at the start, as their desire was flourishing, but that, as time went on, all their earnestness would wither away, he says that one ought to do the contrary, namely, to be flourishing. For the more the King approaches, so much the more—not as time goes on are we to grow slack, but rather to be flourishing. For the more the King approaches, so much the more it is necessary to be prepared; the nearer the prize is, the more necessary it is to be roused for the struggles; since runners do this too: when they are near the end of the race and the taking of the prize, then they rouse themselves more intensely. For this reason he said, “Now our salvation is nearer than when we believed.” The night has passed, and...
day has drawn near. Let us, therefore, carry out the deeds of the day, not those of the night. For this is how it happens even in the affairs of life: when we see the night drawing toward dawn and we hear the swallow singing, we rouse our neighbor, even though the night has not yet ended; but once it has completely departed, we eventually press one another, saying, “The day is here,” and we set about all the daylight tasks. We put on our clothes, we shake off our dreams and banish our sleep, so that the day may find us prepared; and even before the sun’s rays have risen, we strive to be awake and setting our hand to work. A What we do in that case, we should also do here: let us cast off the phantasms, let us be freed from the dreams of the present life, let us lay aside the deep sleep, and instead of garments let us be clothed in virtue. By all these things he was plainly saying, “Let us cast off the works of darkness, and let us put on the armor of light.” For the day calls us to array and to battle. But do not be afraid, hearing of array and armor. In the case of sensory armor, it is hard and hateful to be armed, but here it is desirable and worthy of prayer; for these are the arms of light—so they render you more radiant than a beam of light, emitting a great brightness, and they place you in safety. For they are arms, and they make you resplendent, since they are arms of light. What then? Is there no necessity to fight? There is indeed a necessity to fight, but not to be worn out or toil, for this is not a war, but a dance and a festival. Such is the nature of these arms, such is the power of the commander. And just as a bridegroom comes forth from the bridal chamber with beautiful adornment, so too does he who is fortified with these arms; for he is simultaneously a soldier and a bridegroom. B Having said that “the day has drawn near,” he does not permit it to be merely near, but he insists that it is already dawning; for he says, “As in the day, let us walk becomingly.” For the day is already present. And from the things by which many are urged, he himself draws them, namely from decorum and honesty; for they have great concern for the glory that is exhibited by the multitude. And he did not say, “Walk,” but, “Let us walk,” so that the exhortation might not be burdensome, nor the rebuke intolerable. “Not in revelry and drunkenness.” He does not forbid drinking, but drinking beyond measure; he does not forbid enjoying wine, but enjoying it with debauchery; just as he places what follows with the same measure: “Not in chambering and licentiousness.” Nor here does he forbid having marital relations, but fornication. “Not in contention and jealousy.” For he extinguishes the kindling of evil affections, lust and anger. Wherefore he removes not only these, but their very sources. For nothing so incites lust and inflames anger as wine and drunkenness. Therefore, when he had first said, “Not in revelry and drunkenness,” he then added, “Not in chambering and licentiousness, not in contention and jealousy.” And he did not stop here, but having stripped us of our evil coverings, hear with what adornment he afterwards decorates us, saying, “But put on the Lord Jesus Christ.” He no longer says “works,” but he has roused them even more. For when he spoke of malice, he mentioned “works”; but when he speaks of virtue, he no longer says “works,” but “arms,” showing that virtue places him who is adorned with it into every security and every splendor. C Nor did he stop here, but approaching a greater matter, which is far more fearful, he gives us the Lord Himself as a garment, the King Himself. For he who is clothed with Him possesses every virtue in its entirety. When, however, he says, “Put on,” he bids us to be surrounded by Him on all sides; just as he says elsewhere, “If Christ is in you” (Rom. 8:10); and again, “That Christ may dwell in our inner man” (Eph. 3:16, 17). For he wills our soul to be His house, and for us to be clothed in Him as a garment, so that in all things He may be to us both within and without. For He Himself is our fullness; for He is “the fullness of Him who fills all in all” (Eph. 1:23); and the way, and the man, and the bridegroom: “For I betrothed you to one man, a pure virgin” (2 Cor. 11:2). He is also the root, drink, food, and life; for He says, “I live, yet not I, but Christ lives in me” (Gal. 2:20). He is apostle, and high priest, and teacher, and father, and brother, and co-heir, and sharer in the tomb and the cross. “For we were buried with Him,” he says, “and have become united with the likeness of His death” (Rom. 6:4, 5). He is also a suppliant: “For we act as ambassadors for Christ” (2 Cor. 5:20). D And an advocate with the Father: for “He intercedes for us” (Rom. 8:34). He is also home and host: “For he who abides in me, and I in him” (John 6:57). He is friend: “You are my friends” (John 15:14); and foundation and cornerstone; and we are His members, and cultivated field, and building, and branches, and fellow-workers. For what does He not wish to be for us, binding and joining us to Himself in every way? This is what belongs to one who loves vehemently. Obey Him, therefore, and rising from sleep, put Him on: once clothed in Him, provide the flesh with what is obedient to Him; for he hinted at this, saying, “Make no provision for the flesh in its desires.” For just as he did not forbid drinking, but getting drunk; not taking a wife, but being dissolute; so he did not forbid making provision for the flesh, but only for the lusts, so that we do not exceed necessity. For that he does not forbid making provision for it, hear what he says to Timothy: “Use a little wine for the sake of your stomach and your frequent infirmities” (1 Tim. 5:23)—for health, not for licentiousness. For that would not be provision and care if you were to kindle the flame, if you were to make the furnace heavier. So that you may learn more clearly what it is to “make provision for it in its desires,” and so that you may flee from such provision: think of the drunkards, those who serve their belly, those who adorn themselves with precious garments, those who live a soft and dissolute life, and you will understand what has been said. For they do everything, not that they might enjoy health, but that they might indulge in luxury, that they might kindle lust. But you who have put on Christ, having cut off all those things, seek one thing only, that your flesh may be healthy: care for it thus far, and no further; but spend all your care on spiritual things. For so will you be able to rise from this sleep, not weighed down by those various lusts. For the present life is sleep, and the things that pertain to it do not differ at all from dreams. And just as those who sleep utter insane words and see nothing sane for the most part, so do we; indeed, far worse. For he who has done something shameful or said it, once he is freed from sleep, is freed from the shame; but as reason shows, here it is not so, but rather the shame and the punishment remain.
Again, those who are rich in a dream, when day has arrived, are convicted of having been rich in vain; but here, the conviction often arrives even before the day, and before one departs from here, those dreams have flown away. Let us, therefore, shake off this wicked sleep. For if the day overtakes us while we are asleep, an immortal death will succeed it; and before that day, we shall be easily captured by all the enemies from this world, both men and demons; and if they should wish to destroy us, there is no one who will prevent them. For if there were many who were awake, the danger would not be so great; but since there is only one, or perhaps a second, who lights a lamp, as if in the deepest night while all others are asleep, he is awake—therefore we have need of much wakefulness, of much caution, lest we suffer irreparable harm.
C 3. Does not the day seem bright now? Do we not all think that we are awake and sober? Yet (and perhaps you will laugh at what I am about to say, but I will say it nonetheless) we are all like those who sleep and snore in the dead of night. And if it were possible to see an incorporeal substance, I would show you how the majority are snoring, while the devil is digging through walls and slaughtering those who lie there, and stealing away what is within, doing everything with impunity as if in deep darkness. Nay, rather, even if it is impossible to see this with the eyes, we shall sketch it out with words, and let us consider how many there are who are burdened by wicked desires, how many who are held captive by the grievous stupor of licentiousness, D and who are extinguishing the light of the Spirit. For this reason they see one thing instead of another, and hear one thing instead of another, and pay no heed to any of the things being said here. But if I am lying in saying these things, and you have remained awake, tell me: what has happened here today, unless you heard it as if in a dream? And I know that some will say—for I am not saying these things against everyone—but you who are guilty of what has been said, you who have come in here for nothing, tell me: which prophet, which apostle held a discourse to us today, and about what? But you would not be able to say; for you spoke many things here as if in a dream, not having heard the true matters.
Let these things be said by me also to the women; for among them, too, there is much sleep; and would that it were only sleep! For he who sleeps utters nothing wicked, nor anything good; but the one who is as "awake" as you are, brings forth many words, even to the undoing of his own head, counting interest, putting together calculations of loans, recalling shameless peddling, planting thick thorns in his own soul, and not allowing the seed even to sprout up for a moment. But arise, and pull up these thorns by the roots, and shake off the drunkenness; for the sleep comes from here. By drunkenness, I do not mean only that from wine, but also that from worldly cares, and together with these, that which is from wine. And I advise this not only to the rich, but also to the poor, and especially to those who organize friendly banquets. For this is not luxury nor relaxation, but torment and punishment; for luxury is not to say what is shameful, but to speak with dignity, to be filled, not to be burst asunder. If you think it is pleasure, show me the pleasure in the evening; but you would not be able to. And I am not yet speaking of the harms resulting from it, but I am meanwhile discussing with you the pleasure that instantly fades; for as soon as the banquet is dissolved, the joys have flown away. And when I mention the vomiting, and the heavy-headedness, and the myriad diseases, and the captivity of the soul, what will you say to these things? Must we, because we are poor, be required to act indecently? I say these things not to prevent assembling or dining together in common, but to prevent acting indecently, and wishing for luxury to be luxury, and not torment and punishment and drunkenness and revelry. Let the Gentiles learn that Christians know best how to live luxuriously, and to live luxuriously with decorum. "Rejoice," he says, "in the Lord with trembling" (Ps. 2:11). And how is it possible to rejoice? By reciting hymns, by offering prayers, by introducing psalms instead of those ignoble songs. Thus Christ also will be present at the table, and will fill the entire feast with blessing, when you pray, when you sing spiritual songs, when you invite the poor to the communion of what is set before you, when you establish much good order and sobriety at the banquet; thus you will also make the place a church, singing hymns to the Master of all instead of the untimely shouts and applauses. And do not tell me that another law has prevailed, but correct what is ill-managed. For "whether you eat," he says, "or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31). For from such tables come to you wicked desires; from there, the licentiousness; from there, wives are held in contempt, while harlots are in honor with you; from there, the overthrow of households, and the myriad evils, and everything has been turned upside down; and having abandoned the pure spring, you run to the sewer of the mire. For that the body of a harlot is mire, I do not ask anyone else, but you yourself who are wallowing in the mire, if you do not blush at yourself, if you do not consider it to be unclean after the sin. Therefore, I entreat you, flee from fornication and its mother, drunkenness. Why do you sow where there is no place to reap, or rather, even if you reap, the fruit brings you much shame? For even if a child is born, it has shamed you, and it has been harmed by you, having been born illegitimate and ignoble. Even if you leave it myriad riches, it is dishonored in the house, dishonored in the city, dishonored in the law court, both he who is from a harlot and he who is from a slave; and you, too, are dishonored again, both living and dead; for even if you depart, the monuments of the shame remain. Why, then, do you bring shame upon everything?
4. Why do you sow where the field is eager to destroy the fruit? Where there are many things in arrears? Where there is murder before birth? For you do not allow the harlot to remain a harlot only, but you make her a murderess as well. Do you see from drunkenness came fornication, from fornication adultery, from adultery murder? Or rather, something even worse than murder; for I do not have a name for it; for it does not destroy what is born, but it prevents even being born. Why, then? You insult the gift of God, and you fight against His laws, and what is a curse, you pursue as a blessing, and you make the treasury of generation a treasury of slaughter, and you dedicate to slaughter the womb that was given for procreation.
Homily XXV
A ...prohibet. What then? You treat as an insult the gift of God, you fight against His laws, you seek as a blessing that which is a curse, you make the storehouse of procreation a storehouse of death, and you prepare the woman given to you for the procreation of offspring for the performance of murder? For in order that she may always be beautiful and attractive to her lovers, and may collect more silver, she does not refuse to do this, heaping up much fire upon her own head besides. For even if the audacity is hers, yet you are the cause. From this also comes idolatry. For many, in order to appear agreeable, employ incantations, libations, philtres, and countless other contrivances. Yet after such great filthiness, after murders, after idolatry, this matter seems indifferent to many, even to many who have wives, where there is a greater accumulation of evils. For from this, sorceries are prepared hereafter—not in the womb of a harlot, but against the wife who has been wronged—countless schemes, invocations of demons, necromancy, daily wars, irreconcilable battles, and unceasing contentions. Therefore, Paul, having said, "Not in chambering and wantonness," added, "not in strife and envying," knowing that things of this kind produce wars, the undoing of households, the injuries of noble children, and countless evils. In order, therefore, that we may escape all these things, let us put on Christ, and let us be with Him always. For this is to be clothed with Him: to never be abandoned by Him, and for Him to always appear in us through our holiness and meekness. So too, we speak of friends: "Such a one has put on such a one," signifying great love and perpetual companionship; for he who is put on makes manifest that which he is put on with. May Christ, therefore, always appear in us. And how will He appear? If you do those things which are His. What, then, did He do? "The Son of Man," He says, "hath not where to lay His head" (Luke 9:58). Do you also imitate this. When it was time to take food, He used barley loaves; when it was necessary to travel, there were nowhere horses or pack animals, but He finished so much of the journey on foot that He was also weary; when it was time to sleep, He lay upon a cushion in the bows of the ship; when it was necessary to recline, He ordered them to fall upon the hay. His garments were cheap, and often He moved about alone, taking no one with Him. Those things also which He did on the cross and in His insults, when you have learned them, imitate them; and thus you have put on Christ, if you have no care for the flesh towards concupiscences; for that thing has no pleasure. Indeed, these very concupiscences beget other, graver ones, and you will never have satiety, but you will bring upon yourself great torment. For just as he who is perpetually thirsty, even if a thousand springs are present, will receive no fruit from them, since he cannot extinguish the disease, so too is he who lives perpetually in concupiscences. But if you keep yourself within necessities, you will never be seized by this fever; but all those things will depart—drunkenness, lasciviousness. Therefore, eat only so much as is sufficient to allay hunger; clothe yourself so as to be covered only, and do not adorn the flesh with garments, lest you destroy it; for you make it softer and undermine its health, while you dissolve it with excessive softness. In order, therefore, that you may have it as a good vehicle for the soul, so that the pilot may sit safely at the helm B of the vessel and the soldier may easily handle his arms, compose all things rightly. For not he who has many things, but he who needs few, is impregnable. For the former, even if he suffers no injury, is afraid; but the latter, even if he suffers injury, will be in a better state of mind than those who suffer no injury, and therefore will be in greater cheerfulness. Let us not, then, seek this: that no one may inflict trouble, but that, even if he wishes to inflict trouble, he may not be able to do so. This, however, will not be able to happen in any other way than if one keeps himself within the necessities and does not crave more. For thus we shall be able to enjoy luxury here, and we shall obtain the goods to come, 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.
[701] HOMILIA XXV. CAP. 14. v. 1. Him that is weak in the faith receive, but not to doubtful disputations. 2. For one believeth that he may eat all things; another, who is weak, eateth herbs.
I. I know that many call this a difficult saying. Therefore, it is necessary first to set forth the argument of this whole passage, and to explain what he intends to amend by writing these things. What, then, does he wish to amend? There were many of the believers from the Jews who, being held by a conscience of the law, even after receiving the faith, still kept the observance of foods, not yet daring to withdraw altogether from the law. C Then, lest they be detected abstaining only from swine's flesh, they abstained from all meats thereafter, and ate only herbs, so that this might seem to be fasting rather than legal observance. Others, again, were more perfect, who abstained from none of these things, and who were burdensome and troublesome to those who observed such things, reproaching, accusing, and casting them into sorrow. Fearing, therefore, that blessed Paul, wishing to amend a little thing, might subvert everything; or that while they wished to lead them to an indifference regarding foods, they might bring it about that they fell away from the faith; and while they were eager to amend everything before the opportune time, they might bring damage about the capital matters, continually driving them away from the confession of Christ by rebuking them, so that they remained incorrigible in both respects: see how much prudence he uses, and how he takes care to provide for both sides with his wonted wisdom. For he neither dares to say to those who rebuke, "You act wrongly," lest he might confirm the others in their observances; nor, again, does he say that they do well, lest he might render the accusers more vehement, but he institutes that rebuke with measure, and he seems indeed to rebuke the stronger ones, D but he pours out everything against the others while he addresses the former. For this is the way that correction most brings no annoyance, when, the discourse being turned to another, one strikes another. For neither does he who is rebuked... wishing to amend everything, hasten to cause damage to the essential matters, accusing them to the point of separating them from the confession of Christ, and in both being found incorrigible. Mark how he uses all prudence, and how he takes care to attend to both parts with the wisdom familiar to him. For he neither dares to say to those who rebuke, "You act wrongly," lest he confirm them in their observances; nor, again, does he say that they do well, lest he render them more vehement accusers, but he institutes that rebuke with measure, and it appears indeed that he rebukes the stronger ones, but he pours the whole into those others, while he speaks to the former. For this is the greatest correction, which brings no trouble, when, the discourse being turned to another, he strikes another. For neither does he who is struck... [index: entries preserved]
A know that he is being struck, and he receives the benefit without feeling the pain; while the other who is struck becomes better, and the former is not offended. For neither do I forbid him to judge, because he does things which ought not to be judged, but because he is an alien servant; it is not yours, but God’s. Therefore he consoles him again, saying, "He stands or falls," or rather what follows. But whether it be this or that, both point to the Lord; and as for the fall, it is the Lord’s loss; and his standing is the Lord’s gain.
These things, moreover, unless we look to Paul’s intent, who wishes [them] not to be rebuked before the opportune time, are quite unworthy of the care that befits Christians. But, as I always say, one must examine the opinion B with which it is said, and the subject-matter about which it is spoken, and what he is striving to accomplish by saying it. And he did not turn [the discourse] here as it happened. For if God, he says, who bears the loss, does nothing for the time being, how would you not be inopportune and curious beyond measure, choking him and stirring him up? "One judges day by day; another judges every day." Here it seems to me that he is quietly hinting at fasting. For it is likely that some of those who were fasting were constantly judging those who were not fasting; or it is also likely that some were abstaining on fixed days, and [others] were holding [to other days]; wherefore he said, "Let each be fully convinced in his own mind." For thus he both loosened the fear of those who were observing [the days], by saying the thing was indifferent, and he took away the contentiousness of those who were vehemently attacking C them, showing that it is not very important to be constantly troubled about these things. And it is not very important, not because of the nature of the matter itself, but because of the time, and because they were newcomers in the faith. Since, writing to the Colossians, he prohibits this with much zeal, saying: "See that no one takes you captive through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Christ" (Col. 2.8); and again: "Let no one therefore judge you in food or in drink" (ibid. v. 16, 18). And writing to the Galatians, he demands with great accuracy from them philosophy and perfection in such matters. But here he does not use that tone, because the faith was newborn among them. Let us not, therefore, drag "Let each be D fully convinced in his own mind" into everything. For when the discourse is about dogmas, listen to what he says: "If anyone preaches to you anything other than what you have received, even if it be an angel, let him be anathema" (Gal. 1.9); and again: "But I fear, lest by any means, as the serpent deceived Eve, your minds should be corrupted" (2 Cor. 11.3). And writing to the Philippians, he said: "Beware of the dogs, beware of the evil workers, beware of the concision" (Phil. 3.2). But among the Romans, since it was not yet a time to correct such things, "Let each," he says, "be fully convinced in his own mind." For the discourse was about fasting, and therefore, putting down their arrogance, and loosening the fear of these [others], he was saying these things. "He who regards the day, regards it for the Lord; and he who does not regard the day, to the Lord he does not regard it. And he who eats, eats for the Lord; for he gives thanks to God; and he who does not eat, for the Lord he does not eat, and gives thanks to God." He still keeps to the same subjects. What he says is of this kind: The matter is not among the essential things; for the question is whether both this one and that one are working for the sake of God, and whether both end in thanksgiving to God. If, therefore, both give thanks, there is no great difference. But you see for me how even here he strikes the one who Judaizes, while hiding [the intent] so that he is not offended.]]
