Commentary on the Second Epistle to the Corinthians

^A but rather he will not even hate you as much as he did when he was speaking ill; for on that former occasion he would turn away as from an enemy and foe, but now he will consider you more venerable than anyone, even a father. And even if he should outwardly show displeasure, in his mind and in private he will owe you many thanks.

6. Thinking these things, therefore, let us take care of our members, and let us not sharpen our tongues against one another, nor speak words of destruction, undermining the glory of our neighbor, and like those in war and battle, striking and being struck. For what profit is there in fasting or staying awake thereafter, when the tongue is intoxicated, and consumes a table more unclean than the meat of dogs, becoming bloodthirsty, and pouring out mire, and making the mouth a conduit for sewage, or rather, even far more loathsome than this? For what proceeds from thence defiled the body, but what comes from here has often strangled the soul. I say this, not out of empty concern for those spoken ill of (for they are even worthy of crowns when they bear what is said generously), but for you who say it. For the Scriptures call him who is spoken ill of blessed in vain, but him who speaks ill they cast out of the sacred mysteries, or rather, even out of the very precincts themselves. "For him who slanders his neighbor in secret," he says, "him I have driven away," and he says that such a person is unworthy even of the reading of the sacred books. "For why," he says, "do you recount my justifications, and take up my covenant through your mouth?" then, assigning the cause, he says: "Sitting, you spoke against your brother." And here he did not distinguish whether they were true or false; but elsewhere he even forbade this, showing that even if you speak the truth, these things are not to be said by you. "Do not judge," he says, "that you may not be judged," since even he who accused the publican was condemned, even though he was accusing him of the truth. What then, if someone is bold and vile, he says, is he not to be corrected, nor to be reproved by us? He is to be reproved and corrected, but in the way I said before; but if you do this while taunting, take care lest, imitating that Pharisee, you suffer what he suffered. For no profit comes from this, neither to you who speak, nor to him who is thus accused; but the one becomes more shameless (for as long as he is hidden, he knows how to feel shame; but when he becomes known and manifest, he casts off the bridle from then on); and the one who hears will be harmed even more greatly. For if he sees accomplishments in himself, he is puffed up, being swollen by the accusations of another; ^B or if he sees sins, he becomes more eager for wickedness. And the speaker himself, in turn, will receive an evil reputation with the listener, and will provoke God more greatly against himself. Therefore, I entreat you, let us cast out every filthy word; if there is anything good for edification, let us say that. But do you desire to take vengeance on that man? Then why do you take vengeance on yourself instead of him? For the man who is eager to take vengeance on those who have grieved him, take vengeance in the way that Paul commanded: "If your enemy is hungry, feed him; if he is thirsty, give him drink." But if you do not do this, but only plot against him, you are thrusting the sword against yourself. Therefore, if he speaks ill, repay him with compliments and praises; for in this way you will be able both to take vengeance on him, and you will set yourself free from evil suspicion. For the man who grieves at hearing ill seems to be suffering this from an evil conscience; but he who laughs at what is said brings forth the greatest proof that he is conscious of nothing evil in himself. Since, therefore, you profit neither the hearer, nor yourself, nor the one being slandered, and you are thrusting the sword against your own self, even from this be more sensible. For it was necessary to be persuaded by the kingdom of heaven and by the things that are pleasing to God; but since you are disposed more thickly, and bite like a beast, even from this be instructed, so that, having been brought to your senses by these words, you might be able to be regulated by the things that are pleasing to God alone, and having become superior to every passion, you might attain to the heavenly good things; of 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, honor, now and ever, and unto the ages of ages. Amen.

OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS. HOMILY I.

Cap. 1. v. 1. Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the Church of God which is in Corinth, with all the saints who are in all Achaia: 2. grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and God of all consolation, who consoles us in all our tribulation, that we may be able to console those who are in all tribulation, through the consolation with which we ourselves are consoled by God.

1. It is worth asking first, for what reason he adds a second Epistle to the first, and why indeed he thus begins from the mercies of God and the

^A necessity of the Spirit, who held him back for other matters much more necessary. For this reason, he had need of a second Epistle, not having had such need had he not arrived so tardily. And not only for this reason, but also because they had been bettered since the former Epistle. For the fornicator, whom they previously favored and on account of whom they were haughty, they had cut off and cast away entirely. He indicated this by saying: "But if anyone has caused sorrow, he has not grieved me, but in part, that I may not burden you all" — and again, "but by many." And, advancing in his discourse, he suggests the same thing when he says: "For behold, this very thing, that you sorrowed according to God, what diligence it produced in you; nay, what clearing of yourselves, nay, what indignation, nay, what fear, nay, what longing, nay, what zeal, nay, what avenging. In all things you showed yourselves to be clear in the matter" (2 Cor. 7:11). Because the money which he had requested, they had collected with great zeal; whence he also said, "For I know your forwardness, for which I boast of you to them of Macedonia, that Achaia was ready a year ago" (2 Cor. 9:2). To this is added that Titus, whom he had sent, they had received with all benevolence. This he also showed when he said again: "His affections are more abundant toward you, whilst he remembers the obedience of you all, how with fear and trembling you received him" (2 Cor. 7:15). Driven by all these causes, he writes the second Epistle. For it was fitting that, just as when they sinned he rebuked them, so also when they had returned to a better mind, he should approve and praise them. And accordingly, he does not show himself harsh and vehement throughout the whole Epistle, but only in a few parts toward the end. For there were also among them certain Jews who held high opinions of themselves, and slandered Paul as arrogant and a man of no account; and therefore they said, "The Epistles, indeed, are weighty, but his bodily presence is weak, and his speech contemptible" (2 Cor. 10:10). The meaning of these words was: When he is present, he seems to be of no account—for this is what is signified by the words "bodily presence is weak"—but when he has departed, he boasts greatly through letters; for this is the meaning of the words, "the Epistles are weighty." And so, in order to gain honor for themselves, they pretended to accept nothing. This is what he himself also hinted at when he said: "That they may be found as we are, in that in which they boast." ^B For since they were powerful in speech there, they raised their spirits to a greater degree for that reason. Therefore he calls himself ignorant, that he might show that this is not at all a shame to him, nor a matter of great worth; nay, rather, of no moment. Since, therefore, it was likely that some of them might be led away from the right judgment by their oratory, for this reason, after having first extolled them with praise for the fact that they had acted rightly, and again having rebuked their arrogance on account of the Jewish ceremonies which they were now striving to observe out of season, he then, finally, rebukes them somewhat on this account. And such, if I may speak in summary and as it were in passing, seems to me to be the argument of the Epistle.

It follows now that we should touch upon the beginning of the Epistle, and say why, after the greeting which he employs according to his custom, he thus began from the mercies of God. First, however, it is necessary to explain the beginning itself, and to inquire why he couples Timothy with himself in this place. For, "Paul," he says, "an apostle of Jesus Christ by the will of God, and Timothy our brother." For in the former Epistle he promised that he would send him and urged them with these words: "Now if Timotheus come, see that he may be with you without fear" (1 Cor. 16:10). Why, therefore, does he combine him with himself in this place in the proem? Since, as the master had promised, he had betaken himself to them ("I have sent unto you Timotheus, who shall bring you into remembrance of my ways which be in Christ," 1 Cor. 4:17), and when he had set all things more correctly, he had returned to Paul. For when he was sending him, he said: "Bring him forth in peace, that he may come unto me; for I look for him with the brethren" (1 Cor. 16:11). ^C 2. After he had therefore betaken himself to the master, and, having had the affairs of Asia corrected and set right along with him ("I will tarry at Ephesus until Pentecost," 1 Cor. 16:8), had again crossed over into Macedonia, now not undeservedly does he couple him with himself as a person present. For then it was from Asia, but now he writes from Macedonia. Furthermore, he joined him to himself both that he might render him more honorable, and that he might exhibit a specimen of his own immense humility. For he was inferior to him; but charity connects all things. And it also comes about by this that he everywhere makes him his equal, at one time speaking thus: "As a son with the father, he has served with me" (Philipp. 2:22); at another time again, "For he works the work of the Lord, as also I do" (1 Cor. 16:10). He even calls him a brother, in every way establishing him as venerable to the Corinthians. For, as I have already said, he had gone there, and had provided a proof of his own virtue.

"Unto the church of God which is at Corinth." Again he calls them the Church, that he might reconcile and bind all into one. For a church cannot be one, while those who are in it are torn apart and dissenting among themselves. "With all the saints which are in all Achaia." By the same work he also affects the Corinthians with honor, while through the Epistle which he writes to them he salutes all, and reconciles the whole nation among itself. He calls them saints, moreover, to show that whoever is of impure morals is alien to this appellation. And why, when writing to the metropolis, does he write to all through it, when he does not do this at all elsewhere? Since when he gave letters to the Thessalonians, he did not write to the Macedonians as well; nor, likewise, writing to the Ephesians, did he embrace the whole of Asia together; nor, finally, was the Epistle to the Romans sent even to those who dwelt in Italy. Here, however, he does this, and likewise in the Epistle to the Galatians. For he does not write there merely to one, or two, or three cities, but to those who were dispersed here and there, using these words: "Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead, and who—"

he writes, saying, "And all the brethren that are with me, unto the churches of Galatia, grace be unto you and peace." He also wrote one Epistle to the Hebrews, all of them together, and did not even divide them by cities. What, then, is the reason for this? It seems to me that the maladies there were common; therefore, he makes the Epistle common, since they also needed a common correction. For even all the Galatians were ailing, as were the Hebrews; and I think these were as well. Having therefore gathered the entire nation and addressed them, as it was the custom for him to address all: "Grace," he says, "be unto you and peace, from God our Father, and the Lord Jesus Christ." Hear how he begins in a manner appropriate to the subject proposed: "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort." But where, he says, is this appropriate to the subject proposed? Thoroughly so, indeed. Observe: it grieved them greatly and troubled them that the Apostle did not come there, and that too after having promised it, but had spent all his time in Macedonia, and seemed to have preferred others before them. Because of this, staying that which was causing the trouble, he states the reason for which he did not appear; yet he does not put it forward directly, nor does he say, "I know that I promised to come, but since I was hindered by afflictions, forgive me, and do not judge me guilty of any arrogance or laziness." Rather, he prepares it in a different way, and one more magnificent and more trustworthy, raising the matter with consolation, so that they might not even ask subsequently the reason for which he was late. And he does the same thing, as if one who had promised to come to someone he longed for, then came after a myriad of dangers and said, "Glory to you, O God, that you showed me the longed-for face; blessed be God, from what dangers you have delivered me." For this thanksgiving becomes an apology to the one about to complain, and does not even allow him to find fault with the delay. For he blushes to drag into court and demand an accounting of the delay from one who is giving thanks to God for the deliverance from such great evils. For this reason he begins thus: "Blessed be the God of mercies," hinting thereby at the infliction and also the deliverance from great dangers. Since David also does not call upon Him everywhere in the same way, nor from the same attributes; but when he discourses about war and victory, he says, "I will love you, O Lord, my strength, the Lord is my deliverer"; but when about deliverance from affliction and the darkness that had taken hold of him, "The Lord is my light [121] and my savior"; and now he names Him from love for mankind, and now from justice, and now from impartial judgment, appropriate to the circumstances at hand. So too Paul here, beginning, calls upon Him from love for mankind, "The God of mercies," saying, that is, He who has shown such great mercies as to bring us up out of the very gates of death.

^C 3. For this is most unique and superlative to God, and joined to His nature, to show mercy in this way. Therefore, he calls Him the God of mercies. But observe with me from this the humility of Paul; for although he was in danger for the sake of the Gospel, he says he is not saved because of his own merit, but because of the mercies of God. But he says this more clearly later; for now he adds, saying, "Who comforts us in all our affliction." He did not say, "Who does not let us be afflicted," but, "Who comforts us in the affliction." For this shows both the power of God, and increases the patience of those who are afflicted; "for affliction," he says, "works patience." This also the prophet said: "In affliction you have enlarged me." He did not say, "You did not allow me to fall into affliction," nor "You brought the affliction to an end quickly," but "While it remained, you enlarged me," that is, you provided great spaciousness and relief; which is what also happened in the case of the three young men. For neither did He prevent them from falling in, nor when they had fallen in, did He quench the flame, but while the furnace was burning, He provided the spaciousness.

This God is always accustomed to do; which Paul also was hinting at when he said, "Who comforts us in all our affliction." And he shows another thing as well through these words. What is this? That He does not do this once, nor twice, but continuously. For He does not comfort now, and then forsake [us] at other times, but always and forever works this. Therefore he said, "Who comforts," not "Who comforted," and, "In all our affliction," not "In this and that," but, "In all; that we may be able to comfort those who are in any affliction, by the comfort with which we ourselves are comforted by God." Do you see how he parries the apology in advance, and provides an impression of great affliction to the hearer? And through these things he again makes them moderate, saying that this mercy itself came to pass not because of their merit, but because of those who needed to be helped by them. For he says, "Therefore He comforted us, so that we might comfort one another." And through this he also shows the dignity of the apostles, implying that, having been comforted and having caught his breath, he does not collapse just as we do, but proceeds to spur on and to strengthen and to rouse others. Some also say that he is saying this, that "Our comfort is also the comfort of others." It also seems to me that he is pointing, through this prologue, to the false apostles who were boasting in vain, and sitting at home and living in luxury. But this [is said] enigmatically, and as if in passing; the primary thing was this, to make an apology for the delay. For if we are comforted for this reason, that we may comfort others, do not complain as though we did not come. For all our time was spent on this, on the plots, on the attacks, on dissolving the impending troubles. "That as the sufferings of Christ abound in us, so also our comfort abounds through Christ." For so that he might not cast down the disciples by greatly extolling the calamities, he shows again that there is also a great abundance of comfort, and he raises up their mind, not only by this, but also by calling to remembrance

^B Christ, and asserting that the sufferings are His own; and he introduces comfort from the very calamities before the comfort itself. For what is sweeter and more pleasant than to be made a partner of Christ, and to suffer these things for His sake? What is to be compared with this comfort? And he raises the minds of those who are struggling with calamities not only from this, but also from elsewhere. Whence, then, from elsewhere? From this, indeed, that he says, "abound." For he did not say, "Just as the sufferings of Christ befall us," but, "As they abound." By which words he shows that they not only bear His sufferings, but even more than these. "We have not," he says, "merely suffered what He Himself suffered, but even more." For consider it thus: He was vexed, He suffered persecution, He was scourged, He died. But we, he says, suffer more than these things: which alone is sufficient for consolation. And let no one condemn this speech for arrogance or rashness; for in another place he says: "Now I rejoice in my sufferings, and I fill up what is lacking in the afflictions of Christ in my flesh" (Col. 1:24). But neither of these things is of any rashness or arrogance. For just as the disciples performed greater miracles than He Himself did— "For he who believes in me," He says, "shall do greater works than these" (John 14:12)—yet the whole is ascribed to Him who was working in them; so also they suffered more than He did; but this whole must again be ascribed to Him who was comforting them, and preparing them so that they might bear the encroaching evils with a strong mind.

^D 4. Whence also Paul, recognizing how highly he had spoken, see how he mitigates this again with these words: "So also through Christ our comfort abounds"; referring all this to Him, and preaching His kindness. For we are not, he says, affected with as much comfort as we are with calamity, but with much more. For he did not say, "The comfort equals the calamities," but, "The comfort abounds," so that the time of the contests is the time of further crowns again. For what, I ask, is so great and glorious as to be scourged for Christ, and to commune with God, and to excel all in strength, and to overcome persecutors, and to be unable to be subdued and conquered by the whole world, and to expect from here such goods as neither eye has seen, nor ear has heard, nor have entered into the heart of man? What is so excellent as to be pressed for the sake of piety, and to enjoy the innumerable comforts of God, and to be freed from so many and so great sins, and to be gifted with the Holy Spirit and with holiness and justice, and to fear and tremble before no one, and in the very perils to appear more splendid than all? Therefore, let us not be cast down in temptations. For no one who is intent on luxuries and sleeping and languishing has fellowship with Christ; no one of those who live softly and slackly; but he is near to Him who is occupied in calamity and temptation, and holds the narrow path of life. For He Himself also walked in this way: and for this reason He said, "The Son of man has nowhere to lay His head" (Matt. 8:20).

^B Do not therefore be grieved when you are pressed by calamity, considering with whom you communicate, and in what way you wash away the stains of sins through temptations, and how much fruit you derive from thence. For nothing else is grave and bitter, than to fall into the offense of God. This being removed, neither affliction, nor snares, nor anything else could cause a prudent mind trouble. Nay rather, just as if you cast a small spark into a great sea, you immediately extinguish it: in the same way all trouble, however great, if it falls upon a mind well-conscious of itself, immediately perishes and vanishes. Therefore Paul also always rejoiced, since he bore a mind confident in those things which were agreeable to the divine will; and he did not even feel so many evils; but although he was touched by sorrow as a man, he did not however collapse in spirit. Thus that patriarch also lived in joy, although he sustained many grave things. For consider it thus: he fell from his fatherland, he underwent long and troublesome wanderings; and when he had come into a strange region, he did not even have a footprint of ground. From there again, famine met him, and forced him to shift his ground; the famine was followed again by the abduction of his wife, and the fear of death, and barrenness, and war, and perils, and snares, and finally, which was the head of his troubles, the slaughter of his only-begotten and dear son, which, I say, brought most bitter and incurable pain. And do not think, because he obeyed God with a ready and willing mind, that for that reason he bore all those things without any sense of pain. For even if he had been a thousand times just, as indeed he was, yet he was a man, and suffered those things which nature brings. But yet, nothing of these struck him down; but he stood like a brave athlete, and in each of these he achieved victory. In the same way the blessed Paul also, when he perceived frequent afflictions rushing upon him every day, rejoiced and exulted no differently than if he were spending his time in the middle of paradise. So that, just as he who enjoys this kind of joy cannot be seized by grief; so he who has not embraced it at all can be seized and conquered by any means; and it happens to him just as to one who is equipped with weak armor, and is wounded by even the lightest blow; while on the contrary, he who is properly armored on every side repels all the encroaching weapons. For that pleasure, which is perceived according to God, is stronger and more powerful than any weapons: nor is there anything that could cast such a man into sadness and grief, but he bears all things with a strong and generous mind. For what is heavier than fire? what is more bitter than perpetual torments? For just as even if one loses property and children, and everything else that belongs to a man, he will give his life for his own soul. And nothing could become more grievous than pains. But yet, even these become endurable and desirable for the sake of the joy according to God. And even if you lead the martyr still breathing a little from the rack, or from the tortures, you will find such joy laid up for him, which no one can even express. And he says, "that the time of martyrdom is not yet"; do you say, "the time of martyrdom is present"? It is never absent for he who is watchful; but it is before our eyes, if we are watchful. For not only is hanging on a tree what makes a martyr; for if this were so, apart from these crowns...

^A Job would be one. For he neither stood before a tribunal, nor heard the voice of a judge, nor saw a torturer; for he was not suspended or held aloft upon a tree to have his sides torn asunder. Yet he suffered things more grievous than many martyrs; and the voices of those successive messengers struck and stung him more bitterly than any blow, and the mouths of those worms consumed him from every side more cruelly than ten thousand torturers. What martyr, then, would he not be worth? Ten thousand, surely. For he was crowned and fought through everything—through wealth, through children, through body, through wife, through friends, through enemies, through servants; for even these would spit in his face—through hunger, through phantoms, through pains, through foul stench. And for this reason I said that he would be worth not one, or two, or three, but ten thousand martyrs. For beside those things mentioned, time also adds much ^B to his crowns: for example, that these things were suffered before the Law, before Grace, and for many months, and all with excess, and that all the grievous things attacked him at once; although each one of them by itself was unbearable, and that which seemed more bearable was the loss of his property. For many, at least, have endured blows, but they have not endured the loss of their property, but preferred to be whipped for them and to suffer ten thousand grievous things rather than to part with any of them; and this blow, the loss of their property, appeared to them greater. So that this is another way of martyrdom for one who supports the loss of these things nobly. And how, he says, shall we support it nobly? When you learn that you will gain more than what you lost by a single word of thanksgiving. For if, upon hearing of the loss, we are not troubled, but say, "Blessed be God," we have found much greater wealth. For indeed, you will not reap as much—by spending the wealth upon the needy, and going around and seeking out the poor, and scattering your possessions to the hungry—as you will gain through this single word.

5. Who, then, would not count him worthy of a martyr? Nay, ten thousand. For I do not admire Job so much for opening his house to those in need, as I am astonished and proclaim his bearing the plundering of his property with thanksgiving. ^C And this very same thing can be seen happening in the loss of children. For you will receive no less a reward here than he who led his son and sacrificed him, if, upon seeing him dying, you gave thanks to the loving God. For how will such a person be worse than Abraham? For that man did not see a dead body lying there, but only expected it; so if he has the advantage by preparing to sacrifice [him], and even stretching out his hand with the knife, he is surpassed by the fact that the child lies here dead. Moreover, for that man, the hope of the achievement brought comfort, and the fact that the honor was the work of his own courage, and the hearing of a voice sent from above made him more eager; here, however, there is nothing of that kind. Whence, a soul of adamant is needed for one who sees his only-begotten son, and one raised in wealth, and showing forth good hopes, lying and stretched out upon the floor, in order that he may bear the event gently. If such a one is able, having calmed the waves of nature, to say, like Job, without tears, "The Lord gave, the Lord has taken away" (Job 1. 21), he will stand with Abraham himself, he will be proclaimed with Job from that word alone. And if, having quieted the lamentations of the women, and having dissolved the choirs of those mourning, he stirs up everyone to doxology, he will receive ten thousand rewards from above and ten thousand from below, with men admiring him, angels applauding, and God crowning him. ^D

6. But how is it possible, some may say, for a man not to mourn? If you consider how the patriarch, how Job, both being men, suffered nothing of the sort, and this being [done] by each of them before the law and grace and such a philosophy of laws; if you reflect that the deceased has departed to a better place, and has leapt to a better lot, and you have not lost your son, but have deposited him henceforth in a safe place. Do not, therefore, say, "I am no longer called a father." For why are you no longer called [so] while the son remains? For did you lose the child? Did you lose the son? You have rather acquired him, and held him more safely. For this reason you are now called father not only here, but also in heaven; so it is not that you have lost being called father, but you have received [more] to be called [it] in a greater way; for henceforth you will be called father not of a mortal child, but of an immortal one, of a noble soldier, and one standing within [the heavenly court] continuously. For do not, because he is not present, think that he has perished. For not even if he happened to be traveling abroad, would the name of relationship have departed from you along with his body. But do not attend to the sight of the one lying [there], since you are stirring up the passion, but draw away your mind from the body lying [there] toward heaven. This is not the child who is lying [there], but that one who has flown away and run up to an infinite height. When, therefore, you see his eyes closed, and his mouth sealed, and his body motionless, do not think this: that this mouth no longer speaks, these eyes no longer see, these feet no longer walk, and that everything is going to corruption; do not say these things, but their opposites—that this mouth will speak better, and the eyes...

no longer see, these feet no longer walk, and that everything is going to corruption; do not say these things, but their opposites—that this mouth will speak better, and the eyes will see better things, and the feet will be lifted up on high in the clouds, and finally this body, which is now decaying, will put on immortality, and I shall receive my son more illustrious. ^A If the things you see bring you sorrow, meanwhile say these things to yourself: "This is a garment; he puts it off, so that he may receive it more splendidly; this is a house; it has been torn down so that it may be made cleaner." Just as we, when we are about to clean a house, do not allow those who dwell inside to remain, but for fear they might be covered in dust or troubled by the commotion, we send them out and bid them withdraw for a little while; but after we have made the house safe, then at last we allow them to enter again freely—in the same way God also acts; for having torn down his rotting tabernacle, ^B He brings him inside into his ancestral home and introduces him to Himself, so that after He has torn it down and restored it, He might then return it to him more splendidly. Therefore, do not say, "He has perished, he is no more"; for these are the words of those who lack faith; but rather this: "He is asleep, and he shall rise again; he has gone abroad, and he shall come with the King." Who uses this language? He surely who has Christ speaking within him. For if we believe, he says, that Jesus died and rose again and lives, so also will God bring with him those who have fallen asleep through Jesus (1 Thess. 4:14). ^C Therefore, if you seek your son, seek him there where the King is, where the army of angels is, not in the tomb, not in the earth—lest, while he has been raised to such a height, you remain groveling upon the ground. If we philosophize in this way, we shall repel all grief of this kind without difficulty. May the God of mercies and the Father of all consolation console the hearts of us all—both those who are caught up in such sorrows as these, and those who are held by another kind of grief—and grant that we may be freed from all sadness and perceive spiritual joy, and attain to future goods; may it be granted that we all secure these, by the grace and kindness of our Lord Jesus Christ, with whom to the Father and also to the Holy Spirit be glory, power, honor, now and forever, and unto the ages of ages. Amen.

HOMILY II

CAP. 4. v. 6 Sive autem tribulamur, pro vestra consolatione et salute, quæ operatur in tolerantia earumdem passionum, quas et nos patimur: 7. et spes nostra firma est pro vobis. (Ch. 4, v. 6: "Whether we be afflicted, it is for your consolation and salvation, which is wrought in the enduring of the same sufferings which we also suffer: 7. and our hope for you is steadfast.")

^D After he brought forth the one and principal cause of exhortation and consolation, namely that we communicate with Christ, he posits this second one also: namely, that salvation is procured for the disciples themselves from this. Do not, therefore, lose heart, he says, nor be perturbed and fear, because we are afflicted; since, for this very reason, it would be fairer for you to conceive confidence. For unless we had been afflicted, all these things would have brought destruction upon you. How, finally, is that? Because if, broken in spirit and terrified by the fear of dangers, we had not preached the doctrine of the faith to you, so that you might understand the true knowledge, your affairs would have been in extreme peril. Do you see again how great is the power and intensity of Paul? From these very things, which caused fear and perturbation for them, he consoles them. For as much as our persecutions grow more intense, he says, so much the more should your hope for good things receive an increase, since a so much greater sum of salvation and consolation is added to you. For what indeed had such power to console as the fact that so many good things resulted from the benefit of the preaching? Afterward, so that he might not appear to assume all the glory for himself alone, see how he also associates them in the company of praise. For after he said, "Whether we be afflicted, it is for your consolation and salvation," he subjoined, "which is wrought in the enduring of the same sufferings which we also suffer." And he expresses this more clearly afterward with these words: "As you are partners of the sufferings, so will you be also of the consolation"; meanwhile, however, in this place he hinted at it when he said, "of the same sufferings," and in this way he communicated his discourse with them. That which he says has this meaning: It is not we alone who attend to the business of your salvation, but you also. Since we, while we perform the duty of preaching, are afflicted; and you, who receive the word, are engaged in the same calamities: we, indeed, in order to impart to you what we have received; you, in order that you may receive what is given and not lose it. What, therefore, is there that can be compared with this humility; seeing that those who were separated from him by such an interval he raises to the same honor and dignity of patience? For he says, "which is wrought in the enduring of the same sufferings." For salvation is not procured for you by faith alone, but also by the fact that you suffer the same calamities as we do.

The virtue of the just shines and increases in adversity.—Just as an excellent athlete, because of the splendor and good condition of his body, even when he keeps his art within himself, draws men into admiration; yet when he is in action and bears blows and strikes his opponent, then at last he shines most of all, because then at last his good condition exerts its power, and the excellence of his art is declared: in the same way our salvation is then more clearly acted upon—that is, it is shown, it increases, it is amplified—when it endures and suffers, and undergoes all things with a strong and strenuous spirit. From which it is concluded that the business of salvation does not consist in this, that someone should inflict evil upon another, but that he should be afflicted himself. Nor did he say *energeias*, that is, which it effects, but *energoumenes*, that is, which is being effected: so that he might manifest this, that divine grace also is added to their readiness and alacrity of mind.

^A And he not only profited from being consoled by them, but also from knowing that they were at ease. Hear what follows, through which he revealed this, saying: "Knowing that as you are partakers of the sufferings, so also shall you be of the consolation." For just as you are pained when we are persecuted, as if you yourselves were suffering this, so we know that you think you partake of these things when we are consoled. What is more humble than such a soul? In the midst of dangers, where he has so much advantage, he calls those who do not endure even the hundredth part of them his partners, while in the consolation, he attributes the entire cause to them, not to his own labors.