A For if that which is sought is that thanks should be given, it is evident that he who eats gives thanks, but he who does not eat does not. For how could he do this, when he still adheres to the law? As he says to the Galatians: "You who are justified by the law, you have fallen from grace" (Gal. v, 4). But here he implies this, yet he does not declare it in such a way: for the time was not yet. But in the meantime he tolerates them, and through the following words he reveals it more clearly: 7. "For none of us lives to himself, and no one dies to himself. 8. For whether we live, we live to the Lord; or whether we die, we die to the Lord." He signifies this more clearly with these words. For who lives to the law, how can he live to Christ? And he does not only prove this with these words, but he also holds back the one who was hastening to the correction of others, and persuades him to act patiently, showing that it is impossible for God to despise them, but that He will correct them at the proper time.
B Why? We are not free; we have a Master who desires us to live and does not desire us to die: and both of these pertain more to Him than to us. For by these things he shows that He cares for us more than we care for ourselves, and that He considers our life to be His own riches, and our death to be His own loss. For we do not die to ourselves only, but to the Lord, if indeed we die. But here he calls that death which is by faith. That is indeed sufficient to persuade one that God cares for us, because we both live and die to Him: but not content with this, he adds another point, saying: "Whether therefore we live, or whether we die, we are the Lord's." And moving from that death to the natural one, lest he appear to make his argument harsher, he provides another sign, and that the greatest one, of His providence. What is that? 9. "For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living." So let this also persuade you that He always cares for our salvation and amendment. For if He had not had such great providence toward us, what was the need for the economy of the incarnation? He who shows such great care, that we might become His own, that He even took the form of a servant and died, would He despise us after we have become His own? This is not the case, certainly not; for He would not have wanted to undertake such a great work: "For to this end," he says, "He died"; as if one were to say, He could not despise His own servant; for a man cares for his own purse. And we do not love money as He loves our salvation. Therefore, He did not pour out money, but His own blood for us: and therefore He could never cast away those for whom He paid such a price.
C But see how he shows that His power is ineffable. "For to this end," he says, "He died and revived, that He might be Lord of the dead and living"; and above: "Whether we live, or whether we die, we are His." Do you see the intense lordship? Do you see the invincible strength? Do you see the most accurate providence? Do not tell me of the living, he says; He provides even for the departed. But if for the departed, without doubt also for the living: for He omitted nothing that pertains to that lordship, and He prepared for Himself a greater jurisdiction over men, so that, apart from all others, He might have care for us. For a man deposits silver, and therefore keeps his own servant most diligently: but He Himself deposited His life, and will He not count as nothing the salvation of those bought at such a price, for whose lordship He acquired them with such great zeal and labor? Furthermore, he says this to put the Judaizer to shame, persuading him to recall the magnitude of the benefit, and that having been dead he revived, and that he gained nothing from the law, and that it would be of an extremely ungrateful mind to leave Him who ordained such things for him and run back to the law. When, therefore, he has sufficiently rebuked him, he raises him up again, saying: 10. "But you, why do you judge your brother? Or you, why do you despise your brother?" And he seems indeed to put those as equals, but from what has been said he shows that there is a great difference. And first, indeed, he resolves the controversy by the appellation of brother; but afterward, by the commemoration of that terrible day. For when he had said, "Why do you despise your brother?" he adds: "For we shall all stand before the judgment seat of Christ." And he seems indeed to be rebuking the perfect one by saying this, but he strikes the mind of the Judaizer, not only putting him to shame by the benefit received, but also frightening him by the future punishment: "For we shall all," he says, "stand before the judgment seat of Christ." 11. "For it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God" (Isai. XLV, 24). 12. "So then every one of us shall give account of himself to God." Do you see again how he shakes the mind of the Judaizer while he seems to be attacking another? Such indeed is the purport of what he implies, as if he were to say: What is it to you? Or are you to be punished for him? But he does not speak in this way; yet he indicated the very thing, stating it more mildly and saying: "For we shall all stand before the judgment seat of Christ. So then every one of us shall give account of himself to God." And he brought in the prophet testifying to the subjection of all to Him, and a subjection of every kind, and of those men who were in the Old Testament, and of all human beings universally. And he did not say simply, "Everyone shall adore"; but also, "Shall confess," that is, shall give an account of their deeds.
D Be therefore anxious, seeing the common Master sitting upon the judgment seat, and do not tear or divide the Church, casting aside grace to run back to the law: for the law also is His. Why do I speak of the law? Even he who is in the law, and he who is before the law. Not the law, but Christ will exact the accounts from you and from every human nature. Do you see how he dissolves the fear of the law? Then, lest he appear to be saying these things as if on purpose to frighten him, but as if he had come to this from the present sequence, he insists again on the same argument, saying: 13. "Let us not therefore judge one another; but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way." And these things pertain no less to that person than to this: therefore they can fit both the perfect one, to whom the observance of foods is a stumblingblock, and the more imperfect one, who is excessively...
A in need of much care. Let us provide this for him, then, and support him from every side. For we shall not only render an account of our own evils, but also for those wherein we cause others to stumble. But if those accounts are grievous even by themselves, when these are added too, when shall we be saved? For let us not think that if we find partners in our sins, we shall have an excuse; for this becomes for us even an addition to our punishment: since the serpent was punished more than the woman, just as the woman was than the man; and Jezebel gave a harsher penalty than Ahab for plundering the vineyard: for she was the one who had woven the whole affair, and had caused the king to stumble. You, therefore, whenever you become the cause of destruction to others, will suffer more grievous things than those who were tripped up through you. For committing sin does not destroy one, so much as leading others into it; wherefore he says, B "Not only do they do these things, but they also consent to those who do them" (Rom. I, 32). Therefore, when we see some sinning, we must not only not push them, but we must also pull them back from the pit of wickedness, so that we may not ourselves undergo the penalty for the destruction of others, and let us constantly call to memory the fearful judgment seat, the river of fire, the indissoluble bonds, the lightless darkness, the gnashing of teeth, the venomous worm.
But God is a lover of mankind, he says. Are these words, then, nothing? And is it not true that that rich man is punished who despised Lazarus? Are the foolish virgins not cast out of the bridal chamber? Do they who did not feed him not go away into the fire prepared for the devil and his angels? Does he who is clothed in filthy garments, having been bound hand and foot, not perish? Is he who demanded the hundred denarii not delivered to the tormentors? Is that which was said concerning adulterers not true, that "Their worm shall not die, and their fire shall not be extinguished" (Mark IX, 44)? But are these threats only? Yes, he says. And whence, tell me, do you dare to pronounce such a thing, and that too while bringing the verdict from your own heart? For I shall be able to demonstrate the opposite from what Christ has said and from what He has done. For if you do not believe [the threats] from the future punishments, at least believe them from those that have already occurred; for things that have occurred and have passed into the domain of action are not mere threats and words. Who, then, flooded the entire world in the time of Noah, and wrought that grievous shipwreck and utter destruction of our entire race? Who, after this, sent those lightnings and firestorms upon the land of Sodom? Who submerged all of Egypt? Who destroyed the six hundred thousand in the desert? Who burned up the assembly of Abiram? Who commanded the earth to open its mouth and swallow those with Core and Dathan? Who brought down seventy thousand in a single moment of time in the days of David? C Shall I also speak of those who were punished privately? Cain, who was delivered to everlasting punishment? Achar, who was stoned along with his whole race? He who suffered this very same thing for gathering wood on the sabbath; the forty-two children in the time of Elisha, who were consumed by those wild beasts, and did not receive pardon even on account of their age?
5. But if you also wish to see these same things after grace, consider how many things the Jews suffered, how the women ate their own children, some cooking them, others consuming them in other ways; how, being delivered to incurable famine and varied and grievous wars, they eclipsed all former tragedies by the excess of their own calamities. For that Christ wrought these things upon them, hear Him predicting it both through parables, and clearly and in plain terms; through parables, as when He says: "But those who did not wish me to reign over them, bring here and slay" (Luke XIX, 27); and through the vineyard, and through the marriage [feast]; but clearly and in plain terms, as when He threatens, that "They shall fall by the edge of the sword, and shall be led captive into the nations, and there shall be distress on earth of nations, in despair at the roaring of the sea and the waves, men fainting from fear" (Luke XXI, 24, 25, 26); and, "There shall be tribulation, such as has not been from the beginning, nor shall be" (Matt. XXIV, 21). And Ananias and Sapphira, for the theft of a few silver pieces, you all know what penalty they paid. But do you not see the daily calamities? Or have these not occurred? Do you not see also now those wasting away by famine? Those who are held by elephantiasis and leprosy of the body? Those who live out their lives in perpetual poverty? Those who are suffering ten thousand incurable things? How, therefore, could it have logic that some are punished, while others are not? For if God is not unjust—just as indeed He is not unjust—you will certainly pay the penalty for sinning; but if, because He is a lover of mankind, He does not punish, then these [who were destroyed] ought not to have been punished either. But as it is, because of these things, God punishes many even here, so that D when you do not believe the threats in words, you might at least believe them in the deeds of punishment; and because the ancient things do not frighten us as much, He corrects those who are raging at the time by means of the things that happen in each generation. And for what reason does He not punish everyone here? So that He might give the others a time for repentance. For what reason, then, does He not punish everyone there? So that many might not fail to believe in His providence. How many robbers were there, who were indeed caught, while others departed without paying the penalty? Where, then, is the philanthropy of God and His righteous judgment? For it is my turn to ask you this. For if no one at all were punished, you would have a place to flee in this matter; but when some pay the penalty while others do not, and these latter having sinned worse, how could it have logic for there not to be the same penalties for the same transgressions? And how would those who were punished not appear to be treated unjustly? For what reason, then, are not all punished here? Hear Christ Himself making an apology to you concerning these things. For since some died when a tower collapsed, He said to those who were perplexed about these things: "Do you think that these were sinners above all? No, I tell you; but unless you repent, you too shall all likewise p...
perish" (Luke 13:3), A exhorting us not to have confidence when others are paying the penalty, while we, having committed many sins, do not pay them; for unless we are changed, we shall surely be punished. And why, you will ask, are we punished for eternity, when we have sinned here for a short time? How is it that a man who has committed murder here in a very short moment is condemned to the mines for eternity? But God, you will say, does not do things of this kind. Why then did He keep the paralytic in such a punishment for thirty-eight years? For that He punished him on account of his sins, hear what He says: "Behold, you have become well; sin no more, lest something worse happen to you" (John 5:14). Yet, you will say, he found a release. But there, things will not be so, for that they are not to have an end, hear Him saying: "Their worm will not die, and the fire will not be quenched" (Mark 9:44); and, "These will go into eternal life, and these into eternal punishment" (Matt. 25:46). If, therefore, life is eternal, the punishment is eternal. Do you not see how great things He threatened to the Jews? Did those things come to pass, or were these only words? "Not one stone will remain upon another" (Ibid. 24:2). Did one remain? What, indeed, when He said: "There will be tribulation such as there has not been" (Ibid., v. 21)? Did that not happen? Read the history of Josephus, and you will barely be able to breathe, if you only hear what they suffered for these reasons. I say these things, not to afflict you with grief, but to render you more cautious, so that by not soothing you superfluously, I may not lead you into suffering worse things. For why, I ask, are you not deserving of punishment when you sin? Did He not predict everything to you? Did He not threaten? Did He not terrify? Did He not do countless things for your salvation? Did He not give the laver of regeneration, and forgive all your previous sins? Did He not, after the remission and the laver, give you the aid of repentance when you sinned? Did He not even afterwards make the way easy for you to obtain remission of sins? "Forgive those who trespass against you," He says, "and I also will forgive you" (Matt. 6:14). What difficulty does this have? B "Judge for the orphan and justify the widow, and come and let us reason together," He says; "and if your sins are like scarlet, I will whiten them like snow" (Isa. 1:18). What difficulty does this have? "Redeem your sins with alms" (Dan. 4:24). What struggle is there in this? The publican said: "Be God merciful to me a sinner" (Luke 18:13), and he went down justified. What toil would it be to imitate the publican? But after such great things, you do not wish to believe that there is punishment and retribution. Therefore, do not say that even the devil is punished. "Go," He says, "into the fire prepared for the devil and his angels" (Matt. 25:41). For if there were no Gehenna, neither would he be punished; but if he is punished, it is plain that we too, who do his works, must be punished; for we too have been disobedient, even if not in the same things. How do you not fear when you speak so boldly? For when you say, "God is kind, and He will not punish," if He does punish, He will be found not to be kind according to you. Do you see into what words the devil is impelling you to speak? What then? Will the monks who have occupied the mountains, and practice piety in a thousand ways, depart without a crown? For if the wicked are not punished, and there is no retribution, perhaps another will say that neither are the good rewarded. Never, you say: for it is fitting to God that there should be a kingdom only, and not a Gehenna. Therefore, the fornicator and the adulterer and he who has committed a thousand evils will enjoy the same good things as those who have flourished in chastity and holiness; and Paul will stand with Nero, or rather, the devil with Paul. For if there is no Gehenna, and yet there is a resurrection, the wicked will enjoy the same good things as the just. Who, even among those who are entirely insane, would say this? Or rather, who of the demons would have uttered this? For even they confess that there is a Gehenna; C wherefore they were crying out, saying: "Have you come here before the time to torment us?" (Matt. 8:29). If while the demons are confessing it, you deny it, how do you not understand who is the master of these evil doctrines? For he who deceived man in the beginning, who cast away the good things that were in his hand under the pretense of greater hope; he is the one who even now suggests that these things be said and thought; and therefore he persuades some to suspect that there is no Gehenna, so that he may cast them into Gehenna; just as, conversely, God threatens Gehenna, and has prepared Gehenna, so that by being taught you might live in such a way as not to fall into Gehenna. And yet if, while Gehenna exists, the devil persuades you of these things, how would the demons, if it had not existed, have confessed it to be, they who care greatly that we suspect nothing of the kind exists, so that by becoming more slothful, we might fall into the fire with them? How then, you say, did they confess it then? Because they could not bear the impending necessity. Thinking on all these things, therefore, let those who say such things cease to deceive both themselves and others. For they will pay the penalty for words of this kind, rendering terrible things as mere talk, and turning away many who would wish to take care of themselves, and not imitating the barbarian Ninevites. For they, even if they were ignorant of everything, upon hearing that their city was to be overthrown, not only did not deny the faith, but also groaned and put on sackcloth and were humbled, and did not cease from performing all these things until they appeased the anger of God. But you, who have such great experience of things, do you despise the things that have been said with words? Therefore, the contrary will happen to you. For just as they, fearing what was said, did not experience the punishment in reality; so also you, despising the minatory words, will experience the punishments in reality. And if now these things that are said seem to you to be a fable, but otherwise when the things themselves will then give you belief. Do you not see what Christ did here as well? How, having two robbers present, He did not deem both worthy of the same things, but brought one into the kingdom and sent the other into Gehenna? What do I say, a robber and a murderer? For He did not spare even the apostle, because he became a traitor; but when He saw him tending toward the noose and strangling himself and bursting asunder in the midst (for "having burst open in the middle, all his viscera were poured out" [Acts 1:18]); and yet, although He foreknew all these things, He permitted him to suffer all these things, by present things giving you faith also regarding all future things. Do not, therefore, deceive yourselves by yielding to the devil; for these are his counsels. For if
and reward for iniquity? To deem the chaste and the lascivious, the faithful and the impious, Paul and the devil worthy of the same things? But how long shall we babble? Therefore, I beseech you, being delivered from this madness and having become yourselves, persuade your soul to fear and tremble, that it may both be delivered from the future Gehenna, and having lived properly in the life here, may attain the future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and always, and unto the ages of ages. Amen.
HOMILY XXVI
B“I know and am persuaded in the Lord Jesus, that there is nothing common of itself, but to him who esteems anything to be common, to him it is common.”
1. Having first rebuked him who judged his brother, and by this means having turned him away from the reproach, he then, from that point on, makes a decision concerning the dogma, and with quietness instructs the weaker one, demonstrating much gentleness here as well. For he does not say that he “shall pay the penalty,” nor any other such thing, but he merely removes the fear of the matter so that he may be the more easily persuaded by the things spoken by him; and he says: “I know and am persuaded.” Then, lest any of the unbelievers should say, “And what is it to us if you are persuaded?” (for he is not trustworthy enough to oppose such a law and oracles brought down from above), he adds, “In the Lord”; that is, having learned from Him, and being assured by Him. The verdict is not, therefore, of human judgment. What then are you persuaded of and do you know? Tell me. “That there is nothing common of itself.” By nature, he says, nothing is unclean, but it becomes so from the choice of the one who partakes of it; to that one, therefore, it becomes so, and not to all. “For to him who esteems,” he says, “anything to be common, to him it is common.” Why then do you not correct your brother, so that he may not think it unclean? Why do you not turn him away from such habit and C opinion with all authority, so that he may not make it common? “I fear,” he says, “lest I should grieve him”; wherefore he added: “But if your brother is grieved by food, you no longer walk according to love.” You see how for a while he made him his own, having shown that he pays so much regard to him, that for the sake of not grieving him, he does not even dare to command the things that are highly necessary for the time being, but rather draws him along by indulgence and by love? For he does not draw him nor force him after having dissolved the fear, but leaves him master of himself. For it is not the same thing to turn one away from food, and to overwhelm him with grief. You see how much concern he shows for love? For he knows that it can accomplish all things. Wherefore he also demands something greater from them here: for not only, he says, is it necessary that you should not lead them by force, D but if it is necessary to condescend, do not hesitate to do even this. Wherefore he also adds, saying: “Do not destroy with your food him for whom Christ died.” Or do you not think the brother is worth so much that you would purchase his salvation even by abstinence from food? And Christ did not refuse even to become a slave, nor to die for him; and you do not even disdain food so that you might save him? And yet, Christ was not about to win all men, but nevertheless He died for all, fulfilling what was His own part. But you know that for the sake of food you are overthrowing him in greater matters, and you are still contending, and you think him, who is so highly esteemed by Christ, to be so contemptible, and him whom He loved, you dishonor? And He died not for the weak only, but even for an enemy; and you do not refrain from food even for the weak? And Christ displayed the greatest thing, but you not even the lesser? And yet He is the Master, and you are the brother. These words are sufficient to sting even him; for it shows him to be small-minded, and having enjoyed great things from God, and yet not returning even small ones. “Let not then your good be blasphemed; for the kingdom of God is not food and drink.” By “the good” here, he means either the faith, or the future hope of the rewards, or the completed piety. For he says that not only do you not benefit your brother, but you cause the dogma itself, and the grace of God, and the gift to be blasphemed. For when you fight, when you contend, when you grieve, when you divide the Church, and reproach your brother, and are hostile toward him, those on the outside blaspheme; so that not only is nothing accomplished from this, but the entire opposite. For your good is love, brotherly affection, to be united, to be bound together, to live with peace, with gentleness. Then again, removing his fear and that person’s contention, he says: “For the kingdom of God is not food and drink.” For do we have to be approved by these things? Which he also says elsewhere: “Neither, if we eat, do we abound; neither, if we do not eat, do we lack.” And it needs no construction, but satisfies with the statement. But what he says is of this kind: What, if you eat, does this bring you into the kingdom? Wherefore, also mocking them, as thinking highly of this, he said not food only, but also drink. What then are the things that bring one in? “Righteousness and peace and joy,” the life of virtue, the peace with one’s brother, to which this contention is opposed; the joy from harmony, which this reproof destroys. And he said these things not to one only, but to both; for there was time for it to be spoken to both.