Then, because he was speaking of tribulations indefinitely, he now mentions the place where they endured these things: "For we do not want you to be ignorant, brethren, of our tribulation that came to us in Asia." We say these things, he says, so that you might not be ignorant of what happened to us. For we wish you to know our affairs, and we have been very diligent in this; which is the greatest sign of love. He had also foretold this in the former Epistle, saying: "For a great and effective door is opened to me, and there are many adversaries at Ephesus." Recalling them to these things, therefore, and recounting what he suffered, he says: "I do not want you to be ignorant concerning the tribulation that came to us in Asia." He said this also when writing to the Ephesians; for having sent Tychicus to them, he said this was the cause of his journey; for which reason he also said: "But that you also may know the things concerning me, what I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make all things known to you, whom I have sent to you for this very purpose, that you may know the things concerning us, and that he may console your hearts." ^B He does the same in other Epistles as well. And it is not superfluous, but very necessary: this on account of the love he had for his disciples, and that on account of the constant temptations, in which the greatest comfort was to know one another's state, so that, when things were painful, they might be prepared and be vigilant and more secure, and when things were pleasant, they might rejoice together. Here, however, he also makes known a reversal and increase of temptations, saying: "That we were burdened beyond measure, above strength," just as a ship being submerged by some great weight. And he seems to have said one thing, when he said, "beyond measure" and "above strength"; but it is not one, but two things. For so that no one might say, "What then, if the danger was beyond measure, but to you it was not great?", he added that it was great and overcame our strength, and overcame it in such a way that we were "in despair even of life," that is, we no longer expected to live. What David calls the gates of Hades and the shadow of death, this he himself also says, that we endured a danger that was altogether [a matter of] death.

^C 9. "But we ourselves had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead." What is, "we had the sentence of death"? The judgment, the decision, the expectation. For the circumstances themselves were voicing such a sound, the things that had occurred were giving such a response, namely, that we were absolutely going to die. However, it did not proceed as far as the deed itself, but stopped within our own suspicion. For although the nature of things had pronounced this, God’s power did not allow the sentence to pass into action, but permitted this to occur only in our own thought and expectation; therefore he says, "We had the sentence of death in ourselves," not in the reality itself. But why did He allow such a danger to be created for us, that all hope of life was snatched away from us? "That we should not," he says, "trust in ourselves, but in God."

^D 3. With these words, Paul was not expressing his own state (far be it!), but was teaching others through the things he said of himself, and at the same time was acting under the impulse of modesty. Since, in the course of his writing, he also says, "There was given to me a thorn in the flesh" (2 Cor. 12:7), that is, temptations, "lest I should be exalted." And yet, God does not say that He permitted it for that reason, but for another cause. What, then? Surely that His power might shine forth more brightly: "For My grace," He says, "is sufficient for you; for My strength is made perfect in weakness" (ibid., v. 7). But, as I have said, he never forgets his own character, ranking himself among those who were far inferior and had need of much discipline and correction. For otherwise, when one or two temptations are sufficient to recall even ordinary men to a better state of mind, by what means could he—who above all mortals had cultivated humility through the entire course of his life, and had suffered more than anyone else, and after so many years and a philosophy worthy of the heavens—have had need of this admonition? From which it is clear that he used these words here, partly out of a spirit of modesty, and partly to depress and restrain those who thought magnificently of themselves and boasted arrogantly: "That we should not trust in ourselves, but in God." And see how by this reasoning also he wins over their spirits. ^B For he says that the temptations were permitted to be brought upon us for your sake; such value does God place upon you. "For if we are afflicted," he says, "it is for your consolation and salvation." But the immoderate magnitude of our calamities occurred for our own sake, so that we might not think magnificently: "For we were pressed above measure, that we should not trust in ourselves, but in God who raises the dead." Again, he recalls to their memory the doctrine of the resurrection, about which he had spoken so much in the previous epistle, and constructs faith in it from present circumstances; whence he also added:

10. "Who delivered us from such great deaths." He did not say "from such great perils," in order to show at once the intolerable bitterness of the temptations and to confirm the discourse I mentioned. Since the resurrection was something future, for this reason he shows that this is happening every day. For when God calls back to the heights a man, regarding whom all hope had already been cast away, and who had approached the very gates of death, He provides nothing else than a specimen of the resurrection, withdrawing him from the very jaws of death who had fallen into them. Whence it also happens, regarding many who, when having been deplored by all, have then emerged from a grave disease or from certain intolerable temptations, that the expression is wont to be used: "We have seen the resurrection of the dead in this man." "In whom we trust that He will yet deliver us, ^C 11. by your helping together in prayer for us: that from the persons of many, thanks may be given by many on our behalf for the gift that is in us." Since what he had said, "That we should not trust in ourselves," seemed to be a common crime and accusation which might touch some of them, he again mitigates what he had said, asking for their prayers in place of a great stronghold, and at the same time indicating that our life must be in perpetual care and solicitude. For while he says, "We trust that He will yet deliver us," he announces a procession of many temptations, yet nowhere does he imply abandonment, but rather help and succor. Then, lest they be dismayed in their spirits because they hear that they will be in perpetual perils, he first demonstrated what utility the perils bring, namely, "That we should not trust in ourselves," that is, that God might keep us in perpetual humility; and that their salvation might be procured, and other benefits might also exist, such as communicating in Christ: "For the sufferings of Christ," he says, "abound in us"; and to suffer for the faithful: "For if we are afflicted," he says, "it is for your consolation and salvation"; and that this very thing might shine forth more; for thus he says, "Which is worked in the endurance of the same sufferings"; and also that they might be made strong and tolerant; and besides, that they might see the resurrection shining before their eyes: "For from such great deaths," he says, "He delivered us"; in addition to this, that by this reasoning they might be rendered solicitous and always look to Him: "For we trust," he says, "that He will deliver"; and finally, that they might be afflicted for him by prayers: "For you helping together," he says, "in prayer for us." After he therefore showed the utility of afflictions, and then injected solicitude into them, he again sharpens their spirits and makes them prompt toward virtue, attributing a great testimony to their prayers, if indeed it was for their sake that Paul was given to them: "For you helping together," he says, "in prayer." But what is, "That from the persons of many, thanks may be given by many on our behalf for the gift that is in us"? "He delivered us from those deaths, by your also helping together in prayer," he says: that is, with you all praying for our sake. For the benefit conferred upon us, that is, our salvation, He wished to be bestowed upon you all: so that many persons might give thanks to Him, since many also have received grace.

4. Furthermore, he was saying these things so that, in part, he might excite them to pour out prayers for the sake of others also, and in part also that he might accustom them to always give thanks to God also for the calamities by which others might be affected.

^A He desired to bestow this grace upon all of you, in order that the many persons might give thanks to Him, since the many also have received the grace.

4. He said these things at once urging them toward prayers on behalf of others, and at the same time habituating them always to give thanks to God for whatever others may suffer, showing that he himself also desires this most of all. For those who have practiced doing these things for others will show both of these things much more for themselves. In addition to this, he also teaches them humility and leads them to a warmer love. For if he himself, being so much higher than they are, says that he was saved by those prayers, and that a gift was bestowed upon him by God through their supplications, consider how they ought to be disposed and how they ought to behave with moderation. And consider also this for me, that even if God does something out of compassion, prayer contributes great things here. For, in the beginning, he reckoned salvation to His mercies: “For God,” he says, “the Father of mercies, He delivered us.” Here, however, he adds the prayers as well; since He showed mercy to him who owed the ten thousand talents after he fell prostrate, even though it is said, “Being moved with compassion, he released him.” And to the Canaanite woman, he granted the salvation of her daughter only after that much persistence and endurance, even though he saved her out of mercy. ^B From this, therefore, we learn that even if we are about to be shown mercy, we must first make ourselves worthy of that mercy. For even if it is mercy, it seeks the worthy; it does not simply come upon all, even those who are insensibly disposed. “For I will show mercy,” he says, “on whom I will show mercy, and I will have compassion on whom I will have compassion.” See, then, what he says here also: *While you also help together by prayer*. And he neither gave the whole to them, lest it should puff them up, nor did he entirely exclude them from the achievement, so that he might encourage them and make them more eager, and bring them together to one another. Wherefore he also said that *he bestowed my salvation upon you*. For God is often moved by a multitude that is of one mind and in agreement in prayer; wherefore also he said to the prophet, “And shall I not spare this city, in which dwell more than twelve myriads of human beings?” Then, lest you think that He respects the multitude only, he says: “If the number of Israel be as the sand of the sea, the remnant shall be saved.” How, then, did He save the Ninevites? Because it was not only a multitude, but a multitude with virtue; for each one repented from his evil way. And while saving them, He said that they “had not known their right hand or their left.” ^C Whence it is manifest that their previous failings were from simplicity rather than wickedness; and it is manifest from the fact that they changed after hearing only a few words. But if being twelve myriads was enough to save them, what prevented them from being saved even before this? And for what reason did He not say to him, “And shall I not spare this city that has so changed?” but instead brings forward the myriads? He sets this forth as an extra point. The change was indeed manifest, but the number and the simplicity were unknown to the prophet. He wishes, therefore, to soften them from every side; for a multitude has strength, if virtue also accompanies it.

The Scripture declares this also elsewhere, saying: *Prayer was being made incessantly by the Church to God for him*; and it had such power that, with the doors closed, and chains upon him, and guards sleeping on either side, it brought out the Apostle and delivered him from all those things. But just as when virtue is present it has great power, so when wickedness is present, a multitude is of no use. For the Israelites, about whom he says that their number was as the sand of the sea, all perished; and those in the time of Noah were many and numberless, and this did not benefit them at all; for a multitude of itself can do nothing, but only as an addition. Let us strive, therefore, to be in agreement in our supplications, and let us pray for one another, just as those did for the apostles. For we fulfill a commandment, and are spurred on toward love; and when I say love, I mean all good things. And let us learn to be more eager in giving thanks. For those who give thanks for the affairs of others will do so much more for their own. ^D David also used to do this, saying, “Magnify the Lord with me, and let us exalt His name together.” The Apostle also seeks this everywhere; and let us also work at this, and bring forth the benefit of God before all, so that we may take them as companions in our praise. For if, when we receive some good thing from men, we make them more eager when we proclaim it, much more by making known the benefits of God shall we draw Him toward greater goodwill. And if, when we have been benefited by men, we rouse others to share in our thanksgiving, much more is it necessary to bring many who will give thanks on our behalf to God. If Paul does this, having such boldness, it is much more necessary for us to do this.

5. Let us, therefore, entreat the saints to give thanks on our behalf, and let us ourselves do this for one another. This is the achievement above all of priests, since it is the greatest good. For when we approach, we first give thanks on behalf of the inhabited world and for common benefits. For even if the benefits of God are common, yet you were saved in the commonwealth. So that you are bound to offer a common word of thanks for your own, and it would be just to offer a particular hymn of praise for the common good. For He kindled the sun not for you alone, but for the common good; yet you have the whole in your portion; for it was made as great as it is because of the common good; and you alone see as much as all men have seen. So that you owe as much thanksgiving as everyone; and you would be just in giving thanks for common benefits, and for the virtue of others. For we fare well in many things even on account of others. For even if only ten righteous had been found in Sodom, they would not have suffered what they suffered. So that even for the

^A For we are benefited in many things also on account of others. For if only ten just men had been found in Sodom, they would not have fallen into the calamities which they suffered. Wherefore let us give thanks for the freedom and confidence of others before God; since this is an ancient law, and one instituted of old in the Church. Thus Paul gives thanks for the Romans, for the Corinthians, for the whole world. And do not say to me: "This excellent achievement is not mine." For even if it is not yours, yet you ought still to give thanks that your member is such. Otherwise, you also make it your own when you praise, and you yourself also enter into a share of the crowns, and will receive the same grace.

Prayers for the catechumens

^C Yet, in order that he may urge you also to pray for them, that they may become your members, and no longer be foreigners and strangers. For that word, "We pray," pertains not only to the priests, but also to the people. For when he says, "Let us stand rightly, let us pray," he exhorts all to pray; and then, commencing the prayer, he says, "That the most merciful and compassionate God may hear their prayers." For do not say, "What is it that we should pray? They are strangers, not yet joined with us: whence can I move God? Whence can I lead Him to grant them mercy and pardon?" I say, lest you hesitate while seeking these things, see how he dispels your doubt with these words: "That the most merciful and compassionate God." You have heard, "Most merciful God"? Cease now from being perplexed in mind: for He is most merciful to all, that is, He pities as much the sinners as the friends. Wherefore do not say, "In what way shall I approach God on their behalf?" For He Himself will hear their prayers. What other kind of prayer of the catechumens could there be, if not that they may not remain catechumens? Soon he also dictates the manner of the supplication. But who is that? "That He may open their hearts." ^D For they are still closed and stopped up. And he understands "ears" to be, not these external ones, but those of the mind. That they may hear things which eye has not seen, nor ear heard, nor have entered into the heart of man. For they have not heard the arcane mysteries, but stand far off and at a distance. And even if they hear, they do not understand what is said; since these require great sagacity and understanding, and not that they be merely heard; yet they themselves have not yet received internal ears. Whence he also chooses for them the grace of prophecy: since the prophet spoke in this manner: "The Lord gives me a learned tongue, that I may know when it is fitting to bring forth a word: for He opens my mouth, He set me down, He applied to me an ear to hear" (Isai. 50:4, 5). For just as the prophets heard in another way than the rest of men: so also the faithful [hear] in another way than the catechumens. And hence also the catechumen is taught, that he does not learn these things from men, nor hear them ("For do not call any man teacher on earth," he says [Matt. 23:8]), but from on high and from heaven: "For all," says the Scripture, "shall be taught of God" (Isai. 54:13). And for this reason he says, "And let Him instill into them the word of truth": so that it may be poured into them internally. For they do not yet know the word of truth as is fitting. "That He may sow His fear in them." But this is by no means sufficient: for some things fell beside the way, others upon rocks.

6. But we do not ask in this manner; but as the plow opens furrows in rich soil, so also we pray that this may happen here, namely, that having been renovated in the depth of the mind, they may receive the seeds that are cast in, and accurately retain whatever they hear. Whence he also subjoins these words, "And confirm His faith in their minds." This is, that it may not lie upon the surface, but strike roots deeply. "That He may reveal to them the gospel of justice." He shows that there is a double veil; one, because the eyes of their mind are closed, and another, because the gospel is hidden from them. And hence he was saying above, "That He may open the ears of their heart"; here, however, "That He may reveal to them the gospel of justice"; this is, that He may render them wise and fit to receive it, and that He may teach and cast the seeds. For even if they be fit, it will nevertheless have brought them no profit, unless God reveals it: or if God reveals it, but they themselves reject it, they will fall back into the same detriment. For this reason we ask for both, namely, that He may both open the hearts, and make the gospel manifest. For if a royal cloak lay covered with a veil thrown over it, it would profit nothing to the eyes of those looking at it: just as, again, it would not help that it be uncovered, if the eyes were not watching at all. Moreover, both these things will come to pass, if they themselves should first be willing. But what is the "gospel of justice"? It is, of course, that which makes men just. For with these words, he stirs up in them the desire for baptism, while he shows that the gospel not only forgives sins, but also brings justice. "That He may give them a divine mind, a chaste thought, a life joined with virtue." Let the faithful hear these things, who are attached to the business of this life. For if we are commanded to ask these things for those who have not yet been initiated, I would have you consider what kind of persons we ourselves ought to be who ask these things for others: since it must be done, that our life may correspond to the gospel. Whence it also comes to pass, that the law of prayer passes from doctrine to life. After he said, "That the gospel of justice..."

^A Having commanded us to ask for these things, consider in what state we ought to be, we who ask them for others; for our conduct must be in rivalry with the Gospel. Wherefore also the law of prayer passes from dogmas to conduct. For having said, "That He may reveal the Gospel of righteousness to them," he added, "That He may give them a mind filled with God." And what is "filled with God"? That God may dwell in it; for, He says, "I will dwell in them and walk among them" (Lev. XXVI, 12). For when the mind becomes righteous, when it has put off sins, it becomes a house of God; and when God dwells within, nothing human will remain. And thus the mind becomes "theophoric" [filled with God], uttering everything from Him, just as the house [of the soul] also possesses God dwelling within. He therefore who uses foul language does not have a mind filled with God, nor does he who delights in jesting and laughter. [He asks for] "a sound understanding." And what is it to have a sound understanding? It is to possess health of soul; for one who is possessed by the desire of wickedness, and is distracted toward present things, would not be sound, that is, healthy. And just as one who is sick desires things that are not fitting, so [it is with] this man. And [he asks for] "virtuous conduct." For dogmas have need of conduct. Hear these things, you who come to Baptism at the end of your life! We indeed pray that you may possess conduct after Baptism; but you hasten and do everything so as to depart devoid of conduct. For what if you become righteous, but only by faith? We, however, pray [that you may] also possess the confidence that comes from good works: to think His thoughts, to mind His things, to meditate on His things at all times. For we do not ask for a sound understanding and virtuous conduct for one day alone, nor for two or three, but for the entire course of life, and the basis of all good things—namely, to mind His things. For the many seek their own things, not the things of Jesus Christ (Phil. II, 21).

How, then, could this come to pass? For it is necessary that along with prayer, we should also contribute our own part. If we are occupied in His law day and night; wherefore he adds this in his petition: "To be occupied in His law." And just as he said above, "At all times," so here, "Day and night." Wherefore I am ashamed ^B for those who barely show themselves in church once a year. For what defense could they have, who are commanded to be occupied—that is, to have constant discourse—with the law, day and night, and yet do not perform this even in the smallest portion of their life, [do not] remember His commandments, [do not] keep His ordinances?

^C 7. Do you see an excellent chain, and how each of these is linked to the neighbor, composed more securely and elegantly than any golden chain? For having asked for a mind filled with God, he says how this could come to pass. And how could it come to pass? From meditating on it at all times. And how could this happen? From attending to the law continuously. And how could people be persuaded to do this? If they should keep His commandments; or rather, from attending to the law, the keeping of the commandments also comes to pass; just as, from minding His things and having a mind filled with God, [comes] the meditating on His things. For each of the things spoken of both aids in constructing its neighbor and is aided by it, both containing it and being contained by it.

"That we may intercede more earnestly on their behalf." Since the soul is accustomed to grow drowsy in a long speech, he rouses it again. For he wishes to ask for certain great and lofty things again; wherefore he says, "That we may intercede more earnestly on their behalf." And what is this? That He may deliver them from every evil and absurd matter. Here we ask for them not to enter into temptation and to be delivered from every assault, both physical and spiritual; wherefore he adds, saying, "From every diabolical sin, and every circumstance of the Adversary," indicating temptations and sins. For sin is *euperistaton* [easily besetting], standing around from every side—in front, behind, and thus casting us down. ^D Since he said what must be done on our part—to be occupied in His law, to remember His commandments, to keep His ordinances—he convinces [us] then that not even these suffice, unless He Himself is present and helps. For "Unless the Lord build the house, in vain have those who build it labored" (Ps. CXXVI, 1); and especially in the case of these [catechumens], who are still set before the devil and are under his rule. And you who have been initiated know these things. Remember, then, those words by which you renounced his tyranny, having bowed the knee, and having defected to the King, and having uttered those awesome words, by which we are taught to obey him in nothing at all. He calls him "Adversary" and "devil" because he slanders God to men, and us to God, and again us to one another; for at one time he slanders Job to God, saying, "Does Job worship the Lord for nothing?" (Job I, 9, 16); and again God to Job [when he says], "Fire descended from heaven"; and again God to Adam, when he said [the serpent] that their eyes would be opened (Gen. III, 5); and now [he slanders] God to many men, saying, "God does not provide for things seen, but has abandoned your affairs to demons"; and he slandered Christ to many of the Jews, calling Him a deceiver and an impostor. And how he acts, perhaps someone wishes to hear. When he does not find a mind filled with God, when he does not find a sound soul, when one does not remember the commandments of God, nor keep His ordinances, then, having taken it captive, he departs. For if Adam had remembered the commandment saying, "Of every tree you may eat," [and] if he had kept the ordinance saying, "In the day that you eat, you shall surely die by death" (Gen. II, 17), he would not have suffered what he suffered.

"That He may deem them worthy in due season of the laver of regeneration, of the remission of sins." For we ask for present things, and we ask for future things; and we philosophize regarding the laver, and in the petition we teach them to know its power. From here the discourse takes its flow.

so that they might not say with Nicodemus, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" (John 3:4). Then, having mentioned the remission of sins, he confirms it by what follows, saying: "The garment of incorruption." For he who puts on the dignity of a son is, without doubt, made incorruptible. And what is meant by "in due time"? It is when one is well disposed, when he approaches with a ready mind and with faith; for this is the favorable time for a faithful man. "That He might bless their comings in and their goings out, and their whole life." Here they are commanded to ask for something pertaining to the body, as they are still weaker. "Their houses and homes." That is, whether they have servants, or relatives, or other such dependents. For these were the rewards of the Old Testament; and nothing seemed so grave and bitter as widowhood, childlessness, premature deaths, famine, and adverse outcomes in worldly matters. For this reason, He allows them to linger in petitions relating to the body, gradually raising them to higher things. For this is what Christ does, and what Paul does, each recalling the ancient blessings: Christ, when He says, "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5); and Paul, "Honor your father and your mother, that you may be long-lived upon the earth" (Eph. 6:2-3). He asks for an advantage for them, as they are still endowed with a childlike mind. But what follows is altogether spiritual: "That He may direct all things that shall be set before them toward their benefit." For not simply whatever shall be set before them, but whatever is for their benefit. Often a journey is undertaken, but it is by no means beneficial; and there are other similar things that are not useful in themselves. From these, they learn to give thanks to God in all things, as they happen for their convenience and benefit. After all these things, He now commands them to rise. For since he had at first kept them prostrate on the ground, after they had asked what they asked, and were filled with confidence, the discourse now lifts them up, and henceforth commands them also to embrace prayer to God. Indeed, some things we say, while other things we entrust to them, opening to them the doors of petition, just as we teach children ourselves at first, but afterwards command them also to speak. And so we say to them, "Ask for the angel of peace, O catechumens." For there is also an angel that brings punishment, as when He says, "He let loose against them the fury of His wrath, sending upon them evil angels" (Ps. 77:49). There is also a destroying angel. And therefore we wisely command them to ask for the angel of peace, teaching them to ask for that which is the bond of all good things, that is, peace: so that they may be free from all fighting, from all war, and from all dissension. "Peaceful be all things that are set before you." For however grave something may be, yet if one has peace, it is light. And it was by this name that Christ said, "My peace I give to you" (John 14:27). For no weapon is so firm and valid for the devil as fighting, animosity, and war. "Ask for this peaceful day, and all the days of your life." Do you see again how He commands the whole life to be passed in virtue? Your Christian ends; and that which is the head of all goods, that which is noble and that which is useful. For that which is not noble cannot even be useful. For the nature of useful things is different among us than the common opinion holds. "Commend yourselves to the living God and His Christ." For we do not yet entrust this to them—to pray for others (we deem it a great achievement if they are able to pray for themselves). Do you see how full and finished in every way this prayer is, whether you consider its doctrine or its life? For when we say "the Gospel," when we say "the garment of incorruption," when we say "the laver of regeneration," we embrace all doctrine in these words. Again, when we signify "a mind divinely inspired," and "sober thought," and lastly the other things we have commemorated, we signify the life. Finally, we command them to bow their heads, thereby establishing the proof that the prayers have been heard, because God blesses them. For it is not man who blesses, but through his hand and tongue we offer the heads of those present to the King Himself. And then all exclaim, "Amen." But why have all these things been said by me? To teach that we ought to seek the advantages of others, and that the faithful should not think, when these things are recited, that they do not pertain to them. For the deacon does not speak to the walls when he says, "Let us pray for the catechumens." But some are so mindless, and lazy, and dissolute, that they stand and chat not only during the time of the catechumens, but even during that of the faithful. From this, all has been subverted, from this, all has perished: because at the time when we most ought to take care to reconcile God to ourselves, at that very moment we so depart that we provoke His anger against us. For, in the presence of the faithful, we are commanded to approach the kind Lord on behalf of bishops, on behalf of presbyters, on behalf of kings, on behalf of emperors, on behalf of land and sea, on behalf of the temperateness of the air, and finally on behalf of the whole world. Wherefore, since we, who ought to be endowed with such confidence that we even pray for others, do not pray even for ourselves with an attentive and vigilant mind, what place can there be for excuse or pardon for us? And therefore I beseech you, that embracing all these things with mind and spirit, we may recognize the time of prayer, and be lifted up and depart from the earth, and reach the very vault of heaven, so that we may be able to render God propitious and placable to us, and attain the promised goods: which may it fall to us to attain, through the grace and mercy of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen.

HOMILY III

^A Ver. 12. *For our glory is this, the testimony of our conscience, that in simplicity and sincerity of God, and not in fleshly wisdom, but with the grace of God, we have had our conversation in the world.*

1. Here again he reveals to us another, and no small, ground for consolation, but a very great one, and sufficient to raise up a spirit overwhelmed by dangers. For since he had said, that *God delivered us*, and had attributed the whole to His mercies and to their prayers; ^B lest in this way he should make the hearer slothful, by leaving him to rely only on the mercy of God and the prayers of others, he shows that they themselves also had contributed no small portion from their own selves. And he had indeed declared this even before, when he said, *As the sufferings of Christ abound in us, so our consolation also aboundeth*; but here he mentions another proper achievement of his own. What is this? That in a pure and guileless conscience we have behaved ourselves everywhere in the world, he says. And this to us is no small matter for comfort and consolation; or rather, not only for consolation, but also for something which is much greater than consolation, and that is, for glorying. And he said these things, both to teach them not to be cast down in afflictions, but on the contrary to exult when they have a pure conscience, and softly to attack the false apostles. And as in the former Epistle he says, *Christ sent me to preach, not with wisdom of words, lest the cross of Christ should be made of none effect* (1 Cor. 1:17); and, *That your faith should not stand in the wisdom of men, but in the power of God* (1 Cor. 2:5): so also here he says, *Not with wisdom, but with the grace of Christ.* And he hinted at something else, saying, *Not with wisdom*, that is, not with deceit, and by this he strikes at the external training. *For our glory is this*, he says, *the testimony of our conscience*; that is, our conscience, having nothing for which to condemn us, as if we were driven by wicked deeds. For even if we suffer ten thousand terrible things, even if we be struck and endangered on all sides, the conscience, when it is pure and testifies to us that we suffer these things for nothing wicked, but for what is well-pleasing to God, for virtue, for philosophy, for the salvation of the many, is sufficient for our comfort, or rather, not only for comfort, but also for receiving the crown. That former consolation, then, was from God; but this was introduced by themselves and by the purity of their life. Wherefore he also calls it glorying, because it was a success of their own virtue. What then is this glorying, and what does our conscience testify to us? *That in simplicity and sincerity*; that is, nothing deceitful, no hypocrisy, no irony, no flattery, no craft and fraud, nor anything else of this kind, but in all liberty, in simplicity, in truth, in a ^C pure and unwicked judgment, in a guileless mind, having nothing covered or secret. *Not in fleshly wisdom.* That is, not in wickedness or iniquities, nor in skillfulness of words or in the mingling of sophistries; for this he calls fleshly wisdom. And that upon which they prided themselves, this he denies and puts away, showing with much abundance that this is not worthy of glory, and that not only does he not seek it, but he even rejects and is ashamed of it. *But with the grace of God we have had our conversation in the world.* What is, *in the grace of God*? The wisdom given by Him, the power given by Him, which we displayed through signs, through overcoming wise men, orators, philosophers, kings, and common people, while we were unlearned, and while we brought nothing of outside wisdom with us. And this consolation and glorying of ^D knowing in themselves that they did not use human power, but accomplished all things by divine grace, is not a small thing. *In the world.* Thus not in Corinth only, but also everywhere in the world. *More abundantly to you-ward.* What is *more abundantly to you-ward*? *In the grace of God we have had our conversation.* For we showed signs and wonders among you, and greater precision and a blameless life. For he calls this also the grace of God, even while attributing his own achievements to it. For there he even surpassed the stadium, setting forth the Gospel without charge, because he wished to spare their weakness. *For we write none other things unto you than what ye read or acknowledge.* Since he had spoken great things concerning himself, and it seemed boastful in him to bear witness to himself, he again brings them forward as witnesses of what is said. For do not let any one think, he says, that what is said is a parade of things; for we make known to you these things which you yourselves know; and that we are not lying, you will bear witness to us before others. For in reading you acknowledge that the things which you know of us in our deeds, these we say also in our writings; and your testimony does not contradict our Epistles, but the knowledge which you previously had concerning us harmonizes with the reading. *As also you have acknowledged us in part.* For you do not know our affairs by hearsay, he says, but from the very experience. And the expression, *in part*, he said by way of moderation. For it is his custom, whenever he speaks anything great under the pressure of necessity (for he does not do it otherwise), to wish to quickly curtail again the weight of what has been said. *And I trust that you shall acknowledge even to the end.* 2. Do you see again how he proves the future from the past, and not from the past only, but also from the power of God? For he did not simply declare it, but he stitched the whole to Him who...

^A holds back the envy that might otherwise have been stirred up by what he said above, by making them partners and companions in the things he had rightly and virtuously achieved. For these things did not stop with us, but extend to you, and in turn from you to us. Since he had extolled himself, and offered proof of the past, and stood surety for the future, he shares his glorying with them—so as not to be chided by his hearers for boasting of his own greatness and falling into envy, as I said—and says that this crown of praise belongs to them as well. "For if we appear such," he says, "our praise is your glory": just as we, for our part, rejoice and leap for joy and are crowned when you flourish in praise and glory. And here again, by what he says, he shows a great sign of his own humility. For he does not speak as a Master to disciples, but as a disciple speaking to fellow-disciples; thus he conducts his address. And see how he makes them lofty and fills them with philosophy, by pointing them to that day. ^B "For do not recount to me the present," he says, that is, the reproaches, the insults, the gibes that are brought upon you by many; for nothing here is of great moment, neither the joyous, nor the grievous, nor the gibes, nor the praises of men; but let that day, the sudden and fearful one, come into your mind, in which all things shall be laid bare. For then we shall glory in you, and you in us, when it is manifest that you have had such masters, who taught nothing human, nor lived wickedly or shamefully, nor gave any handle for vice to anyone; and that we again have had such disciples, who suffered nothing human, nor were shaken, but received all things with an eager and prompt mind, and in no way permitted any deceit to be practiced upon them. And these things are indeed manifest now to those who have understanding, but then they will be so to all. And so, even if we are afflicted now, we have no small consolation for this: which indeed now proceeds from conscience, but then will proceed from the manifestation itself. For now our conscience alone has this clearly in view, that we do all things by the grace of God, as you yourselves know and will know; but then all men will ^C recognize both our things and yours, and will see us celebrating one another. For he gives them cause for glorying, so that he may not appear to be the only one attaining splendor from this boasting, and he calls them away from present tribulations. And what he had done in the consolation, when he said, "We are consoled for your sake," he does also here, when he says, "We glory for your sake, as you also do for ours": everywhere, that is, taking them as partners in all things, in consolation, in sufferings, and finally in his own salvation; for he assigns this salvation to their prayers as well: "For with your help in prayer," he says, "God delivered us." In this way, therefore, he makes common with them the things for which he glories. For as he says there, "Knowing that as you are partakers of the sufferings, so also of the consolation," so he says here too, "Our glorying is yours, as yours is ours." ^D 15. And in this confidence I was minded to come to you before. With what confidence? That I trust in your virtue more than is usual, that I glory because of you, that you are our glorying, that I love you uniquely, that I am conscious of no evil in myself, and that I do not doubt that all things among us are spiritual, and that I have you as witnesses of these things. I was minded, he says, to come to you, 16. and to pass through you into Macedonia. And yet he had promised the contrary in his former epistle, using these words: "I will come to you when I shall pass through Macedonia; for I will pass through Macedonia." How is it then that he says things here that conflict? He does not say things that conflict, far from it; for these things certainly did conflict with what he had written, but they did not conflict with what he had in his mind. Therefore, he did not say here, "I wrote that I would pass through you into Macedonia," but, "I was minded." For even if I did not so write, he says, yet I was zealous and eager to come to you even before; and so far am I from having been tardy in coming to you, that I desired to anticipate even the promise itself. "That you might have a second benefit." What is "second"? Double: the one through the letter, the other through his presence. Furthermore, by "benefit" he here understands "joy." "And to pass through you into Macedonia, and again from Macedonia to pass to you, and by you to be brought on my way to Judæa. 17. When therefore I was so minded, did I use lightness?" Here he thrusts away the accusation from himself. For what he says has this meaning: I was minded to come to you; why then did I not come? Is it because I labored under levity and inconstancy? For this is what "Did I use lightness?" signifies. By no means. What then is the cause? Since the things which I devise, I do not devise according to the flesh. What is, "I do not devise according to the flesh"? I do not devise in a carnal manner. "And that there be with me, Yes, yes, and No, no." But that too is obscure. What then does he mean by these words? A carnal man—that is, one who is afflicted by present things and is perpetually busied in them, and is alienated from the operation of the Spirit—is able to travel to any parts and to roam wherever he wills. But the minister of the Spirit, and he who is breathed upon and led about by him, cannot act everywhere at his own discretion, inasmuch as he has so surrendered himself to the authority of the Spirit that he depends upon his nod; rather, it happens to him just as if some upright servant, who is dragged in every direction by the commands of his master, and is not of his own right and discretion, and has not even the slightest opportunity to breathe, should promise something to his fellow-servants, and then, because his master is otherwise pleased, should not perform what he promised. This, therefore, he says, "I do not consult according to the flesh, nor am I free and exempt from the governance of the Spirit, nor is it permitted me to travel wherever it pleases me. For I am subject to the command and edicts of the Paraclete, and at his judgment I am led and driven about." Hence it happened that I could not come; for it did not please the Spirit. This is what happened also to him in many places in the book of the Acts; for when he purposed to betake himself to one place, the Spirit bade him travel to another. Wherefore it is not because of my levity and inconstancy, he says, that I did not come, but because of the Spirit to whom I am subject; I obey

^A you again see his customary mode of argumentation? From the very things through which they thought they would show him to be taking counsel carnally—namely, his failure to fulfill his promise—he shows that he was taking counsel most spiritually, and that the contrary was what would have been carnal. What then, he says, did he not promise with the Spirit? By no means; for, as I said before, not all things that were to come and were beneficial were known to Paul. Therefore, in the former epistle he says, *That you may speed me on my journey whithersoever I go* (1 Cor. 16:6), fearing precisely this, that if he said "to Judea," he might be compelled to go elsewhere; but here, since he had failed, he says it: *And by you be brought on my way to Judea.* For what was a matter of love—to go to them—he puts down; but as to what was not of any concern to them—to go to Judea—he no longer adds this definitively. Since he has been put to the test, he here speaks with confidence, saying, *To Judea.* And this too happened for their benefit, that no one ^B might have a higher opinion of him than was proper. For if, even when these things were so, they wanted to sacrifice bulls to them, into what extremity of impiety would they not have fallen, if they had not provided many proofs of human frailty? And why do you marvel that he did not know all things that were to come, when elsewhere in his prayers he often ignores what is beneficial? For, *What we should pray for as we ought,* he says, *we know not* (Rom. 8:26). And he does not say this only so that he might appear modest, but he also shows where he was ignorant of what was beneficial in his prayers. Where then was he ignorant? When he entreated to be rid of his temptations, saying, *There was given to me a thorn in the flesh, a messenger of Satan to buffet me. For this I thrice besought the Lord, and he said to me: My grace is sufficient for thee; for my power is made perfect in weakness* (2 Cor. 12:7-9). You see how he did not know to ask for what was beneficial? Wherefore he did not receive it, even though he asked many times.

18. *But God is faithful, that our word which was to you was not Yes and No.* He skillfully ^C dismantles the objection that was arising. For if, he says, having promised to come, you delayed, and there is not "Yes" and "No" with you, but now you overturn what you say immediately after, as you did in your arrival—woe to us, if this should have happened in our preaching! So that they might not think these things or be perturbed, he says: *But God is faithful, that our word which was to you was not Yes and No.* For in preaching, he says, this did not happen, but only in the roads and the journeys. But in preaching, what we have said remains firm and immovable. For here he calls the preaching "word." Then he provides an irrefutable proof of this, tracing the whole matter back to God. What he says is this: The promise of my arrival was mine, and I promised that of my own initiative; but the preaching is not mine nor human, but God's; and it is impossible for the things of God to be false; wherefore he also said: *But God is faithful*; that is, truthful. Do not therefore suspect his things; for there is nothing human in them. And since he said "word," he then adds, showing what word he means:

^D 4. *For the Son of God*, he says, *who was preached among you by us, by me and Silvanus and Timothy, was not Yes and No.* For this reason he also brings into the middle the choir of the teachers, making the testimony credible from that point on, not through those who heard alone, but also through those who taught. And yet they were disciples; but in his modesty, he counts them in the rank of teachers. What is, *Was not Yes and No*? I did not overturn, he says, what I previously said in the preaching; I did not discourse to you saying this one moment and that the next; for that is no longer a matter of faith, but of a wandering mind. *But in him it had been Yes.* This means: the word remains unshaken and firm. *For how many soever be the promises of God, in him is the Yes, and in him the Amen, to the glory of God through us.* What is, *How many soever be the promises of God*? The preaching promised many things, and they themselves were promising and preaching these many things. For they discoursed concerning the resurrection, and concerning the ascension, and concerning incorruptibility, and concerning those great rewards and those, ineffable goods. He says, therefore, that these promises remain immovable, and it was not "Yes and No" in them. That is to say: The things spoken were not at one time true and at another false, as was my arrival, but always true. And first he struggles on behalf of the dogmas of the faith and the word concerning Christ, saying: *My word and my preaching was not Yes and No*; then on behalf of the promises: *For how many soever be the promises of God, in him is the Yes.* If, then, what he promised is firm and he will certainly give it, much more is he himself and the word concerning him firm; and it cannot be said that he is at one time, and at another time is not, but he is always, and is the same. What is, *In him is the Yes, and the Amen*? It denotes what will certainly come to pass. For the promises have their being and fulfillment in him, not in man. Do not therefore fear; for it is not man, that you should suspect, but it is God, who both spoke and fulfills. *To the glory of God through us.* What is, *To the glory of God through us*? He fulfills them through us; that is, through the benefits bestowed upon us unto his glory; for this is, *To the glory of God.* And if it is to the glory of God, it will certainly come to pass. For he will not neglect his own glory, even if he were to neglect our salvation; and because he is extremely loving to mankind, our salvation is even bound to his glory in these matters. So that if the promises are unto his glory, our salvation also will certainly follow. Which he also constantly revolves in the Epistle to the Ephesians, saying: *Unto the praise of his glory* (Ephes. 1:14). And everywhere he puts this, showing the necessity of the outcome; which is also what he says here, that his promises do not lie. For they do not only save us, but they also glorify him. Do not, therefore,

^A repute to yourself that these promises were made by us, nor doubt on that account; for it is not by us, but by him that they are fulfilled; and the promises are through him. For it is not ours, but God's that we have spoken to you. "He who anointed us," he says, "is God; who also sealed us, and gave the pledge of the Spirit in our hearts."

Again, he gains belief in future things through things already past. For if it is he who confirms us in Christ—that is, who does not permit us to be moved from the faith which is in Christ—and if it is he also who anointed us and gave the Spirit in our hearts, how shall he not also give the things to come? For since he has bestowed the principles, the matter, the root, and the fountain—that is, the true knowledge of himself and the participation of the Spirit—how can it be that he does not also bestow the things that arise from these? For since those are given as the cause of these, much more will he who gave the former provide the latter; and since he gave these to those who were still enemies, much more will he bestow the others on those who have become friends.

And for this reason he did not say "Spirit" simply, but named it a "pledge," that from this you might have confidence concerning the whole. For he would not have taken it into his mind to provide a pledge, and to have done so in vain and to no purpose, if he were not going to give the whole. ^B And see, I pray you, the honesty of Paul. For what need is there, he says, to speak of how the truth of the promises is in no way placed in us? Nay, this very fact that you stand firm and immovable is not of us, but is God's benefit: "For he who confirms us," he says, "is God." It is not we, then, who support you; for we ourselves, too, have need of the help of the one who confirms. So that let no one think that the preaching is in danger among us: he has taken the whole of this upon himself; the care of the whole matter is his.

^C "Who gave the Spirit," through whom he does both of these things, fashioning at once prophets and priests and kings—for these ranks of men were of old anointed. But we obtain not one, but these three dignities in a more excellent condition; for we are also to possess a kingdom, and, when we offer our bodies as a sacrifice, we are made priests; "Present," he says, "your members as a living, holy sacrifice, pleasing to God" (Rom. 12:1); and we are constituted prophets besides. For "things which the eye has not seen, nor ear heard, have been revealed to us" (1 Cor. 2:9).

Although we are also made kings in another way, if we be willing to rule over evil thoughts. For that the one who is such a person reigns, and indeed more so than one who is circled with a diadem, I will now clearly demonstrate to you. That man has many armies; but we also have thoughts more numerous than they; for the infinite multitude of thoughts which are in us cannot be enumerated. Nor, indeed, is it permitted to look at the multitude only, but also at the many in this abundance of thoughts—leaders, tribunes, commanders of squadrons, archers, slingers. ^D What else is it that makes a king? Is it garments? But this man is also clothed in a better and more excellent garment, which neither the moth eats away, nor does age destroy. With which he also has a manifold crown, namely, that of the mercies of God: "Bless the Lord, O my soul," he says, "who crowns you with mercy and compassions" (Ps. 102:2, 4); and of glory: "For you have crowned him with glory and honor" (Ps. 8:6); and of good will: "For, O Lord, as with a shield of good will you have crowned us" (Ps. 5:13); and of graces: "For you shall receive a crown of graces for your head" (Prov. 1:9). Do you see how variously woven and how much more grateful and graceful this diadem is?

But let us again examine the state of these kings more deeply and accurately. The one rules over his bodyguards and commands all, and all obey and submit to him; but I here show you a greater and more excellent authority. For the multitude is indeed equal, or even larger; but it remains for us to consider the subjection itself. And do not bring into the middle for me those who have fallen from royal dignity, and been slaughtered by their own satellites. Do not, I say, produce them, but let us seek those who have ruled their kingdoms beautifully in both parts. And you, indeed, put forward whom you will; but I oppose to all one patriarch. The faith and virtue of Abraham. For when he himself was commanded to slaughter his son (Gen. 22), I would like you to think how many thoughts must then have risen up against him. And yet he subdued them all, and all feared him more than the royal satellites; and with his look alone he repressed them all, so that not one of them dared even to mutter; but all submitted their heads and yielded as to a king, although in other respects they were most stinging and especially bitter. For the points of spears are not so horrendous, when they are raised by many soldiers, as those thoughts were formidable. For was not that compassion which nature stirred up more atrocious than spears? And because of this, they were able to rend that soul more than a sharpened point. For no spear could ever be as sharp as the goads of those thoughts, which were whetted and set upright from the intimate viscera, transfixing the soul of the just man. For here there is need of time, and counsel, and wound, and pain; and then death follows: there, however, none of these was required; so much faster and more acute were the wounds. And yet, when thoughts had taken up arms against him, there was a great tranquility, and all stood in order, adorning him rather than bringing terror upon him.

Set before your eyes him extending that sword, and bring into the middle whatever kings you wish, Augusti, Caesars. For you shall say nothing similar, nor will you be able to show any image of such a kind and so ample and significant and worthy of heaven. For then that just man celebrated a triumph over a most powerful tyranny: for there is nothing that has a greater tyranny than nature. And though you should bring forward six hundred who have brought death upon tyrants, yet you shall represent no one of this kind to us. For indeed this palm was of an angel, more truly than of a man. Thus, indeed,

^A nature lay prone with all her arms, with all her military force, while he himself stood with hand outstretched—not holding a crown, but a sword more brilliant than any crown—and the choir of angels applauded, and God from the heavens proclaimed him victor. For since his manner of life was in the heavens, he received the proclamation from thence. What is more brilliant than this? Or rather, what could be equal to this trophy? For if, when an athlete has conquered, the king himself, arising not from below but from above, were to proclaim the Olympic victor, would this not seem to him more brilliant than the crowns, and would it not have turned the entire theater? When, therefore, not a human king, but God himself—not in this theater, but in the theater of the inhabited world, in the assembly of the angels and archangels—proclaims him with a brilliant voice crying out from above, where shall we place this saint, tell me? But if it pleases you, let us hear the voice itself. What, then, is the voice? "Abraham, Abraham, do not lay your hand upon Isaac, and do not do anything to him. ^B Now for I knew that you fear God, and you did not spare your beloved son for my sake" (Gen. 22. 12). What is this? Does He who knows all things before they come into being, now come to know? And yet the piety of the man was evident even to a human being; he had provided so many tokens of his goodwill toward God, in that He said to him: "Go out from your land and from your kindred" (Gen. 12. 1); in that, on His account and for the honor due to Him, he ceded precedence to his nephew; in that He delivered him from so many dangers; in that He commanded him to go into Egypt, and when his wife was taken, he felt no resentment, and other things more numerous. And as I said, even a man would have learned the piety of the man from these things, not to mention God, who does not wait for the end to be learned from the events. Furthermore, how did He justify him beforehand if He was ignorant? "For he believed," it says, "Abraham, and it was reckoned to him as righteousness" (Rom. 4. 3).

6. What, then, is this, "Now I have known?" The Syrian says: "Now you have made known," that is, to men. For I knew long ago, even before all those commands. But why then to men now? Were those former things not sufficient to show his goodwill toward God? Sufficient indeed; ^C but this is so much greater than those, that those appear as nothing in comparison to this. Magnifying, therefore, this achievement, and showing it to be greater than all, He has spoken these things. For many men, when they surpass others and achieve the first rewards, are accustomed to speak in this way: for instance, when one receives a greater gift from someone than the previous ones, he often says: "Now I know that so-and-so loves me"—not saying this because he did not know it in the preceding time, but wishing to signify that the thing given now is greater than all others. Thus also God, speaking in a human manner, "Now I have known," He says, wishing to signify nothing else than the exceedingly great character of the struggle; He did not learn it then, neither his fear, nor the magnitude of the fear. For even when He says, "Come, let us descend and see" (Gen. 11. 7), He does not speak as needing a descent; for He fills all things, and has seen all things clearly; but He is instructing us not to make assertions lightly. And when He says, "The Lord looked down from heaven" (Ps. 13. 2), He speaks of precise knowledge by a metaphor taken from men. Thus also here, "Now I have known," He says, showing this to be greater than everything from before. And of this He provides a proof, adding, "you did not spare your son, your beloved, for my sake." He did not say, "your son" only, but also "the beloved." For not only because of nature, but also because of the son's own virtue, which was great in him, and the affection he had for his own way of life, he dared this. But if parents would not easily despise inferior children, but even mourn them; when it is a son, and legitimate, and only-begotten, and beloved, and Isaac, and he is about to be slaughtered by the father himself, who could state the magnitude of this philosophy? This struggle is more brilliant than ten thousand diadems and infinite crowns. For to the one who wears that crown, death often comes and threatens, and before death, ten thousand conspiracies of affairs; but this diadem, not even after death will anyone be able to take away from the one who wears it, neither one's own kin, nor those of another. ^D And look also at the most precious stone of this diadem. For just as a precious stone, so it binds it to the end. What is this, "for my sake?" For the wonderful thing is not this, that he did not spare him, but that he did it for His sake. O blessed hand, of what a sword it was deemed worthy! O wonderful sword, of what a hand it was deemed worthy! O wonderful sword, for what use it was prepared, and what service it performed, and what a model it served! How it was stained, how it was not stained! For I do not even know what to say; so terrible was the mystery. It did not touch the child's skin, nor did it pass through the throat of that saint, nor was it stained with the blood of a righteous one; or rather, it both touched and passed through and was stained and was baptized, and was not baptized. Perhaps you think me distraught to be speaking in such contradictions. And indeed I am distraught, considering the miracle of the righteous man, but I do not contradict. For the hand of the righteous man plunged it into the throat of the child; but the hand of God did not allow it, even when plunged, to be defiled with the blood of the child. For not only did Abraham hold it, but God also; and the one was pressing it forward by his intent, while the God-Word was restraining it by His voice. For the same voice both armed the right hand and checked it; and just as if stationed under a general, for God, all things were being performed at His nod, and everything was being administered at His voice. Thus consider: He said, "Strike," and at once it was armed; He said, "Do not," and at once it laid aside the weapon: since all things were already prepared.

And God then displayed His soldier and leader to the world, a victor before the theater of angels; that is to say, the priest, the king, crowned with the sword rather than with any diadem, standing triumphant and victorious without a conflict. For just as if an emperor had a most valiant soldier, he would strike the enemy with awe even by the very dexterity of his handling of weapons, by his stance, and by the very momentum of his presence, so too did God, by the mere intention of the righteous man, by his mere gesture, and finally by his very stance, strike the common enemy of us all, the devil, with terror and put him to flight. For I believe that he too retreated trembling at that time.

But someone might perhaps say, "Why did God not permit the right hand to be stained with blood, and later, suddenly, bring the slain one back to life?" Because it was not right for God to accept such a sacrifice; such a table was fitting for pestilential demons. And in this, both things were declared: the kindness of the Lord and the integrity of the servant. He had first departed from his own land; then, indeed, he surpassed nature itself. And for that reason, he received his interest with the capital, and quite deservedly so: for he preferred to lose the name of father than to retreat from the duty of a righteous servant. The result was that he stood forth not only as a father but also as a priest; and because he had distanced himself even from his own for the sake of God, therefore God granted his own to him along with the others. And indeed, he—when plots are woven by enemies—advances even to the act itself and performs miracles, as happened with the furnace and the lions (Dan. 3 and 6); but when He Himself is the one commanding, He stops His command at the promptness of the mind.

Homily IV

VII. For what was lacking, tell me, in this act of bravery? Was the outcome ^A of what was to come hidden from Abraham? Was he angling for God's mercy through some stratagem? For although he was a prophet, yet a prophet does not know everything. Thus, the slaughter would have been superfluous and unworthy of God. But if it had been worth while to know that God is able to raise the dead, he had understood this much more admirably from his wife’s womb, and even before that demonstration, as one who was endowed with faith. But do you not only admire this righteous man, but also imitate him; and when you see him navigating in such a storm and such a tempest of waves, just as if he were in a calm, see that you also seize the helm of obedience and courage. And do not only recount to me that he built an altar and prepared the wood; but recall to mind the boy’s voice as well, and consider with yourself how many armies were exerting pressure upon him, casting terror upon him when he heard the boy saying, "Father, where is the victim?" (Gen. 22. 7). And consider how many thoughts must have stirred within him, not armed with iron, but with fiery spears, piercing and rending him on every side. For if even now many, even those who are not fathers, are shattered with grief and would have wept if they had not foreseen the outcome of the matter; indeed, even many, although they know him, I see weeping; with what torment, then, is it ^B likely that he was afflicted, who had begotten him, who had reared him, who had him in old age, who had him as his only child, whom he saw, whom he heard, whom he was just about to take from the midst of the living? What prudence in his words! What gentleness in his reply! But who was working then? Was it the devil, in order to apply certain promptings of nature? By no means; rather, it was God, in order to test the golden soul of the righteous man more thoroughly. For when Job’s wife was speaking, the devil was working; for such truly was that counsel. But here, he spoke nothing impiously, but most piously and circumspectly; and much charm blossomed in his words, and a great abundance of honey flowed from his speeches, flowing from that tranquil and placid soul; and these words had such power that they could have softened a stony heart. And yet they did not strike that diamond, nay, they did not even shake it; nor did he say, "Why do you call him 'father' when he is not going to be your father a little later, and when he has already lost this honor?" And for what reason does the boy inquire? Surely not because he was led by curiosity, but because he was anxious and solicitous about the things that were proposed. For he reasoned with himself like this: if his father had not wished him to be a participant in those things that were being done, he would not have ordered the servants to remain below and taken him alone. On account of this, he asks him ^C just then, when they were alone and no one could hear what was being said: such was the boy’s prudence. Did you not all, both men and women, feel a warmth? Does not each one of you embrace that boy in your mind, and kiss him, and take in his prudence, and become moved by his piety, by which it came to pass that, although he was being bound and placed upon the pyre, he was neither shaken by fear, nor did he shrink back, nor did he accuse his father as one driven by madness; but rather, both when he was being bound and lifted and placed thereon, he endured everything in silence, as if he were some lamb, or rather, as the common Lord of all? For he was imitating His gentleness, and he was holding to the figure. "As a sheep," he says, "he was led to the slaughter, and as a lamb before its shearer he was dumb" (Isai. 53. 7). And yet, this one spoke; for the Lord Himself also spoke: how then was He dumb? This means, He spoke nothing arrogant, nothing harsh, but all things were gentle and mild; and the words themselves conveyed more gentleness than if He had remained silent. Since even Christ was saying, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?" (John 18. 23); and yet, He declared His gentleness more by this than if He had used silence. And as this one speaks to his father from the altar, so too does that One speak from the cross: "Father, forgive them, for they know not what they do" (Luke 23. 34). What then to these words does the patriarch reply? ^D "God will provide for Himself the victim for the burnt offering, my son" (Gen. 22. 8). Each uses the terms of nature: he calls him "Father," He calls Him "Son." And a grave war is stirred up on both sides, and a great tempest; yet there is nowhere shipwreck: for philosophy overcomes all things. Then, as he heard the name of God, he added no word further, nor did he inquire too curiously: to such an extent was this boy prudent, and that in the very bloom of age. You see how many

was the king victorious, and what wars did he suppress? For the inhabitants of Jerusalem were not so formidable as barbarians, even when they frequently attacked it, and yet he overcame them all. Do you wish also to behold the priest? The example is not far off. ^B For when you see him holding fire and a sword, and standing by the altar, why do you still doubt about the priesthood? And if you wish to see the victim as well, you see it doubled. For he offered a boy, and he offered a sheep; or rather, before all, his own will. And with the blood of the sheep he sanctified his right hand, but with the slaughter of the boy he sanctified his soul. 454 Thus was he ordained a priest: by the blood of the Only-begotten, by the sacrifice of the Lamb. For priests also were sanctified by the blood of the sacrifices offered to God. Do you wish to see a prophet also? *Abraham, your father, rejoiced to see my day; and he saw it, and was glad*, he says. In the same way, you too become a king, and a priest, and a prophet in the laver: a king, by having cast all wicked deeds to the ground and slaughtered your sins; a priest, by having offered yourself to God and sacrificed your body, and having been slaughtered yourself—*For if we have died with him*, he says, *we shall also live with him*; a prophet, by learning the things to come, and becoming inspired and sealed. For just as there is a seal for soldiers, so for the faithful the Spirit is set; and if you desert, you become manifest to all. For the Jews had circumcision as a seal, but we have the earnest of the Spirit. Knowing these things, then, and considering your own dignity, let us show forth a life worthy of his grace, so that we may also attain the future kingdom, which may we all 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 for ever and ever. Amen.

Homily IV

*But I invoke God as a witness upon my soul, that to spare you I did not come again to Corinth.*

1. What are you saying, O blessed Paul? Because you were sparing them, you did not come to Corinth? You are therefore introducing a certain contradiction to us here. For above you were saying that you did not come for this reason, because you do not plan according to the flesh, nor are you lord of yourself, but are led everywhere by the authority of the Spirit, and you brought trials into the midst; but here you say the reason for not coming was your own, no longer the authority of the Spirit? For he says, *that to spare you I did not come to Corinth*. What, then, is to be said? Either that this own action also was of the Spirit, and he himself wished to come, but the Spirit suggested not being present, proposing their own sparing; or he speaks about another visit, showing that before writing the former epistle, he wished to come, and restrained himself out of love, so as not to appear before those who were uncorrected. And it is likely that even after the second Epistle, the Spirit no longer hindering him, he remained of his own accord for this reason. Which is also more to be suspected, that at the beginning the Spirit hindered him, but later, even he himself having calculated that this was better, he remained. But you, observe for me how again he mentions himself—the one whom I shall not cease to mention—consolidating himself from things that are contrary. For since it was likely that they would suspect this, and say, "For this reason you did not wish to come; for you hated us," he shows the opposite, that for this reason he did not wish to, because he loved them. And what is "to spare"? I heard, he says, that some among you have committed fornication; I did not wish, therefore, by coming, to grieve you. For there was a need, being present, to examine the matter, and to follow up, and to punish, and to demand satisfaction from many. I thought it better, therefore, to be absent, and to give room for repentance, than by being present to follow up and be provoked more greatly. For indeed, at the end of the Epistle he clearly indicated this, saying: *I fear lest, when I come, my God will humble me before you, and I shall mourn many of those who have sinned before, and have not repented of the uncleanness and fornication which they committed*. This, therefore, he also indicates here, and though he speaks as one making an apology, he stings them most severely, and frightens them. For he hinted that they were liable to punishments, and that they would suffer something, if they were not quickly corrected. Which he himself also says again at the end of the Epistle, that *If I come again, I will not spare*. However, there it is clearer; but here, since it was a preamble, he does not say it this way, but restrainedly; and he is not satisfied even with this, but he also heals this very thing again, using a correction. For since the utterance was like one showing great authority (for one spares those whom one is also lord to punish), soothing this very thing, and masking what seemed to be harsh, he says: *Not that we have dominion over your faith*. That is: "I did not say that, that to spare you I did not come, as if I had dominion over you." And he did not say, "Yours," but, "Of the faith," which was also milder and truer. For a person who does not wish to believe, who is lord to force? *But we are fellow-workers of your joy.* Since, he says, your joy is ours, I did not come, so as not to throw you into grief, and increase my own despondency; but I remained, so that having been corrected by the threat, you might rejoice. For we do all things for your joy, and we hasten for this, since we ourselves share in it. *For by faith you stand.* See him again speaking with restraint. For he fears to lash out at them again, since he had done so severely in the former one.