2. Then, since he said “peace and joy” (and there is peace and joy even in evil things), he added, “In the Holy Spirit.” As for the one who destroys his brother [original-script column: see facsimile]
A or harms his neighbor, he is surely the one who seizes wealth. But what is worse, another has saved him, and you do injury and destroy. But since these things—food, and what seems to be perfection—do not bring a person into the kingdom, whereas those things that subvert them do, how should one not disregard the small in order to confirm the greater? B Then, because that condemnation was arising gradually from vainglory, he adds: 18. “For he who in these things serves Christ is pleasing to God and approved by men.” For all people will not admire you for your perfection as they will for peace and harmony. For everyone will enjoy this good thing, but no one the other. 19. “Therefore, let us pursue the things of peace and let us keep those things which belong to edification for one another.” The one part belongs to that person—namely, the weak one—so that he may be at peace; the other belongs to the stronger, so as not to cast down his brother. Yet he has rendered both things common to both when he said, “In one another,” and showed that without peace it is not easy to be built up. 20. “Do not for the sake of food destroy the work of God.” He calls the salvation of a brother the work of God, thus increasing the fear and showing that he is acting contrary to his own efforts. For you do not, he says, build up what you think you are building; rather, you destroy not the edifice of a man, but the edifice of God, and not for the sake of any great thing, but for the sake of a trivial one; “for the sake of food,” he says. C Then, lest the weaker be confirmed in his evil opinion through such indulgence, he instructs him again with these words: “All things indeed are clean; but it is evil for the man who eats with an offense”—that is, he who indeed eats with a bad conscience. Therefore, even if you force him and he eats, there is no benefit from this; for food does not make one unclean, but the purpose with which it is eaten. If you do not correct that, you have done everything in vain and have done more harm; for it is not the same thing to deem something unclean and to taste it while thinking it is unclean. Therefore, you sin in two ways here, while you increase the prejudice through contention and compel someone to eat what is unclean: do not force him, therefore, until you have persuaded him. D 21. “It is good not to eat meat, nor to drink wine, nor to do anything in which your brother is scandalized or offended or weakened.” Again, he demands more, so that he may not only not force him, but also accommodate himself to him. For he himself also did this often, as when he circumcised, when he tonsured himself, when he offered that Jewish oblation. Nor does he tell him to do this, but he offers it as if it were his own opinion, so that he does not render the weaker one more cowardly. And what does he say? “It is good not to eat meat.” And why do I say meat? Even if it were wine, and even if it were any other thing that causes an offense, abstain; for nothing is equal to the salvation of your brother. And Christ signifies this, who came down from heaven and suffered everything for our sake. I would also like you to consider how he also strikes at him as well, saying: “He is offended, or scandalized, or weakened.” Do not tell me, he says, that it is contrary to reason, but tell me what you can correct, for he is sufficiently justified when he is helped in such a way because he is weak, and no harm arises for you from this; for this is not hypocrisy, but edification and prudent counsel. For if you force him, he will both resist and condemn you, and he will be more firmly resolved not to eat; but if you have been indulgent, he will love you and will not regard your compassion with suspicion, and subsequently you will be able, little by little, to sow right dogmas in him. But if he has once conceived hatred toward you, you have closed off every entrance for your words. Do not, therefore, force him, but you abstain for his sake, not as if from something unclean, but because it will otherwise be an object of offense to him; and in this way he will love you more. Thus, even Paul himself commanded, saying: “It is good not to eat meat,” not because it is an unclean object, but because the brother is scandalized and weakened. 22. “Do you have faith? Have it before yourself.” Here it seems to me that he is implicitly accusing the one who is more perfect of vainglory. Yet he wants to indicate this: Do you want to prove to me that you are perfect and complete? Do not declare this to me, but let your conscience be sufficient for you. It is about faith, he says, but that which looks to the proposed matter. For concerning that other faith he says, “For with the mouth confession is made unto salvation” (Rom. 10:10); and, “Whoever shall deny me before men, I will also deny him” (Luke 9:26). That faith subverts if we do not confess it; this one, however, does if we confess it inopportunely. “Blessed is he who does not judge himself in that which he approves.” Again, he attacks the weaker one and shows that this crown is sufficient for him—namely, his conscience. Even if a man does not see it, you are sufficient for yourself to be blessed. Because he said, “Have it before yourself,” lest he think this tribunal to be small, he says that this is better for you than the whole world. Even if all accuse you, if you do not condemn yourself, and your conscience does not reproach you, you are blessed. He did not say this of all things in general, however. For there are many who do not condemn themselves, even though they commit egregious sins; these are the most miserable of all. But for the time being, he is insisting on the present argument. 23. “For he who is discerning, if he eats, is condemned.” Again, he says this, urging him to spare the weak one. For what is the benefit if one who is discerning eats and condemns oneself? For I approve of him who both eats and eats without any hesitation. See how he leads him not only to eat, but to eat with a pure conscience. Then he states the reason for which he is condemned, with these words: “Because it is not from faith”; not because the food is unclean, but because it is not eaten from faith; for he did not believe it to be clean, but touched it as unclean. Through these things, moreover, he demonstrates to them how much harm they cause who force those not yet persuaded to touch things that still seem unclean to them, so that for this reason at least they might desist from rebuking them. “And all that is not from faith is sin.” For when he does not trust, he says, and does not believe it to be clean, how can he not have sinned? Moreover, Paul said all these things regarding the proposed argument, not concerning all other things. And observe how much care he takes that there be no offense; for he said above: “If, however, your brother is grieved on account of food, you are no longer walking according to love.” But if one should not cause sorrow, much more should one not be an object of offense. And again, “Do not for the sake of food destroy the work of God.” For if it is grave and impious to tear down a church, it is much more so to destroy a spiritual temple; for a man is more precious than a church. For Christ did not die for the sake of walls, but for the sake of these temples.
A
Homily XXVII
Let us then examine our own affairs from every side, and let us not afford any handle to any one. For the present life is a stadium, and one ought to have a thousand eyes on every side, and not think that ignorance suffices for an excuse. For there is, there is truly a penalty to be paid for ignorance, whenever that ignorance is inexcusable; since the Jews also were ignorant, but they were ignorant of things not worthy of pardon; and the Greeks also were ignorant, but they have no excuse. For when you are ignorant of those things which it is impossible to know, you will suffer no charge; but when you are ignorant of those things which are easy and possible to be known, you will pay the ultimate penalty. Otherwise, if we are not exceedingly slothful, but contribute all things that are on our part, even in those things of which we are ignorant, God will extend a hand to us; which Paul also said to the Philippians: *And if in anything you are differently minded, God shall reveal even this to you* (Phil. 3:15). But when we are not willing to perform even those things of which we are masters, we shall not enjoy even that alliance; which happened also in the case of the Jews. For *on this account*, he says, *I speak to them in parables, because seeing they do not see* (Matt. 13:13). How did they not see when they saw? They saw demons being driven out, and they said, *He has a demon*: they saw the dead being raised, and they did not worship, but they attempted to kill him. But Cornelius was not of this sort. On this account, since he was doing all things that were on his part with diligence, God added what was lacking to him. Do not therefore say, How did God overlook such a one, being sincere and good, being a Greek? First of all, whether any one is sincere, it is not possible for men to know, but for him who alone has fashioned the hearts; then, it is also possible to say this, that he often did not care nor strive. But how, one says, was he able, being very sincere? Therefore, observe this simple and guileless one for me, and examine him in secular matters, and you will see him displaying great precision, which, if he had been willing to display also in spiritual matters, he would not have been overlooked; for the things of the truth are clearer than the sun. And wheresoever any one may arrive, he will easily lay hold of his own salvation, if he be willing to pay attention and not consider this a secondary matter. For were things confined in Palestine? Were they confined in a small corner of the world? Have you not heard the prophet saying that *All shall know me, from the small even to the great* (Jer. 31:34)? Do you not see the facts verifying this? How then could these have any excuse, seeing the dogma of the truth extended, and not inquiring nor caring to learn? Is it better to find piety now or then? It is clear that it is now. For now the name of God is heralded among all, and the prophets have proclaimed it, and the facts have come to pass, and the things of the Greeks have been refuted: but then the majority were still without instruction, and sin was prevailing, and there was neither law B teaching, nor prophet, nor miracles, nor teaching, nor a multitude of those who knew, nor anything else of such a kind, but all things were situated as in deep darkness and in moonless and wintry night. But nevertheless that admirable and noble man, even with so many hindrances, both recognized God and practiced virtue, and led many into the same zeal, and this, being inexperienced even in external wisdom—for how could he be, where letters had not yet been discovered at any time? Yet nevertheless, because he brought in the things that were on his part, God also brought in His own—thereafter. For you would not be able to say this, that Abraham received piety from his fathers; for he was an idolater. But nevertheless, having become of such forebears, and being a barbarian and brought up in the midst of barbarians, and having had no teacher of piety, he both recognized God and outstripped all his descendants, who enjoyed both the law and the prophets, to such an extent that it cannot even be put into words. Why so? Because he was not much preoccupied with secular things, but he stretched his whole self toward spiritual things. But what of Melchizedek? Did he not also exist in those same times, and shine so much as to be named a priest of God? For it is impossible, and very impossible, for the sober-minded to be overlooked at any time. Let not these things trouble you; but knowing that the weight of the matter is everywhere in our own choice, let us examine our own affairs, how we might become better. Let us not demand accounts from God, nor inquire why He permitted this one, and why He called that one. For in doing this, we are acting as if a servant who had offended should inquire into the administration of his master. O miserable and wretched man, when it is your duty to be concerned about your own accounts, and how you will reconcile the Master, do you demand accounts of the things for which you yourself are about to render accounts? Do you pass over those things for which you are going to pay the penalty? C
4. And these things, he says, do you demand from a rustic and a barbarian? Not from a rustic and a barbarian only, but also if any one of those who are now is more barbarian. For for what reason, tell me, does he know how to speak back and to stand his ground when he is injured in secular matters, and does all and schemes that he might not be even slightly maltreated; but in spiritual matters does he not use this same wisdom? And when he worships a stone and considers it a god, and performs festivities, and spends money, and displays great fear, and nowhere becomes slothful because of his guilelessness; but when it is necessary to inquire into the truly existing God, then he mentions guilelessness and simplicity to me? These things are not so, they are not so; for the charges are of sloth alone. For whom do you think to be simpler and more rustic, those in the time of Abraham or those now? It is clear that those. And when was it easier to find piety, now or then? It is evident that now. Now, indeed, God's name is famous among all, and prophets have proclaimed it, and the facts have come to pass, and the things of the Greeks have been refuted; but then the majority were still uninstructed, and sin prevailed, and there was no law teaching, no prophet, no miracles, no teaching, no multitude of those who knew, not one other thing of such kind, but all things were situated as in deep darkness and in moonless and wintry night. But yet that admirable and noble man, despite so many hindrances, both knew God and practiced virtue, and led many into the same zeal, and this though not experienced in the wisdom of those outside: for how, where letters had not yet been invented at all? But yet because he brought in that which was on his part, God also brought in His own. D For you would not be able to say that Abraham received piety from his fathers; for that man was an idolater; but yet even having become of such progenitors, and being a barbarian, and raised in the midst of barbarians, and having had no teacher of piety, he both knew God, and far excelled all his descendants, who had enjoyed both the law and the prophets. Why so? Because he was not very preoccupied with secular things, while toward spiritual things he stretched himself entirely. What then of Melchizedek? Did he not also come to be in those same times, and shine so much as to be called a priest of the Lord? For it cannot be, and it is very impossible, for the vigilant man to be overlooked at any time. Let not these things trouble you; but knowing that the power is everywhere in the intention, let us examine our own matters, so that we may become better. Let us not demand accounts of God, nor inquire why He permitted this one, and summoned that one. For we do this as if a servant who had offended should inquire into the administration of his master. O miserable and wretched one, while it is necessary to be concerned about your own accounts, and how you shall appease the Master, do you demand accounts of the things for which you are about to render accounts? Do you pass over those things for which you are going to pay the penalty?
4. And these things, he says, do you demand of a rustic and a barbarian? Not of a rustic and a barbarian only, but even if any one of those who are now is more barbarian. For for what cause, tell me, does he know how to contradict when he is wronged in secular matters, and to stand his ground when forced, and does all and works to ensure that he is not wronged even a little; but in spiritual matters does he not use this same wisdom; and when he worships a stone and considers it a god, and performs festivities, and spends money, and displays much fear, and nowhere becomes slothful because of his simplicity; but when it is necessary to inquire into the truly existing God, then he calls to mind simplicity and guilelessness for me? These things are not so, they are not so; for the accusations are of sloth alone. For whom do you think are simpler and more rustic, those in the time of Abraham or those now? It is clear that those. And when was it easier to find piety, now or then? It is clear that now. What therefore shall I say to the Greek, he says? These things that have been said. And consider not only what you say to the Greek, but also how you correct him. When he, examining your life, is scandalized thereby, there take thought of what you say. For on behalf of that one, even if he is scandalized, you will not give an account; but from the life of your own, if he is harmed, you will suffer the ultimate danger. When he sees you philosophizing about the kingdom, and yet fluttered over present things, and fearing regarding hell, and trembling at the evils here, then take thought. When seeing these things he blames you, and says: If you long for a kingdom, why do you not despise the present things? If you expect a terrible judgment seat, why do you not disregard the evils here? If you hope for immortality, why do you not laugh at death? When he says these things, take thought of what you will put forward in defense. When he sees you trembling at the loss of money, you who expect the heavens, and becoming overjoyed for one gold coin, and again abandoning your soul for little silver, then take thought; for these are the things, these are the things that scandalize the Greek. So that if
care of your salvation, provide a defense for yourself, not by words, but by deeds and actions. For1 on account of that question, no one has ever blasphemed God; but on account of a corrupt life, there are a thousand blasphemies on every side. Correct this, then: otherwise the Greek will say to you again, “Whence shall I learn that God has commanded what is possible? For lo, though you are a Christian from your ancestors and educated in this good religion, you do nothing worthy of it.” What then will you say? You will surely say, “I will show you others who do these things, namely, the monks sitting in the deserts.” But are you not ashamed when you confess yourself a Christian and refer others elsewhere, as if you were unable to show that you are doing the things that belong to Christians? For he will immediately say, “Therefore what necessity is there to migrate to mountains and deserts? For if it is not possible to philosophize in the midst of cities, much accusation will be brought against this religion, if we ought to abandon cities and run to the deserts.” But show me a man who has a wife, children, and a house, and who pursues philosophy. What then shall we say to these things? Must we not hang our heads and be ashamed? For Christ did not command this, but2 how? *Let your light shine before men* (Matt. 5:16); not before mountains or deserts and trackless places. I say these things, however, not to detract from those who have occupied the mountains, but to mourn those who dwell in cities, because they have driven virtue out from them. Wherefore, I beseech you, let us lead philosophy from the mountains hither, so that cities may be truly cities; these things can amend the Greek, these things can free him from a thousand stumbling blocks. Wherefore, if you wish both to free him from the scandal and to enjoy a thousand rewards from hence, amend your life and take care to shine on every side, *That men may see your good works and glorify your Father who is in heaven.* For so shall we also be able to enjoy that ineffable and great glory; 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, power, and honor, now and always, and for ages of ages. Amen.