^A For in the former letter he had severely reprimanded them, but they had exhibited a certain resipiscence. And this would have been a subversion to their spirits, if, after they had turned themselves toward a better path, they had received the same rebuke. Therefore, this letter is much milder than the former.

1. But I determined this for myself, that I would not come again to you in sorrow.

When he says, "again," he shows that he had already been affected by grief from them; and when he seems to excuse himself, he quietly critiques them. For if they had already brought him grief, and were about to bring it again, I would have you consider how great his grief was likely to be. But he does not say this—that he was affected by sadness by them—but speaking in another way, he implies this and says: "Therefore, I did not come, that I might not fill you with sadness," which indeed has the same force as what I said, but is received with calmer spirits.

2. For if I make you sorrowful, who is there to make me glad, but he who is made sorrowful by me?

What kind of consequence is this? Truly a major one; for consider it thus. I did not want, he says, to set out to you, that I might not grieve you further, scolding, growing angry, and turning away. ^B Then, since this too was heavy and contained an accusation of them—if indeed they were living in such a way as to affect Paul with sadness—he applies a correction, saying: "For if I grieve you, who is it that makes me glad, if not the one who is saddened by me?" The sense of these words is as follows: but if it were also to happen that I should be involved in sorrow, while I am forced to scold you and see you sad, yet from this very thing I might receive pleasure. ^C For this is the greatest argument of love, that I am so highly esteemed by you that I can sting your souls while I turn away from you. This is placed in the custom of disciples, that they should grieve and take it ill when they are reprimanded, yet he introduces them as if, in this matter, they were gratifying him: "For no one," he says, "exhilarates me as does he who heeds my words, and is tormented when he sees me angry." And indeed it was consistent for him to say: "For if I grieve you, who is it who can bring joy to you?" Yet he does not say this, but inverts it again, smoothing them over, and saying: "Even if I fill you with trouble, in this, however, I take the greatest benefit from you, that by my words your souls are stung."

3. Etenim hoc ipsum scripsi vobis.

What is this? That I did not come, so that I might spare you. But when did he write this? Was it in the former letter, when he said: "I do not want to see you now in passing"? Or is it in the same letter, when he said: "Lest when I come again, my God may humble me among you" (2 Cor. 12:21)? I wrote, therefore, he says, at the end of the letter: "Lest perhaps when I come, my God may humble me, and I may mourn for many of those who have sinned beforehand." But why did you write? "Lest when I come, I might have sadness over those from whom I ought to have had joy: trusting in all of you, that my joy is that of you all." For because he had said he was affected with pleasure when they grew, and this could still appear harsher and more arrogant, he again inverted it in another way, and by the things he added, mitigated it. For he says, I wrote to you before, so that I would not find you uncorrected with a grieving mind. And for that reason I said, "That I might not be saddened"; not that in this matter I look to my own advantage, but to yours. For I know that you, when you see me happy, are happy also; and when you see me grieving, you are involved in sorrow too. ^D See, therefore, again how the things that were said cohere with each other: for thus, easily, we shall grasp what Paul is saying. For this reason, he says, I did not come, so that I might not affect you with sadness if I had found you uncorrected. But I was doing this not for my own cause, but for yours. For I take no small pleasure from your sadness, when I see that I am of such care to you that you are even in sadness and pain, when I am affected with indignation: "For who is it who exhilarates me, if not the one who is saddened by me?" Yet, although I am constituted in mind this way, because I have consideration for you, I wrote this very thing to you, that I might not be saddened: in this too, again, looking not to my own advantage, but to yours. For it does not escape me that this matter is going to be a cause of grief to you, if you see me grieving; as, on the contrary, one of joy if you see me happy. See, therefore, his prudence: he had said, "I did not come, so that I might not grieve you"; and yet, he says, "I rejoice." Then, lest it be seen that there is pleasure for him from their pain, he says, "In this I rejoice, because I sting you." For otherwise I am tormented, when I am forced to affect those by whom I am so greatly loved with trouble—not only for the reason that I scold, but also because I myself am also in sorrow, and I bring sorrow upon you again on this account. Note nicely, however, how he puts this even with praise, saying: "Over whom I ought to have had joy." These words are of a man testifying to his sincerity and intense affection of love: not otherwise than if someone were speaking about his children, whom he might have affected with many benefits, and for whose sake he might have undertaken much labor. Wherefore, he says, if I write in this way, and do not come, I do not come so that I may seek something great, nor because I hate and turn away from you, but because I love you exceedingly. Then, because he had said, "He who saddens me, makes me glad," lest they should say, "Is this therefore your aim, that you be made glad, and show your power to all?" for this reason he added:

4.

For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be saddened, but that you might know the love which I have more abundantly for you.

What is more prone to love than this soul? For he shows himself to have grieved no less, indeed even much more, than those very people who had sinned. For he did not say from "tribulation" only, but, "from much"; and not through tears alone, but, "through many tears and anxiety of heart." That is, I was being suffocated and choked by sadness; and no longer bearing the cloud of sadness, I wrote to you; "Not that you should be saddened," he says, "but so that you might know the charity which I have more abundantly toward you." And yet the series of the discourse demanded that he say, "Not that you might be saddened, but that you might repent"; for he had written for this cause: yet he does not say this, but, so that he might conciliate more sweetness to his speech. Anything more affectionate than the soul? For not less than those who had sinned, but even much more, he shows himself to have grieved. For he did not say, "From tribulation," he says, but, "From much"; and not, "Tears," but, "Through many tears and anxiety of heart." That is, I was being choked, I was being suffocated by sadness, and no longer bearing the cloud of sadness, I wrote to you: "Not that you should be saddened," he says, "but so that you might know the charity which I have more abundantly toward you." And yet it would have been consistent to say: "Not that you should be saddened, but that you should be corrected"—for he wrote for this cause—

but he does not say this; rather, by sweetening his speech and drawing them toward a greater affection, he puts this in place of that, showing that he does everything out of love. And he does not simply say "love," but, "Which I have more abundantly toward you." For he wishes to draw them in by this means as well, by showing that he loves them more than all others, and that he is disposed toward them as toward exceptional disciples. Thus he says: "If I am not an apostle to others, yet at least I am to you"; and, "If you have many tutors, yet not many fathers"; and again, "In the grace of God we have conducted ourselves in the world, and more abundantly toward you"; and later he says, "And loving you more abundantly, I am loved less"; and here, "Which I have more abundantly toward you."

3. Therefore, if the words were full of anger, yet the anger came from great love and pain. And writing the Epistle, he says, "I was suffering, I was grieving," not only because you had sinned, but because I was also compelled to cause sadness. And this very thing is from love; just as if someone having a genuine child who has gangrene, being compelled to cut and cauterize, would suffer for both reasons—both because he is ill, and because he is compelled to cut him. So that which you think is a sign of his hating you, this was a sign of his loving you intensely. And if it is from love to cause sadness, much more so is it to rejoice when they are saddened. Having then made his defense for himself (for he defends himself in many places; and he is not ashamed—for if God does it, saying, "My people, what have I done to you?" much more does Paul)—having then defended himself, and intending henceforth to pass on to the defense concerning the one who had committed fornication—lest they be perverted as if being ordered to do the opposite, and contend against him, since he was the one who had been angry before and now was ordering them to release him—see how he provided for this, both from the things said and from the things about to be said. For what does he say? "But if anyone has caused grief, he has not caused grief to me." Having first praised them, as rejoicing in the same things and being saddened by the same things, he then throws himself into the discourse concerning this man, having said first that "My joy is the joy of you all." But if his joy is the joy of you all, it is necessary to rejoice with him now, just as you were pained with him then. For by the things through which you were saddened, you showed affection; and by the things through which you rejoice now, if you indeed rejoice, you will do the same. And he did not say, "My sorrow is the sorrow of you all"; but having established this in the other places, he now puts only that which he needed, the joy, saying that "My joy is the joy of you all." Then he also mentions the previous things, saying: "But if anyone has caused grief, he has not caused grief to me, but in part, so that I might not burden you all." I know, he says, that you were angry with me and indignant at the one who had committed fornication, and the occurrence saddened you all in part. For this reason I said, "in part," not as if you were pained less than I, but so that I might not burden that one who committed fornication. He has not, therefore, grieved me only, but also you, as well; and sparing him I said: "In part." You see how he immediately loosened their anger, having shown them to have become his partners in the indignation? "Sufficient to such a one is this punishment which was inflicted by the many." And he does not say, "to the one who committed fornication," but again, "to such a one," as also in the former epistle; yet not for the same reason, but there indeed being ashamed, but here sparing him. Therefore he no longer mentions the sin anywhere; for it was a time for defense. "So that on the contrary you should rather forgive him and comfort him, lest perhaps such a one should be swallowed up by overmuch sorrow." For he not only commands that the punishment be released, but also brings him back to his former state. For if one only lets go of the man who has been scourged, and does not heal him, he has done nothing. But see how he again restrains that man, so that he might not become worse through the forgiveness. For even if he confessed and repented, he shows that he does not receive forgiveness so much from the merit of his repentance as from the gift. Therefore he says: "Forgive him and comfort him." And that which follows again declares the same. For not because he is worthy, nor because he displayed sufficient repentance, but because he is weak, for this reason he says: "I entreat"; therefore he also added, "Lest perhaps such a one should be swallowed up by overmuch sorrow." This was also like one testifying to him of his great repentance, and not letting him come into despair. And what is it, "be swallowed up?" Or that, having done this—the very thing that Judas did—or having become worse while still living, even if he should break away, he says, by not bearing the pain from the intensified rebuke any longer, he will often despair, and go to the halter, or henceforth into greater wickedness. It is necessary, therefore, to prevent it, so that the wound might not become more severe, nor that we lose what we have set right through excess. And he was saying these things—as I said before—both to restrain him and to instruct him not to become more slothful after the forgiveness. For he says: I received him not as one having been washed clean entirely, but because I feared lest he do something more severe. Whence we learn that it is necessary to define repentance not only according to the nature of the sins, but also according to the mind and the habit of those who are sinning; which the Apostle also did then. For he feared his weakness; and because of this he said, "Lest he be swallowed up," as if by a beast, as if by a storm, as if by a surge. "Therefore I urge you." He no longer commands, but urges, not as a teacher, but as an equal, and having seated them on the judgment seat, he placed himself in the role of an advocate. Since he had achieved what he wanted, he has ravenously used entreaty out of joy. And what is it that you urge, tell me? "To reaffirm love toward him." That is, to confirm it, not simply nor as it happened to be accepted. And this again is to testify to them of greatest virtue; if those who so loved him and lauded him, as even to become puffed up, were so turned away, that Paul labored so much to...

^A firm their love toward him. This is the virtue of disciples, this is the virtue of masters: that they should offer themselves as so compliant, and he should so clearly compose and moderate them. If this were to happen now, those who sin would not sin without some sense of it. For one should not love without judgment, nor turn away without reason.

9. *In this also I wrote to you, that I might know your experiment, whether you are obedient in all things.* This means not only in cutting off, but also in joining together. Do you see how in this place too he brings in fear? For just as when he had sinned, he struck terror into them, unless they were to cast him out, saying, *A little leaven leavens the whole lump* [1 Cor. 5:6], and many other things, so here too he casts in the fear of disobedience using these words: that just as then it was not only for his sake, but for your sake also, so now too, the counsel you must take is not more for his sake than for your own, lest you seem to be stubborn and inhumane, and not obedient in all things. And for this reason he says, *In this also I wrote to you, that I might know your experiment, whether you are obedient in all things.* For that former command might have seemed to arise from envy and spite, but this shows a pure and sincere obedience in the first place, and whether you are fit for the duties of humanity.

^B The duty of disciples. For this is the mark of good disciples, to obey the one commanding them not only in these things, but in their opposites as well. Therefore he said, *In all things.* By these words he shows that, if they do not obey, it will not be so much to his own reproach and disgrace as to theirs, as they would be considered to bear the reputation of stubbornness. He does this, moreover, to impel them to obedience from this direction as well; whence he says also, *In this also I wrote to you.* For he did not write for that reason alone; he spoke thus in order to win over their hearts. For that which was primarily being transacted was the salvation of him who had sinned. But where there is no damage, he also gratifies them. By these words, "In all things," he praises them again, commemorating their previous obedience, and bringing it into the middle. Again, he attributes the latter part to them, showing them to be (as it were) the leaders and sponsors, while he himself is merely a companion. Thus, indeed, an exacerbated spirit is mitigated; thus a hard and stubborn heart is softened. Afterward, lest he render them remiss—as if the sum of the matter rested with them—and lest they dismiss the man, he pushes them forward, while saying that he himself also has pardoned him. For if I have forgiven anything, I have done it for your sakes. "In fact," he says, "I have done this very thing for your sake."

And just as, when he was commanding him to be cut off, he did not grant them the freedom to indulge him, saying, *I have already judged to deliver such a one to Satan* [1 Cor. 5:5], yet ascended them as partners in his sentence when he said, *When you are gathered together, to deliver such a one*—constructing, that is, two very great things: namely, that judgment should be rendered, and yet not without them, lest by this method he seem to injure them; and he was not bringing it forward alone, lest they judge him to be arrogant and themselves to be despised by him; nor, on the other hand, was he entrusting the whole matter to their judgment, lest, having received the power of this matter, they should betray him who had sinned by applying untimely indulgence toward him—so he does here also, saying: "I have already forgiven, I who in the former epistle had already condemned." Then, lest they be offended in their hearts as if treated with contempt, he says, "For your sakes." What then? Did he forgive him to gain favor with men? Not at all: therefore he added, *In the person of Christ.* What is, *In the person of Christ*? This is, according to God, or to the glory of Christ. *Lest we be circumvened by Satan; 11. for we are not ignorant of his devices.* Do you see how he both grants them power and takes it away again? So that on the one hand he might mitigate and soften them, and on the other hand cut off their arrogance? And he does not labor only at this point, but also to show that it would be a common detriment if they did not obey, which he also did in the beginning. For then he was saying, *A little leaven leavens the whole lump* [1 Cor. 5:6]; and here, again, *Lest we be circumvened by Satan.* And he everywhere claims for himself and for them the absolution of him who had sinned. ^C "He has caused sorrow," he says, "he has not caused sorrow to me, but in part, that I may not burden all of you." And then again: *Sufficient to such a one is the rebuke which is made by many.* This is his decree and sentence. Yet he does not stop at this decree, but again takes them as his partners, saying: *So that on the contrary you should rather forgive and console. For which reason I beseech you, that you confirm love toward him.*

But after he has permitted all of this to their judgment, he passes on thereafter to his own authority, using these words: *In this also I wrote to you, that I might know your experiment, whether you are obedient in all things.* Soon he again ascribes the grace to them, when he says, *But to whom you have forgiven*, and then again to himself, saying, *And if I have forgiven anyone, it is for your sakes*. Then, at the same time, he claims it for both them and himself when he says, *For I also, if I have forgiven anything, it is for your sake in the person of Christ.* This is, to the glory of Christ; or as if Christ were also commanding this—and this especially moved them. For they feared being less than fully indulgent in a matter that pertained to the glory of Christ, and in which He might be pleased. Then again he proposes the common detriment if they should neglect to obey, saying, *Lest we be circumvened by Satan*. In which place he beautifully used the word *pleonexia* [avarice]; for he is no longer taking his own things by it, but is snatching away our things.

Nor should you tell me this, that that fornicator alone falls as prey to the beast, but consider this also with yourself: that the number of the flock becomes smaller; and especially now, when it is possible to recover that which was lost. For we are not ignorant of his intentions. Namely, that under the pretext of piety he brings destruction upon us. For not only from this, that he induces someone to immorality, but he can also bring destruction from the opposite, namely from immoderate sadness contracted from repentance. Since, therefore, he carries off our own along with his own, since he destroys both by commanding us to sin, and by snatching us away when we propose repentance—does not this (*pleonexia*) ^D...

(covetousness) justly call it, seeing that he wins the victory even over our repentance? For to capture what is one's own by means of sin, and also to capture what is ours—by means of repentance—is his kind of weaponry. Wherefore, from this too, one can grasp how shameful this defeat is, how he will mock and run down those who are weak and miserable, if he is to defeat us with our own weapons. For it is truly a thing very laughable and of the utmost shame, to provide him with the means to fashion wounds through our own remedies. For this reason he said: *For we are not ignorant of his devices* (2 Cor. II, 11); that is, by showing his complexity, his craftiness, his maliciousness, his wickedness, his oppression under a pretext of piety.

Reflecting on these things, then, let us never despise anyone, let us never despair when we sin; yet let us not grow slothful again, but let us be contrite in mind when we transgress, and not just make mere vocal confessions. For I know many who say indeed that they repent of their sins, yet they achieve nothing great; rather, they fast and wear rough garments, but they are more eager for money than those who trade for profit, and they are seized by anger more than wild beasts, and they rejoice in slanders more than others do in praises. This is not repentance; these things are an image of repentance and merely a shadow, not repentance. Therefore, even in their case, it is good to say: *Take heed that we be not circumvented by Satan; for we are not ignorant of his devices*. For he destroys some through sins and others through repentance, and others again in another way: by not allowing them to derive any fruit from repentance. Since he did not find a way to destroy them head-on, he approached by another path, by intensifying their labors while taking away their fruits, and by persuading them that they have achieved everything, so that they neglect the rest.

In order, therefore, that we may not beat ourselves in vain, let us discourse a little towards such women; for this malady is most common to women. This which you are doing now—fasting, sleeping on the ground, and using ashes—is indeed good; but when the other things are not present, there is no benefit in these. ^B He shows how God forgives sins; why, then, leaving aside that path, do you cut another for yourselves? The Ninevites once sinned, and they did these things that you are doing now; but let us see what profited them. For just as with the sick, physicians apply many things, but the sensible man does not look at this—that the sick man did this or that—but at what profited him; so here, too, it is necessary to look. What, then, profited those barbarians? They added fasting to their wounds, and they added a severe fast, and sleeping on the ground, and the putting on of sackcloth, and ashes, and lamentations; they also added a change of life.

4. Let us see, then, what of these made them healthy. And whence shall we know, you say? If we approach the physician, if we ask him; for he will not hide it from us, but will even speak gladly. Or rather, so that no one may be ignorant nor need to ask, he even wrote down the medicine that raised them up. What, then, is this? *God saw*, he says, *that everyone turned from his evil way, and repented of the malice which he had spoken to do to them* (Jonah III, 10). He did not say that He saw fasting and sackcloth and ashes. And in saying these things, I do not mean to discard fasting—far from it—but I am exhorting [you] to do that which is greater than fasting: to abstain from all malice.

David also sinned; let us see, therefore, how he too repented. He sat for three whole days in ashes (2 Reg. XII, 16). But he was not doing that for his sin, but for the child, being yet intoxicated by his affliction. But he wiped away his sin in another way: by humility, by contrition of heart, by compunction of soul, by not falling into the same [sins] again, by remembering it continuously, by bearing all that came upon him thankfully, by sparing those who grieved him, by not avenging himself on those who plotted against him, but even, for those who wished to do this, by hindering them. At the time, therefore, when Semei defiled him with ten thousand insults, and the general who was present was angry, he said: *Let him alone to curse me, for the Lord has commanded him* (Id. 16, 10). For he had a contrite and humbled heart, which is what most ^C wiped away his sins; for this is confession, this is repentance. But if, while fasting, we are arrogant, we have not only not been profited, but we have even been harmed. Humble your heart, therefore, you too, that you may draw God to yourself; *for the Lord is near to those of a contrite heart* (Ps. 33, 19). Do you not see in brilliant houses those who are disgraced, how they do not answer back even when their lesser servants insult them, but bear it because of the disgrace with which sin has clothed them? Do you likewise; even if someone reviles you, do not grow wild, but groan—not for the insult, but for the sin that cast you into disgrace. Groan when you sin, not because you are about to be punished; for that is nothing; but because you have offended your Master, who is so gentle, who so loves you and hangs upon your salvation as to have given even his own Son for you (Rom. VIII, 32). For these reasons groan, and do this continuously; for this is confession. Do not be cheerful now, then gloomy tomorrow, then cheerful again, but remain always in mourning and in contrition of your mind. *Blessed are they*, he says, *who mourn* (Matt. V, 5), that is, those who do this continuously. Remain doing this continuously, and taking heed to yourself, and breaking [the pride of] your heart, just as one who has lost a genuine son would mourn. *Rend*, he says, *your hearts, and not your garments* (Joel II, 13). That which is torn would not be puffed up; that which is broken would not rise up. For this reason, the one says, *Rend*; the other says, *A contrite and humble heart God will not despise* (Ps. 50, 19). Be a ruler, rend your heart, do not let it be discarded. Even if you are wise, even if you are wealthy, even if you think highly of yourself, do not be puffed up. For that which is torn does not think highly of itself ^D nor is it puffed up. For that which is torn is not inflated; even if there is something that raises [it], it cannot contain the inflation due to being rent. In the same way, be humble; reflect that a publican was justified from a single sentence; and yet not even that was humility, but true confession. But if this has such power, how much more does humility? Forgive sins.

to those who have sinned against you; for this, too, releases sins. And concerning the former, he says, *“I saw that he went away sorrowful, and I healed his ways”* (Isai. LVII, 18); and concerning Ahab, it took away the wrath of God (III Reg. XXI). And concerning the latter, *“Forgive, and it shall be forgiven you”* (Luc. VI, 37). There is also another way, bearing this remedy for us, the condemnation of sins: *“For tell you first your iniquities,”* he says, *“that you may be justified”* (Isai. XLIII, 26). This likewise blots out sins, if, being afflicted by calamity, you give thanks; and that which excels all, almsgiving. Count, therefore, the remedies by which your wounds are healed; and apply them all continually—humility, confession, not holding a grudge, giving thanks in suffering, having pity on those who need help—both with money and with effort and service—finally, the determination to pray. Thus that widow mitigated the mind of that savage and cruel judge (Luc. XVIII). But if she [mitigated] the unjust one, how much more shall you [mitigate] the gentle and easy one? ^C There is another way besides those we have mentioned, namely to stand as a protection for those who are wronged: *“Judge for the orphan,”* he says, *“and justify the widow; and come and let us discuss; and if your sins be as scarlet, I will make them white as snow”* (Isai. I, 16, 17). What excuse then shall we have, if, having so many ways lifting us into heaven, having so many remedies that heal our wounds, we persevere in the same ways of life even after baptism? Do not, I beseech you, persevere; but let those who have not yet fallen remain in their own beauty, or rather, let them adorn it more and more (for even if these excellent deeds find no sins, they render a more abundant beauty); but let us, who have committed many sins, apply to our correction the things we have spoken of, so that we may stand ^D with great boldness before the judgment seat of Christ; of which may we all be partakers, through the grace and love for mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and unto the ages of ages. Amen.

HOMILY V

^A Having come to Troas for the gospel of Christ, and a door being opened for me in the Lord, I had no rest for my spirit, because I did not find Titus my brother, meaning that he was grieved and pained by the absence of his brother, showing how great a thing is the absence of a brother, and for this reason he went away from there. But what is, *“Having come to Troas for the gospel of Christ,”* he says? Not because I acted thoughtlessly, he says, but because I had intended it, but the work did not impede me. *“But nevertheless,”* he says, *“having come, and finding a greatest work, a door being opened to me in the Lord, I had no rest,”* he says, not on account of this stopping the work. How then ^B does he say, *“Taking my leave of them, I went away”* (II Cor. II, 13)? It means, I spent more time, being constricted, being pained. Perhaps even the work was impeded by his absence. This, moreover, was no small consolation for them. For if, when there were doors open there, and because of this he had come, since he did not find his brother, he departed quickly, much more, he says, it is right for you to forgive the pressures and necessities of affairs, which drive us everywhere and surround us, and neither allow us to travel where we want arbitrarily, nor to dwell longer among them. Therefore, even, as above to the spirit, so here also to God he ascribes his travels, and says: *“But thanks be to God, who always leads us in triumph in Christ, and manifests the fragrance of his knowledge through us in every place.”* For in order that it might not seem that he was complaining about these things, he refers them to God. What he says is this: there is tribulation everywhere, ^C there is distress everywhere; I came to Asia, I was weighed down beyond my strength; I came to Troas, I did not find my brother; I came to you; and it was not a little thing to me, and this caused me despondency, but also very great, and by this I was pained for having sinned against you, and for this reason I did not come to Corinth, he says. *“In order,”* he says...

that he might not appear to be lamenting as he speaks these things, he adds that we are not only not pained in these afflictions, ^A but we even rejoice; and what is greater, not only for the sake of future rewards, but also of those in the present; for even here we are bright and illustrious because of these things. We are, therefore, so far from mourning that we even call the matter a triumph, and we glory in what is happening. Wherefore he also said, *“And thanks be to God, who always leads us in triumph”*; that is, who makes us illustrious to all. For what appears to be ignominy—to be driven on all sides—this appears to us to be of the greatest honor. Wherefore he did not say, “Who makes us manifest,” but, “Who leads us in triumph,” showing that these persecutions ^B set up continuous trophies against the devil everywhere on earth. Then, having set the subject along with the triumping, he also rouses the listener from this. For we are not only led in triumph by God, but also *“in Christ”*; that is, for the sake of Christ and the proclamation. For since it is necessary to triumph, it is absolutely required that we too, who carry the trophy, be manifest, since we bear him. For this reason we are conspicuous and illustrious. *“And makes manifest the odor of his knowledge by us in every place.”*

2. Above he said, *“Always leading us in triumph”*; here, *“In every place,”* he says, showing that every place and every time has been filled with the apostolic ^C struggles. And he uses another metaphor again, that of fragrance. For just as if bearing myrrh [perfume], so are we manifest to all, he says; calling knowledge a precious myrrh. And he did not say, “The knowledge,” but, *“an odor of knowledge.”* For such is the present knowledge, not very clear nor unveiled. Wherefore he also said in the former epistle, *“For we see now through a mirror in an enigma”* (1 Cor. 13:12), and here he calls such a myrrh an odor. Now, he who knows the odor knows that there is myrrh laid up somewhere, but what it is in substance, he knows no longer, unless he happens to have known it before. So also we know that there is a God, but what He is in substance, we know no longer. As then we are a royal censer, ^D wherever we go wafting the heavenly myrrh and the spiritual fragrance. He said these things at once demonstrating the strength of the preaching, that by the very things they are plotted against, by these they shine more than those persecuting them, and make the whole world know both their trophies and the fragrance, and exhorting them concerning the afflictions and the temptations, so as to bear all things nobly, inasmuch as even before the recompense they are reaping ineffable glory. *“For we are Christ’s fragrance to God among those who are being saved and among those who are perishing.”* For whether someone is being saved, he says, or perishing, the Gospel remains having its own virtue. And just as the sun—this myrrh—even if it acts to darken the weak, is light, even while it darkens; and honey, even if it is bitter to the sick, is sweet by nature; 430 so also the Gospel is fragrant, even if some who are disbelieving perish. For their perishing is not its work, but that of their own thanklessness. And in this especially its fragrance is seen, in that the corrupted and wicked perish. So that its virtue is shown not only from the salvation of the good, but also from the perishing of the wicked. For since the sun is very bright, for this reason especially it strikes the eyes of those who are unwell; and the Savior *“is for the fall and the rising of many,”* but yet He remains being the Savior, even though thousands are falling; and His presence has punished those who do not obey more strongly, but yet it remains saving. For this reason he himself also says, that *“We are a fragrance to God”*; that is, even if some are perishing, we remain being what we are. And he did not simply say, “Fragrance,” but, *“to God.”* But when we are a fragrance to God, and He judges these things so, who would oppose it then? And the *“fragrance of Christ”* seems to me to have a double explanation. For either he says this, that they offered themselves as a sacrifice by dying, or that we are the fragrance of Christ’s slaughter; as one might say, “This incense is the fragrance of this victim.” Therefore, this name of fragrance implies either that, which I have already said, that they are daily being sacrificed for Christ’s sake. Did you see where he carried up the temptations, calling them a triumph and a fragrance, and a sacrifice offered to God? Then, since he said, *“We are a fragrance, even among those who are perishing,”* in order that you might not think that they too are acceptable, he added: *“To some a fragrance of death unto death, to others a fragrance of life unto life.”* For this fragrance is accepted by some in such a way that they be saved, and by others so that they perish. So that even if someone perishes, the cause is from himself; since even myrrh is said to suffocate some, and the light, as I have already said, to darken the weak. And such is the nature of good things; they do not only rectify what is their own, but also destroy what is contrary; and in this especially their power is demonstrated. For fire, too, not only when it illuminates, nor only when it purifies gold, but even when it consumes thorns, does it especially show its own strength, and in this it is seen to be fire. And Christ also in this shows His greatness, when He consumes the antichrist by the spirit of His mouth, and abolishes him by the epiphany of His presence. And *“who is sufficient for these things?”* Since he had spoken great things, that we are a sacrifice of Christ and a fragrance, and are led in triumph everywhere, he is moderate again, attributing everything to God; wherefore he also says, *“And for these things who is sufficient?”* For the whole, he says, is of Christ; nothing is ours. Do you see him speaking from the opposite of the false apostles? For they boast as if bringing something from themselves into the preaching, but this one says he boasts for this reason, because he declares that nothing is his.