HOMILY XXVII
[Rom. 16:25] *Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept silent for eternal times, [26] but now manifested through the prophetic Scriptures, according to the commandment of the eternal God, to the obedience of faith among all the nations... [v. 27] to whom be glory through Jesus Christ for ever. Amen.*
(a) It is the custom of Paul always to close his exhortation with prayers and doxologies; for he knew that the matter was not of light moment. He is also accustomed to do this from love and piety. For it belongs to an instructor of children and one who loves God, not only to teach with word, but also to win the help of God for his disciples through prayer; which he also does here. For the connection is to be read in this way: “*Now to him who is able to strengthen you... to him be glory for ever. Amen.*” He speaks again about those who are weak, and turns his discourse to them. For when he was reproving, he made the reproof general: but now, when he is praying, he puts forward a petition for them. But when he says, “Strengthen,” he adds how: “*According to my gospel.*” By saying this, he signified that they were not yet strengthened, and that they stood, indeed, but were wavering. Then, to make the discourse worthy of faith, he adds, “*And the preaching of Jesus Christ*”; that is, He Himself preached. If He Himself preached, not our dogmas, but His laws are here. And then, philosophizing about that preaching, he shows that this gift is of great munificence, and of great honor. And first, indeed, he proves this from the very one who preached, and then from those things which were preached: for they were gospels. To these, moreover, he adds the fact that they had been known to no one before us. This, moreover, he subindicated by saying, “*According to the revelation of the mystery*”; which is certainly a sign of the greatest friendship, that He made us partakers of the mysteries, and no one before us. “*Kept silent for eternal times, but now manifested.*” Of old it was indeed predetermined, but now it has appeared. How did it appear? “*Through the prophetic Scriptures.*” Here again he drives away the fear of the weak one. For why do you fear? Lest you fall away from the law? This is what the law wants, this it already foretold of old. Faith has need of obedience, not of inquiry. — But if you shall examine why it is now manifested: you do not a safe thing, when you curiously inquire into the mysteries of God and demand reasons. For such things are not to be curiously examined, but loved and embraced. And therefore, curbing this intent of the mind, he added: “*According to the commandment of the eternal God, to the obedience of faith.*” For faith has need of obedience, not of curious inquiry: and when God commands, one ought to obey, not to inquire curiously. Then he strengthens them from another quarter, saying: “*Among all the nations.*” For not you alone, but the whole world thus believes, having not a man, but God as a teacher. Wherefore he added: “*Through Jesus Christ.*” But it was not only known, but also confirmed: yet both are His work. And therefore it is to be read in this way: “*Now to him who is able to strengthen you through Jesus Christ.*” For, as I said, he ascribes both to Him; nay rather, not both only, but also glory to the Father. And therefore he said: “*To whom be glory for ever. Amen.*” He glorifies Him also, being stunned at the incomprehensibility of these mysteries. For not even now after they have appeared is it possible to understand them by logical reasoning, but one must know them through faith, otherwise it is not possible. He rightly said, “*To the only wise God.*”
A For when you consider how He introduced the Gentiles and blended them with those who had formerly attained it, how He saved those who were considered lost, how He led those who were unworthy of the earth into the heavens, and brought those who had fallen from this present life into that immortal and ineffable one, and made those who were being trampled by demons equal to the angels, and opened paradise, and dissolved all the old evils, and these in a short time, and by an easy and most direct way, then you will know His wisdom, when you see that which neither angels nor archangels knew, suddenly learned by those from the Gentiles through Jesus. One ought therefore to admire His wisdom, and glorify Him; yet you occupy yourself with small things, still sitting in the shadow, which is not at all the mark of one who glorifies Him. For he who does not trust in Him, nor rely on faith, does not bear witness to the magnitude of the events. B But He attributed the glory for them to Him, and invites them to the same zeal. And when you hear Him saying, “*To the only wise God,*” do not think that this is said for the setting aside of the Son. For if all these things, from which His wisdom is shown, were made through Christ, and without Him not one thing was made, it is evident that the things of wisdom are equal. Why then did He say “only”? For the distinction from all creation. Having returned therefore the doxology, He passes again from the prayer to exhortation, turning His speech to the stronger [brethren], and saying thus: “*We, then, who are powerful, ought.*” We owe this, we are not bestowing a favor. What do we owe? “*To bear with the infirmities of the weak.*”
C 2. You see how He lifted them up with praises, not only by calling them powerful, but also by ranking them with himself? And not only in this way, but He also wins them over by what is useful, and in an unburdening manner; for “you,” He says, “are powerful, and by descending you suffer no harm; but he is in danger of the ultimate ends, unless he is supported.” And He did not say, “The weak,” but, “The infirmities of the weak,” so that you might feel pity. And this remains for the spiritual, if you do it in compliance with what was mentioned previously. Therefore He demands this from all; for it is not just so-and-so, but, “Each of you.” Then, since He has commanded something great, and instructed them to descend from their own perfection to correct another’s infirmity, He again brings Christ into the middle, saying: “*For even Christ did not please himself.*” This is what He always does. For even when He was speaking about almsgiving, He brought Him forward, saying, “*Know the grace of our Lord, that for our sake He became poor, being rich*” (2 Cor. 8:9). And when He was exhorting them to love, He exhorted them from that same source, saying, “*Even as Christ loved us*” (Eph. 5:25). And when He was counseling them about bearing shame and dangers, He fled to Him, saying, “*Who for the joy set before Him endured the cross, despising the shame*” (Hebr. 12:2). So here too He shows that He Himself did this, and that the prophet had proclaimed it beforehand from above; therefore He added, “*As it is written: The reproaches of those who reproach you fell upon me.*” What is, “*He did not please himself*”? It was permitted to Him not to be reproached, it was permitted to Him not to suffer what He suffered, had He wished to seek His own interest; but yet He did not wish it, but having considered our interest, He disregarded His own. And why did He not say, “He emptied Himself”? Because He did not wish only to show this, that He had become man, but that He was also insulted, and received an evil reputation among many, being thought of as weak. For “if you are the Son of God,” He says, “come down from the cross”; and, “*He saved others, Himself He cannot save*” (Matt. 27:40, 42). Therefore He made mention of a matter useful to Him for the present subject, and shows [that He did] much more than what He promised. For He does not show Christ having been reproached alone, but also the Father; for “*The reproaches of those who reproach you fell upon me*” is a way of saying, it was not that something new or strange occurred. For they who in the Old [Testament] practiced reproaching Him, these were also maddened against the Son. D These things were written, that we might imitate them. Here He also incites them to the endurance of temptations henceforth—as He added: 4. “*For whatever was written, was written for our instruction, that through the endurance and the consolation of the Scriptures we might have hope*”; that is, that we might not fall away. For various are the struggles within and without, that being strengthened and consoled by the Scriptures, we might show endurance, that living in endurance, we might remain in hope. For these are mutually constructive: endurance of hope, hope of endurance; both of which come from the Scriptures. Then again He turns the discourse back to prayer, saying: “*May the God of endurance and consolation grant to you to think the same thing toward one another, according to Christ Jesus.*” Since He had spoken the things from Himself, and had added the examples of Christ, and added the testimony from the Scriptures, showing that along with the Scriptures He Himself again grants endurance. For this reason He said, “*May the God of endurance and consolation grant to you to think the same thing toward one another, according to Christ Jesus.*” For this is [the nature of] love: whatever one thinks for oneself, this one also thinks concerning the other.
A And yet, it is not simply any kind of love that he seeks; he adds, *According to Christ Jesus*—which he does everywhere, since there is another kind of love. And what is the profit of this concord? B 6. *That with one mind*, he says, *with one mouth you may glorify God and the Father of our Lord Jesus Christ*. He did not say only, "with one mouth," but he ordered it to be done with one soul. Do you see how he joined the whole body, and how he again concluded the discourse in glorification? Thence he mostly leads them to consent and concord. Then he proceeds again in the same exhortation, saying: 7. *Wherefore receive one another, as Christ also received you to the glory of God*. Again, he draws the example from above, and the ineffable gain; for this most of all glorifies God, that we should fortify one another with this consent. And so, even if you are pained, for this reason, to differ from a brother, consider that if you let go of your anger, you glorify your Lord, and even if not for the sake of the brother, be reconciled for the sake of this; nay, for this very reason first. For Christ is always turning this up and down, and speaking to the Father, He said: *In this shall all know that you have sent me, if they shall be one* (John 17:21). Love is commended even towards enemies. Let us obey, therefore, and join ourselves to one another. For here he no longer rouses only the weak, but everyone. And if anyone wishes to be cut off from you, do not you be cut off, nor utter that frigid word: "If he loves me, I love him; and if even the right eye does not love me, pluck it out"; for these are satanic sayings and belong to the contentions of the gentiles. But you, who have been called to a greater order of life and are enrolled in heaven, are subject to greater laws. Say not these things; but when he is unwilling to love you, then show him greater love, that you may attract him; for he is a member; and when a member is cut off from the rest of the body by some necessity, we do everything that we may join it again, and then we bestow our greater care. For the reward is greater when you have attracted someone who is not willing to love. If indeed he commands to invite those who cannot repay us to a meal, that the reward may be increased; much more must this be done in love. For he who is loved and loves, has returned the reward to you; but he who is loved and does not love, makes God your debtor: and besides, when he loves you, he has no need of much care; but when he does not love, then he has need of your help. Let not therefore the cause of care and diligence become a cause of sloth, nor say: "Because he is sick, therefore I will neglect him"; for the coldness of love is a disease; but do you warm that which has become chilled. What then, you will say, if he does not grow warm? Remain always doing what is yours. What if he is even more averse? Again, he procures for you a greater reward, and by so much more shows you to be an imitator of Christ. For if the mark of the disciples is to love one another: *In this*, says He, *shall all know that you are my disciples, if you love one another* (John 13:35); consider how great a thing it is to love those who hate oneself. For your Lord loved those who hated Him and exhorted them; and by how much the more infirm they were, by so much the more did He care for them, and cried out saying: *They that are whole have no need of a physician, but they that are sick* (Matt. 9:12). C And He deemed those tax collectors and sinners worthy of His table; and by how much the more the Jewish people dishonored Him with dishonor, by so much the more did He exhibit honor and care towards them; nay, much more. Emulate this man also. For this is no small thing, but a work without which even a martyr cannot be altogether pleasing to God, as Paul says (1 Cor. 13:3). Do not, therefore, say, "I am hated, and for that reason I do not love": for that reason you ought to love the more. Otherwise, he who loves cannot be so quickly hated; but even if someone were a wild beast, he will love those who love him: *for this*, he says, *do the gentiles and the publicans* (Matt. 5:46). But if everyone loves those who love them, who would not love those who love them when they are hated? Exhibit this, therefore, and do not make an end of saying this, "However much you may hate me, I will not cease to love you," and you have calmed every contention, and softened every soul. For this disease arises either from inflammation or from coldness: but the power of love is accustomed to heal both by its own heat. Do you not see those shameful lovers, how they suffer blows, spittings, reproaches, and innumerable evils from those prostitutes? What then will dissolve this love? Reproaches? By no means, they rather inflame it: even if those women who do these things, besides being harlots, are of obscure and vile stock; while those who suffer these things can often number illustrious ancestors, and are eminent in other ways; yet not even this dissolves them, nor tears them away from the beloved.
D Since we are able to show love towards God, how much more that power of diabolical and demonic love? Do you not consider that this is the greatest weapon against the devil? Do you not consider that the wicked demon stands by and tries to drag that member to himself, and make it his own; while you run past, and abandon the prize of the battle? For just as a prize, the brother lies in the midst: if you conquer, you will receive the crown; if you act slothfully, you will depart uncrowned. Put an end, therefore, to uttering that satanic saying, "If my brother hates me, I do not even wish to look at him." For nothing is more shameful than this saying, even if many imagine it to be a mark of a generous spirit: but nothing is more ignoble, more foolish, more savage than this. This is why I especially grieve, that many think those things which pertain to wickedness to be virtue: and that to despise and condemn others appears to be something splendid and honorable. This is the greatest snare of the devil, that a good reputation is attributed to wickedness, wherefore it is difficult for this evil to be erased. For I have heard many boasting that they do not approach those who are averse to them—and yet your Lord boasts in this very thing. How often did men spit upon Him? How often were they averse to Him? Yet He does not cease in running to them. Let not therefore say, "I cannot approach those who hate me"; but say, "I cannot spurn those who spurn me." This saying belongs to the disciple of Christ; as the other belongs to the devil; the one makes men illustrious and famous, the other, however, shameful and ridiculous. Therefore we admire Moses, that even when God was saying, *Let me alone, that I may be angry and consume them* (Exod. 32:10), he could not spurn those who had often been averse to him, but said, *If you forgive them their sin, forgive; but if not, do me also away* (Exod. 32:32). Be a lover of God and an imitator.
...are you not ashamed? He has Christ as his head, and table, and garment, and life, and light, and bridegroom; he is everything to him, and yet you dare to say, "I spit upon him"? And not upon him alone, but upon ten thousand others with him? Stop, man, and cease your madness; recognize the brother, know that these steps are those of folly and distraction, and say the opposite: "Even if he spits upon me ten thousand times, I will not lose faith." In this way you will gain your brother, and live for the sake of God, and partake of future blessings; which may we all attain by the grace and loving-kindness, etc.
HOMILY XXVIII
A "I say that Christ Jesus was a minister of circumcision for the truth of God, to confirm the promises made to the fathers." B Since you had transgressed the law, for this reason He fulfilled it, not that you might fulfill it, but that He might confirm for you the promises made to the fathers, which the law was causing to fail, showing that you had offended and were unworthy of the inheritance. Thus you were saved by grace; for indeed you had been rejected. Therefore, do not revolt, nor contend, clinging untimely C to the law, which would have cast you out of the promise had Christ not suffered so much for you. Moreover, He suffered these things not because you were worthy of salvation, but so that God might be true. Then, lest this should puff up the man from the Gentiles, he says: "And the Gentiles for mercy glorify God." What he says is this: The Jews at least had promises, even if they were unworthy; but you had not even that, but were saved by loving-kindness alone. D Even if it is true that not even for them would Christ have been of any further advantage regarding the promise had He not appeared, yet, in order to blend them together and prevent one from rising up against the weak, he mentions the promises; but regarding the others, he says that they were saved by mercy alone. Therefore, they would be most of all obligated to glorify God. Glory to God means to be joined, to be united, to sing His praises with one mind, to bear the weaker brother, not to despise the limb being torn away. Then he also brings in testimonies, in which he shows that those from the Jews must be joined to those from the Gentiles, saying thus: "As it is written: Therefore I will confess to thee among the Gentiles, O Lord, and will sing to thy name (Ps. XVII, 50); 11. and, Rejoice, ye Gentiles, with his people (Deut. XXXII, 43); 12. and, Praise the Lord, all ye Gentiles; and laud him, all ye people (Ps. CXVI, 1); 13. and, There shall be a root of Jesse, and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope (Isai. XI, 10)." He brought forward all these things, showing that they must be united and glorify God, both restraining him who is from the Jews, so that he might not exalt himself against him, when all the prophets were calling these people, and persuading him who is from the Gentiles to be moderate, by showing that he is obliged by greater grace.
2. Then again he concludes his discourse with a prayer, saying: "Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Ghost." That is, may you be rid of the despondency toward one another, and may you never be cast down by temptations; and this will come to be in your abounding in
A hope. For this is the cause of all good things. This shall be from the Holy Spirit; yet not simply from the Holy Spirit, but if we also bring what is ours. Therefore he says, "in believing"—for thus you are able to be filled with joy if you believe, if you hope. But he did not say, "if you hope," but, "if you abound in hope," so that you may not only find consolation for your troubles, but also rejoice with joy because of the abundance of faith and hope. Thus also you will attract the Spirit; and thus, after He has arrived, you will preserve all good things. For just as food sustains our life, and this [food] dispenses life, so if we have good works, we shall have the Spirit; if we have the Spirit, we shall have good works; just as, by contrast, if we do not have works, the Spirit departs. But if we become bereft of the Holy Spirit, we shall limp even in our works; for when He departs, the unclean spirit approaches, which is plain from Saul. For what? If he does not strangle us as he did him? Yet he chokes us in another way through evil deeds. Therefore, the harp of David must be our work, that we may chant divine hymns for the soul, and those things which pertain to Him, and those which proceed from good works. For if we do only one of these—and hearing the chant, we fight against the one chanting through our deeds, as Saul was doing then—it will be a medicine for our condemnation, and our madness will become more savage. For before we hear, the evil demon is afraid lest we be corrected by hearing; but when we hear and yet remain the same, that fear itself goes away. Let us sing the canticle through our deeds, that we might cast out sin, which is worse than the demon himself. For the demon does not altogether deprive us of the kingdom of heaven, and sometimes he even benefits one who is awake; but sin excludes us altogether. For sin is a voluntary demon, and a spontaneous madness; therefore, it has no one to grant it mercy and pardon. Let us then sing with this kind of incantation to a soul so affected, and let the mouth chant and the mind be educated by other Scriptures and by blessed David. For this is no small thing either; for if we teach the tongue to sing, the soul, wishing to do the contrary, will be ashamed as it sings. Nor shall we reap only that benefit from this, but we shall also know many things which will be useful to us; for David speaks to you both about present and future things, and about the visible and invisible creation. If you wish to learn about the heaven, whether it remain or change, he will answer you clearly and say: "The heavens shall grow old like a garment, and as a mantle you shall involve them, O God, and they shall be changed" (Ps. ci, 27). If you wish to hear of its shape, you will hear: "Stretching out the heaven like a skin" (Ps. ciii, 2). If anyone desires to know more of its covering, let him say to you again: "Who covers its upper parts with waters" (Ps. ciii, 3). Nor does he stop here, but he discourses to you also about its breadth and its height, showing these to be equals: "As far as the east is from the west, so far has he removed our iniquities from us. B According to the height of the heaven from the earth, God has strengthened His mercy upon them that fear Him" (Ps. cii, 12, 11). If you wish to learn about the earth, nor will those things be hidden from you; but you will hear him playing and saying: "Because he founded it upon the seas" (Ps. xxiii, 2). If you desire to learn whence come C earthquakes, he will free you from all doubt, thus saying: "Who looks upon the earth, and makes it tremble" (Ps. ciii, 32). If you require the use of night, you will learn it from him: "In it all the beasts of the forest will pass through" (Ps. ciii, 20). If you ask to what use mountains are, he responds to you: "The high mountains are for the harts." And why rocks exist, he tells you, "The rock is a refuge for the rock-badgers and the hedgehogs." Learn why there are unfruitful trees: "There the sparrows will make their nests" (Ps. ciii, 18, 17). Why are there fountains in the deserts? "There the birds of the heaven will dwell, and the beasts of the field" (ibid. vv. 12, 11 [sic]). For what purpose is wine? Not only that you may drink—for water would be enough for that—but that you might be cheered and give thanks; for "Wine gladdens the heart of man" (ibid. v. 15). Thus taught, you will know how far you ought to use wine. Whence are the birds and wild beasts fed? You will hear him saying: "All look to you, to give them food in due season" (ibid. v. 27). If you say, "For what are beasts of burden?" he answers you that these also were made for your sake: "Who brings forth," he says, "hay for the cattle, and herb for the service of men" (ibid. v. 14). What is the usefulness of the moon? Hear him saying: "He made the moon for seasons" (ibid. v. 19). And that He made all things, whether visible or invisible, he taught clearly, saying: "He spoke, and they were made; He commanded, and they were created" (Ps. xxxii, 9). And that there shall even be a release from death, he teaches you that, saying: "God will redeem my soul from the hand of hell, when he receives me" (Ps. xlviii, 16). Whence do we have our body? And he says this: "He remembered that we are dust" (Ps. cii, 14). Where does it go at last? "He shall return to his dust" (Ps. cxlv, 4). How are we honored? "With glory and honor you crowned him, and appointed him over the works of your hands" (Ps. viii, 6). Have we humans anything in common with the angels? And he said this also, thus chanting: "You have diminished him a little less than the angels" (ibid.). About the love of God: "As a father pities his children, the Lord has had pity on them that fear Him" (Ps. cii, 13). About those things which are to receive us after this, and about that tranquil lot: "Turn, he says, my soul, into thy rest" (Ps. cxiv, 7). Why is the heaven so great? He will also say this: "The heavens declare the glory of God" (Ps. xviii, 2). For what was night and day made? Not only that one might shine and the other give rest, but that they might instruct us: "There are no languages nor speeches, whose voices are not heard" (ibid. v. 4). How does the sea surround the earth? "The abyss as a garment is its covering" (Ps. ciii, 6); so indeed the Hebrew has it. D You will learn, what pertains to Christ, what pertains to the resurrection, what pertains to the future life, about rest, about punishment, and about things that pertain to morals, all about dogmas, and you will find the book filled with myriad good things. If you fall into temptations, you will derive much consolation from it; if into sins, you will find myriad medicines here; if into poverty, if into hardship, you will see many harbors; if you are just, you will reap much caution and security from it; if you are a sinner, much consolation. If you are just, and suffer grievous things, you will hear him saying: "For your sake we are killed all the day long: we are counted as sheep for the slaughter" (Ps. xliii, 23).
18). All these things have come upon us, and we have not forgotten you. If your works exalt you, and you hear it spoken: "Do not enter into judgment with your servant, for no one living shall be justified in your sight" (Ps. 142: 2); then immediately you shall become humble. And if you are a sinner, and despair of yourself, you shall hear Him incessantly chanting: "Today, if you will hear His voice, do not harden your hearts, as in the provocation" (Ps. 94: 8, 9); and you shall straightway rise up. If you wear a crown on your head, and grow arrogant, you shall learn that: "A king is not saved by much strength, and a giant shall not be saved by the multitude of his power" (Ps. 32: 16); and you shall be able to act modestly. If you are rich and glorious, you shall hear the Psalter saying: "Woe to those who trust in their power, and who boast in the multitude of their wealth" (Ps. 48: 7); and, "Man, as grass are his days, as the flower of the field, so shall he blossom" (Ps. 102: 15); and, "His glory shall not descend after him" (Ps. 48: 18); and you shall count nothing on earth to be great. For if that which is most brilliant of all, glory and power, is when considered so vile, what else on earth could be worthy of mention? But have you fallen into dejection? Hear Him saying: "Why are you sad, O my soul, and why do you trouble me? Hope in God, for I will confess to Him" (Ps. 41: 12). A But do you see some people thriving beyond their deserts? Say: "Do not emulate those who act wickedly, for as grass they shall wither, and as green herbs they shall quickly fall" (Ps. 36: 1, 2). Do you see both righteous and sinners being punished? Hear that it is not for the same cause; for it says: "Many are the scourges of the sinner" (Ps. 31: 10). But concerning the righteous He did not say, "scourges," but, "Many are the afflictions of the righteous, and out of them all the Lord shall deliver them" (Ps. 33: 20); and again, "The death of sinners is evil; and precious in the sight of the Lord is the death of His saints" (Ps. 115: 15). Speak these things continuously; be instructed from them; for each of these sayings holds an unbounded sea of thoughts. We have indeed passed over them simply; but if you should wish to search out the things said with precision, you will see great wealth. But meanwhile, it is possible even from what has been said to be delivered from the passions that beset us. For when you neither envy, nor grieve and become dejected unseasonably, nor think wealth or affliction or poverty to be anything, B nor even consider life itself as anything, it delivers you from all passions. Let us give thanks to God for these things, and let us handle this treasure, so that "through the patience and consolation of the Scriptures we may have hope" (Rom. 15: 4), and may enjoy the future good things—which may we all attain, by the grace and loving-kindness, etc.