^A For we are not like the rest, who adulterate the word of God. We said that our works were not done rightly, but that all things belong to Christ; for we will not imitate the false apostles, who say that most of these things are theirs. For this is to be a huckster, when one adulterates wine; when one sells for money that which he ought to give freely. For in this place he seems to sting them regarding their gain, and again, as I said, to intimate that they mix their own things with the divine. Concerning which matter Isaiah also accused them: Your hucksters mix wine with water (Is. 1:22). For although this was said concerning wine, one would not be astray in understanding it to apply to doctrine as well. "But not so we," he says, "in this manner; but as the things have been committed to our trust, such also do we provide them, offering the doctrine pure." Wherefore he added: "But as of sincerity, but as of God, in Christ we speak." We do not preach, he says, so as to deceive you, as if doing you a favor, or as if bringing something from ourselves and mixing it in, but, "As of God"—that is, we do not say that we bestow something of our own, but that God has given all things; ^B for this is what "Of God" means, so that we may not boast as if we had something, but referring everything to Him, "In Christ we speak"; not by our own wisdom, but empowered by His potency. But they who boast do not behave in this manner, but as if they brought something from themselves. Wherefore he also rebukes them in another place with these words: "For what hast thou that thou didst not receive? But if thou didst receive it, why dost thou boast as if thou hadst not received it?" (1 Cor. 4:7).

The greatest virtue is to ascribe everything to God. No one escapes the eye of God.

^A you have anything within you that is senseless and stupid, leave it below; but if you have anything endowed with reason, take it and ascend, just as he took Isaac. Build the altar, too, as he did, as if you had nothing human, and were caught up beyond your nature; for he, unless he had gone beyond his nature, would not have slaughtered his son. Let nothing disturb you; groan right above them, and offer up a confession. For "Tell you your lawless deeds first," he says, "that you may be justified" (Isa. 43:26); offer up a contrite heart. These sacrifices do not end in ash, nor vanish into smoke, nor do they need wood and fire, but only a heart that is pricked. This is the wood; this is the fire that burns them and does not consume them. For he who prays with fervor burns, yet is not consumed, but like gold being tested by fire, he becomes more brilliant. Along with these, guard also this: to say nothing when praying that would provoke your Master against you, and do not approach Him against your enemies. For if to have enemies is a disgrace, consider how great a crime it is to curse them. For whereas you ought to apologize for why you have enemies, you even speak evil of them ^B. And what forgiveness will you obtain, both by speaking evil, and at such a time, when you are in need of much mercy? For you have approached to pray even for your own sins; do not then make mention of the sins of others, lest you bring your own to mind. For if you say, "Strike my enemy," you have stopped your mouth; for you have no longer given boldness to your tongue: first, because you have immediately provoked the Judge from the very beginning; second, because you are asking for things contrary to the nature of prayer. For if you are praying for the forgiveness of sins, how do you discourse for the sake of punishment? On the contrary, you ought to do the opposite, and pray for them, so that we may entreat this same thing for ourselves with boldness. But now you have prejudiced the Judge's vote by your own, asking Him to punish those who commit sin; and He deprives you of all forgiveness. But if you pray for them, even if you say nothing about your own, you have achieved everything. Consider how many sacrifices there are in the Law: a sacrifice of praise, a sacrifice of confession, a sacrifice of salvation, a sacrifice of purification, and ten thousand others; and not one is against enemies, but each is for one's own sins or for successes. For are you approaching any other God? You are approaching Him who said, "Pray for your enemies" (Matt. 5:44). How then do you cry out against them? How do you beseech God to break His own law? This is not the posture of a suppliant; no one supplicates so that another may perish, but that he himself may be saved. Why then do you put on the appearance of a suppliant, but have the words of an accuser? And when we pray for ourselves, we itch and yawn, and fall into ten thousand thoughts; but when we pray against enemies, we do this with a clear head. For since the devil knows that we are thrusting the sword against ourselves, he does not pull us away or distract us then, so that he may harm us the more ^C. But, you say, I have been wronged and am suffering. Then pray against the devil, who most of all harms us. You were commanded to say even this: "Deliver us from the evil one." He is the implacable enemy; but man, whatever he may do, is a friend and a brother. To him, therefore, let us all be angry, and against him let us beseech God, saying, "Crush Satan under our feet" (Rom. 16:20). For he is the one who gives birth to enemies as well. But if you pray against enemies, you are praying the prayer that he himself desires, just as if you were praying for your own enemies against him. Why then, leaving the one who is truly the enemy, do you bite your own members, becoming in this way more cruel than wild beasts? But he insulted me, you say, and deprived me of money. And whom ought one to mourn, the one who suffered evil, or the one who did the evil? Because having gained money, he has cast himself out of the benevolence of God, and has lost more than he received; so he is the one who has been wronged. Therefore, one ought not to curse him, but to pray for him, that God may be gracious to him.

5. See how much the three children suffered, though they had done nothing terrible; they were cast out of their fatherland, out of their liberty, they were taken captive and became slaves, and were carried off into a strange and barbarian land, and were about to be slaughtered for no reason and in vain because of a dream. What then, having entered in with Daniel, what did they pray? What did they say? "Strike down Nebuchadnezzar; pull down his diadem; throw him down from his throne"? Nothing of the kind; but they requested mercies from God. And when they were in the furnace, they did the same. But not you; rather, suffering things far less than they, and often justly, you do not cease from cursing ten thousand times; and one says, "Strike down the enemy, as you submerged the chariot of Pharaoh"; another, "Smite his flesh"; another again, "Render it unto his children." Do you not recognize these words? Whence then is this laughter for you? Do you see how ridiculous it is when it is said without passion? And every sin is then shown to be shameful, when you strip it of the passion of the one who dares it. If you remind the one who was angry of the words he said in his wrath, he will be humbled, and will laugh himself to scorn, and will wish to have suffered ten thousand things rather than have those be his words; even if you take the licentious man after the act to the woman with whom he committed adultery, even he will turn away from her as from something abominable. Thus also you who are not in the passion laugh now; for these words are ridiculous, and worthy of drunken old women, and of womanly small-mindedness. And Joseph, having been sold and having become a slave and having inhabited a prison, not even so did he cast forth a bitter word against those who had harmed him; but what does he say? "By theft I was stolen from the land of the Hebrews" (Gen. 40:15); and he does not add by whom; for he is ashamed for the sake of the brothers' wickedness more than they who committed them. Thus also it behooves us to be disposed, rather to suffer for those who are harming us than for them; for the harm passes over to them. Just as those, therefore, who kick against the pricks, and are proud, are worthy of pity and lamentation on account of this madness of theirs ^D.

themselves, to their own hurt. For just as those who strike themselves, and nourish spiteful thoughts, are worthy of many lamentations and tears, in the same way, those who injure those from whom they have received no injury are worthy of many lamentations and tears, as those who strike their own souls. For nothing is more wicked than a man who utters curses, nor anything more impure than a tongue that offers such sacrifices. You are a man; do not vomit out the poison of asps; you are a man; do not become a beast. For this reason a mouth was given to you, not so that you might bite, but so that you might heal the wounds of others. Remember what I commanded you, says God: namely, to remit and forgive. You, however, beseech me to become an accomplice with you in overturning my own commandments, and you gnaw at your brother, and you bloody your tongue, just as those who are frantic [in their madness] tear their own flesh with their teeth. With how much pleasure do you think you fill the devil, and with how much laughter, when he hears such prayers? How much do you think you provoke God to anger, and that He turns away and hates you, when you ask for such things? For what could be more grievous? For if it is wrong for one who has enemies to approach the mysteries, how much more must he who not only has an enemy, but even curses him, be barred from the very precincts of the temple? Reasoning these things, then, and recognizing the cause of this sacrifice—namely, that Christ was slain for His enemies—let us take pains so that we might not even have an enemy; and if we do have one, let us pray for him, so that we, too, having obtained forgiveness for our own sins, may stand with confidence before the judgment seat of Christ; to whom be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY VI

^B“Do we begin again to commend ourselves? Or do we need, as some do, epistles of commendation to you, or from you?” (2 Cor. 3:1). Since he was about to incur the reproach of being one who exalts himself, he takes this up himself and posits it beforehand—even though he had already used such a great precaution earlier, saying, “And for these things who is sufficient?” and, “We speak of sincerity.” But nevertheless, even these things are not sufficient for him. For such is his character, that he keeps himself far from appearing to say anything great about himself, and with much superabundance he flees and avoids it. But observe from this point onward his singular wisdom. For he took a matter that seems to carry a somber tone—I mean afflictions—and he exalted it so, and showed it to be a bright and glorious thing, that from what he had previously said, this objection arose against him. He does this also at the end of the epistle. For after he had recounted countless dangers, outrages, distresses, necessities, and other things of this kind, he immediately subjoined the words: “We do not commend ourselves, but we give you an occasion of boasting” (2 Cor. 3:12). And he posits this here again, strongly, and with greater consolation. For here the words are of love: “Or do we need, as some do, epistles of commendation?” But there, the things he says are filled with necessary and useful sense and spirit: “For we do not,” he says, “again commend ourselves, but we give you an occasion for boasting”; and again, “Do you think that we are excusing ourselves to you? We speak before God in Christ.” ... suspicion might arise, as one who seeks honor from them, he uses these words: “I fear lest perhaps, when I come, I shall not find you such as I wish, and I might be found by you such as you do not wish.” These things, indeed, he speaks without much reproach; but at the beginning, he uses a milder discourse. What, then, does he mean by these words? He has spoken about temptations and dangers, and that God triumphs over them everywhere in Christ, and the whole world knows these triumphs. Since, therefore, he had spoken some magnificent things about himself, he constructs the objection for himself, saying: “Do we begin again to commend ourselves?” What he says has this meaning: Perhaps someone might object this to us: What is this, Paul? You speak these things about yourself, and you exalt yourself? Solving this suspicion, then, he says: This is not what we desire—namely, to boast and exalt ourselves—but we are so far from having need of letters of commendation to you, that you yourselves are for us in the place of a letter. ... [474] If there had been need for me to have a commendation before others, I would have produced you in the middle in place of an epistle: which he also said in the former epistle; “For the seal of my apostleship you are” (1 Cor. 9:2). But in this place he does not express it in that way, but by a certain irony, so that he might add sharper barbs to his speech: “Or do we need letters of commendation?” And, hinting at the false apostles, he added: “As some do, to you, or from you, letters of commendation to others.” Then, since it was grave what he had said, he mitigates it, joining these words: “Our epistle you are, written in our hearts, known and read by all men: 3. being made manifest that you are the epistle of Christ.” In this place he attributes to them not only the testimony of love, but also of good deeds, inasmuch as they are such that they are able to demonstrate the dignity of the master by their own virtue. For this is what he signifies when he says, “You are our epistle.” That which letters would have done—namely, to commend us and to procure for us reverence—this you yourselves provide, while men see and hear you. For the virtue of disciples brings more adornment and commendation to the master than any epistle. “Written in our hearts.” That is, which all know; so surely do we carry you around everywhere, and revolve you in our mind. It is just as if he were to say: You are our commendation before others; for we always have you in our heart, and we proclaim your good deeds before all. Since, therefore, to be a commendation of us before others—we need no letter

^A of yours; but also because of our intense love for you, we stand in no need of a commendation to you. For it is to those who are strangers that one needs letters; but you are in our mind. And he did not simply say, "You are," but "You are [an epistle] inscribed"; which is to say, you cannot fall away. For just as those who read from letters, so do all know, reading from our heart, our love which we have concerning you.

2. If, therefore, letters exist for this purpose, that they might show that "so-and-so" is my friend and let him enjoy confidence, your love is sufficient to accomplish everything. For if we come to you, we need no others to commend us, your friendship having anticipated [the need]; and if we go to others, we have no further need of letters, the same love being sufficient for us in their stead; for we carry the epistle about in our hearts. Then, by elevating them higher, he also calls them an epistle of Christ, saying: "Being manifested that you are an epistle of Christ." And having said this, he henceforth takes up a subject and a starting point from this, to examine the things of the Law. And in another way he says that they are an epistle here; for above [he spoke] as if they were commending us; wherefore he called it an epistle; ^B but here an epistle of Christ, as having the law of God inscribed upon them. For what God wished to manifest to all, and to you, these things have been written in your hearts. But we prepared you, so that you might receive the letters. Just as Moses graved the stones and the tablets, so we your souls; wherefore he says, "Ministered by us." But in this, they had parity; for both those were written by God, and these by the Spirit. Where, then, is the difference? "Inscribed, not with ink, but with the Spirit of the living God: not in tablets of stone, but in tablets of hearts of flesh." And by as much as is the difference between Spirit and ink, and a tablet of stone and one of flesh, by so much is the difference between these and those; consequently, also [between] those who ministered and him who ministered to them.

Wherefore, since he had uttered something great, he quickly recovers himself, saying: "And such confidence have we through Christ toward God; and again he attributes the whole to God; for Christ is the cause of these things for us, he says. "Not that we are sufficient to account anything from ourselves, as from ourselves." See again [his] other correction. For he possesses this virtue in the extreme—I mean humility. Wherefore, when he says something great about himself, he uses every effort to soothe thoroughly what has been said in every way; which he does here also, saying: "Not that we are sufficient to account anything from ourselves, as from ourselves." That is to say, I did not say "we have confidence" in such a way that the one part is ours and the other is God’s; but I attribute the whole to Him and I reckon it [to Him]. "For our sufficiency is of God, who also made us sufficient ministers of the New Testament." What is "made sufficient"? He made [us] capable and suitable. This is no small thing, to bring such tablets and epistles to the world, much greater than the former ones. Wherefore he also added: "Not of letter, but of spirit." Lo, again another difference. What then? Was not that Law spiritual? How then does he say, "We know that the law is spiritual" (Rom. vii, 14)? It was spiritual, but it did not provide the Spirit; for Moses did not bring spirit, but letters; but we have been entrusted to give the Spirit. Wherefore he also elaborates upon it, saying: "For the letter kills, but the spirit gives life." He does not say these things simply, but hinting at those who prided themselves on Jewish matters. By "letter" here he means the Law, which punishes those who transgress; by "spirit," the grace which, through baptism, gives life to those who have been deadened by their sins.

For having spoken of the difference arising from the nature of the tablets, he does not dwell upon it, but having passed over it, he works more upon this [point], by which he was most able to win over the listener, from what is advantageous and light. For it brings no labor, he says, and provides greater grace. For if, ^C when discoursing about Christ, he puts forward those things which are rather of His philanthropy than of [His] worth, and they are intertwined with one another, much more concerning the Covenant does he necessarily do this. What then is "The letter kills"? He had said that it was in tablets of stone, and hearts of flesh, but he did not yet seem to be stating a great difference. He added, therefore, that the former was in letter or ink, but this in Spirit. Neither did this stir them much. He says, therefore, what is sufficient to give them wings: that the one kills, and the other gives life.

3. But what is this? In the Law, he who has a sin is punished; here, he who has a sin, having approached, is baptized and becomes righteous; and becoming righteous, he lives, having been freed from the death of sin. If the Law takes a murderer, it kills [him]; if grace takes a murderer, it illuminates and gives life. And why do I say a murderer? The Law took one gathering wood on the Sabbath and stoned [him]; this is, "The letter kills." Grace takes countless murderers and robbers, and by baptizing [them] frees them from their former evils; this is, "The spirit gives life." The former, from a living [person], makes a dead [one] of the guilty; the latter, from a dead [one], makes a living [one] of the accountable. "Come unto me, all ye that labor and are heavy laden" (Matt. xi, 28); and he did not say, I will punish you, but, I will give you rest. For in baptism the sins are buried, the former things are erased, the human being is made alive, as if all grace were inscribed upon his heart as upon a tablet. Consider, therefore, how great is the worth of the Spirit, when its tablets are better than the former ones, when it displays something greater even than the resurrection itself. For this death is more grievous than the former one, from which it sets [us] free, and by as much as the soul is better than the body; and this life is established through that which the Spirit gives; and if it is possible to bestow this, much more the lesser; for prophets indeed wrought that [former life], but this one they did no longer. For no one is able to forgive sins, except God alone. ^D

^A And not even this did the prophets grant without the work of the Spirit; nor is it only this that is wonderful, that He gives life, but that He also granted to others the power to do this. For "Receive," He says, "the Holy Spirit" [John 20:22]. Why so? Was it not possible without the Spirit? But in order that God might show that He is of supreme power and of that same royal essence, and has the same authority, He uses these words, and therefore adds: "Whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained" [John 20:23]. Since, therefore, He has gifted us with life, let us remain living, and let us not return back to our former deadness; ^B for "Christ," it is said, "dies no more" [Rom. 6:9]. For in that He died, He died to sin once; and He does not wish us always to obtain salvation by the benefit of grace—otherwise we would be empty of all things—and therefore He wishes something to be contributed by us as well. Let us therefore contribute this: that we keep the soul living.

Of the life of the soul, what it is.

Do you wish that I show you a dead and a living soul? Let us bring our discourse back to those ancient men, and if you please, let us bring forward that rich man who was in the time of Lazarus [Luke 16:19], and we shall understand what exactly is [440] the death of the soul. For he had a dead soul; and it is clear from the things he was doing: for he was performing none of the duties that belong to the soul, but only ate and drank and gave himself over to pleasures. 440 So too are the present unmerciful and cruel; for these, too, have a dead soul, just as he did. For all that warmth which flows from love toward one's neighbor has been consumed, and it is more dead than a lifeless body. But the poor man was not so; but standing on the very pinnacle of philosophy, he shone; and although he was afflicted by perpetual hunger, and even the necessary food was not available to him, yet not even so did he speak anything blasphemous against God, but bore all things with a generous spirit. ^A This, furthermore, is no small work of the soul, but the greatest argument of its strength and health. But when these things are missing, it is evident that they have perished because the soul is dead. Shall we not say that that soul is dead which the devil invades, striking, lacerating, biting, attacking with his heels, and yet it feels none of these things, but lies dead, nor does it grieve when its own riches are being taken away; but he indeed insults it, while it remains motionless, and is affected by no sense, like a body bereft of its soul? For when the fear of God is not present, along with care and diligence, it must needs be such, and more miserable than the dead. For the soul does not dissolve into rotting matter, ash, and dust, as the body does, but into things that are more foul than these: into drunkenness, into greed, into absurd loves and untimely desires. ^B But if you wish to see its stench more accurately, give me a pure soul, and then you will clearly see how foul is this shameful and impure one. For now you will be in no way able to perceive it; for as long as we are accustomed to stench, we do not sense it; but when we are nourished by spiritual words, then we recognize that evil, even if to very many it seems indifferent. And I am not yet speaking of Gehenna; but if it pleases, let us weigh the present things, and let us consider, not the one who commits shameful acts, but the one who speaks shameful things: how ridiculous he is, and how he himself first inflicts injury upon himself, and, as one who emits some filth from his mouth, thus he contaminates himself. ^C For if a flux is so foul, consider, I pray, what the source of this filth is: "For out of the abundance of the heart the mouth speaks" [Matt. 12:34]. But I, for my part, do not lament only on this account, but because with some people this does not even seem shameful. From here all evils gain growth when we both sin and yet do not seem to ourselves to be sinning.

How great an evil it is to speak obscenely.

the word obscene. But now, if your mouth stinks, even though you admit it to common foods, yet when your soul stinks so much, tell me, do you not hesitate to receive the mysteries? And if anyone were to take filthy vessels and place them upon your table, and demand that you strike him with clubs, would you not think that you are provoking him? But as for God, who is at His own table (for our mouth, filled with thanksgiving, is His table), when you bring forth words more loathsome than any unclean vessel, do you not think you provoke Him, tell me? And how could this be otherwise? For nothing so embitters the Holy and the Pure as these words; nothing renders men so rash and shameless as to say and hear such things; nothing so relaxes the nerves of temperance as the flame kindled by these. God has placed myrrh in your mouth; but you deposit words more stinking than a corpse, and you destroy the very soul and render it motionless. ^A For when you insult, this is not the voice of the soul, but of anger; when you say shameful things, it is not she who speaks, but licentiousness; when you slander, it is envy; when you plot, it is greed. For these are not hers, but of her passions and diseases. Just as, then, the corruption is not simply of the body, but of the death and the passion that is in the body; so also these are of the passions added onto it. For if you wish to hear the voice of a living soul, hear Paul saying: *Having food and clothing, we shall be content* (1 Tim. 6:8); and, *Great gain is godliness* (Ibid. v. 6); and, *To me the world is crucified, and I to the world* (Gal. 6:14). Hear Peter saying, *Silver and gold I have none; but what I have, this I give thee* (Acts 3:6); hear Job giving thanks and saying, *The Lord gave, the Lord has taken away* (Job 1:21). ^B These are the words of a living soul, these are works of her energy. Thus also Jacob said: *If the Lord will give me bread to eat, and a garment to put on* (Gen. 28:20); thus also Joseph, *How shall I do this evil thing, and sin before God?* (Ibid. 39:9). But not that barbarian woman, but as one drunken and delirious, she spoke, saying, *Sleep with me* (Ibid. v. 7). Knowing these things, then, let us emulate the living soul, and flee the dead one, that we may also attain the life to come: which may it be granted to us all to share, by the grace and loving-kindness, etc.

HOMILY VII

*But if the ministration of death, written in letters on stones, was in glory, so that the children of Israel could not look steadfastly at the face of Moses, for the glory of his countenance which was being brought to naught: 8. how shall not the ministration of the Spirit be rather in glory?*

1. He said that the tablets of Moses were stone, as having letters, and that these, the hearts of the apostles, were fleshy and inscribed by the Spirit; and that the letter kills, but the Spirit gives life. It remained, therefore, to add to this comparison something not small: that of the glory of Moses. This no one here saw in the New Testament with the eyes of the body. Wherefore it seemed to be great, because the glory was sensible; for it was seen by the eyes of the body, even if it were inaccessible; but that of the New Testament is intelligible. ^C For the grasp of such pre-eminence is not clear to the weaker ones; but the former rather lifted them up and turned them toward itself. Since, then, he fell into this comparison, and makes haste to show the pre-eminence, and it was very difficult because of the thickness of his hearers, see what he does, and how he manages it, first introducing the difference by rationales, and weaving them from the things said before. For if that was the ministration of death, and this of life, it is doubtless that this glory is greater than that, he says. Since he could not show it to the bodily eyes, he presented its pre-eminence by the syllogism, saying: *But if the ministration of death was in glory, how shall the ministration of the Spirit not rather be in glory?* He calls the Law the ministration of death. And observe how, in the comparison, he makes great provision of safety, so as to give no handle to the heretics. For he did not say, "the maker of death," but, *the ministration of death*; for it ministers unto death, it did not beget death. ^D For the maker of death was sin; but this brought the punishment, and was indicative of sin, not the maker; for it uncovered the evil more clearly and punished, it did not urge to evil; and it ministered, not toward the becoming of sin or death, but toward the sinner giving retribution; so that it was even destructive of sin in this way. For the one showing it to be so fearful, it is evident that He also makes it fleeable. Just as he who handles the sword, and beheads the condemned, ministers to the judge who pronounces sentence, and is not himself the one who kills, though he is the one who cuts; but neither is the one who pronounces and condemns, but the wickedness of the one being punished; so also here, it does not itself kill, but sin; this it was that killed and condemned; but being punished, this one had its strength cut away, by the fear of the punishment checking it. He was not satisfied with this alone for the presentation of the pre-eminence, but he also adds another, saying: *Written in letters in stones*. See how again he cuts down the Jewish disposition. For the Law was nothing other than letters; no help springing forth from the letters, and breathing unto those struggling, as in baptism, but pillars and writings bringing death to those who transgress the letters. See how, correcting the...

^A Judean contentiousness, and through the names of those things he says he strikes down the dignity of the stone, and letters, and the ministry of death, and adding that it had been inscribed; from thence he indicates nothing else, than that the law was fixed in one place, not as the Spirit, who was present everywhere, breathing forth great power unto all; or certainly this he indicates, that the letters breathed forth many threats, and indeed threats of such a kind as could not be destroyed, but remained always, as being inscribed ^B in rocks. Then also, while he seems to extol the old things, again he sprinkles in an accusation of the Jews. For when he had said, *In letters, deformed in stones, it was in glory*; he subjoined, *So that the sons of Israel could not look upon the face of Moses*. Which indeed declared their great weakness and propensity of mind toward earthly things. And again he says, not, "Because of the glory of the tables," but, *Because of the glory of his face, which is being evacuated*. For he shows that he who carried the tables was affected by glory, but not them. For he did not say, "Because they could not look upon the tables," but, *Into the face of Moses*: and again he did not say, "Because of the glory of the tables," but, ^C *Because of the glory of his face*. Then after he has extolled it, see in what way he again casts it down saying, *Which is being evacuated*: although this does not have the reason of an accusation, but of a mitigation. For he did not say, "Which is corrupted," or, "Which is evil"; but, "Which ceases, and receives an end." How shall the ministry of the Spirit not be more in glory? For with a confident mind he now lifts up the dignity of the New Testament, as one devoid of all doubt. And see what he does: he opposed the stone to the heart, and the letters to the Spirit. Then when he had indicated those things which arose from both, he no longer places those things which are from both; but after he expressed that which has its origin from the letter, namely death and ^D condemnation, he does not in the same way express that which proceeds from the Spirit, this is, life and justice, but the Spirit Himself: which indeed amplified the discourse. For the New Testament did not give life alone, but also provided the Spirit, by whom life was brought; which was much greater than life. Therefore he said, *The ministry of the Spirit*. And after this he again inculcates the same thing, saying: 9. *For if the ministry of condemnation, glory*.

Homily VII

because it is nullified in Christ. ^A Observe what he establishes by these words. For what once happened in the case of Moses now happens perpetually in the law. Yet this is not a disparagement of the law—just as it was not a disparagement of Moses then that he was veiled—but rather of the senseless Jews. For he indeed possessed his own glory, but they were unable to see it. Why, then, do you doubt, he says, if they are unable to see this glory, the glory of grace, when they did not even see the lesser glory—that of Moses—nor were they able to gaze upon his face? And why are you troubled if the Jews do not believe in Christ, when they do not even believe in the law? For this is precisely why they failed to recognize grace: because they did not see the Old Testament, nor the glory within it; for the glory of the law is to turn [one] toward Christ.

3. ^B Do you see how he thus represses the pride of the Jews? For from the very sources where they thought they had the advantage—that the face of Moses shone—he shows their dullness and lowliness of mind. Let them not, therefore, pride themselves on this, for what is this to the Jews who did not enjoy it? For this reason, he constantly circles back to it; now saying that the same veil remains in the reading of the Old Testament, not revealed, because it is nullified in Christ; ^C and now, that *unto this day, when Moses is read, the same veil lies upon their heart*, showing that it lies both in the reading and in their own heart. And above, [he said]: *So that the children of Israel could not gaze upon the face of Moses, because of the glory of his countenance which is nullified*. What could be more wretched than this? That when the glory is not even being nullified—or rather, [that it is] naught in comparison—they cannot be spectators, but it is covered from them, so as not to gaze upon the end of that which is nullified, that is, the law, which has an end. *But their senses were blinded*. And what, he says, has this to do with that veil then? Because it was a foreshadowing of future things. For they not only did not see then, but even now they do not see the law. And the cause lies with them; for the blindness is a state of an insensitive and senseless mind. So we are the ones who know the law; for them, not only is grace obscured, but this [law] also. For he says, *Unto this day the same veil remains in the reading of the Old Testament, not revealed, because it is nullified in Christ*. And what he means is this: they are unable to perceive this, that it has ceased, because they do not believe in Christ. For if it has ceased by means of Christ—as indeed it has ceased, and the law itself had strictly foretold this—how shall those who do not accept Christ, who nullified the law, be able to see that the law has been nullified? ^D Being unable to see this, it is evident that they are ignorant of the power of the law itself which speaks these 446 things, and of all its glory.