HOMILY XXIX.
"But I am persuaded, my brethren, both I myself concerning you, that you yourselves are full of goodness, filled with all knowledge, able also to admonish one another" (Rom. 15: 14).
1. He had said, "So long as I am an apostle of the Gentiles, I glorify my ministry"; he had said, "Lest perhaps He might not spare even you"; he had said, "Do not be wise in your own conceits"; C and again, "But you, why do you judge your brother?" and, "Who are you to judge another man’s servant?" (Rom. 11: 13, 21, et 12: 16, 14: 4), and other things far more numerous of this kind. Since therefore he had often used a harsher tone in his discourse, he now heals it; and that which he said at the beginning, he expresses at the end. At the beginning he said: "I thank my God for all of you, that your faith is proclaimed in the whole world" (Id. 1: 8). Here, however, he says: "I am persuaded, that you are full of goodness, able also to admonish one another"; which is even more than that. And he did not say, "I have heard," but, "I am persuaded," and "I do not need to learn from another, but I myself—that is to say, I, who rebuke, I, who accuse." And, "That you are full of goodness." This is towards the admonition just given; as if he meant to say, that I did not give such advice because you were cruel or haters of your brethren, so as to receive them, "and D not to destroy the work of God"; for I know that you are full of goodness. It seems to me that he calls virtue in its entirety by this name here. And he did not say, "You have," but, "You are full of goodness." And what follows is with the same intensity: "Filled with all knowledge." For what if they were indeed affectionate, yet did not know how to treat those who were loved? For this reason he added, "of all knowledge," being "able also to admonish one another"—not only to learn, but also to teach. "I have written to you more boldly in part." See the humility of Paul, see his wisdom, how he gave a deep incision in the former parts, and since he accomplished what he wished, he uses treatment again. For it is sufficient, even without the things said, that he dared to admit this, to relax their tension. This he does also when writing to the Hebrews, saying thus: "But we are persuaded concerning you, beloved, of better things and things attached to salvation, even if we speak in this way" (Hebr. 6: 9). And similarly to the Corinthians again: "I praise you, that you remember me in all things, and just as I delivered the traditions to you, so you hold them" (1 Cor. 11: 2). And writing to the Galatians, he said: "I have confidence in you, that you will think nothing else" (Gal. 5: 10). One may find this concept abundant everywhere in his epistles; but here even more so. For they were constituted in greater dignity, and it was necessary to depress their inflated mind, not by constricting it alone, but also by relaxing it; and he does this in various ways. Therefore even here he says, "I have written to you more boldly." And he is not satisfied with this, but added, "in part," that is to say, gently. And he did not stop even there, but what says he? "As reminding you." And he did not say, "Teaching," nor, "Suggesting," but, "Reminding," that is to say, reminding you a little. Do you see the end corresponding to the prologue? For just as he said there, "Your faith is proclaimed in the whole world," so also at the end of the Epistle: "For your obedience has reached to all" (Rom. 16: 19). And just as he said at the beginning: "For I long to see you, that I may impart to you some spiritual gift, so that you may be strengthened"—that is, that we may be comforted together; so also here, "As reminding you," he said. And descending from the teacher's throne, both there and here he converses with them as with brothers, and friends, and equals; which is truly the mark of a teacher, to vary his discourse for the benefit of those who hear. See, therefore, how having said...
A, "I have written more boldly," and, "In part," and, "As one recalling to mind," he did not stop there, but speaking even more humbly he added, "Through the grace which was given to me by God." And this he was saying at the beginning, "I am a debtor." It is as if he said, "I did not seize the honor for myself, nor did I rush into this first, but God commanded it, and that by grace, not as counting me worthy for this." Do not therefore be exasperated: for it is not I who rise up against you: it is God who commands. And just as he says there, "To whom I render service in the gospel of his Son," so also here, when he had said, "Through the grace which was given to me by God," he subjoined, "That I should be a minister of Jesus Christ among the Gentiles, performing the sacred work of the gospel of God." B For after he had proven the things said above with many arguments, he shifts the discourse to that which was more serious, not simply calling it service, as in the beginning, but priesthood and sacred ministry: "For this is my priesthood, to preach and proclaim: this is the sacrifice I offer." And no one blames a priest for being anxious to offer an unblemished sacrifice. I was saying these things, at the same time to lift up their spirits, and to show that they themselves were also a sacrifice, and to clear himself, that this was commanded him. For my sword, he says, is the gospel, the word of preaching; but the cause is not that I might gain glory, not that I might appear brilliant, but, "That the offering of the Gentiles may be acceptable, sanctified in the Holy Spirit." That is, so that the souls of the disciples might be accepted. God did not bring me to this so much to honor me, as to have care of you. C But it is by a holy rite: for one does not only need faith, but also a spiritual manner of life, so that we may keep the Holy Spirit once given. For not wood and fire, nor altar and sword, but the Spirit is everything among us. Therefore, I do nothing that is not intended to keep that fire from being extinguished: for this was the commandment given to me. Why then do you speak these things to those who have no need? For this very reason, he says, I do not teach, but I remind: just as a priest stands by kindling the fire, so I am exciting your spirit. And see, he did not say, "That your offering might be made," but, "Of the Gentiles." But when he says, "Of the Gentiles," he means the whole world, earth and sea, curbing their spirits, that they might not disdain to have him for their teacher who would contend to the ends of the earth: which he also said at the beginning, "As among the other Gentiles, the Greeks and the barbarians, the wise and the foolish, I am a debtor. I have therefore my glory in Christ Jesus before God." D For because he had exhibited himself as very humble, he raises his discourse again, and he does this for their sake, that they might not appear to be despised. While he seems to be exalting himself, he does not forget his own position, thus saying, "I have therefore my gloriation." I glory, he says, not in myself, nor in our own diligence, but in the grace of God. "For I will not dare to speak of any of those things which Christ did not work through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God." For you cannot say, he says, that I speak these things out of pride: for these are the symbols of my priesthood, and I have many signs of my ordination to bring forward; not robes, not a mitre or tiara, not bells, like those of the ancients, but things far more terrible than these, signs and miracles. Nor can it be said that I was indeed ordained, but did not carry out what was commanded: rather, I did not do it, but Christ. Therefore I glory in this, not about common things, but about spiritual ones: for this is what the words "Before God" signify. For that I have accomplished the things for which I was sent, and that my words do not proceed from pride, the miracles and the obedience of the Gentiles show. "For I will not dare to speak of any of those things which Christ did not work through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of the Spirit of God." See with what force he struggles to show that all things are of God, and nothing of himself. For whether I speak, or act, or work miracles, God does all things, the Holy Spirit does all. But he says this, showing the dignity of the Spirit. Do you see how these things are more wonderful and terrible than those of the ancients, the sacrifice, the offering, the symbols? For when he says, "In word and deed, in the power of signs and wonders," he signifies this, namely the doctrine, the philosophy of the kingdom of God, the work and the specimen of the life, the raising of the dead, the driving out of demons, the healing of the blind, the leaping of the lame, and other prodigies, which the Holy Spirit worked in us. Then the proof of these (because these had been put forward in the meantime), is the multitude of the disciples. Therefore he subjoined: "So that from Jerusalem and round about as far as Illyricum I have fulfilled the gospel of Christ." He counts therefore both cities and regions and nations and peoples, not those only who were under the Romans, but also those who were under the barbarians. Do not approach me, he says, with only Phoenicia and Syria and Cilicia and Cappadocia, but also think of those that are behind, the Saracens, the Persians, the Armenians, and other barbarians. For he said "Round about" for this reason, that you might not only travel the beaten path, but also perambulate southern Asia in your mind. And just as he passes over the rain of miracles with one word, saying, "In the power of signs and wonders," so he also comprehends innumerable cities, nations, peoples, regions, with this one word, "Round about": for he was far from all pride. And he said these things for their sake, that they might not think highly of themselves. And in the exordium he says, "That I might have some fruit among you, as also among other nations" (Rom. 1. 13); but here he posits the necessity of the priesthood. Because he had spoken more harshly, he shows his authority more clearly. Therefore there he says simply, "As also among other nations"; but here he mentions the whole place, that he might cut off their pride on all sides. And he did not simply say, "That I might preach the gospel," but "That I have fulfilled the gospel of Christ, striving so to preach, where Christ was not named." Behold another hyperbole, that he not only evangelized and converted so many, but that he did not go to those who had already learned. To such an extent he refrained from thrusting himself upon the disciples of others, and doing this for the sake of glory, because
he shows that he was a stranger to vainglory, teaching them that he did not come to write because of a love of glory or the honor he would receive from them, but as one fulfilling a ministry, as one completing a sacred work, as one who loved their salvation. He says that the foundation of the apostles is "alien" not because of the quality of the person, nor because of the nature of the preaching, but according to the manner of the reward; for the preaching was not alien, but only alien insofar as the reward was concerned. For the reward of those things which others had labored for, was alien to him. Then he shows also that the prophecy is fulfilled, saying: “As it is written: They to whom it was not announced concerning him shall see; and they who have not heard shall understand.” Do you see him hastening A to where the labor is greater, where the sweat is more intense? Therefore he also says, “I was hindered for the most part from coming to you.” Observe how he weaves the end in a way similar to the prologue. For when he began the epistle, he also said, “I often proposed to come to you, but was hindered until now”; and here he also puts forward the cause for which he was hindered, and not once, but also twice and often. For just as he says there, “I often proposed to come to you,” so also here, “I was hindered for the most part from coming to you.” This most of all shows his desire, that he attempted it often. But now, “having no longer any place in these regions.” Do you see how he showed that it was not because he was coveting the glory from them that he wrote and came? “Having a desire to come to you for many years, whenever I travel to Spain, I hope as I pass through to see you, and to be sent on my way there by you, if I first be filled with you in part.” For in order that he might not seem to belittle them by saying, “Since I have nothing to do, for this reason I am coming to you,” he again moves the argument of love, saying, “Having a desire to come to you for many years.” For it was not for this reason that he desired to come, because he had leisure, but in order that to the desire which he had long been travailing with, he might give birth. Then, so that this might not again puff them up, observe how he restrains them, saying, “Whenever I travel to Spain, I hope as I pass through to see you.” For he set this down for this reason, that they might not think highly of themselves; for at the same time he wants to show his love, and to prevent them from being arrogant. Therefore he puts it forth continually, and in order he alternates the things that confirm both of these. Therefore again, so that they might not say, “He makes us a secondary task of his journey,” he added, “And to be sent on my way by you”; that is to say: “In order that you might be witnesses for me that it is not out of contempt for you, but being dragged by necessity, that I pass on.” However, since this still gave them pain, he heals it more gently, saying, “If I first be filled with you in part.” For by saying “passing through,” he shows that he is not coveting their glory; but by saying “be filled,” he shows that he loves their affection—and not just loving it, but doing so fervently; therefore he did not even say “filled,” but “in part.” For no amount of time is able to fill me, nor to produce in me a satiety of being with you. Do you see how he shows his love, when, being in a hurry, he does not rise before he is filled? And this is also a sign of his great affection, that he used his steps so warmly. For he did not say “see,” but “filled,” mimicking the steps of parents. And beginning, he said, “That I might have some fruit”; but here, “That I might be filled”—both of which were things that drew them. B For the fruit was their greatest praise, if they were to provide him fruit from their obedience; and the being filled was a genuine proof of his friendship. And writing to the Corinthians he spoke in this way: “That you may send me on my way wherever I go”—through all things demonstrating his love for the disciples, than which there is nothing equal. Therefore he always begins his epistles from this, and ending, he concludes with this again.
4. For as a father who loves his children loves his only-begotten and genuine child, so he loved all the faithful; therefore he said, “Who is weak, and I am not weak? Who is scandalized, and I do not burn?” (2 Cor. 11.29)? For before all others, the teacher must possess this. Therefore Christ also said to Peter: “If you love me, feed my sheep” (John 21.17). For he who loves Christ, loves also his flock. And he also set Moses over the people of the Jews then, when he showed his favor toward them; and David also came to the kingdom in this way, having first appeared to be affectionate toward them. For so, while he was still young, he grieved for the people, so as even to give over his own soul, when he struck down that barbarian. If he says, “What shall be given to the one who kills this foreigner?” (1 Reg. 17.26), he was not saying this as one demanding a reward, but wishing to be trusted, and to be entrusted with the battle against him. When therefore he entered to the king after the victory, he spoke nothing about these things. And Samuel also was very affectionate; therefore he said, “God forbid that I should fail in ceasing to pray for you to the Lord” (1 Reg. 12.23). So also Paul—or rather not so, but much more—was inflamed for all those under his rule. Therefore he also disposed the disciples toward him so that they could say: “If it were possible, you would have dug out your eyes and given them to me” (Gal. 4.15). For this reason C God also reproaches the teachers of the Jews for this before others, saying: “O shepherds of Israel, do not the shepherds feed themselves? Do they not feed the sheep?” (Ezech. 34.2.3). They, however, did the contrary. For the milk, he says, you consume, and you clothe yourselves with the wool, and you slaughter the fatling, and you do not feed the sheep. And Christ, also bringing forth the rule of the excellent shepherd, said: “The good shepherd lays down his life for the sheep” (John 10.11). This David did in many places, and when that terrible wrath was being brought down from above upon all the people. For while all were being slaughtered he said: “I the shepherd have sinned, I the shepherd have done wrong; and these, the flock, what have they done?” (2 Reg. 24.17)? For this reason also, in the choice of those punishments, he did not choose famine, nor the pursuit of enemies, but the death sent from God, by which he expected that he would establish the others in safety, while he himself before all others would be struck down. Since this did not happen, he mourns and says: “Let your hand be upon me; and if it is not enough, upon the house of my father. For I,” he says, “the shepherd, have sinned.” As if he were saying, that if even this one, [although] I have sinned, I was responsible for the punishment, since I was not correcting it—
them. A Since it is my fault, I ought to pay the penalty. For by wishing to increase the blame, he assumed the name of the shepherd. Thus, he calmed the wrath; thus, he caused the sentence to be withdrawn. So much power does confession possess. For the "righteous man is his own accuser at the beginning of his speech" (Prov. 18:17). Such a thing is the care and compassion of the best shepherd. For his very heart was torn asunder as they fell, just as if his own true children were being slaughtered; and therefore he prayed that the wrath be turned upon himself. And indeed he might have done this at the beginning of the slaughter, had he not hoped that the invading army would come to him as well. But when he saw that it did not come to pass, and could no longer bear the disaster oppressing them, he was moved even more than he had been over his firstborn, Amnon. For then he did not ask for death for himself, whereas now he prays to fall before the others. Such a ruler ought to be—grieved more by the calamities of others than by his own. He suffered a similar thing regarding his son, so that you might learn that he did not love him more than his subjects. For although he was a profligate youth and a parricide, he nevertheless said: "Who will grant that I die for you?" (2 Kgs 18:33). What are you saying, O blessed and most gentle of all men? The son tried to kill you and cast you into a thousand evils; and when he was removed from the midst and the victory trophy was already set up, you pray for death? "Yes," he says, "for it was not my army that won the victory for me; rather, I am now being attacked more vehemently than before, and my heart is now being torn more deeply." These, therefore, took care of those who had been entrusted to them.
B Now, the blessed Abraham showed great foresight even for those not entrusted to him, and so much so that he exposed himself to great dangers. For he did not do this only for his nephew, but also for the Sodomites; he did not cease from pursuing the Persians until he had freed them all. Although he could have left once his nephew was recovered, he did not wish to; he cared equally for all, a fact which he declared even by what followed. For when not just the barbarian army was about to besiege them, but rather the divine wrath was about to uproot their cities from the foundations, and there was no longer any need for weapons or fighting or battle array, but for supplication, he showed as much concern as if he himself were about to perish. And therefore once, twice, three times, and often, he approaches God and takes refuge in nature, saying: "I am but dust and ashes" (Gen. 18:27). And because he knew that they had been handed over to the wrath of God for their own offenses, he prays that they be saved for the sake of others. Therefore, God said: "Shall I hide from my servant Abraham what I am about to do?" (Gen. 18:17), that we might learn how man-loving the righteous man is. And he would not have ceased from praying, had not God ceased first. And he appears indeed to be praying for the righteous, but he was doing everything for the sake of those others. For the souls of the righteous are very gentle and kind, and extend their mildness to their own, to others, and even to brute animals. Therefore, a certain wise man said: "The righteous man is merciful to the souls of his cattle" (Prov. 12:10). But if to cattle, how much more to men?
C But because I have made mention of cattle, let us consider those shepherds of sheep in the region of the Cappadocians, how many and how great are the things they suffer to protect those brute animals; for often, covered in snow, they have remained for three days. It is said that the shepherds of Libya undergo no less trials than these, wandering for whole months through that difficult desert, filled with the fiercest of wild beasts. If such care is expended on brutes, what defense shall we have—we who, having souls of reasonable beings entrusted to us, sleep in a heavy slumber? Ought we not to breathe at all? Ought we not to be resting, and not running about on all sides, and exposing ourselves to a thousand deaths for such sheep? Do you not know the dignity of this flock? Does not your Master work countless things for it, and finally pour out His own blood? And you seek rest? What could be worse than such shepherds? Do you not consider that wolves are present around those sheep, wolves far more bitter and wild than ordinary wolves? Do you not reflect upon what kind of soul is required by him who is about to administer such a charge? But men who preside over peoples, deliberating about ordinary affairs, add nights to days in their vigils; yet we, who have the struggle for heaven itself, do we sleep even in the day? Who, then, shall deliver us from the punishment due for these sins? For if the body had to be hacked to pieces, if a thousand deaths had to be undergone, ought one not to run as if to a festival? D And let not only the shepherds, but also the sheep hear this, so that the shepherds may become more eager, so that they may sharpen their resolve, so that the others may offer nothing but obedience. Thus also Paul commanded: "Obey those who have the lead over you, and be submissive; for they watch over your souls, as those who are to give an account" (Heb. 13:17). But when he says, "They watch," he speaks of a thousand labors, cares, and dangers. For a good shepherd, and one such as Christ desires, can be compared with countless martyrs; for the martyr dies once for Christ, but this one, if he is such a shepherd, dies a thousand times for the flock. For whoever is such a one is able to die every day. Therefore, you, recognizing the labor, cooperate with prayers, with concern, with eagerness, with friendship, so that we may be your boast and you may be ours. For it was for this reason that He entrusted the flock to the coryphaeus of the apostles, who loved Him more than all others, having first asked if he were loved by him (John 21:15), so that you might learn that he established this as the sign of love towards Him above all others: for this requires a manly soul. These things, then, have been spoken by me regarding the best shepherds, not regarding myself and those like us; but if anyone is such as Paul was, such as Peter, such as Moses. Let us, therefore, both rulers and subjects, imitate these; for it is possible for a subject, in his own sphere, to be a shepherd of his house, of his friends, of his servants, of his...
of the wife, of the children, and even so may we all attain to what pertains to them by grace and philanthropy, and so forth.
HOMILY XXX
A "But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are" (Rom. 15. 25-27).
Since he had said, "Having no more place in these parts, and having a great desire these many years to come unto you," and was still intending to delay, he states the reason for which he is temporarily postponing his arrival, and says, "I go unto Jerusalem." He seems to be stating the excuse for his delay, but through these things he also establishes something else: inciting them to almsgiving and making them more earnest. For if he had not been intent on accomplishing this, it would have sufficed to say, "I go unto Jerusalem." But now he also adds the reason for his journey. "For I go," he says, "to minister unto the saints." He dwells on the subject and sets logical arguments in motion, saying that they are debtors, and that, "If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things," so that they may learn to emulate them. B Therefore, one ought especially to admire his wisdom, for he devised this way of giving counsel; for in this way they would be more willing than if he had spoken in the manner of an admonition. For they would have felt insulted if he had brought the Corinthians and Macedonians into the middle to provoke them. For this reason he exhorts those there in that way, saying, "Moreover, brethren, I do you to wit of the grace of God bestowed on the churches of Macedonia" (2 Cor. 8. 1); and through these he again exhorts the Macedonians: "For your zeal hath provoked very many" (Ibid. 9. 2). He does the same by means of the Galatians, as when he says: "As I have given order to the churches of Galatia, even so do ye" (1 Cor. 16. 1); but with the Romans he does not do this, but rather in a more reserved way. He does this also regarding his preaching, as when he says: "What? came the word of God out from you? or came it unto you only?" (Ibid. 14. 36). For nothing is so powerful as zeal. Therefore he places it in many places; for he says elsewhere: "As I ordain in all the churches" (Ibid. 7. 17); and again: "As I teach everywhere in every church" (Ibid. 4. 17). And he was saying to the Colossians that "the gospel of God is bringing forth fruit and increasing in all the world" (Col. 1. 6). He does this here too regarding almsgiving. And observe how magnificently he uses the words; for he did not say, "I go to carry alms," but, "ministering." If Paul ministers, reflect how great a thing it is, when the teacher of the world condescends to be a carrier, and although he is about to travel to Rome, and yearns for them so much, he prefers this to that. C "For it hath pleased them of Macedonia and Achaia," that is, they have approved, they have desired, "a certain contribution." Again he did not say "alms," but "contribution." And the word "certain" he has not set down simply, but so that he might not seem to be reproachful. And he did not say simply, "for the poor," but "for the poor of the saints," making the recommendation twofold, both from their virtue and from their poverty. And he was not content even with this, but added that they are debtors. Then he shows how they are debtors. "For if," he says, "the Gentiles have been made partakers of their spiritual things, they ought also to minister unto them in carnal things." What he means is this: Christ came for them, all things were promised to those from the Jews, from them is Christ; therefore he was also saying, "Salvation is of the Jews" (John 4. 22); from thence were the apostles, from thence the prophets, from thence all good things. Of all these, therefore, the world has been a partaker. If, therefore, you have been partakers in the greater things, he says, and having entered in have enjoyed the banquets prepared for them according to the parable of the gospel, you ought also to share and distribute the carnal things to them. And he did not say "to share," but "to minister," establishing them in the rank of deacons, and of those who pay taxes to kings. And he did not say, "in your carnal things," as he did "in their spiritual things"—for the spiritual things were theirs, but the carnal things are not theirs alone, but are common to all; for he commanded wealth to be for all, not only for those who possess it. D Having then accomplished this, and having sealed this fruit for them—that is, as though depositing it in royal treasuries, as in an inviolable and safe place—and he said not "alms," but again, "the fruit," showing that those who provide earn a profit. "I will come by you into Spain." Again he makes mention of Spain, showing his untiring spirit and his fervor for them. "And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ" (Rom. 15. 29). What is, "In the fulness of the blessing"? It is either about money, he says, or about all good deeds in general. For he is accustomed to call almsgiving a "blessing" for the most part; as when he says, "As a blessing, and not as covetousness" (2 Cor. 9. 5); and it was an ancient custom for the thing to be called so. But since he added here "of the gospel," for this reason we say that he has spoken not only about money, but also about all other things; as if he said, "I know that when I come I shall find you prospering in all things, and abounding in good works, and worthy of ten thousand praises according to the gospel." And this is a wonderful form of counsel, to anticipate them with praises. For when he excuses himself from doing this in the manner of an admonition, he comes to this mode of correction. "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit" (Rom. 15. 30).
2. Again here he puts forward Christ and the Spirit, and nowhere mentions the Father. But I have said these things so that when you see him make mention of the Father and the Son, or of the Father alone, you may not reject either the Son or the Spirit. And he did not say "of the Spirit," but "Love of the Spirit." For just as Christ loved the world, and the Father, so also does the Spirit. And what is it that you beseech, tell me? To strive together with me...
in your prayers for me to God, that I may be delivered from the disobedient in Judea. A A great struggle, therefore, lay before him; therefore he also calls for their prayers. And he did not say, "That I may be delivered," but, "That I may be delivered," as Christ commanded, "Pray that you may not enter into temptation." By saying these things, he was showing that certain wicked men, who were beasts rather than men, were about to attack him. B From this, he also prepares another thing, to show that he rightly accepted the task of ministering to the saints, if indeed there were still so many disobedient that he had to ask for prayers to be delivered from them. For they who were positioned among so many enemies were about to perish for hunger; therefore it was necessary that they receive food from elsewhere. C And that my ministry to Jerusalem may be acceptable to the saints; that is, so that my offering may be pleasing, and that they may receive the gifts with alacrity. Do you see how he again extols the dignity of those receiving, since he needs the prayers of such a great multitude that the things sent may be accepted? But from this he shows another thing, that it is not enough to have given alms, for it to be accepted. For when one gives of necessity and unwillingly, or from unjustly gotten gains, or for vain glory, the fruit departs. D That with joy I may come to you through the will of God. Just as in the beginning he said, "If by any means I might have a prosperous journey by the will of God, to come to you" (Rom. 1.10), so also here he takes refuge in the same will and says, "Therefore I hasten, and I pray to be delivered from thence, so that as quickly as possible I may see you, and see you with joy, and not draw the slightest sadness from there." And with you I may be refreshed. See how again he shows himself to be free from pride. For he did not say, "That I may teach you, that I may instruct you," but, "That I may be refreshed with you." And yet it was he who was contending and fighting: how then does he say, "That I may be refreshed with you?" He speaks to gain their favor, and renders them more eager, when he makes them sharers in the crowns and shows that they also are contending and laboring. Then, as he is always accustomed to do, he adds a prayer to his exhortation, saying, A "The God of peace be with you all. Amen."
1. I commend to you Phoebe our sister, who is a minister of the Church which is in Cenchreae. See how much he honors her: for he mentions her before all others and called her sister; nor was it a small thing to be called a sister by Paul. He also adds dignity, by calling her a minister. B That is, for the Lord’s sake, so that she may enjoy honor among you. For he who receives for the sake of the Lord, even if he does not receive anyone great, receives with solicitude: and since she was holy, reflect on what honor she was worthy of. Therefore he adds, "As becomes the saints," that such ones ought to be received. But on a double account she is worthy of being taken care of by you, both because she is received for the Lord's sake, and because she is holy. C "And that you assist her in whatever business she has need of you." Do you see how he strives that she might not be burdensome? For he did not say, "That you may deliver her," but, "That you may bring what is among you, and stretch forth your hand; and in whatever she may have need of your help: not in whatever state she may be, but in the things for which she has need of your work; if she has need in those things in which you are able to assist." Then an ineffable praise follows: "For she herself has been a helper to many, and to me myself." Do you see his prudence? First praises, then in the middle an exhortation, after that again praises he placed, closing the services to be performed on both sides with the praises of a blessed woman. For how is she not blessed, who is celebrated by such testimony of Paul, who was able to help him, who amended the whole world? For this was the colophon of her virtues: D and therefore he placed this last, saying, "And to me myself." What is that, "And to me myself?" To the preacher of the world, to him who has suffered so many and such great things, who is sufficient for countless men. Let us therefore emulate, both men and women, that holy woman, and she who follows with her husband. Who are they? 3. "Salute," he says, "Priscilla and Aquila, my fellow-workers in Christ Jesus." Luke also testifies to their virtue, both when he says, "Paul remained with them: for they were of the tent-making craft," and when he shows that that woman received Apollo and taught him the way of the Lord. A What indeed does he say? First he calls them fellow-workers, showing them to be partners of ineffable labors and dangers: and then he says, 4. "Who for my soul have laid down their own necks." Do you see the perfected martyrs! For it is likely that under Nero there were countless dangers, because he had ordered all Jews to be driven from Rome. To whom not I alone give thanks, but also all the Churches of the Gentiles. Here he indicates hospitality and the administration of money, celebrating them for the fact that they have set forth their own blood and all their wealth for the sake of others. Do you see noble women, for whom the infirmity of their sex was not an impediment to the course of virtue? B And that deservedly; for "In Christ Jesus there is neither male nor female" (Gal. 3.28). And what he said of the former, he says of this one: for of her he was saying, "Who has been a helper to many, and to me myself"; of this one again, "Not I alone give thanks, but all the Churches of the Gentiles." For lest he seem to say these things out of flattery, he brings in other witnesses much more numerous than these women. C 5. "And the Church which is in their house." For they were so approved and clear that they made their house a church; both because they rendered all men faithful, and because they opened it to all strangers. For he is not accustomed to call homes churches simply, unless much piety and great fear of God have been rooted in them. Therefore he also said to the Corinthians, "Salute Aquila and Priscilla with the Church that is in their house" (1 Cor. 16.19); and writing about Onesimus, he says, "Paul to Philemon and Apphia the beloved, and the Church which is in your house" (Philem. 1.2). D Lo, these were both joined in marriage and were very brilliant, even if their craft was not splendid: for they were of the tent-making craft; yet virtue covered all things, and rendered them more illustrious than the sun: nor did either their craft or their marriage harm them, but they exhibited the love which Christ demands; for He says, "Greater love than this no one has, than that one lay down his soul for his friends" (John 15.13). And this they exhibited, which is the sign of a disciple: for they took up their cross, and followed Christ. For they who did this for Paul have shown fortitude much more for Christ.
A Let both rich and poor listen to these things. For if those who lived by the work of their hands and presided over a workshop exhibited such abundance, so as to be useful to many Churches, what excuse could the wealthy have, who overlook the poor? For those people did not even spare their own blood for the sake of what was pleasing to God, but you spare even a little money, often while being neglectful of your own soul. B But were they like this concerning the teacher, but not like this concerning the disciples? But not even that can be said; for the Churches of the nations, he says, give thanks to them. And yet, though they were from among the Jews, they believed so sincerely that they ministered even to them with all readiness. Such ought women to be,
not in braided hair or gold or costly apparel,
but adorned with these good works. For tell me, what queen ever shone so brightly, what queen is so celebrated as this wife of the tentmaker? And she is on everyone’s lips, not for ten or twenty years, but until the coming of Christ, and all proclaim her for such qualities, which adorn her more than the royal diadem. For what can be greater, what is equal to becoming a patron of Paul, to have saved in his own perils the teacher of the world? C Consider also how many queens are forgotten, while the wife of the tentmaker is spoken of everywhere along with the tentmaker, and as much of the earth as the sun beholds, so much does the glory of this woman traverse the world; and Persians, Scythians, Thracians, and those who inhabit the ends of the earth sing of the philosophy of this woman and call her blessed. How much wealth, how many diadems and purple robes would you not gladly cast away to have received such a testimony? For no one could say that they were like this in times of danger, and generous in money, but that they neglected the preaching; for he calls them his fellow-workers and fellow-ministers for this very reason. And he is not ashamed to call a woman a fellow-minister, the vessel of election, but he even prides himself on this; for he does not attend to nature, but crowns the disposition. What is equal to this ornament? Where now is your wealth that flows everywhere? Where is the adornment of your faces? Where is that vain glory? Learn the ornament of this woman, which is not hung upon the body, but adorns the soul, which is never laid aside, which is not stored in a chest, but is laid up in heaven.4. D Look upon their labor for the preaching, the crown in martyrdom, the generosity with money, the love for Paul, the affection for Christ: compare your own things to these—the eagerness for money, the rivalry with those who live for pleasure, the contention for the grass—and then you will see who they were, and who you are. Or rather, do not only compare, but also emulate the woman, and having laid aside the burdens of the hay (for this is what the luxury of garments is), take the ornament from heaven, and learn whence those around Priscilla became like this. Whence then did they become so? They gave hospitality to Paul for two years; and what would two years not have wrought for their soul? What then shall I suffer, you say, because I do not have Paul? If you wish, you have him more exactly than they did; for not even the sight of Paul made them like this, but the words of Paul. So that, if you would wish, you will have Paul and Peter and John and the whole chorus of the prophets along with the apostles conversing with you continuously. For take the books of these blessed men, and study their writings continuously, and they will be able to make you like the wife of the tentmaker. And why do I say Paul? For if you wish, you will have even the Master of Paul himself; for through the tongue of Paul, He too will converse with you. And you will be able to receive Him again in another way, when you receive the saints, when you show kindness to those who believe in Him; thus, even when they have departed, you will have many memorials of piety. For the table upon which the saint ate, and the chair upon which he sat, and the bed upon which he lay, know how to prick the heart of one who has received them, even after he has departed. How therefore do you think that the Shunammite woman of old was pricked in the heart, entering into the upper room where Elisha remained, seeing the table [and] the bed upon which that holy man slept? How much piety did she receive from thence? For not even, if this were not so, would she have cast the dead child there, if she were not reaping great profit from there. For if, after so much time, we who enter where Paul remained, where he was bound, where he sat together and discoursed, are winged, and are sent toward the memory of the day from the types; when the things are still newer, what is it likely that those who receive guests with piety should suffer? Knowing these things, therefore, let us receive the saints, so that the house may shine, so that it may be freed of thorns, so that the little room may become a harbor; and let us receive them, and wash their feet. You are not better than Sarah, nor more noble, nor more wealthy, even if you are a queen. For that woman had three hundred and eighteen house-born servants, at a time when it was wealth to have even two servants. And why do I say three hundred and eighteen servants? She possessed the whole world in the seed and the promises; she had a husband who was the friend of God, she had God Himself as her protector, which was greater than any kingdom. But yet, being in such splendor and glory, she herself kneaded the flour, and served all the other things, and stood by those who were eating again in the order of a handmaiden. You are not more noble than Abraham, who did the work of servants, after those trophies, after the victories, after the honor of the king of Egypt, after driving off the kings of the Persians, and setting up the brilliant trophies. Do not look at this, that the saints who come down to you appear lowly, and are poor and often dressed in rags, but remember that voice which says:
In as much as you did it to one of these least, you did it unto me;
and,Do not despise one of these little ones,
because their angels always see the face of my Father who is in heaven (Matt. 25. 40. and 18. 10): and receive them with readiness, bringing you infinite good things through the greetings of peace. And along with Sarah, consider also Rebecca, who both drew water and gave to drink and called the stranger inside, having trampled down all arrogance; for this reason she also received the great rewards of hospitality. And you, if you wish, will receive even greater ones than those. For God will not only give you a child as the fruit, but also heaven and the good things there and deliverance from hell and the forgiveness of sins; for great, and very great is the fruit of hospitality. And so with Lot, although he was burdened, he had him as a son-in-law, a…barus, he had for a son-in-law the one who commanded the sea with such power: for his daughters caught this excellent game in their net. B Reflecting on this, and regarding the manliness of those women, and their philosophy, trample underfoot the arrogance of the present, the adornment of garments, the extravagance of gold, the use of perfumes; and letting go of softness and the delicate manner of acting and walking, transfer all that care into your soul, and kindle in your mind the longing for the heavens. For if this love takes hold of you, you will discover mire and mud, and you will mock those things you now admire: for a woman adorned with spiritual accomplishments cannot delight in these laughable things. Having therefore rejected all these things, which the wives of people of the forum, and dancing girls and flute-players, pursue with great ambition, compile for yourself philosophy, hospitality, care for the saints, compunction, frequent prayers. These are better than golden garments, these are more honest than jewels and necklaces: these make you acceptable both to men, and procure for you great reward from God. This is the ornament of the Church, but that other of the theaters: this is worthy of the heavens, that of horses and mules: that other is even applied to the bodies of the dead, but this shines alone in the soul, in which Christ dwells. Let us, therefore, possess this ornament, that we too may be venerable everywhere, and may please Christ through all ages. Amen.
HOMILY XXXI.