And where, he asks, did he say that it is nullified in Christ? He did not merely say it, but demonstrated it by deeds. And first, by confining the sacrifices and the entire priestly service to one place, the temple, and later destroying it. For if he did not intend for them to cease, and the whole law concerning them [to end], he would have done one of two things: either he would not have destroyed the temple, or, having destroyed it, he would not have forbidden sacrificing elsewhere. But now, he has made the entire world, and even Jerusalem itself, inaccessible to such priestly rites; having permitted them and assigned them only to the temple, he then destroyed even that later on, and thereby showed through the facts themselves that the things of the law have ceased through Christ; for it was Christ who destroyed the temple.

If you wish to see how it is nullified through Christ even by words, hear the lawgiver himself speaking thus: *The Lord will raise up for you a prophet from among your brethren, like me; you shall hear him in all things, whatsoever he shall command you. And it shall be, every soul that will not hear that prophet shall be rooted out* (Deut. 18. 18, 19). Do you see how the law showed that it ceases in Christ? For this prophet, that is, Christ according to the flesh, whom Moses commanded [us] to hear, put an end to the Sabbath, circumcision, and all the rest. And David also, revealing this same thing, said concerning Christ: *You are a priest forever, according to the order of Melchizedek*, not according to the order of Aaron (Ps. 109. 4). Therefore, when Paul clearly explains this, he says: *For the priesthood being changed, there is made of necessity a change also of the law* (Hebr. 7. 12). And in another place he says again: *Sacrifice and offering you would not: burnt offerings and sin offerings you did not desire: then I said, Behold I come* (Ps. 39. 7; Hebr. 10. 5-7). It is possible to bring forward many other testimonies from the Old Testament in addition to these, demonstrating how the law is nullified through Christ. Thus, when you depart from the law, then you will see the law well; but as long as you hold to it, and do not believe in Christ, you do not know the law itself either.

Wherefore he also added, establishing this very point more clearly: *But unto this day, when Moses is read, a veil lies upon their heart*. For since he had said that the veil remains in the reading of the Old Testament, lest anyone think that what was said belongs to the obscurity of the law, he showed this both by other means before (for by saying, *their senses were blinded*, he shows that their crime is at fault), and in this very passage again. For he did not say, "The veil remains in the letters," but, "In the reading"; and reading is an activity of those who read; and again, *When Moses is read*. He revealed this more clearly in the following phrase, saying overtly: *A veil lies upon their heart*. For even in the case of the vision of Moses, it did not exist because of Moses, but because of the haste and carnal-mindedness of those people.

4. Having thus sufficiently accused them, he shows also the way of correction. *But when they shall turn to the Lord*, that is, when they shall depart from the law, *the veil shall be taken away*. Do you see? That veil was not on the face of Moses, but on the face of the Jews. For he did not hide the glory of Moses so that they would not see it, for they were not capable [of doing so]. Therefore, their vice was this: for he did not do it so that they would know nothing, but so that they would [be able to see]. Nor did he say that...

when he left the law; but he indicated this when he said: "When one has turned to the Lord, ^A the veil is taken away." He persisted in the history until the very end. For when Moses spoke to the Jews, he veiled his face; but when he turned to the Lord, he uncovered it. This, however, was a figure of the future event; namely, that when we ourselves turn to the Lord, then we will perceive the glory of the law and the naked face of the legislator; nay, not only this, but we will be in the rank and order of Moses. Do you see how he excites the Jew toward faith? By showing that if he has come to faith, he is able not only to see Moses, but also to be in the same grade and order as that legislator. For he says, you will not only perceive that glory, which you did not see at all then, but you yourself will be in the same glory as he, or rather in one much greater, and so great, that the former does not even offer the appearance of glory if it is compared with this. By what means, pray? Since, when you have turned to the Lord and have begun to be in grace, you will enjoy that glory, in comparison with which the glory of Moses is so inferior that it is not even glory. And yet, however meager it is, and far less than this one, yet as long as you are a Jew, you will not attain even this; therefore, neither did those Jews see it then, nor do they see it now: but if you have embraced the faith, you will perceive one much greater by divine benefit. And indeed, when he was speaking to the faithful, he denied that what had been glorified was glorified: here, however, it is not so, but in what way? "When he has turned to the Lord, the veil will be taken away"; carrying him along gently, ^B and first placing him in the same grade as Moses, and then making him a partaker of greater things. For he says: when you see Moses in glory, then you will turn to the Lord, and you will enjoy a reputation greater than this one. See, therefore, how many things he has set down from the beginning, which would effect a distinction and would show that the New Testament excels the Old, and does not fight with it or oppose it. That, he says, was both letter and stone, and a ministration of death, and it is being abolished; and yet the Jews were not even deemed worthy of this glory: but this is a table of flesh, and spirit, and justice, and it remains constantly; and we are all deemed worthy of it, not just one, as Moses was then, the lesser one: "For we all," he says, "with unveiled face behold the glory, not of Moses, but of the Lord." But since some, resisting matters which were in confession, contend that these words, "When he has turned to the Lord," were said of the Son, let us examine this more accurately, first positing that from which they think they can argue and confirm it. What, then, is this? Just as, they say, Scripture says, "God is Spirit," in the same way also in this place, "The Lord is Spirit." For it did not say, "The Spirit is the Lord," but, "The Lord is Spirit." Moreover, there is a great difference between this and that composition. For when he wishes to speak in the way that you say, he does not add the article to the adjective. But let us see otherwise also about whom he said all those things which were commemorated above: as when he was saying, "The letter kills, but the Spirit ^C gives life"; and again, "Written not with ink, but with the Spirit of the living God": whether of the Son or of the Spirit? It is clear, surely, that it is of the Spirit: for he was calling them to him from the letter. For lest anyone, when they had heard the word Spirit, and then thinking this to themselves, "If Moses turned to the Lord, but he to the Spirit, is he in an inferior condition?"—lest he should remedy such a suspicion, he uses these words: "17. The Lord, however, is Spirit." That is, He too is Lord. And so that you may understand that the discourse is for him regarding the Paraclete, he subjoined, "Where the Spirit of the Lord is, there is liberty." For you would not say that he had spoken in this way: "Where the Lord of the Lord is." And he spoke of liberty, having regard for the former servitude. Then, lest you think he is speaking of the future time, he says: "18. But we all with unveiled face beholding the glory of the Lord; not that, I say, which receives an end, but that which remains; we are transformed into the same image from glory to glory as by the Lord the Spirit." The Holy Spirit is in the order of God. Do you see how he again places the Spirit in the order of God, and raises them to the class of the apostles? For he had said before, "You are an epistle of Christ"; and in this place, "But we all with unveiled face." And yet they had come bearing the law, after the manner of Moses. But, he says, just as we did not need a veil: so neither do you, who have received the gospel. And yet this glory is far greater; for it is not of our face, but of the Spirit: ^D and yet you, just as much as we, are able to strain toward that sharpness of eye. For they could not [see] even through a mediator; but you, without a mediator, are able to see the greater [glory]: they could not discern the face of Moses; you can [see] also the glory of the Spirit. But if the Spirit were to obtain an inferior place, he would certainly not have placed these things as greater than those. What is it, "Beholding, we are transformed into the same image"? This was being demonstrated more clearly when the gifts of the Spirit were working their power: yet not even now would it be difficult to perceive this for one who has been provided with the eyes of faith. For as soon as we are baptized, the soul shines brighter than the sun, purified by the Spirit: and we not only look upon the glory of God, but from there we also draw a certain splendor. For just as pure silver, placed toward the rays of the sun, sends forth rays itself, not only on account of its own nature, but also on account of the solar brightness: in the same way the soul, made clean and made more splendid than silver, receives a ray from the glory of the Spirit, and in turn sends it back. Whence he also says, "Beholding, we are transformed into the same image from the glory of the Spirit into our [glory], which we contract, and which is such as it is fitting to be, from the Lord the Spirit." The Holy Spirit is of the same dignity as the Father is. See how he calls the Spirit Lord in this place also. And one may perceive His lordship elsewhere too: for while they were ministeering to the Lord, he says, and fasting, the Holy Spirit said: "Separate for me Paul and Barnabas (Acts 13:2)." For that reason

he said "ministering to the Lord," and "Separate for me," so as to show their equality. And again, Christ says: "The servant does not know what his lord is doing (John 15:15)." But the Spirit, as a man knows his own things, so he knows the things of God, not as one being taught; since the image does not abide. And his working just as he wills also shows his authority and lordship. This ^A transforms, this does not permit us to be conformed to this world, this is the creator of such a creation. For as he says: "Created in Christ Jesus (Ephes. 2:10)," in the same way he says: "Create in me a clean heart, O God, and renew a right spirit in my inward parts (Ps. 50:12)." Do you wish that I show you this from the apostles more perceptibly? Think of Paul, whose garments were working, and Peter, whose shadows were mighty. For unless they bore the image of the King, and their rays were inaccessible, their garments and shadows would not have worked so greatly. For even the garments of a king are fearful to robbers. Do you wish to see this shining also through the body? "Having gazed," he says, "into the face of Stephen, they saw as the face of an angel (Acts 6:15)." Although this is nothing compared to the glory that flashes within. For what Moses had on his face, these men carried around in their soul, or rather even much more so. For that of Moses was more perceptible, but this is incorporeal. And just as fiery bodies flow from bright bodies onto a neighbor and impart of their own radiance to them, so also it happens in the case of the believers. ^B For that reason those who experience this are released from the earth and dream of things in the heavens. I think—for it is good to groan bitterly here too—that although we enjoy such nobility, we do not even know what is being said, because of the fact that we quickly lose these things and are fluttered by sensible objects. For this unspeakable and fearful glory remains in us for a day or two, but afterward we extinguish it, bringing in the winter of worldly affairs and blocking the rays with the density of the clouds. For worldly affairs are winter, and more gloomy than winter. For it is not frost that is born from this, nor rain, nor does it create mud and a deep marsh, but, what is more grievous than all of these, it forms Gehenna and the evils of Gehenna. And just as in severe frost all the members are frozen and are dead, so also in the winter of sins the soul shivering does not perform any of its own works, frozen as if by the ^C frost of the conscience. For what cold is to the body, an evil conscience is to the soul; whence also cowardice arises. For there is nothing more cowardly than one who is attached to worldly things; for such a one lives the life of Cain, trembling every day. And why do I speak of deaths and losses and offenses and flatteries and obsequies? For even without these, he fears countless changes. And although the storehouse is full of gold, the soul is not released from the fear of poverty, and quite rightly. For it rests upon things that are shaky and easily changed; and even if he himself does not undergo the change, by seeing it happening in others he is ruined, and the cowardice is great, and the lack of manhood is great. For such a one is not only timid toward dangers, but also toward all other things; and if a desire for money falls upon him, he does not repel the assault as a free man, but acts in all things as one purchased with silver, ^D serving avarice as a harsh mistress; and if he sees some beautiful girl, he has immediately been captured and trembles, and follows as a mad dog, when he ought to do the opposite.

6. For whenever you see a beautiful woman, do not look to this, how you might enjoy the desire, but how you might be released from the desire. And how is this possible, you say? For to love is not my own. But whose is it, tell me? The devil’s interference. Do you think that it is absolutely a demon that plots against you? Then wrestle and fight against the sickness. But I cannot, he says. Come then, first we will teach you this, that what is happening is of your own sloth, and that you yourself from the beginning gave a passage to the demon, and now, if you wish, you can push him away with great ease. For tell me, do those who commit adultery, do they do so because they love, or simply because they desire dangers? It is clear that it is because they love. So then, do they obtain forgiveness? By no means. Why so? Because the sin is their own. But why do you weave syllogisms for me, he says? I am conscious to myself that I wish to repel the passion, and I have no power, but it stands over me and presses and pains me grievously. You wish to repel it, O man, but you do not do the things that belong to those who are repelling it; but you suffer the same thing as if someone being feverish, and filling himself with cold waters, were to say: "How many things I devise wanting to quench the fever, and I have no power, but instead I kindle my flame more!" Let us see, then, if perhaps you too are doing the things that kindle it, while thinking that you are devising the things that quench it. No, he says. Tell me then, what in the world have you attempted to do toward quenching the passion? What in the world is it that is a heightener of the passion? For even if we are not all liable to these charges (for we might find more being caught by the love of money than by the love of bodies), yet the remedy is proposed common to all, to the latter as well as to the former. For that also is an absurd love, and this one, but this one is more stinging and keener than that. When therefore we have overcome the greater, it is clear that we shall easily capture the lesser. And how, if this is keener, he says, are not all caught by this evil, but the majority are mad about money? Because, first of all, this desire seems to be without danger; then, even if the desire for bodies is sharper, yet...

^A in what way this evil gathers strength, so that we may see whether this is our own fault or not. And if it is our fault, let us do everything to overcome it; but if it is not our fault, why do we torment ourselves in vain, and why do we blame those who are caught by it, rather than pity them?

Whence then is this love born? From the elegance of the form, you say—when, that is, she who is beautiful and lovely inflicts the wound. You say these things in vain and aimlessly. For if the beauty of form attracted all lovers, this girl would have all men as her lovers; but if she does not have all, then this is to be ascribed neither to nature nor to elegant form, but to unchaste eyes. For when you look at her with a curious gaze and fall in love, you have received the dart.

But who, you say, can, on seeing a beautiful woman, not praise the one he sees? From which it happens that since it is not in our will to admire such things, love itself is not in our choice. Stop, O man! Why do you confuse everything at once, running about everywhere and not wishing to look at the root of the evil? For I see many who admire and praise beauty, yet do not fall in love. And how, you ask, can those who admire not also fall in love? Do not be tumultuous, I beg you; for this is what I am preparing to say, but wait and you will hear. For if we hear of those who admire the child of Jacob, and say: *And Joseph was fair of face and very comely in appearance* (Gen. 39:6), did therefore the one who said these things fall in love? By no means. But you say, he did not see the one he was praising. Yet we are affected in a certain way even by forms we hear about, not only by those we see. But do not start a contention with me on these matters; was not David very handsome, and of a ruddy complexion, with the beauty of his eyes—which beauty of the eyes is a most violent part of comeliness? Did anyone, therefore, fall in love with him? By no means. Therefore, love is not born together with admiration. For many have had mothers who were most flourishing in the beauty of their bodies; did their sons therefore burn with love for them? Far from it. For although they admire what they see, they do not fall into shameful love. ^B But, you say again, nature provides this for them. What nature, pray? Because they are mothers, you say. Do you not hear that the Persians, with no one compelling them, associate with their mothers—and not one or two, but the whole nation?

Furthermore, it is clear from this that this disease is not to be ascribed to the elegance of the body, nor simply to beauty, but to the sloth and wandering of the soul. For very many, having passed by countless women of excellent form, have given themselves over to the deformed; from which it is clear that love does not in the least proceed from the loveliness of form. For if it were so, those who have fallen into love would have been caught by the former rather than the latter. What, then, is the cause, you ask? For if the fairness of form does not make anyone love, whence therefore does love have its cause and root? From an evil demon? It has its origin from there, too, but this is not what is being asked; rather, whether we ourselves are also the cause. For the traps are not only from them, but they begin with us. This sickly disease draws its origin from nowhere else as much as from habit, and from the blandishments of words, and from leisure and idleness, and from the fact that we have nothing to do. Great, I say, is the power of habit, and so much so that it passes into the necessity of nature. But if it is in the nature of habit to produce this, there is no doubt it can also extinguish it. In fact, many lovers cease to love in this way when they do not see those they loved. This seems bitter and most unpleasant for a short time; but with the passage of time it becomes sweet, and they could not recall the disease even if they wanted to.

What then, you ask, if I have been caught from the very first glance without any habit? Here the cause is also bodily sloth, or luxuries, or that you do not care for what is necessary, nor occupy yourself with necessary affairs. For whoever is such is like some wanderer, transfixed by any evil; and whoever wishes, drags such a soul, like a vagrant child, into servitude. ^C For since it is the nature of the soul to be doing something, if you repress its action in honest things—because it cannot do nothing—it must needs produce something else. Just as the earth, when it is neither sown nor planted, produces only weeds, so also the soul, when it has nothing of necessary things to do, and desires to do something, gives itself over to base things. And just as the eye, which does not cease to see, must necessarily see base things, since it lacks good objects, so also the mind, when it has turned itself away from necessary things, is now occupied with useless ones. Otherwise, that occupation and care can repel even the first impulse is clear from many arguments. Wherefore, when you have caught sight of a beautiful woman, and have felt yourself affected by her, do not look upon her further, and you are freed. And how will it be possible, you say, that I do not look upon her further, when I am drawn by desire? Give yourself to other things that distract the soul: to books, to necessary cares, to patronizing and helping those to whom injury is inflicted, to prayers, to the meditation on future things; bind your mind with these. Thus you will not only treat a fresh wound, but you will also easily dispel one that has hardened and become inveterate. For if insolent treatment, as the proverb says, persuades the lover to break off his love, how much more will these spiritual incantations overcome this evil, provided we bring our mind to move away from it? But if we associate and converse with those who cast such darts at us, and if we speak of them and hear of them, we feed the disease in this way. How then do you wish to extinguish the fire, when you are kindling the flame daily?

And let these things be said by me to the young regarding habit; for as for older men, and those who know how to philosophize, nothing helps as much as the fear of God, the memory of Gehenna, and the desire for the kingdom of heaven; for these are sufficient to extinguish the fire. And besides these, think within yourself that what you see is nothing else than phlegm and blood and the juice of corrupted food. But the bright and

beauty is also to be perceived without eyes. Have you not often shaped a noble form in your mind, and upon such a fiction felt no small emotion? Frame now also the beauty of the soul, and find delight in the elegance of such a form. But, you say, I do not perceive those things which are void of body. Yet you gaze at these even more than at bodies: for we admire angels and archangels for this very reason, although we do not see them at all: we admire their character and the virtue of their soul. And if you should see a man who is gentle and moderate, you will admire him more than that beautiful face; and if you see him being insulted, and bearing the wrong, you will love such people, even if they have grown old, with your admiration. For such is the beauty of the soul; it has many lovers even in old age, and it never withers, but blooms perpetually. That we ourselves, therefore, may acquire this, let us hunt after those who possess it, and become their lovers. For thus we too shall be able, having obtained this comeliness, to attain unto the eternal goods; may it be granted that we all share in these, by the grace and loving-kindness, etc.

HOMILY VIII

^A Cap. 4. v. 1. Therefore, having this ministry, as we have received mercy, we faint not, 2. but have renounced the hidden things of dishonesty.

1. Since he had spoken great things, and had set himself above Moses, and all the faithful, perceiving the magnitude of the things he had said, see how he again shows modesty. For it was necessary to exalt himself because of the false apostles and the hearers, and again to soothe that swelling, not to lessen it entirely, for that would have been playing. Wherefore he manages it differently, by showing that this did not occur through our own merits and virtues, but that the whole is from the loving-kindness of God: for which reason he says, *Therefore, having this ministry*. For we contributed nothing more, but we merely became the channels, and served those things given by God. Wherefore he did not say "provision," nor "bounty," but *ministry*; and he was not content with this, but added, *as we have received mercy*. For this very thing, he says, the ministering these things, is from mercy and loving-kindness. ^B And yet it is of mercy to deliver from evils, not also to bestow such great goods; but the mercy of God has this also. *We faint not.* And this too is to be reckoned to his loving-kindness. For consider the *As we have received mercy* to have been said both regarding the ministry and regarding our *not fainting*. And observe how he strives to lessen the things concerning himself. For, he says, to one who has been deemed worthy of such things, and such great ones, and that from mercy and loving-kindness alone, it is no great thing to show forth such labors, and to run risks and endure temptations. Therefore we do not only not fall, but we even rejoice, and use great freedom of speech. Having said, therefore, *We faint not*, he added: *But we have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully.* And what is, *the hidden things of dishonesty*? We do not promise, he says, and pledge great things, and then show others in our deeds, as those men did; for which reason he said, *Do you look at things according to the face?* (2 Cor. 10.7); but we are what we are seen to be, not having a double mind, nor saying and doing such things as need to be hidden and covered with shadow, being ashamed and blushing. And explaining this, he added: *Not walking in craftiness.* For what they thought was a boast, he shows to be disgraceful and ridiculous. ^C And what is *in craftiness*? They had a reputation for not taking [money], but they were taking and hiding it; they had a reputation as holy and approved apostles, but they were full of myriads of evils. But we, he says, have renounced these (for these he calls the hidden things of dishonesty), being such as we appear, and having nothing hidden, and not in this life only, but in the preaching itself: for this is what he means by, *nor handling the word of God deceitfully, but by the manifestation of the truth*; not by facial expression and outward display, but by the actual demonstration of the facts. *Commending ourselves to every man's conscience.* For we are manifest not only to the faithful, but also to the unbelievers, lying open to all to examine our affairs, ^D as they might wish; and from this we commend ourselves, not from pretending, and carrying about a cheerful mask. We say, therefore, that we take nothing, and we call you as witnesses; we say that we are conscious of nothing evil in ourselves, and we draw this testimony again from you, not as those men, who, by shadowing their own affairs, deceive many. But we set our life before all in the midst, and we strip our preaching bare, so that all may contemplate it. Then, because the unbelievers were ignorant of its power, he added that this is not our failure, but

their stupidity, saying: ^A 3. *But if our gospel be also hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of unbelievers.* What he says here has the same force as what he said before: "To the one indeed the odour of death unto death, but to the others the odour of life unto life" (II Cor. ii, 16).

What is meant by, *The god of this world*? Those who suffer from the disease of Marcion, regarding the Creator of all things—that He is just indeed, but not also good—contend that this was said of Him; they say, namely, that there is a certain god who is just, but who is not good. The Manichaeans, however, assert that the devil is signified by these words; wishing, of course, to introduce—very foolishly—another creator of the universe besides Him who truly is. ^B For it is a familiar trait of Scripture to call God by a title, not according to His own dignity, but according to the weakness of those who are under His rule: as when it calls money "lord," and the belly "god." For neither is the belly therefore god, nor money lord, but only to those who have subjected themselves to them. But we say this: that these words were not spoken of the devil, but of the God of all; and thus it should be read: "The God of this world hath blinded the minds of the unbelievers." For the future age will not possess unbelievers, but only this one. But if anyone reads it differently, namely "the God of this world," not even from this is any handle for slander offered; for it is not shown from this that He is the God of this age only. For He is also called the God of heaven, yet He is not God of heaven only; and we say "the God of the present day," yet we do not say these things as if we were circumscribing His rule within the limits of one day. Furthermore, He is called the God of Abraham, and the God of Isaac, and the God of Jacob, yet He is not the God of them only. ^C And many other such testimonies can be found in the Scriptures.

How, furthermore, did He blind them? Not, certainly, that there was any action of His in this—far from it—but because He allowed and permitted it; for it is the custom of Scripture to speak in such a way, as when it says, *God delivered them up to a reprobate sense* (Rom. i, 28). For since they first rejected the faith, and rendered themselves unworthy to see the mysteries, He Himself abandoned them. For what was to be done here? To drag them against their will, and to open His own secrets to those who refused to see them? But they would have despised them all the more, and would not have wished to see; whence he also soon added: *That the illumination of the gospel of the glory of Christ, who is the image of God, should not shine unto them*; not that they should not believe in God, but so that the unbeliever might not perceive what the internal mysteries are: which He also commanded us, that we should not cast pearls before swine (Matt. vii, 6). ^D For if He had revealed these things to the unbelievers, their malady would have increased all the more. For if one forces a person suffering in the eyes to look at the solar rays, he increases that person's infirmity all the more. Therefore, physicians keep them hidden in darkness, lest the disease grow worse. So, therefore, it must be understood here also, namely that they became unbelievers by their own fault. And having become unbelievers, they no longer perceived the mysteries of the gospel, God surely withdrawing His rays from them thereafter. This is what He also said to the disciples: *Therefore in parables I speak to them, because seeing they see not* (Matt. xiii, 13).

Homily VIII

5. *For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants through Jesus.*

What does this have in common with the things said before? Either he notes them as carrying themselves too insolently and desiring to persuade the disciples to take their name from theirs, as he was saying in the previous epistle, *I am of Paul, and I of Apollo* (I Cor. iii, 4); ^C or he signifies some other very serious thing. What is this? Since they were waging a most bitter war against them, and were laying snares for them on every side. "Are you," he says, "fighting against us, and not against Him who is preached by us? For we do not preach ourselves; I am a servant, I am a minister of those who receive the preaching, bestowing all my effort upon another, and doing everything for the sake of His glory. Therefore, while you wage war against me, you are casting down the things that are His." For so far am I from arrogating anything to myself from the evangelical office, that I would not refuse to be even your servant for Christ's sake, since it has seemed good to Him to hold you in such value, and to embrace you with such love, and to do everything for the sake of your salvation. ^D

^A And he says, *But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us*. Since, having said many and great things about the ineffable glory, in order that no one might say: How is it that, enjoying such glory, we remain in a mortal body? he says that this very thing is the most wondrous of all, and the greatest proof of God's power, that an earthen vessel was able to bear such brightness and to keep so great a treasure. This is what he himself, in wonder, was saying: *That the exceeding greatness of the power may be of God, and not of us*, again hinting at those who boasted in themselves. For both the magnitude of the gifts and the weakness of those who received them demonstrate the power—not only that He bestowed great things, but that He bestowed them upon those who were small. For by "earthen"—that which is fragile—he was hinting at the nature of our mortality, and revealing the weakness of our flesh. For nothing is in a worse state than an earthen vessel; it is so easily damaged, and easily destroyed by death, and diseases, and atmospheric changes, and ten thousand other evils. He said this, both to repress their puffery ^B and to show to all that nothing of our own is human.

4. For the power of God is most clearly manifested when it performs great things through those who are base and abject. And therefore in another place he said, *My power is made perfect in weakness* (2 Cor. 12:9). And in the Old Testament, through gnats and flies He put to flight entire armies of barbarians (on which account he called the caterpillar a great power of His [Joel 2:25]), and of old, by merely confounding languages, he destroyed that great tower in Babylon. Moreover, in wars, at one time He routed infinite armies by three hundred men, and at another He overturned cities with the sound of trumpets; and afterwards, through a small and base youth, David, He cast down the entire battle array of the barbarians. So also in this instance, by having sent only twelve men, He prevailed over the inhabited world—twelve, and these driven about and persecuted. Let us then be struck with awe at the power of God, let us wonder at it, let us adore it. Let us ask the Jews, let us ask the Gentiles, who persuaded the whole world to depart from their ancestral customs and to move over to a different way of life? Was it the fisherman, or the tentmaker, or the tax collector, or the unlearned and private man? And how could these things have stood to reason, if it were not a divine power that was guiding everything through them? ^C And what indeed were they saying when they persuaded them? "Be baptized in the name of the crucified one." Whose? Of one whom they had never seen and whom they had not beheld. Yet, speaking and preaching these things, they persuaded them—that those whom they were worshipping and who had been handed down to them from their forefathers were not gods, but that this crucified one, this was Christ, and He was drawing all men to Himself. Although it was known to everyone, surely, that He had been crucified and buried, yet that He had risen, few—save for a small number—had seen. But nevertheless, they persuaded even those who had not seen this; and not only that He had risen, but that He had ascended into the heavens and is coming to judge the living and the dead. Where, then, did the persuasiveness of these words come from, tell me? From nowhere else but from the power of God. For, in the first place, this innovation itself offended everyone’s mind. But when anyone introduces such innovations—and such ones—the matter becomes more difficult when it unsettles the foundations of ancient habits, when it uproots laws from their foundations. Besides these things, the preachers themselves were not considered credible, but were from a nation hated by all, both cowardly and ignorant. From where then did they prevail over the inhabited world? From where did they cast out you and your ancestors, who seemed to be philosophizing, along with your very gods? Is it not manifest that it was because they had God with them? For these are not achievements of human power, but of some divine and ineffable one.

"No," says one, "but they were using sorcery." But if so, the dominion of the demons ought to have increased and the veneration of the idols ought to have intensified. How then has it been torn down and vanished, and our own things become the opposite of theirs? ^D So that from this it is clear that what occurred was the decree of God, not only from the preaching, but also from the manner of life itself. For when has such purity been planted throughout the whole world? When, on account of wealth, life, and...

as concerns the contempt of riches, of life, and of all other things? For the wicked and the impostors would never have achieved anything of the kind, but quite the contrary in all things; yet these men not only taught, but even accomplished the angelic way of life among us, and in the land of the barbarians, and in the very farthest recesses of the earth. Whence it is manifest that it was the power of Christ which did this whole thing everywhere—a power, I say, that shines everywhere and illumines the minds of men more swiftly than any lightning. Thinking upon all these things, therefore, and taking as an evident proof of the promises of future goods those things which have already been accomplished, worship with us the invincible power of the Crucified, that you may escape the intolerable punishments and attain the everlasting kingdom; which may it be our lot to attain, by grace and loving-kindness, etc.

HOMILY IX.

Cap. 4. v. 8. *In all things we suffer tribulation, but we are not distressed; we are straitened, but we are not destitute; 9. we suffer persecution, but we are not forsaken.* ^B He shows that this is the work of Divine power, so as to restrain the arrogance of those who glorified in themselves. For not only this, he says, is wonderful, that we keep this treasure in earthen vessels; but also that, although we are pressed by myriad inconveniences and are struck from every side, yet we guard it and do not lose it. And what if the vessel were even made of adamant? It would still be unequal to bearing so great a treasure and to enduring such snares; but now, even though we suffer, we suffer nothing grievous through the grace of God. *In all things we suffer tribulation, but we are not distressed.* What is the meaning of "In all things"? In the midst of enemies, in the midst of friends, in the midst of those who are necessary to us, in other needs, by means of those who are in want, by enemies, by our own people. *But we are not distressed.* And see how he speaks of contrary things, so that by this also he may demonstrate the power of God. We suffer tribulation, he says, but we are not distressed; we are straitened, but we are not destitute—that is, we are not destroyed to the very end. For in most places we are pained, and do not attain what we desire, yet not so as to fall away from our proposed ends; for God does not permit these things so that we may be conquered, but so that we may be exercised. *We suffer persecution, but we are not forsaken; we are cast down, but we do not perish.* For although temptations occur, yet those things do not occur which are wont to arise from temptations, and this through the power and grace of God. Elsewhere, however, he says that God permits these things for the sake of their humility and for the security of others: *For lest I should be exalted,* he says, *a thorn was given to me* (2 Cor. 12:7); and again, *Lest any man should think of me above that which he seeth and heareth from me* (ibid. v. 6); and in another place, *Lest we should be trustful in ourselves* (Ibid. 1:9); but here, *so that the power of God might shine forth.*

See what great gain comes from temptations? For they showed the power of God, and they revealed his grace more fully; *For my grace is sufficient for thee* (Ibid. 12:9), he says; and they stirred men to humility, they restrained others, and made them more tolerant; *For patience,* he says, *works probation, and probation hope* (Rom. 5:4). For those who had fallen into myriad dangers, and had emerged from them relying upon the divine power, were taught by this to cling more closely to it in all things. ^C 10. *Always carrying about the mortification of Jesus in our body, so that the life of Jesus may also be manifested in our body.* What was this mortification of the Lord Jesus which they carried about? Daily deaths, through which a specimen of the resurrection was manifested. For if any one is, he says, who does not believe that Christ died and rose again, let him look upon us, who die each day and are recalled to life; and thus let him have faith in the resurrection. Do you see how he has found yet another cause for temptations? Which then? *So that the life of Jesus,* he says, *may be manifested in our body*; in this, clearly, that he draws us out of dangers. Thus it comes about that what has the appearance of infirmity and desertion proclaims his resurrection. For if we were afflicted with no troubles, his power would not have been declared in the same way as it is now declared, when we suffer and yet are not conquered. 11. *For we who live are delivered unto death for Jesus, so that the life of Jesus may be manifested in our mortal flesh.* He retains this custom everywhere, that when he has said something obscurely, he explains it again; which he has done also in this place, declaring more openly that which he had said. For this reason, he says, we are delivered—that is, we carry about the mortification—so that the power of his life might become manifest, not permitting mortal flesh, while enduring such things, to be conquered by the array of evils. This can also be taken in another way. How? As he says in another place, *If we be dead with him, we shall also live with him* (2 Tim. 2:11). For as now we endure his death, and for his sake wish to exchange life for death, so also he will wish at that time to recall the dead to life. For if we come from life to death, he also will be our guide from death to life. 12. *Therefore death works in us, but life in you.* He is no longer speaking of bodily death, but of temptations and of ease. For we, he says, are occupied in dangers and temptations; but you, in ease, receive the life which is acquired in dangers; and we ourselves sustain those things which are joined with danger, while you enjoy prosperous circumstances; for you do not suffer equal temptations. 13. *Having then the same spirit of faith, as it is written: I believed, for which cause I have spoken; and we believe, for which cause we also speak; 14. knowing that he who raised up the Lord Jesus, will also raise us up through Jesus.* He reminded us of the Psalm, which contains a noble philosophy, and which is especially able to rouse one in dangers. For a just man pronounced these words when he was in great dangers, and

were able to escape only through the help of God.

2. Since, therefore, it knows how to comfort those who are akin, for this reason he says: *Having the same Spirit*; that is, trusting in the same support by which he was saved, we also are saved; from the same Spirit by which he spoke, we also speak. ^A By these words he demonstrates that there is a marvelous harmony between the New and the Old Testament, and that the same Spirit worked in both; and that not only we are involved in dangers, but all those ancient ones as well; and that we ought to be corrected by faith and hope, and not immediately seek an end to the pressing evils.

Since he has demonstrated the resurrection and life by his line of reasoning, and that the danger is not a sign of weakness or abandonment, he henceforth introduces faith, and commits the whole matter to it. ^B Yet he provides a proof for faith itself from the resurrection of Christ, saying: *We too believe, therefore we also speak.* What do we believe, tell me? That He who raised up Jesus will also raise us up and will present us with you. For all things are for your sake, that grace, having abounded, might, through the thanksgiving of many, redound to the glory of God. Again, he lifts up their spirits, so that they may not feel gratitude toward men—to the false apostles, I mean. For the whole matter belongs to God, who wishes to bestow grace upon many, so that the grace may appear greater. ^C For your sake, then, is the resurrection, and all other things. For not for the sake of one person did He do these things, but for all. *Therefore we do not faint; but though our outward man is perishing, yet the inward man is renewed day by day.* How is it perishing? Being scourged, being driven, suffering ten thousand terrible things. But the inward man is renewed day by day. How is it renewed? By faith, by hope, by eagerness. ^D Henceforth it is necessary to be daring in the face of terrible things. For by as much as the body suffers ten thousand things, by so much the soul possesses better hopes, and becomes more brilliant, just as gold being refined all the more. Consider how he strikes down the grievous things of the present life. For, he says, *the light affliction of the moment works for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen.* Having concluded the matter in hope, and acting on what he said in the Epistle to the Romans, that *we were saved in hope, but hope that is seen is not hope* (Rom. 8:24), he sets side by side the present against the future, the momentary against the eternal, the light against the burdensome, the affliction against the glory. And he is not satisfied with these, but adds another phrase, doubling it, by saying: *For an exceeding weight of glory, exceeding.* Then he also shows the manner, how the burden of such great afflictions is light. How then is it light? *While we do not look at the things which are seen, but at the things which are not seen.* So this present life is light, and that future one is great, if we withdraw ourselves from the things that are seen. For the things that are seen are temporal. Therefore the afflictions are such likewise. [index: entries preserved]

^A And the things to come are eternal. Do you see that we are not speaking of one thing for another, no, but of three, and five, and ten, and twenty, and ten thousand for nothing? For we are unable to set it down as an example, this very thing: the rich man and Lazarus, the one received his in the present, the other in the future. Do you think it is all the same to be punished for all time, or to be hungry for a brief hour? To be sick in a mortal body, or to be cruelly tormented in an immortal one, and to be crowned after a small illness and to overflow with eternal delights, or to be tormented with endless punishments after a fleeting gain? And who would say such things? What do you wish that we set down? The quality or the quantity? The order of God or the sentence passed on both? How long will you speak the words of dung-beetles that always wallow in filth? ^B For it is not the act of those gifted with human reason to cast away a soul which is of such great value for the sake of nothing, when it is proper to gain heaven for a little labor.

The future judgment will be horrific.

e moment (for this life is like a moment), summon upon ourselves the punishment of infinite ages; but rather let us labor for a moment, that we may be girded with perpetual crowns. ^A For if these labors are applied with greater vehemence, they become all the more light, because they pass away quickly, and the body itself is not sufficient to endure the bitterness and duration of pain. But with the other, it is far different: for there both the length and an incredible magnitude of woe occur at the same time, as surely in things pleasant as in things bitter. Therefore, as long as there is time, let us anticipate the face of the Lord in confession, that we may see Him then as mild and peaceful, and that we may escape those threatening powers. Do you not see the soldiers here who attend to the magistrates, how they drag, how they bind, how they scourge, how they tear the sides, how they apply torches to the tortures, how they cut them off? But all these things are but play and laughter compared to those torments. ^B For indeed these punishments are temporary; but there, neither the worm ends, nor is the fire extinguished; for the body then will be incorruptible. Yet God grant that we do not learn these things by experience, and that we do not stand before that judgment seat in fear, or be handed over to those tormentors, but rather that we be chastened here! How many words will we then utter, accusing ourselves! How many groans, how many sighs will we breathe! But there will be no fruit from it then; since, when the ship is broken and sunk, the sailors can no longer benefit, nor can the physicians profit once the sick man has departed; but they will often say that we ought to have done this and that, but all is said in vain and to no purpose. For as long as there is hope of amendment, it is necessary to say and do everything; but when we are no longer masters of anything, the whole having perished, all that is said and done is in vain. And indeed the Jews will say then, *Blessed is he who cometh in the name of the Lord* (John 12:15); ^C but they will be unable to derive any benefit from this voice to escape punishment; for when they should have said it, they did not. Therefore, that we may not suffer this in our own course of life, let us change from now on, so that we may stand before the judgment seat of Christ with all confidence; which may we all attain by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, etc.

HOMILY X

^D *For we know that if our earthly house of this tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens.*

1. Once again he stirs up their zeal, because many temptations were being brought upon them. For it is probable that they had become weaker in this respect because of his absence. What, then, does he say? He says we should not wonder that we suffer, nor be troubled; for we reap many gains from this. And he had spoken of the previous things, such as that we carry about the *dying of Jesus*, and we provide a great proof of His power. For he says, *that the exceeding greatness of the power may be of God*; and we show a clear proof of the resurrection: *For,* he says, *that the life of Jesus might be manifested in our mortal flesh.* Since he had said with these things that our inward man also becomes better in this way. For if our outward man perishes, he says, yet the inward is renewed day by day; showing again that this being scourged and driven is so useful, he adds, saying that when this happens completely, then countless good things will sprout forth for those who have endured these things. For lest you should grieve upon hearing that your outward man is perishing, he says that when this happens entirely, then you will most of all rejoice, and will come to a better lot. So that not only should you not grieve that it is perishing in part now, but you should even desire the whole of this corruption; for this leads you most of all to incorruption; wherefore he also added, *For we know that if our earthly house of this tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens.* For since he is again exercising the argument concerning the resurrection, in which they were most deficient, he takes up the judgment of his hearers as well, and thus builds it up; but not in the same way as before,

^A for he had already corrected their error. And he says: "We know that if our earthly house of this tabernacle be dissolved, we have a building of God, a house not made with hands, eternal in the heavens." There are some who by "earthly house" understand this world, but I would contend that by these words the body is rather indicated. And here I would have you consider how by the very names he shows how much the things to come excel the present. For when he had said "earthly," he opposed it with "celestial"; when he had said "house of a tabernacle," by which word he declares its unstable and fragile nature, he set "eternal" against it; for the name of tabernacle generally indicates something temporary. And for this reason Christ said: "In my Father's house there are many mansions" (John XIV, 2). But if Scripture anywhere calls the rest of the saints by the name of a tabernacle, it does not say "tabernacles" simply, but with an addition, for it did not say: "That they may receive you into tabernacles," but "into everlasting tabernacles" (Luke XVI, 9). Now, indeed, when he said "not made with hands," he indicated that which is made by hand. What then, is the body made by hand? By no means; but he either designates houses that are made by hand, or if not so, he called the house of the tabernacle of the body "not made with hands." For he did not oppose it by way of contrast, but by adding praises and commendations.

^B 2. "For in this also we groan, earnestly desiring to be clothed upon with our habitation which is from heaven." What habitation? The body alien from corruption. And why do we groan now? Because that is far better. He says it is from heaven because it is immune to all corruption; for the body does not fall down upon us from heaven, but by this vocabulary he indicates the grace flowing from thence. Wherefore, so far from needing to grieve on account of some certain kind of temptations, we ought to desire every kind of temptation; as if he were to say: "Do you groan on account of persecutions, and because your outward man is being destroyed? Nay, rather groan that this does not happen in a greater measure, and that it is not destroyed in its entirety." Do you see in what way he has turned the discourse to the contrary; showing that we ought to groan because they do not arrive all at once, whereas they groan because they arrive in parts? Therefore he no longer calls the body a tabernacle, but a habitation; and this not without great reason. For a tabernacle is easily dissolved, but that remains perpetually. 3. "If so be that being clothed we shall not be found naked." That is, even if we put off the body, we shall not be found there without a body, but with the same body, when it has been made incorruptible. Some say, which I very much approve: "If indeed being clothed, we shall not be found naked." For lest all should be confident because of the resurrection, he says, "If so be that being clothed," that is, having obtained incorruptibility and an immortal body, ^C so that we may not be found naked of glory and security. This is what he also said in the former epistle to the Corinthians: "We shall all surely rise, and each in his own order" (I Cor. XV, 23); and, "There are celestial bodies, and there are terrestrial bodies" (Ibid. v. 40). For the resurrection of all is common, but the glory is not likewise common; but some with honor, others with ignominy, others to a kingdom, others to punishment are to rise. This he also indicated here when he said, "If so be that being clothed we shall not be found naked."

4. "For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon." Here again he has utterly shut the mouths of the heretics, when he shows that he is not simply speaking of one body and another, but of corruption and incorruption. Nor is the cause of our groaning that we think we may be freed from the body (for we do not wish to put it off); but we are hastening to be released from the corruption that is in it. Whence he also says, "We do not wish to put off the body, but to put upon it incorruption." And he explains these words immediately: "That what is corruptible may be swallowed up by life." Because it seemed troublesome to most to put off the body, and it was fighting against the judgment of all mortals to say, "We groan, not wishing to be freed from it" (for if the soul is in such great mourning when it is separated from it, why do you say that we groan because we are not distracted from it?), therefore, lest these things be objected to him, he meets them and says: "I do not say this, that we groan in order to put off the body (for there is no one who puts it off without the sadness of his soul: since indeed Christ also says of Peter, 'They shall take thee, and shall lead thee whither thou wilt not' [John XXI, 18]); but that we may put upon it the garment of immortality." For this is that whereby we are burdened by the body, not because we are clothed with a body, but because of a corruptible and passible body; for this is what brings us grief: but life arriving finishes and consumes ^D corruption, not the body. And how does this happen? he says. Do not ask; God does this: do not curiously inquire into this. Whence he also subjoined: 5. "Now he that makes us for this very thing is God." By which words he shows that these things had been decreed long ago. For it did not seem so to God for the first time now, but when from the beginning He formed us from the earth, and created Adam. Nor did He create him in this, that he might die, but that He might make him immortal. Afterwards, to strengthen the things said with faith, he subjoined, "Who also hath given us the pledge of the Spirit." For even then He fashioned man to this end, and now he brings it about through baptism, and of this thing He has provided us no small pledge, namely the Holy Spirit. He frequently uses the word "pledge," both to demonstrate that He is the debtor of this whole thing, as well as to conciliate greater faith in his words among the more sluggish. 6. "Being confident therefore always," and knowing these things, in the face of persecutions, in the face of assaults, and in the face of deaths, it is said repeatedly as if he were to say: "Is someone driving you, and pursuing you, and killing you? do not fall! on your account the whole is being done, therefore do not fear, but be confident. Yea, even if you groan and grieve that you serve corruption, this takes that away at last from the midst, and you are freed from this servitude more quickly." Therefore he adds, "Being confident therefore always,"

not only in periods of relief, but also in afflictions; *and knowing that while we are at home in the body, we are away from the Lord: for we walk by faith, not by sight; we are of good courage, and we would rather be away from the body and at home with the Lord.* He has placed the greatest of all things last; for it is better to be with Christ than to receive incorruption. Now what he is saying is this: "The one who is warring against and killing you is not extinguishing your life; do not be afraid, have courage even while you are being cut down. For he is not only ridding you of corruption and weight, but is also sending you quickly to the Lord." Therefore, he did not say, "Being in the body," as if we were in a foreign and strange land. ^A Knowing, therefore, that *while we are at home in the body, we are away from the Lord; we are of good courage and we would rather be away from the body and at home with the Lord.* Do you see how, by concealing the painful things—the names of death and departure—he has substituted for them the most desirable ones, calling them "being at home with God"? And by letting go of what seem to be sweet things—those of this life—he has termed them, from the painful side, "being away from the Lord"? He did this so that no one might be overly fond of present things, but rather be burdened by them, nor, when near death, might be dejected, but rather rejoice, as if departing for greater goods. Then, lest anyone, hearing, "We are away from the Lord," should say, "What are these things you say? Are we then estranged from Him while we are here?" he preemptively corrected this by saying, *For we walk by faith, not by sight;* and here we know Him, but not so clearly. Which he says elsewhere, *In a mirror,* and, *In a riddle.* *We are of good courage,* he adds. ^B Indeed, where has he carried the argument? To an extreme desire for death, having shown the burdensome to be sweet, and the sweet to be burdensome; for by "we would rather," he means, "we desire." What do we desire? *To be away from the body and at home with the Lord.* He always does this, as I also showed before, turning the discourse of those who oppose him into the opposite. Therefore, *we make it our goal, whether at home or away, to be pleasing to Him.* The object of our task, he says, is this: whether we are there or here, to live according to His intent; for this is the primary thing. So that from this, you already have the kingdom without trial. For that they might not, upon reaching such a desire, be dejected at the delay of the departure, he already gives them the head of all good things here. And what is this? To be pleasing to Him. For neither is departing simply good, but doing so while approved, which is why that, too, becomes good; nor is it simply being here that is heavy, but being here in a state of offending Him.

3. Do not, therefore, think that being away from the body is enough; for virtue is needed everywhere. Just as, when he spoke of the resurrection, he did not leave them to be confident only in that, saying, *If indeed, having put it on, we shall not be found naked;* so also, having spoken of the departure, ^C lest you think it enough for your salvation, he added, *It is necessary to be pleasing to Him.* Since, therefore, he has exhorted them from many good things, he henceforth strikes fear with more gloomy ones. For that which is profitable consists both in the gaining of good things and in the escape from evils, which is Gehenna and the Kingdom. But since this has greater power—the escaping of punishment (for where there is only the loss of not receiving good things, many will easily endure this; but if it extends to suffering evil, no longer; for one ought to consider even the former unbearable, but because of the weakness of the many and their low-mindedness, the latter appears to them more grievous); since, therefore, the giving of good things does not so stir the average hearer as the threat of punishments, he necessarily concludes here, saying: *For we must all be manifested before the judgment seat of Christ.* Then, having frightened and shaken the hearer with the mention of that judgment seat, he did not even here place the painful things without the good ones, but mixed in some sweetness, saying: *So that each one may receive according to what he has done in the body, whether good or evil.* By saying these things, he lifts up both those who have attained success and those being persecuted with hopes, and makes those who have grown lax more earnest through fear. And he confirms the teaching about the resurrection of the bodies. ^D For surely, he says, that which has labored for this or that will not stand outside the rewards; but with the soul, some parts are punished, and others are crowned. But some of the heretics say that a different body is raised. From where? Tell me, did one thing sin and another get punished? Did one thing succeed and another get crowned? And what will you say to Paul, who says, *We do not want to be unclothed, but to be clothed further*? Or how is the corruptible "swallowed up by life"? For he did not say, "That the mortal or corruptible body might be swallowed up by the incorruptible body," but, *That the corruptible might be swallowed up by life.* For it happens then, when the same body is raised; but if he puts that one aside and constructs another, it is no longer swallowed up, but corruption remains in control. For this reason, this does not happen; rather, this corruptible—that is, the body—must *put on incorruption.* For the body is in the middle, now happening to be in this state, but later being in that state; and for this reason, it is in this one first, since it is not possible for incorruption to be dissolved. For corruption does not inherit incorruption, he says; since how could there be incorruption? But the opposite: corruption is swallowed up by life; for this triumphs over that, but that can no longer triumph over this. Just as wax is melted by fire, but itself does not melt the fire; so also corruption is melted by incorruption and disappears, but it can never gain the upper hand over it. Let us therefore listen to the voice of Paul saying that we must be presented before the judgment seat of Christ; let us write down that tribunal, and let us consider it to be present now, and that we are being held to account. For I will speak of it more broadly. For Paul, since the discourse to him was about affliction, and he did not wish to afflict them again...

^A, he did not consider it necessary to dwell longer on this discourse, but by these few words, *"Each one shall bring back according to what he has done,"* having embraced that which brought bitterness, he immediately passed on. Let us, therefore, imagine that the final day is now present; let each one consider his conscience, and let him represent to his mind that the Judge is present, and that all things are being revealed and brought into the midst; for it is not necessary for us merely to be put in place, but also to be manifested. Are you not ashamed? Have you not lost your senses?

A description of the Last Judgment.

aliens snatch away, but what is the end of these things? There, look, are cares and fears and agonies; there, bonds that cannot be loosed: not for those who are led by the desire for glory, but for what may be born from it. That is servitude and simulations; there is intolerable ruin and the torture of perpetual flames. For if we discuss these things with our souls, and turn away from our base desires, we shall quickly expel the love of present things and kindle the love of future ones. Let us kindle him, therefore, and let us be inflamed. For the thought of these things, although it be obscure, brings so much pleasure: consider, I pray, ^A how much enjoyment the clear fruition of them will bring to us. Blessed and more than blessed are they to whom it happens to enjoy these goods: just as, on the contrary, miserable and more than miserable are they who suffer the opposite of these things. Let us therefore, that we might become of the latter number, not the former, seize the pursuit of virtue; for thus we shall indeed attain to the good things to come; to which may it be granted that we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom, together with the Father and the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XI

CAP. 5. v. 11. Knowing therefore the fear of the Lord, we persuade men, but to God we are made manifest: and I hope that we are made manifest in your consciences.

1. Knowing these things therefore, he says, that dreaded tribunal, we do everything so as not to give you any handle or cause of offense or any false suspicion of an evil action against us. Do you see the precision of his manner of life, and the zeal of a guardian soul? For he says that we are not called to account only if we do something evil; but even if we do not, yet are suspected, and when it is in our power to repel the suspicion, we neglect to do so, we pay the penalty. We are not commending ourselves again, but giving you cause for boasting on our behalf. See how he continuously corrects the suspicion of seeming to commend himself. For nothing is so repulsive to hearers as when someone says great and wonderful things about himself. Since, therefore, he was forced to fall into this subject of discourse, he uses correction, saying that we do this for your sake, not for our own, that you might have something to ^B boast of, not that we might; and not even this simply, but because of the false apostles. Wherefore he also added, *To those who boast in appearance, and not in heart.* Do you see how he separated them from those, and drew them to himself, showing that the Corinthians themselves also long to take some handle through which they will be able to speak on his behalf, and to offer an apologia to those who bring charges? For we do not say these things, he says, so that we might boast, but so that you might have boldness of speech on our behalf; which testifies that great love is in them; and not simply that you might boast, but that you might not be carried away. But he does not say this so clearly; rather, he manages the discourse in another and milder way, and without striking them, saying: *That you might have to boast against those who boast in appearance.* But he does not command them to do this simply, without a cause, but when they exalt themselves: for he seeks the occasion everywhere. He does not do this, therefore, to show himself brilliant, but to stop those who use this thing absurdly and to the damage of these people. And what is, *In appearance*? In things that are seen, in things meant for display. For such were those men, doing everything for the sake of ambition, and being empty within, and having a face of piety and appearing grave, but being devoid of good works. *For whether we be beside ourselves, to God: or whether we be sober, it is for your sakes.* Whether we utter something great, he says (for he calls this ecstasy, just as he does elsewhere folly), we do this for the sake of God, so that you, thinking us base, might not despise us, and perish: or whether we speak something moderate and humble, we do it for your sakes, so that you might learn to be humble. Or again he says this, if someone thinks us to be mad, we demand our reward from God, for which we are suspected in these matters; but if he considers us to be sober, let him enjoy our sobriety. And again otherwise: Does someone say we are mad? For the sake of God we are thus mad. Wherefore he also adds: *For the love of Christ presseth us; judging this.* For the fear of things to come, he says, is not the only thing, but even the things that have already happened do not allow us to be sluggish or to sleep, but arouse and ^C urge us on to labors on your behalf. And what are the things that have already happened? *That if one died for all, then all were dead.* Therefore, as if all had perished, he says. For he would not have died for all, if all had not died. For here are the occasions of salvation, but there are no longer any. Therefore he says, the love of Christ presseth us, and does not allow us to be quiet. For it is of extreme misery, and more grievous than hell itself, for one to be found, after He showed so great a concern, to be harvesting nothing after so great a providence of His. For indeed great is the superabundance of His love, and even to die for such a world, and one so disposed, to die. *That they who live may not now live to themselves, but unto him who died for them and rose again.* If, therefore, we ought not to live for ourselves, do not, he says, be troubled or panicked when dangers and deaths come upon us. And he also sets down an indubitable reasoning, through which he shows that the thing is a debt. For if we live through Him who died, we owe Him our life through whom we live. And what is said seems to be one thing, but if one examines it precisely, these are two: one, that we live through Him, and another, that He died for us; each of which even by itself is sufficient to make us responsible; but when both come together, consider how great a debt it is. Or rather, these are three things. For He both raised up the firstfruits for your sake, and led them up into heaven; wherefore he also added, *To him who died and rose again for us.* So that from now on we know no man according to ^D

the flesh. For if all died, and all rose again—and they died in such a way that the tyranny of sin condemned them, but they rose again through the laver of regeneration and the renewal of the Holy Spirit—he rightly says, *We know no man according to the flesh among the faithful.* For even if they are in the flesh, what of it? For that carnal life has perished; and we have been born from above in the Spirit, and we know another way of life and another state of life, namely, that which is in the heavens. And again he shows Christ to be the author of this same benefit, and therefore he added, *And if we have known Christ according to the flesh, yet now we know him no longer.*

^B What then, tell me; did he put off the flesh, and is he now without a body? Far from it; for he is even now in the flesh. For this Jesus, who was taken up from you into heaven, shall so come (Acts 1:11). How, *so*? In the flesh, clearly, and with the body. Why then does he say, *If we have known Christ according to the flesh, yet now we know him no longer*? When the discourse is about us, *according to the flesh* is the same as being in sins; conversely, *not according to the flesh* is the same as not being in sins. But when the discourse is about Christ, *according to the flesh* signifies nothing other than being in the affections of nature, such as in hunger, in thirst, in fatigue, in sleep. For *he committed no sin, nor was deceit found in his mouth.* Wherefore he said, *Which of you convicts me of sin?* And again, *The prince of this world comes, and in me he has nothing* (John 8:46 and 14:30). That other phrase, *not according to the flesh*, signifies nothing other than that he is now free from such affections, not that he is outside the flesh. For with this flesh, now impassible and immortal, he will come to judge the world. To which dignity we also shall proceed, when our body is made conformed to the body of his glory (Phil. 3:21).

^C Since, therefore, he urged them from love to virtue, he now stimulates us towards it from the very things themselves; and therefore he adds, *So that if anyone is in Christ, he is a new creature.* If anyone, he says, has embraced his faith, he has come to another type of creation; for he has been born from above through the Spirit. And therefore it is right that we live for him, not only because we are not our own, or because he himself underwent death for us, or because he revoked the firstfruits of our race from death to life, but also because we have approached a different life. See how many reasonable causes he brings forward, why life should rightly be led for us. For he also thought it fitting to call such a correction by a coarser term, so that he might show the great migration and change of life. Afterwards, extending further what he said, and showing how we are a new creature, he says, *The old things have passed away; behold, all things have become new.* What old things? Sins and impieties; or even all the Jewish ceremonies; or rather these and those together. *Behold, all things have become new.*

^D *But all things are from God.* Nothing has proceeded from us. For both the forgiveness of sins and adoption and incorruptible glory have been granted to us by his gift. For he no longer exhorts them from future things only, but also from present ones. For observe: he had said that we would rise again, and come to incorruption, and have an eternal home; but because for those who do not believe future things as they ought, present ones have greater force to excite the soul than future ones, he demonstrates what they have already received, and who they were when they were adorned with such benefits. Who, therefore, were they? Dead, at any rate, all of them (*For all died; and he died for all*—with such love he was burning towards all), and all were consumed by the old age and state of vice.