[Chap. 16, v. 5.] *Greet Epaenetus my beloved, who is the firstfruits of Achaia in Christ.*(a) Many who seem to be very studious skip over this part of the Epistle as superfluous, thinking it contains nothing of great importance: and I believe that they suffer the same thing regarding the genealogy which is in the Gospel: for because it is a list of names, they think they will gain no great profit from it. And yet the children of goldsmiths carefully search for even the smallest filings of gold; but these people skip over such great masses of gold. That they may not suffer this, what has been said before is sufficient to lead them away from this sloth. For that no small gain can be harvested from this, we have already shown by the aforesaid, lifting up your soul through these greetings: today also we shall attempt to extract a gold mine from this passage as well. For a great treasure can be found even in simple names. For if you learn why Abraham was so called, why Sarah, why Israel, why Samuel, from this you will find a history of many things. C And from times and places you will be able to collect this same thing. For he who is studious acquires riches from this; but he who is negligent gains nothing at all, not even from things which are manifest. For the name of Adam teaches us no small philosophy, as does that of his son, and of his wife, and of many others. Names, indeed, are monuments of many things: and they show the kindness of God and the gratitude of women: for when they had conceived by the gift of God, they themselves imposed names upon their sons. But why do we now philosophize about names, when so many and such great sentences are neglected, and many do not even know the names of the books? Yet we must not therefore withdraw from the study of such things: *For you ought,* he says, *to have deposited the money with the bankers* (Matt. 25:27). Wherefore, even if there is no one who receives it, let us do what is ours, and let us show that nothing is brought forward in the Scriptures superfluously or in vain. Unless these things indeed had had some profit, they would not have been added to the Epistle, nor would Paul have written these things. But some are so rude and stupid and unworthy of the heavens, that they say not only that the names, but that entire books are superfluous, such as Leviticus, the book of Joshua, and many others. Thus also many senseless people have repudiated the Old Testament: and proceeding in that wicked custom, they have cut away many things from the New Testament as well. But we do not have much reason to care about these, as they are drunkards and living for the flesh: but if anyone is a lover of philosophy, and a friend of spiritual preaching, let him hear that even those things which seem to be very small in Scripture do not lie there in vain or to no purpose, and that even the old things bring much profit. *For all these things are figures,* he says, *and were written for our instruction* (1 Cor. 10:11). And so he was saying to Timothy: *Attend to the reading, to the exhortation* (1 Tim. 4:13), bringing him to the reading of the ancient books, a man possessing so much spirit as even to cast out demons and raise the dead. Let us therefore hold fast to our proposed subject. *Greet Epaenetus my beloved.* One may observe from this how he distributes his praises to each one in different ways. For this is no small praise, but very great and indicating much virtue, that Paul should have him as a beloved, who did not know how to love from the affection of grace alone, but from judgment. Then another encomium follows, *Who is the firstfruits of Achaia.* For he says this either because he surpassed all others by believing, which is no small praise; or because he showed more piety than all the rest. Therefore when he had said, *Who is the firstfruits of Achaia,* he did not keep silent lest you should suspect worldly glory, D but added, *in Christ.* For if in civil affairs he who holds the first place is seen to be great and splendid: much more so in these. For since it was likely that he was born of low station, he speaks of true nobility and prerogative, adorning him from there, saying he is the firstfruits not only of Corinth, but of the entire nation, as if he had become a gate and an entrance for others. But the reward of such is not small: for he who is of this kind will extract no small reward from the good deeds of others, that he contributed much to them at the beginning. *Greet Mary, who labored much for you.* What is this? Again a woman is crowned and proclaimed, again we men are filled with shame; indeed not only are we not filled with shame, but we are honored; and we are honored for this reason, that such women are among us; but we are filled with shame, that we are left far behind by them. But if we learn
to be adorned, not with bracelets, not with necklaces, nor with eunuchs and handmaidens, and inter-woven garments of gold, but with the sweat shed for the sake of the truth. For "who," he says, "labored much for us"—not for herself alone, nor for her own virtue, as many women now do who fast and sleep on the ground, but also for others, having undertaken the tasks of apostles and evangelists. How then does he say, "I do not permit a woman to teach" (1 Tim. 2:12)? He is prohibiting her from the presidency in the midst and from the throne A in the sanctuary, not from the word of teaching; for if this were the case, how would he have said to the woman who has an unbelieving husband, "For what do you know, O wife, whether you will save your husband?" (1 Cor. 7:16)? How would he have permitted the admonishing of children, saying, "She will be saved through the bearing of children, if they continue in faith and love and holiness with sobriety" (1 Tim. 2:15)? How did Priscilla instruct Apollos (Acts 18:26)? Therefore, he was not interrupting a private conversation taking place for the sake of profit when he said this, but the one done in the midst and in the common theater that is becoming to teachers. And whenever again the husband is a believer and well-perfected and able to teach her, he does not prohibit her from teaching and correcting, even if she be wiser. And he did not say, "Who taught much," but, "Who labored much," showing that together with the word she ministered in other ways—those from dangers, those from wealth, those from journeys.
2. For the women at that time were more ardent than lions, sharing with the apostles the labors for the sake of the preaching; therefore they also traveled with them, and ministered in all other things. And even in the time of Christ, women followed, ministering from their own possessions, and serving the Teacher. "Greet Andronicus and Junia, my kinsmen." This seems to be a commendation too; but what follows is much greater. And what is this? "And my fellow prisoners." For this is the greatest crown, the great proclamation. And where was Paul a prisoner so that he could say, "My fellow prisoners"? He was not a prisoner, but he suffered things much more grievous than prisoners, being alienated not only from his homeland and his home, but also struggling with hunger and perpetual death and countless B other things. For the only terrible thing for a prisoner is that, being alienated from his own, he often becomes a slave instead of a free man; but here one might speak of the snowstorm of temptations which this blessed one endured, led about and moved around, scourged and bound, stoned, plunged into the sea, having countless plotters. And prisoners have no enemy left after their abduction, but even enjoy much provision from those who have taken them; but this one was continually turning in the midst of enemies, and everywhere he saw spears and sharpened swords and battle lines and fights. Since therefore it was likely that these also had shared with him in many dangers, he calls them "fellow prisoners," just as he says elsewhere, "Aristarchus my fellow prisoner" (Col. 4:10). Then there follows also another praise: "Who are distinguished among the apostles." Although to be apostles is also great, yet to be distinguished even among them, consider how great a commendation this is; and they were distinguished by their works, by their accomplishments. Papae! How great is the philosophy of this woman, so that she was deemed worthy even of the name of apostles! And he does not stop even here, but again adds another commendation, saying, "Who also have been in Christ before me." For this too is a very great praise, to have hastened and come before the others. And observe for me how the holy soul was pure of vainglory. For after such and so great glory, he puts others before himself, and is not hidden that he came after them, nor is he ashamed of admitting this. And why do you marvel that he is not ashamed of this, seeing that he does not even decline to publicize his former life, calling himself a blasphemer and a persecutor? Since therefore he did not have it to put them before others from this point, he sought to set himself apart as having come after the others, and he found an occasion from there C to accord them praise, saying, "Who also have been in Christ before me." "Greet Amplias my beloved." Again, he commends this one for his love; for the love of Paul was for the sake of God, having countless good things. For if to be loved by a king is great, how great a commendation is it to be loved by Paul? For he would not have drawn him into love if he had not possessed much virtue. For he was accustomed not only not to love those living in wickedness and transgressions, but even to anathematize them; as when he says, "If anyone does not love the Lord Jesus Christ, let him be anathema" (1 Cor. 16:22); and, "If anyone preaches to you besides what you have received, let him be anathema" (Gal. 1:8). "And Urban, my fellow worker in Christ." This is a greater commendation than that previous one; for that one also contains this. "And Stachys my beloved." Again, he crowns this one with the same things. "Greet Apelles the approved in Christ." There is nothing equal to this praise, to be blameless and to provide no handle in things concerning God. For when he says, "The approved in Christ," he lists every virtue. And for what reason does he nowhere say, "So-and-so my lord" and "my master"? Because those are greater commendations than these; for those are simply of honor, but these are of virtue. And by this very thing he has honored them not as it happened, by addressing many of the lower with the high and great. For by addressing them, and addressing them with one another, and in the same epistle, he honored all equally; but by setting the particular commendations of each one, he set before us the particular virtue of each; so that he might neither produce envy by honoring some and dishonoring others, nor produce sloth and confusion by deeming all worthy of the same things, not being worthy of the same.
3. See then how he again comes to the admirable women. For having said, "Greet those of the household of Aristobulus, and Herodion my kinsman, and those of the household of Narcissus" (who it is likely were not such as the former; for which reason he does not mention them all by name, and having accorded to them the honor that was proper, that they are faithful; for this is what "those who are in the Lord" means), he again brings the address to women, saying, "Greet Tryphaena and Tryphosa who labor in the Lord." And concerning that one he says, that "She labored for us."
but concerning these, that they labor still. It is no small praise, this—to be wholly engaged in works, and not only to work, but also to labor. A He calls Persis even "beloved," showing that she is greater than these, for he says, "Greet Persis the beloved," and he testifies that she undertook much labor, saying, "Who labored much in the Lord." Thus he was accustomed to address each according to his own worth, making these more eager by not depriving them of their due praise, but proclaiming even the slightest virtue; and making others more zealous, and stirring them to the same emulation by such encomiums. "Greet Rufus, elect in the Lord, and his mother and mine." Here, too, all things are good, when both the son is such and the mother is such, and the house is full of blessing, and the root agrees with the fruit. For he would not have said, "His mother and mine," simply, unless he were testifying to the great virtue of the woman. "Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them." Do not look here at the fact that he mentions them without praises, but that he did not disdain to salute even those who were far inferior to all: nay, indeed, this is no small praise, that he calls them brethren, just as he also calls the following ones saints, for he says: "Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them." B This indeed was a very great dignity, and an unspeakable magnitude of honor. Then, lest any contention should arise because he had saluted these in one way and others in another, some by name, others indefinitely, some with greater and others with lesser encomiums, he now mixes them and joins them by the equal honor of love and by the holy kiss, saying: "Greet one another with a holy kiss." By this peace he removes every thought that could disturb them, and eliminates the occasion of ill will, so that the greater might not despise the lesser, nor the lesser envy the greater; but both pride and envy are banished, as this kiss mitigates and levels all things. Therefore he not only commands them to salute in this way, but he also sends to them the greeting of all the Churches in this manner: for it says, "All the Churches of Christ greet you," not this one or that one specifically, but all in common. Do you see how we have gained no small things from these salutations? How many treasures were we about to pass by, had we not accurately examined this part of the epistle, as much as lay within our power? If, however, anyone be found a sage and spiritual man, he will penetrate more deeply and will see more pearls. But because some have often asked why he saluted so many men in this epistle, which he did in no other, we shall say that he does this because he had not yet seen the Romans. But, you will say, he had not seen the Colossians either, and yet he did nothing of the sort. Indeed, but the Romans were more celebrated than all others, and many from other cities had betaken themselves there, as if to a safer and royal city. Because, therefore, they were dwelling in a foreign city and it behooved them to live in much security, C and some of them were known to Paul, and some of them had undertaken many and great ministries present with him, he justly commends them by letter. For Paul's glory was not small at that time, but so great that from his letters alone many had much commendation; for they not only revered, but even feared him. For if this had not been, he would not have said, "For she herself was a succorer to many, and to me myself," and again, "I wished that I myself were anathema" (Rom. 9:3). And writing to Philemon he said: "As Paul the aged, and now also a prisoner in Christ Jesus" (Philem. 9); and to the Galatians, "Behold, I Paul say to you," and, "You received me as Christ Jesus" (Gal. 5:2 and 4:14). And writing to the Corinthians he said: "As though I were not coming to you, some are puffed up," and, "These things, I have in a figure transferred to myself and Apollos, that in us you might learn not to be wise above what is written" (1 Cor. 4:18 and 6). From all which it is manifest that all had conceived a high opinion of him. Therefore, since he wished them to be in security and honor, he saluted each one, adorning them as much as he could. For he called one "beloved," another "kinsman," another "both," another "fellow-prisoner," another "co-worker," another "approved," another "elect." And he does this indeed from their dignity; nor did he merely say, "who ministers," for if this had been the case, he would surely have called Tryphaena, Tryphosa, and Persis the same; but he celebrates one as possessing the ordination of a deaconess, D another as a co-worker and helper, another as a mother, another for the, labors she endured. And some he calls "of the house," others by the name of their brethren, others he calls "saints," others he honors only by mentioning the name, others by calling them "first-fruits," others from the time that they were earlier in the faith. But beyond all, Priscilla and Aquila. For even if all were faithful, they were not all the same, but unequal in value. Therefore, leading all to greater things, he hides no one's praises. For if those who did more were not to receive a greater reward, many would turn out to be more slothful. 4. For this reason, in the kingdom, not all the disciples are equal, but three excelled the others, and among those three there was again much difference. For there is much precision with God, even unto the last. For "one star differs from another in glory," he says (1 Cor. 15:41). Although all were apostles, all were to sit upon twelve thrones, all had left their own, all had consorted with Christ, yet he took three. And again, among these he said that some were preeminent and excelled; for he says: "But to sit on my right hand or on my left is not mine to give, but to those for whom it has been prepared" (Mark 10:40). And he prefers Peter to them, saying: "Do you love me more than these?" (John 21:15); and John was loved more than all others. For there will be an accurate examination of all, and if you surpass your neighbor even slightly, however little that may be, God will not neglect even this. [alt-version omitted] But this can be seen to have happened in ancient times. For Lot was just, but not as Abraham; Ezechias also, but not as David; likewise all the prophets, but not as John. Where, then, are those who, after such precision, do not wish to become so? For all the just will not enjoy the same things, even if they be little...
to have been the case in ancient times. For Lot was righteous, but not as much as Abraham; Hezekiah also, but not as much as David; and likewise all the prophets, but not as the others, and yet they are superior (For, it says, "star differs from star in glory" [1 Cor. 15: 41]); how then shall sinners be in the same state as the righteous? For not even a man would produce such a confusion, much less God. But if you wish, I will show you this difference and precise judgment even in the case of those who have sinned, and in things already done. Observe: Adam sinned, and Eve also sinned; and both transgressed, but they did not sin equally; therefore they were not punished equally. For the difference was so great that Paul could say that Adam was not deceived, but the woman, being deceived, fell into transgression. And yet the deception was one; but the examination of God, made with such accuracy, showed such a difference that Paul could say this. Again, Cain was punished; but Lamech, who killed after him, suffered nothing of the kind; and yet this too was murder, and that was murder, and this was far more grievous, for he did not even become better by the example given; but yet, since the one did not slay his brother after admonition, nor did he need an accuser, nor did he behave impudently when God questioned him, but even when no one was convicting him, he spoke out against himself and condemned himself, he obtained a certain degree of pardon; the other, because he did the contrary, was punished. See with what accuracy God examines what is done. For this reason He punished those in the flood in one way, and those in Sodom in another; and the Israelites again differently, both those in Babylon, and those under Antiochus; showing that He has great regard for our concerns. And some were in servitude for seventy years, others for four hundred; and others ate their own children, and underwent countless other more grievous calamities, and not even by this did they escape, neither these nor those who were burned alive in Sodom. "For it shall be more tolerable," it says, "for the land of Sodom and Gomorrah than for that city" (Matt. 10: 15). For if He cared nothing for us, whether we sin or do good, perhaps it would be a reasonable argument to say that there is no punishment; but if He takes such pains that we might not sin, and manages so much that we might do good, it is manifest that He both punishes those who sin and crowns those who do good. B But you, observe for me the inconsistency of the many. For here they accuse God because He is often longsuffering, and overlooks many who are profane, gluttonous, and violent, who do not pay the penalty; yet there again, if He threatens to punish them, they are violent and heavy in their accusations; and yet if the former grieves you, you ought to have accepted and admired the latter. But O the folly, O the irrational and unstable opinion! O the soul that is a lover of sin and a lover of pleasure and looking towards wickedness! For indeed all these doctrines are born from the love of pleasure; so that if those who say these things were willing to lay hold of virtue, they would quickly be persuaded concerning Gehenna, and would not doubt. And where, he says, and in what place will this Gehenna be? But what does this matter to you? For the thing sought is to show that it exists, not where it is stored or in what place. For some, telling myths, say that it is in the valley of Josaphat, which was spoken of regarding a certain past war, and now they drag this into Gehenna; but the Scripture does not say this. But in what place, he says, will it be? Somewhere outside, as I think, of this whole world. For just as the prisons and the mines of kings are situated far away, so Gehenna will also be somewhere outside this world.
5. Let us not, therefore, seek where it is, but how we might escape it; nor, because God does not punish everyone here, because of this be faithless to what is to come; for He is a lover of mankind, and He is longsuffering. For this reason He threatens, and does not cast them in immediately; "For I have no pleasure," He says, "in the death of the sinner" (Ezek. 18: 32). But if there is no death of the sinner, what was said is superfluous. And I know indeed that nothing is less pleasant to you than these words; but to me nothing is more pleasant. And I wish that even when we are preparing a meal and dining and bathing and everywhere we were talking about Gehenna; for if we did, we would not have felt pain at the evils here, nor would we have been delighted by the goods. For what grievous thing do you have to tell me? Poverty, disease, captivity, bodily mutilation? But all these are laughter compared to the punishment there; even if you speak of those who are throughout consumed by famine, even if those who from their first age are maimed and begging, these too are luxury compared to those evils. Let us therefore continually turn over the words concerning these things; for the remembrance of Gehenna does not allow one to fall into Gehenna. Do you not hear Paul saying: "Who shall pay the penalty of eternal punishment from the face of the Lord" (2 Thess. 1. 9)? Do you not hear what kind of man Nero was, whom Paul calls the mystery of the antichrist? For "the mystery of lawlessness," he says, "is already working" (Ibid. 2. 7). What then? Will Nero suffer nothing? Will the antichrist suffer nothing, will the devil suffer nothing? Therefore the antichrist will always be, and the devil; for they will not abstain from wickedness if they are not punished. Yes, he says; but that there is punishment and Gehenna, is manifest to everyone; but the infidels alone will fall into it. For what reason, tell me? Because the believers, he says, have recognized their own Master. And what of that? For when the life is unclean, they will give a greater account for this than the infidels; for "as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law" (Rom. 2. 12); and, "The servant who knows the will of his lord, and has not done it, shall be beaten with many stripes" (Luc. 12. 47). But if there is no account to be given of one's life, but these things are said simply, then not even the devil will be punished; for he knows God, and better than many men; and all the demons also know Him, and shudder, and confess Him as judge. If, therefore, there is no account to be given of life, nor of evil deeds, these also will escape. These things are not so, they are not so; do not deceive yourselves, beloved. For if there is no Gehenna, how shall the apostles judge the twelve tribes of Israel? How does Paul say: "Do you not know that we shall judge angels? how much more the things of this life?" (1 Cor. 6. 3)? How does Christ say: "The men of Nineveh shall rise in the judgment, and shall condemn this generation" (Matt. 12. 41)? and "It shall be more tolerable for the land of Sodom in the day of judgment" (Id. 11. 24)? Why then are you playing with things that are not to be played with? O man, why do you fight against the philanthropy of God? Why do you deceive yourself and mislead your soul, for God prepared it and threatened it, so that we might not fall into it, having become better by the fear. So that he who destroys the discourse concerning these things, is unaware that he is doing nothing other than pushing and casting himself into it through this deception. Do not, therefore, loosen your...
of human dignity? For He prepared hell and threatened it, so that we might become better through fear of it. Therefore, he who removes the discourse about hell from the midst does nothing else, unknowingly, than cast and push men into it by means of this deception. Do not, therefore, relax the hands of those who labor for virtue, nor increase the sloth of those who are asleep. For if it is persuaded to many that there is no hell, when will they depart from wickedness? Where will justice appear? I do not speak of sinners and just men, but of sinners and sinners. Why was this one punished here, while that one, who had done the same things—nay, had performed worse—was not punished? For if there is no hell, you will be able to answer nothing to those who dispute these things. Therefore, I implore you, let us desist from these ridiculous sayings, and shut the mouths of those who contradict us in these matters. For even the least things, both in sins and in good works, will undergo an accurate examination. We are to give an account for an unchaste glance, for an idle and ridiculous word, for abuse, anger, and drunkenness; and, again, in good works we shall receive a reward for a cup of cold water, for a good word, and for a mere groan. For He says: "Put a mark on the forehead of those who groan and lament" (Ezek. 9:4). How, then, do you dare to say that He who examines our affairs with such accuracy has threatened hell in vain and to no purpose? Do not, I implore you, do not destroy yourself and those who trust in you B with such a vain hope. For if you do not believe our words, examine the Jews, the Gentiles, all the heretics; they will answer you as if with one mouth that there will be a judgment and a retribution. Do men not suffice? Question the demons themselves, and you will hear them crying: "Why have you come here before the time to torment us?" (Matt. 8:29). By gathering all these things, persuade your own soul not to trifle in vain, so that it may not learn that hell exists through experience, but by becoming sensible from this point, you will be able both to escape those torments and to attain the future 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 XXXII
C 16. "Now I beseech you, brethren, to mark them which cause divisions and offences contrary to the doctrine which you have learned; and avoid them." 18. "For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the innocent."
Again an exhortation, and a prayer after the exhortation. For having said that those who cause dissensions were to be marked, and that one should not obey them, he adds: 20. "And the God of peace shall bruise Satan under your feet shortly; and the grace of our Lord be with you." See, moreover, how gently he gives the exhortation; not as if giving counsel, but as if imploring, and with an indication of much honor: for he calls them brethren, and beseeches them. "I beseech you, brethren," he says. Then he renders them solicitous, showing the guile of those who bring evil. As if they were not manifest by themselves, he says: "I beseech you to mark"—that is, to examine accurately, and to learn and search out. Mark whom? I ask. "Those who cause divisions and offences contrary to the doctrine which you have learned." This is indeed the overthrow of the Church, when it is divided: these are the weapons of the devil; that turns all things upside down. For as long as the body is united, it cannot have an entrance, but from D dissension an offence arises. But whence does dissension arise? From dogmas which are introduced contrary to the doctrine of the apostles. And whence come such dogmas? Because they serve the belly and other passions: "For they that are such," he says, "serve not the Lord, but their own belly." Thus, there would be no offences, there would be no dissensions, if a dogma were not invented contrary to the apostolic doctrine—which he, declaring here, said, "contrary to the doctrine." He did not say, "which we have taught," but, "which you have learned," anticipating them and showing that they had been persuaded, had heard, and had received it. And what shall we do to those who perform such evil deeds? He did not say, "Join together and attack," but, "avoid them." For if they were doing this through ignorance or error, it was necessary to correct them: but since they sin knowingly, draw back. Elsewhere also he says this: "Withdraw yourselves," he says, "from every brother that walks disorderly" (2 Thess. 3:6). And speaking to Timothy about the coppersmith, he said in his exhortation: "Whom you also beware of" (2 Tim. 4:15). Then, traducing those who dared such things, he states the cause on account of which they invented such dissension: "For they that are such," he says, "serve not the Lord Jesus Christ, but their own belly." Writing to the Philippians, he said: "Whose god is their belly" (Phil. 3:19). Here, however, he seems to me to indicate those who were from among the Jews, because he is accustomed to agitate them especially as gluttons. For writing to Titus about them, he said: "Evil beasts, slow bellies" (Tit. 1:12). And Christ, blaming them for this very reason, says: "You devour widows' houses" (Matt. 23:14). And the prophets accuse them themselves about these things: "The beloved grew fat," he says, "and waxed thick, and kicked" (Deut. 32:15). Therefore Moses exhorted them, saying: "When you have eaten and drunk, and have been filled, remember the Lord your God" (Deut. 6:12, 13). And in the Gospels, when they said to Christ: "What sign do you show us?" (John 2:18), and overlooked all other things, they remember the manna: thus everywhere they appear subjected to this vice. How, then, is one not ashamed of the brother of Christ, if he has servants of the belly as teachers? And this is the occasion of error, but the manner of the guile is another disease again, namely flattery; for "by good words and fair speeches," he says, "they deceive the hearts of the innocent." And he said well, "fair speeches": for the obsequiousness is only in words; the mind is not such, but full of guile. Nor did he say, "they deceive you," but, "the hearts of the innocent." Nor was he content with this; but, so that what he says may not be rendered more grievous, he adds: 19. "For your obedience is come abroad unto all." This, indeed, he does not...
A speak to excuse them from blame, lest, as if they were unobserved, he might make them more slothful; but he hints it to them again, saying: "I would have you wise unto that which is good, and simple concerning evil." Do you see how he again strikes at them, though without suspicion? For this is what it is to hint at it, that some of them were even being led astray.
"Now the God of peace shall bruise Satan under your feet shortly." Because he had spoken of those who cause divisions and scandals, he called Him the God of peace, so that they might take heart concerning their deliverance from these men. For He who delights in peace will destroy those things that harm it. And he did not say, "He will bring him into subjection," but, which is greater, "He will bruise him"; and not them only, but Satan himself who leads them in such things. And not simply "He will bruise him," but "under your feet," so that they themselves might win the victory and become illustrious with the trophy. And from the time also the consolation is given: for he added, "shortly." This was at once both a prayer and a prophecy.
"The grace of our Lord Jesus Christ be with you." The greatest weapon, the unbroken wall, the unshaken tower; for he reminded them of grace so as to make them more eager. For if you were delivered from far more grievous things, and delivered by grace alone, much more will you be delivered from lesser things, since you have also become friends and are contributing your own part.
2. See how he places neither prayer without works, nor works without prayer. For having borne witness to them of their obedience, then he prayed, showing that we stand in need of both—both of the things from ourselves and of those from God—if we are to be saved with exactness. For indeed, not only before, but also now, even if we are great and well-regarded, we stand in need of His grace.
"Timothy my co-worker greets you." Do you see the usual praises again? "And Lucius and Jason and Sosipater my kinsmen." Of this Jason, Luke also makes mention, and sets his courage before B us, saying that they brought him before the politarchs, crying out. And it is likely that the others were also among the notable ones; for he does not mention kinsmen simply, unless they were like him in piety. "I Tertius, who wrote the epistle, greet you." This is no small praise, to be the scribe of Paul; yet he does not say this to praise himself, but that he might draw to himself their warm love through his service.
"Gaius my host and of the whole Church greets you." Do you see what a crown he wove for him, having testified to such hospitality, and having gathered the whole Church into his own house, C if one might say so? For here he calls the host a stranger (guest-receiver). But when you hear that he was Paul's host, do not admire him only for his generosity, but also for his exactness of life; for had he not been worthy of his virtue, he would not have been lodged there. For he who was zealous to exceed many of the commandments of Christ would not have transgressed this law, which commands one to investigate those who receive one, and to lodge only with the worthy.
"Erastus the chamberlain of the city greets you, and Quartus the brother." He did not simply add, "The chamberlain of the city"; but, just as D he wrote to the Philippians, "They of Caesar's household greet you," so that he might show that the preaching had reached even the great ones; so here too he mentions the dignity, establishing this very thing, and showing that for one who attends, neither wealth, nor the cares of office, nor anything else of such things becomes a hindrance. "The grace of our Lord Jesus Christ be with you. Amen." Do you see whence one must begin, and where all must end? For he laid the foundation of the epistle from this, and he placed the roof upon it from this, at once praying for them that Mother of all good things, and reminding them of all the blessing. For this is most characteristic of a noble teacher, not to benefit the disciples by speech alone, but also by prayer; wherefore he also said, "But we will continue steadfastly in prayer and in the ministry of the word" (Acts 6:4).
Who then will pray for us now, since Paul has departed? These are the zealots of Paul; let us only show ourselves worthy of such advocacy, so that we may not here alone hear the voice of Paul, but also having departed there, we may be deemed worthy to see the athlete of Christ. Or rather, if we hear him here, we shall surely see him there, even if we do not stand near; but we shall surely see him shining near the royal throne, where the Cherubim glorify, where the Seraphim fly. There we shall see Paul with Peter, and being the coryphaeus and leader of the choir of the saints, and we shall enjoy that genuine love. For if, being here, he loved men so much that he chose to depart and be with Christ, even though being here was a matter of choice; much more will he show his affection more warmly there.
I also love Rome for this reason, although I have it in my power to praise it from other sources as well—from its magnitude, and from its antiquity, and from its beauty, and from its multitude, and from its power, and from its wealth, and from its achievements in war; but, leaving all other things aside, for this reason I pronounce it blessed, that both while living he wrote to them, and thus he loved them, and being present he spoke with them, and ended his life there. Therefore the city is more illustrious from this than from all other things; and like a great and strong body, it has two eyes shining—the bodies of these saints. The heaven is not so bright when the sun sends forth its rays, as the city of the Romans, sending forth these two lamps everywhere in the world. From there Paul shall be snatched, from there Peter. Consider and tremble, what a spectacle Rome shall see: Paul suddenly rising from that reliquary with Peter, and being snatched up to meet the Lord. What a rose Rome sends to Christ! What crowns the city is encircled with! With what golden chains it is girded! What fountains it has! For these things I admire the city—not for its much gold, not for its columns, not for the other display, but for these pillars of the Church.
3. Who has now granted it to me to be wrapped around the body of Paul, and to be fastened to the tomb, and to see the dust of that body which filled up the things that were lacking of the sufferings of Christ, which bore the marks?
stigmata, A the one who sowed the preaching everywhere? The dust, I say, of that body, through which he ran everywhere: the dust of the body through which Christ was speaking, and light was shining brighter than any lightning-flash, and a voice was bursting forth more terrible to demons than any thunder; through which he sent forth that blessed utterance, saying: "I prayed to be anathema for my brethren" (Rom. IX, 3); through which he spoke before kings, and was not ashamed; through which we learned Paul, and through which we learned the Master of Paul? Thunder is not so formidable to us as that voice was to the demons. For if his garments were shuddering, much more so his voice. This voice led those who were in chains; this voice purged the world; this voice loosed diseases, drove away wickedness, brought back the truth; it had Christ sitting upon it, and whithersoever it went, it advanced along with Him; and what the Cherubim themselves were, that was the voice of Paul also. For just as Christ sat upon those powers, so too He sat upon the tongue of Paul. And it was worthy to receive Christ, speaking only those things which Christ B might love, and flying to an ineffable height, even as the Seraphim. For what is more sublime than that voice which says: "I am persuaded that neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus" (Rom. VIII, 38)? How many wings does this voice seem to thee to have? How many eyes? Therefore he said: "For we are not ignorant of his thoughts" (II Cor. II, 11); therefore the demons were fleeing, not only hearing him speak, but even seeing his garment when he was far off. I would like to see the dust of this mouth, through which Christ spoke great and secret things, and things greater than through Himself; for just as He performed greater works through His disciples, so also He spoke greater things; through which the Spirit bestowed those marvelous oracles upon the world. For what did that excellent mouth not accomplish? It banished demons, it loosed sins, it compelled tyrants to silence, it blocked the tongues of philosophers, it offered the world to God, it persuaded barbarians to act as philosophers, it set in order all things that were upon the earth; it adjusted even those in heaven as it willed, binding whom it willed and loosing there according to the power given to it. And I would wish to see the dust not only of his mouth, but also of his heart—and if anyone were to call it the heart of the world, he would not be in error, nor if he were to call it a fountain of countless goods, and the beginning and element of our life. For the spirit of life was thence poured forth into all things, and was given to the members of Christ, not emitted through arteries, but through the resolve of his goodness. So wide was that heart, that it received whole cities, peoples, and nations; for he says: "My heart is enlarged" (II Cor. VI, 11). Yet even such a wide heart the love, which was enlarging it, sometimes restrained and constricted: "For out of much tribulation and anguish of heart," he says, "I wrote to you" (Ibid. II, 4). And I would desire to see it dissolved, because it burns for those who are individually perishing, because it again travails with abortive children, because it sees God (for "Blessed are the pure in heart, for they shall see God" [Matt. V, 8]): a heart that has become a sacrifice (for "A sacrifice to God is a contrite spirit" [Ps. L, 15]): a heart more sublime than the heavens, wider than the world, more splendid than a ray, more ardent than fire, stronger than adamant, C emitting rivers (for he says: "Rivers shall flow from his belly of living water" [John VII, 38]): where there was a fountain leaping up, and irrigating not the face of the earth, but the souls of men; whence not only rivers, but also fountains of tears were emanating both by night and by day: a heart, I say, which lived a new life, not this our own (for he says: "I live, yet not I, but Christ liveth in me" [Gal. II, 20]. The heart of Christ, therefore, was the heart of Paul, and the tablet of the Holy Spirit, and the book of grace): a heart which was trembling indeed for the sins of others ("For I am afraid," he says, "lest I have labored among you in vain" [Gal. IV, 11]; "Lest, as the serpent beguiled Eve" [II Cor. XI, 3]; "Lest, when I come, I shall not find you such as I wish" [II Cor. XII, 20])—("I am afraid," he says, "lest while I preach to others, I myself should become a castaway" [I Cor. IX, 27]; and, "I am persuaded that neither angels nor principalities shall be able to separate us" [Rom. VIII, 38])—which no other loved, which despised death and Gehenna, and was broken with fraternal tears ("For what do you do," he says, "weeping and breaking my heart?" [Acts XXI, 13]), and which could not endure the time, in which he feared lest the Thessalonians might slip (I Thess. III, 5).
D. I would like to see the dust of the hands of those in chains, through whose imposition the Spirit was given, through which these letters were written: "See," he says, "with what letters I have written to you with my own hand" (Gal. VI, 11); and again, "The salutation of Paul with my own hand" (I Cor. XVI, 21); of those hands, I say, which seeing, the viper fell into the fire. I would like to see the dust of the eyes that were properly blinded, and afterwards again seeing for the salvation of the world, which were deemed worthy to see Christ in the body, which were seeing earthly things and yet not seeing them, which were seeing those things which are not seen, which had not known sleep, which were watching in the middle of the night, which were not suffering the same things as the envious. I would also like to see the dust of those feet which, perambulating the world, did not toil, which were bound in the stocks when he shook the prison; which went around the inhabited and uninhabited earth, and often traversed the ways. And what need is there to recount each thing? I would like to see the sepulcher where the armor of righteousness lies, the armor of light, the members now living, and dead while he was living, in all of which Christ was living, which were crucified to the world: the members of Christ, which were putting on Christ, the temple of the Spirit, the holy building, which were bound by the Spirit, which were nailed by the fear of God, which had the stigmata of Christ. This body girds that city as if with walls, which is safer than any tower and innumerable ramparts: and with this also the body of Peter; for he honored him while living: "I went up," he says, "to see Peter" (Gal. I, 18). And therefore, departing hence, grace deemed him worthy to make him a companion. I would like to see the spiritual lion. For just as a lion emitting fire into the flocks of foxes, so he fell into the troop of demons and philosophers, and like a bolt of lightning, was brought against the phalanxes of the demon. For it did not stand in battle against him; but it so feared and trembled, that if it even saw his shadow, or heard his voice, it would flee far away. In the same way, then, the demoniacs delivered him to him from afar, and again he snatched them from his hands; so
A heard, he fled far away. Thus, therefore, he delivered the one who had committed fornication when he was far off, and snatched him back again from his hands; just as he does with others, that they might learn not to blaspheme. Observe, moreover, how he also engages those set under him, rousing and inciting them; and now he says to the Ephesians: *We do not have a struggle against blood and flesh, but against principalities and powers* (Eph. 6.12); then he also sets the prize in the heavenly places, saying: The struggle for us is not about earthly things, he says, but about heaven and those things that are in the heavens; B and now he says to others: *Do you not know that we shall judge angels, much more then worldly matters?* (1 Cor. 6.3)? Pondering, therefore, all these things, let us stand courageously. For Paul also was a man, sharing in the same nature as us, and having all other things in common; but since he showed great love toward Christ, he surpassed the heavens and stood with the angels. So that if we also wish to be roused a little, and to kindle that fire within us, we shall be able to emulate that holy man. For he would not, if this were impossible, have cried out, saying: *Be imitators of me, as I also am of Christ.* Let us not, therefore, merely marvel at him, and merely be struck with awe, but let us also imitate him, so that we may be deemed worthy, even when we have departed from here, to see him and to share in the unspeakable glory; which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and to the ages of ages. Amen.
SPURIA
MONITUM
That this work is not by Chrysostom, but by an inept little Greek, anyone will declare immediately and at first glance. For here, as far as style is concerned, there is no lack of errors, countless repetitions, and epithets for the most part insipid and multiplied to the point of nausea. You will discover grammatical laws violated everywhere in nouns, in verbs, and in the choice of words. Thus, whoever the writer is, he has woven together the longest discourse of all. This third one...
AN EXHORTATORY DISCOURSE CONCERNING REPENTANCE, IN WHICH HE COMMEMORATED AND REPROVED ALL THE PASSIONS OF MEN. DISCOURSE IV.
1. It is always good to remember God—even very good; and what could be better than this? For the remembrance of His judgments provides consolation, as the Prophet says: *I remembered thy judgments of old, O Lord, and I was consoled* (Ps. 118.52). How much consolation, therefore, and comfort and joy is it reasonable to receive for the one who always remembers God? As again the same Prophet says: *I remembered God, and I was glad* (Ps. 76.4). And having come to the enjoyment of the joy derived from this remembrance, he no longer endured to hold anything else in his memory except God alone, saying: *O Lord, I will be mindful of thy justice alone* (Ps. 70.16); and again: *I will remember thy name in every generation and generation* (Ps. 44.18). And elsewhere again he says more universally: *All the ends of the earth shall remember and turn to the Lord* (Ps. 21.28). Do you see what benefit the remembrance of God provides? Do you see what power it provides, so as to draw even the ends of the inhabited world toward itself? And it has liberated them not only from idolatry, but has also caused a forgetting of their very memories. For having been drawn by the remembrance of God, and enlightened, and having known the true God, they say concerning the vain idols: *I will not remember their names through my lips* (Ps. 15.4). Did you see the power of the remembrance of God? Did you see the good change? Did you see the praiseworthy transformation? Truly, *This is the transformation of the right hand of the Most High* (Ps. 76.11), that is, the advent of Christ, who is at the right hand of the Father, through whom all things were made. Therefore, I said well in the beginning of the discourse, that of all good things, remembering God is the best. Having experienced this remembrance, and grasped the benefit from it, the Prophet, as if forgetting all pleasures and delightful things, even to the point of eating bread, said: *O Lord, I will be mindful of thy justice alone* (Ps. 70.16); and, *I will not forget thy commandments* (Ps. 118.93). Having found and tasted the benefit of such a remembrance, the Apostle also spoke, not to Timothy alone, but to every man, saying to Timothy: *Remember Jesus Christ who was raised from the dead* (2 Tim. 2.8). And just as one who has a treasure hidden in some place, every hour, day and night, his whole mind is there, and just as someone bound in iron remains there, and does not depart even a little from the place, just as the Lord also said: *Where the treasure is, there is also your heart* (Luc. 12.34); so also he who longs for that beauty and for the arrival of the heavenly bridegroom, always remembers that one alone, being drawn by divine love and insatiable desire, always chanting with the holy psalmist David: *I remembered God, and I was glad* (Ps. 76.4). This also the Lord commanded us, saying: *Do this in my remembrance* (Luc. 22.19). Do you see how the Lord wishes to be remembered by us? Let us then, lovers of Christ, remember God at all times, and let us not forget, so that the Holy Spirit may not reproach us: *Thou didst abandon God who begat thee, and didst forget God who nourisheth thee* (Deut. 32.18). But let us not cease to remember God, and for us to be remembered, let us not be hesitant to cry out to Him: *Remember us, Lord, when thou comest into thy kingdom* (Luc. 23.42). And just as it is good to remember God for that unspeakable joy, so again this memory would hold great profit and benefit, not only of the delightful and other joyful things, but also of the gloomy and sorrowful ones. For to ponder such things makes the one who remembers better, and prepares him to become more diligent. And of what gloomy things, you ask? You do not ignore, as I suppose, that you are already seeking to be taught? Hear from many, a few: the pitiful voices of the rich man being tormented to the hospitable patriarch Abraham, who on account of his own lack of compassion could not cross over that terrible and fearful chasm which his lack of compassion dug for him; and likewise also of the five foolish virgins, whom lack of mercy similarly condemned to be shut out of the blessed bridal chamber; then, again, the reproach, the shame, the confusion of those on the left, and finally also the painful verdict, that: *Depart from me, you cursed.* Consider also that one, and especially...