All things are now new, and what is more, the dignity of the Apostles. But behold now a new soul (for it has been cleansed), and a new body, and a new mode of worship, and new promises, and a Testament, and life, and table, and garment, and all things are new. For in place of the earthly Jerusalem we have received the heavenly metropolis; instead of a visible temple we see a spiritual temple; instead of tablets of stone, fleshly [hearts]; instead of circumcision, baptism; instead of manna, the Dominical body; instead of water from the rock, blood flowing from the side; instead of the rod of Moses or Aaron, the cross; instead of the land promised to the Jews, the kingdom of heaven; instead of ten thousand of priests, one high priest; instead of a brute lamb, a spiritual lamb. Pondering these things and such like, Paul was saying, *All things have become new.* *But all things are from God*; through Christ, clearly, and through the benefit received from him. Whence he also adds, *Who reconciled us to himself through Christ, and gave to us the ministry of reconciliation.* For from this come all good things. For to him who made us friends, to the same also other things are to be referred, which God has bestowed upon us once we were received into friendship. For he did not bestow such a gift by letting us remain as enemies, but first restored us to his own friendship. Furthermore, when I say that Christ was our author of reconciliation, I also speak of the Father; when I say the Father gave, I also speak of the Son, *For all things were made through him* (John 1:3); and he himself is the author of this matter. For we did not run to him, but he himself called us. How did he call? Through Christ. *Who gave to us the ministry of reconciliation.* Here again he shows the dignity of the apostles, declaring both how great a gift has been committed to their faith, and how eminent and singular is God's love towards us. For not even when they neglected to listen to the voice of the one who had come in his name, did he burn with anger and desert them, but he persists even now, admonishing and exhorting both through himself and through others. Who is there who has such care for our salvation...

^A but he who has come to settle the injury? I say the Son, whom they did not merely refuse to hear, but even took away from the midst and crucified. It was fitting that he should have abandoned them long ago, but the very opposite happened: since he withdrew, he entrusted to us this business. For “he gave to us,” he says, “the ministry of reconciliation: inasmuch as God was in Christ reconciling the world to himself, not reckoning to them their trespasses.” Do you see a love that surpasses every word, every mind? Who was the one treated with insult? He himself. Who was the first to come to terms? He himself. But you may say, “He sent the Son; he did not come himself.” The Son he indeed sent, but he did not merely exhort through him, but the Father also was with him and through him. For this reason he used to say that it was God who was “reconciling to himself the world in Christ.” That is to say, through Christ.

Since he had said, “who gave to us the ministry of reconciliation,” he makes a correction, saying: Do not think that we are the masters of this business; we are ministers; but the one who does everything ^B is God, who through the Only-Begotten reconciled the world to himself. And how did he reconcile it to himself? This is the amazing thing, not that he merely became a friend, but that he became a friend in such a way. In such a way—how? By forgiving them their sins; for otherwise it was not possible. Wherefore he also added, “not reckoning to them their trespasses.” For if he had wished to demand an account of the things committed, we would all have perished; for all have died. But nevertheless, while there were so many sins, not only did he not demand justice, but he was also reconciled; not only did he forgive, but he did not even reckon them. Thus it is necessary for us also to forgive our enemies, so that we ourselves may obtain the same forgiveness. “And placing in us the word of reconciliation.” For we did not come now for some burdensome task, but that we might make everyone friends with God. For since, as he says, they were not persuaded by me, you remain exhorting until you persuade them. Wherefore he also added: “On behalf of Christ, therefore, we act as ambassadors, as though God were exhorting through us. We beseech you on behalf of Christ, be reconciled to God.”

^C Do you see how he lifted the matter, having introduced Christ as proposing this supplication? Or rather, not Christ alone, but also the Father? For that which he says is this: The Father sent the Son to exhort and to act as an ambassador to the nature of men on his behalf. Since, therefore, he was slaughtered and departed, we succeeded to the embassy, and in his stead and the Father’s we exhort you. So highly is the race of men valued that he even surrendered the Son, and that too, knowing that he would be slaughtered, and he made us apostles for your sake; so that he reasonably said, “All things are for your sake.” “On behalf of Christ, therefore, we act as ambassadors.” That is to say, in the stead of Christ; for we have taken upon ourselves what is his. But if this seems great to you, hear also what follows, through which he shows that they do this not only in his stead, but also in the stead of the Father. For this reason he also added: “as though God were exhorting through us.” For he does not exhort only through his Son, but also through us who have taken upon ourselves his work. Do not, therefore, ^D think, he says, that you are being asked by us; Christ himself exhorts you, Christ’s own Father through us. What could be equal to this excess? For he himself, having bestowed ten thousand gifts, was insulted, and not only did he not demand justice, but he also gave his Son that we might be reconciled. They were not reconciled having received him, but even slaughtered him. Again he sent other ambassadors exhorting; and when these were sent, it is he himself who asks. And what does he ask? “Be reconciled to God.” And he did not say, “Reconcile God to yourselves”; for he is not the one who is hostile, but you are; for God never feels hostility. And he behaves as an ambassador sent to plead his case. “For him who knew no sin,” he says, “he made sin for us.” Which is to say: I am not speaking of the former things, that you insulted, that he did no wrong, that he bestowed benefits, that he did not demand justice, that he, having been insulted, is the first to exhort; let no one be persuaded by those things for now. By this one thing would you not be justified in being reconciled, by what he did for you now? And what did he do? “For him who knew no sin, he made sin for us.” For if he had accomplished nothing, and had only done this, consider how great a thing it was to give the Son for those who had treated him with insolence. But now he has achieved great things, and along with these he allowed the one who had done no wrong to be punished on behalf of those who had done wrong. But he did not say this, but he set forth what is much greater than this. And what is that? “Him who knew no sin,” he says, “him who is righteousness itself, he made sin”; that is to say, he allowed him to be condemned as a sinner, to die as one cursed; “for cursed is he who hangs on a tree” (Deut. 21:23). For to die this way was far greater than simply dying; which also hinting at elsewhere, he says, “becoming obedient unto death, even the death of the cross” (Phil. 2:8). For the matter did not have punishment only, but also shame. Consider, therefore, all that he bestowed upon you. For it is indeed a great thing for a sinner to die for anyone whatsoever; but when the one suffering this is even righteous, and dies for sinners, and not only dies, but dies as one cursed, and not only as one cursed, but also bestows upon us from this great good things which we never expected (“For that we might become the righteousness of God in him,” he says), what word, what mind will be able to set these things forth? For the righteous one, he says, he made a sinner, in order that he might make the sinners righteous. Or rather, he did not even say this, but what was much greater; for he did not set a state, but the very quality itself. For he did not say, “He made him a sinner,” but “sin,” not even “of sin.” Him who not only did not sin, but did not even know sin; so that we also might become, he did not say, “righteous,” but “righteousness,” and “the righteousness of God.” For this is God’s, when it is not from works, when it is necessary for someone not to be found to have a stain, but that we be justified by grace, where all sin has vanished. And this at once does not allow us to be puffed up, as God has bestowed everything, and teaches the magnitude of what was given.

For the former is the righteousness of law and works, but this is the righteousness of God. ^B Having understood these things, let us fear hell rather than these words; let us admire these things rather than the kingdom of heaven itself; and let us not think it a grave matter to suffer punishment, but to sin. For even if He Himself were not to punish us, we ought to exact punishment upon ourselves, having been so ungrateful toward our benefactor. Now, one who has a beloved often kills himself if he fails to obtain the love, or if he has obtained it and has nonetheless treated her with neglect, he deems himself unworthy of life. And shall we, insulting such a philanthropic and gentle Lord, not cast ourselves into the fire of hell? I shall say something unexpected and amazing, and perhaps incredible to many: there will be greater consolation for the one being punished, if he has provoked such a philanthropist—if, in fact, he loves the Master as he ought, not the one who is not punished.

^C And this is to be seen also from common experience. For he who has wronged one most dearly loved is then most at ease when he has exacted punishment upon himself, and has fared ill; just as David even said, "I have sinned, and I who am shepherd have done evil; as for these, the sheep, what have they done? Let thy hand be upon me and upon my father’s house." And when he lost Absalom, he was exacting the ultimate punishment upon himself, even though he was not himself the one who had wronged, but the one who had been wronged; but nevertheless, because he loved his son who had departed so intensely, he was rending himself with pains, by this means comforting himself. So let us, too, when we sin against Him whom we ought not to sin against, exact punishment upon ourselves. Do you not see those who have lost legitimate children, how they are tormented and pull their hair, because it brings them consolation to suffer on behalf of those they love? But if, even when we work no evil for those most dear to us, it brings us comfort to suffer ill-conceivedly 519 on behalf of those about whom we are pained—if we ourselves are the ones who provoke and insult, shall it not much more bring us relief to pay the penalty than not to be punished? Surely this is clear to everyone. If anyone loves Christ as he ought to love Him, he knows what I am saying: how he will not endure not to be punished, even if He Himself does not punish; for the greatest punishment is to have provoked Him. I know that I am saying things incredible to the many, but nevertheless, it is so, as I have said.

^D If, then, we love Christ as He ought to be loved, we shall be the avengers of our own sins. For those who are inflamed with love for any human being, it is not the suffering of something grievous on behalf of the one whom they love that troubles them, but above all the fact that they have offended the one they love. And if he turns away in anger and does not take vengeance for the injury, this is more grievous to the friend than everything else; this is more unbearable than all. And if you learn how great this is, consider what I am saying. If a king, seeing a man being punished, a thief and a scoundrel, were to give his own beloved and only-begotten and natural son to be slaughtered, and together with the death transferred the account of the crime from the other to his son, who was far removed from his wicked deeds, so that he might save the convict and free him from the punishment and remove him from the evil reproach, and afterwards, having led him to great authority, was insulted by him after having bestowed upon him such salvation and ineffable glory—would he not, if he were in his right mind, choose to die a thousand deaths rather than be liable for such ingratitude? 520 This, therefore, I am now weighing, and I am constricted bitterly: over the fact that we provoke our benefactor and are not punished, but he bears it with long-suffering. That is why we should not take heart, but for that very reason we should be pained. For even among men, when one is struck on the right cheek and offers the left, he inflicts greater vengeance than if he had dealt ten thousand blows; and when he is reviled and not only does not retaliate but even blesses, he strikes his reviler more heavily than if he had assailed him with ten thousand insults. But if among men, when we are insulted and the one who has offended us shows us long-suffering, we are put to shame, how much more must those who do not cease from sinning need to fear God, and when they suffer nothing adverse—since an ineffable torture is reserved for their own destruction. Pondering these things, therefore, let us fear sin above all: for this is punishment, this is hell, this is ten thousand evils. Let us not only fear it, but let us also flee from it, and let us strive to be well-pleasing to God continually: for this is the kingdom, this is life, this is ten thousand goods. Thus it will come to pass that we obtain both the kingdom here and the goods to come; which may we all attain, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, dominion, honor, now and always, and to the ages of ages. Amen.

HOMILIA XII.

HOMILY XII.

^A 2. *For he says: "In an acceptable time I have heard you, and in the day of salvation have I helped you."* 1. Since he had said that God beseeches, and that we are ambassadors and suppliants, saying, "Be reconciled to God," lest they should become negligent, he once again checks and rouses them from this point, saying, *We beseech you that you receive not the grace of God in vain.* For he says, do not think that because [God] beseeches and sent us to be ambassadors, that for this reason we should be sluggish; on the contrary, for this very reason let us hasten to please God and to gather spiritual merchandise (which he also said above, that *the love of God constrains us*; that is, it presses, it urges, it impels us), lest, having fallen through after such great care, and having shown nothing noble, you fall from such great blessings. Think not, therefore, because He sent those to beseech you, that this will be forever: this will be until His second coming; until then He beseeches, as long as we are here; but after this, there is judgment and punishment. For this reason, he says, *We are constrained.* For he urges them not only from the magnitude of the blessings and the loving-kindness, but also from the briefness of the time. Hence he says elsewhere, *For now our salvation is nearer;* and again, *The Lord is at hand* (Phil. 4.5). Here, however, he does something even more. For he does not only lead them to reflect on the fact that the remaining time is short and small, but also that this time alone is suited for salvation. ^B *For behold,* he says, *now is the acceptable time; behold, now is the day of salvation.* Do not, therefore, let us betray the opportune moment, but let us show a zeal worthy of the grace. For this reason we also hasten, as we know the shortness and the suitability of the time; wherefore he also said, *Working together, we also beseech.* Working together with you; for we work together with you more, rather than with God, on whose behalf we are ambassadors. For He is in need of nothing, but the whole salvation passes to you. But if he also says that he works together with God, he does not reject this either; for he says elsewhere, *For we are God’s fellow-workers* (1 Cor. 3.9). In this way, he says, he saves men again; and *we beseech.* For He, when beseeching, does not beseech simply, but sets forth these proofs: that He gave the Son, the Just One, who knew no sin, and made Him sin for us sinners, that we might become righteous; whom, having these things, and being God, one ought not to beseech, and that, too, when dealing with men, and those who had offended Him, but rather to be besought every day; yet He still beseeches. But we beseech, having no claim of our own to offer, nor any benefit, but only this one thing: that we beseech on behalf of God, who has displayed such things. We beseech that you might receive the benefit, and not repel the gift. For to have been delivered from sins and to have become a friend, and then to wallow in former depravities, this is to return to enmity, and, according to the standard of life, to receive the grace in vain. For we are not much profited by the grace toward salvation if we live impurely; but we are even harmed more deeply, being burdened by this and by the sins, ^C because even after such knowledge and gift we returned to our former evils. But this he does not set forth yet, so as not to make the discourse harsh; but he only says that we are not profited at all. Then he also reminds them of prophecies, urging them, and pushing them to rouse themselves toward the laying hold of their own salvation. For he says: *In an acceptable time I have heard you, and in the day of salvation have I helped you. Behold, now is the acceptable time; behold, now is the day of salvation.* The acceptable time; what is this? That of the gift, that of grace, when there is no demand for an accounting of sins, nor any punishment to be suffered, but along with the release, the enjoyment of myriads of blessings—righteousness, sanctification, and all the rest. For how much labor was required to attain this time? But behold, it has come without our having labored, bringing forgiveness of all that is past. Wherefore he calls it acceptable, since it accepted even those who had committed ten thousand transgressions, and it did not merely accept them, but led them to the highest honor; just as when a king comes, it is not a time for a tribunal, but for grace and salvation. Wherefore he also calls it acceptable, as long as we are still in the stadium, as long as we are working in the vineyard, as long as the eleventh hour remains. ^D 2. Let us come forward and show a good life; for it is easy. For he who struggles in such a time, in which such a gift is poured out, in which such grace is present, will easily attain the prizes. For among the kings of this earth, in the time of their festivals, and when they appear in the guise of consuls, even he who offers little receives great gifts; but on the days when they hold court, there is need of much strictness and much examination. We, therefore, let us struggle in the time of this gift; it is a day of grace, of divine grace; wherefore we shall easily attain the crowns. For if, when we were full of so many evils, He accepted us and delivered us from all, will He not much more accept us when we have been delivered and are bringing our own parts? Then, as he always does, placing himself in the midst, and commanding that the example be taken from there, he does this here as well; wherefore he adds, *Giving no offense in anything, that our ministry be not blamed;* persuading them not only from the time, but also from those who have achieved these things. And see how humbly, for he did not say—

^A “Look at us, for we are such,” but rather he leads with the things that pertain to himself so that he may remove every cause for reproach. And he sets down two distinct proofs of an immaculate life, ^B saying, “Giving no offense in anything”—he did not say “accusation,” but what was far less, “offense”; as if to say, giving no place to reproach or complaint. “That our ministry be not blamed.” That is, that no one may criticize it. Nor did he say again, “That it may not be accused,” but “that it may not be blamed,” so that not even the slightest fault may cling to it, and no one may be able to attack it in anything. “But ^C in all things approving ourselves as the ministers of God.” This is much greater. For it is not the same thing to be free from accusation and to present oneself in such a way that it is manifest from all sides that one is a minister of God; for it is not of the same degree of praise to be free from reproach and to abound with the ornaments of praise. Nor did he say “appearing,” but “approving ourselves,” that is, demonstrating. Then he expounds from whence they became such. Whence, therefore, did they become so? “In much patience,” he says. By these words he laid the foundation of all ^D good things. Therefore he did not simply say patience, but he adds “much,” to declare its magnitude. To have endured one or two temptations would not be a great thing; but he introduces temptations like a rainstorm, saying, “In tribulations, in necessities.” This is an intensification of afflictions, when the evils are unavoidable, and a certain necessity of hardships settles upon one, from which you can scarcely rid yourself. “In distresses.” Of famine, clearly, and other necessary things, or simply of temptations. ^A “In stripes, in imprisonments, in seditions.” Yet any one of these alone was intolerable—both to be scourged alone, and to be bound alone, and to be driven about and able to stand nowhere: this is what he signifies by “in seditions.” But when even all these things come upon one at the same time, reflect what a firm soul they require. Next, together with external things, he recounts his own: “In labors, in watchings, in fastings,” ^B “in chastity.” By these words he hints at the hardships which he underwent by traveling here and there and earning his own living with his hands, and the nights he spent in teaching or even in laboring. To these, moreover, he did not omit fasting, even though these things were like a thousand fasts. By “chastity” ^C again in this place he understands either modesty, or purity in all things, or the fact that he preached the Gospel gratuitously, having cast aside rewards. “In knowledge.” What is “in knowledge”? In the wisdom granted by God, which is true knowledge: not like those who seem wise and boast of outward knowledge, but are destitute of this. “In longsuffering, in kindness.” ^D These also are qualities of a very generous soul: namely, when you are provoked and goaded from all sides, to bear all things with a calm mind. And showing from whence such an outcome was produced, he subjoined, “In the Holy Spirit.” For in Him we achieve all these things. But see when he placed the help of the Holy Spirit: after he had enumerated them all. Although it seems to me that by these words he indicates something else as well. What is this? Namely, that he was filled with the Spirit, and from this too he provided a proof of his mission, because he had been endowed with spiritual graces. For even if this too was a grace, yet he himself was also a cause, as one who had attracted grace through his own right actions and toils. But if anyone should contend that it is also indicated by the Apostle that he gave no cause for offense even in that spiritual grace, he would not wander from his meaning. For those among them who had received the gift of tongues, and for that reason had conceived arrogance, were blamed; for it is possible for one who has received a spiritual grace not to use it as is fitting. But we are not like that; rather, we have been blameless even in the spirit—that is, in spiritual graces. "In love unfeigned," which made him do this; this brought it about that the Spirit, by whose aid he performed all things rightly, remained with him; "not handling the word of God deceitfully," nor adulterating it. "In the power of God." What he does everywhere—referring nothing to himself but all things to God, and attributing to Him those things which he did with praise—he did here as well. For because he had spoken of some great things, and had said that he had always exhibited a life alien to reproach and the highest philosophy, he attributes these to the Spirit and to God. For the things he had said were not common. For if it is difficult for one living a peaceful life to attain virtue and be irreproachable, consider with yourself how excellent a soul it requires to have always shone forth while vexed by so many temptations. Yet he did not endure only these things, but much more than these, which he lists next. In which this is to be admired: not that he was irreproachable amidst so many and such great waves, nor that he bore all things with a brave soul, but that he even bore all things with pleasure, which he declares next in these words: "By the armor of righteousness on the right hand and on the left." Do you see his presence of mind and firm understanding? For he shows that afflictions are armor, which not only do not cast one down, but even protect and make one firmer. And he calls those things on the left which have the appearance of annoyance; for such are those things that have a reward. Why then does he impose this name on them? Either according to the opinion of the multitude, or because God commanded us to pray not to enter into temptation. "By honor and dishonor, by evil report and good report." What do you say? Do you think it is a great thing for your praise to enjoy glory? “Very much,” he says. Why so? For while it is a great thing to bear dishonor, does not living in glory require a strenuous soul? Decidedly strenuous and very great, so that he who enjoys it may not be overwhelmed. Whence it comes about that Paul also boasts in this, as in the other: since he shone forth equally in both cases. How "armor of righteousness"? Because it incites many to the pursuit of piety when they see teachers in honor; and this is a proof of good works, and hence the glory of God...

^A not only patiently bore those things in the body, the blows and all that he recounted, but also those that touched the soul alone; for these too were not wont to trouble him from without. Jeremiah, for instance, after enduring many temptations, despaired at these, and because he was being reproached, he said: *I will not speak, nor will I name the name of the Lord* (Jer. 20:9). David, too, in many places laments reproach. And Isaiah, after many things, exhorts on this account, saying: *Fear not the reproach of men, and be not afraid of their railing* (Is. 51:7). And Christ again says to his disciples: *When they shall speak all manner of evil against you falsely, rejoice and be glad, for your reward is great in heaven* (Matt. 5:11-12); and in another place he says: *And leap for joy* (Luke 6:23). He would not have set the reward so high if the struggle were not great. For in tortures, the body also shares in the pains with the soul—since the pain belongs to both body and soul—but in these cases, it belongs to the soul alone. Many, at any rate, have fallen from these things alone and lost their own souls. And to Job, the reproaches of his friends seemed more grievous than the worms and the wounds. For there is not, there is not anything more unbearable to those who are in pain than a word capable of biting the soul. Therefore, he puts these alongside the dangers and the sweats, saying: *By glory and dishonor.* Many, at any rate, even of the Jews, did not wish to believe on account of the glory of the multitude. For they were afraid, not that they might be punished, but that they might be cast out of the synagogue; hence he says: *How can you believe, who receive glory from one another?* (John 5:44). And we might see many who despised all terrible things but were defeated by glory. *As deceivers, and yet true*—this is, *Through evil report and good report*. *As unknown, and yet known*—this is, *Through glory and dishonor*. For to some they were known and highly sought after, but others did not deem them worthy even to be known. *As dying, and behold we live.* *As chastened, and not killed*—this was itself also of dishonor. ^B 4. This he was saying to show both the ineffable power of God and their own endurance. For the side of those who plot, "we are dead," and all think this; but through God, we have escaped the dangers. Then, showing for what purpose God permits these things, he brought in: *As chastened, and not killed*, showing the great gain that accrues to them from the temptations even before the rewards, and that the enemies, while thinking to harm them, are actually benefiting them. *As sorrowful, yet alway rejoicing.* For among those outside, we are suspected of being in dejection; but we do not attend to them, but have pleasure in full bloom. And he did not say "rejoicing" only, but added also the perpetual: for *alway rejoicing*, he says. What, then, could be equal to this life, in which, while so many terrible things come upon us, the joy becomes greater? *As poor, yet making many rich.* Some say that spiritual wealth is spoken of here; but I would say both spiritual and bodily; for they were rich in this too, in a new way, having the houses of all open to them. And this he showed through what follows, saying: *As having nothing, and possessing all things.* ^C And how can this be? How, indeed, can the contrary be? For he who possesses much has nothing, and he who has nothing possesses all things. And not here only, but also in other things, do contradictions come to pass through contradictions. But if you marvel how it is possible for him who has nothing to possess all things, let us bring into the midst this man who commanded the world, and who was lord not [526] of the money itself, but even of the very eyes of men. *For if it were possible*, he says, *you would have plucked out your eyes and given them to me* (Gal. 4:15). He says these things, training us not to be troubled at the opinions of the many, even if they call us deceivers, even if they do not know us, even if they deem us condemned, even if "as dying," even if we are in poverty, even if we have nothing, even if those who are in cheerfulness are dejected; because neither is the sun visible to the blind, nor is the pleasure of the sober manifest to those who are deranged. For only the faithful are upright judges of things, and do not rejoice and grieve at the same things as others. For if some person inexperienced in struggles were to watch a boxer having wounds and wearing a crown, he might imagine him to be in pain because of the wounds, not knowing the pleasure that comes from the crown. And these people, therefore, since they know what we suffer, but are ignorant of what we suffer *for*, naturally suspect these things alone, seeing the struggles and the dangers, but no longer seeing the prizes and the crowns and the purpose of the struggles. What then were all things that Paul possessed, saying: *As having nothing, and possessing all things*? Both the worldly and the spiritual. For since cities received him as an angel, for whom they would have plucked out their eyes and given them, for whom they placed their own necks, how did this man not possess all that was theirs? And if you wish to see the spiritual as well, you will see him abounding most in these too. For he who was so much a friend to the King of the universe as even to share the mysteries with the Lord of the angels, how was he not more provided for than all, and possessed all things? Demons would not have been so subject, illnesses and diseases would not have so fled. ^D We, therefore, whenever we suffer anything for Christ, let us not only bear it bravely, but let us also rejoice; even if we are fasting, let us leap for joy as if feasting; even if we are insulted, let us dance as if being praised; even if we are spending, as if gaining.

When, therefore, you wish to scatter your wealth, do not look only at the fact that you are spending, but that you are gaining more; and this before the other. And do not think of this only in regard to alms, but in regard to every virtue; do not propose to yourself the bitterness of the labors, but the sweetness of the rewards, and before all things, Christ, who is the cause of the contests. Thus it will come to pass that you will approach the contests eagerly and complete your whole life's course with pleasure. For there is nothing that produces as much pleasure as a mind well-conscious of itself. Therefore, Paul indeed, although he was being harassed every single day, rejoiced and exulted; but now people, not suffering any of these things even in their dreams, are grieved and sad, for no other reason than that they are not endowed with a philosophical mind. Otherwise, I would like you to explain to me for what reason you are mourning? Is it because you are poor and are pressed by a lack of necessary things? Therefore, for that reason you are even more to be mourned—not because you weep, nor because you are in need, but because you are of a dejected mind; not because you lack coins, but because you value coins so highly. Paul was put to death day by day, yet he did not weep; nay, he even rejoiced. He struggled with perpetual hunger, yet he did not grieve; nay, he even boasted. You do not have enough, and you are distressed and afflict yourself? It is no surprise; for he was anxious only for himself, but me, both servants and children and wife keep me anxious. Nay, in truth, he did not bear the care of his own affairs only, but of the whole world; and you, indeed, are affected with anxiety for a single house, but he for so many Jerusalem poor, for those in Macedonia, for all, finally, the needy who were everywhere, and no less for those who were giving than for those who were receiving. For a twofold care touched him for the globe—namely, that they should neither be in need of things necessary for life, nor that they should lack spiritual wealth. And, indeed, children laboring with hunger do not bring as much grief to you as the affairs of all the faithful do to him. What do I say, of the faithful? For he was not free from the care of the infidels ^A either, but he felt it in such a way that he prayed to become anathema also in their stead; but you, even if famine should prevail a thousand times, would not want to die for any human being. And you, indeed, are in care for a single wife; but he for all the Churches of the whole world: For my anxiety, he says, is that of all the Churches (II Cor. XI, 28). How long, therefore, O man, will you continue to compare yourself to Paul? Will you not cease to labor under this great imbecility of soul? For we must lament, not when we are in poverty, but when we sin: for this is what deserves tears; for other things are worthy of laughter. "But it is not only this that is a source of grief to me," you say, "but also that this man is endowed with power, while I lie low." What then? Paul himself also seemed ignoble and abject to most people. "But that was Paul," you say. Therefore, it is not the nature of things, but ^B the imbecility of your mind that brings this sadness to you. Therefore, do not lament poverty, but rather yourself, who are so disposed; nay, do not lament yourself, but rather correct yourself, and do not seek riches, but pursue that which generates greater joy than infinite riches, namely, philosophy and virtue. For if this is present, poverty causes no harm; if it is absent, riches are of no use. For what, I ask you, of utility do they capture, who indeed abound in riches, but have poor minds? You do not consider yourself as miserable as that rich man considers himself, because he does not possess everyone’s wealth. But if he is not lamenting, unfold his conscience, and you will see laments and sobs.

What are true riches. Poor are happier than the wealthy.

more abundant health; and in this the rich man possesses an advantage only in that he prepares a weaker body for himself and gathers more sources of illness. For everything regarding the poor man is managed according to nature, whereas the other’s condition, due to excess, ends in decay and infirmity.

6. And if you wish, let us observe this very thing with an example. If one had to light a furnace, and one person were to throw into it many endless amounts of silken garments and fine linens, and light it that way, while another were to throw in wood of oak and pine, what more would the former have gained than the latter? Nothing at all; rather, even less. And what if—for nothing prevents also twisting the same example another way—if one were to throw in wood, and the other were to burn human bodies, before which furnace would you be pleased to stand, that of wood or that of bodies? It is clear: that of wood. For that one burns according to nature and is a pleasant sight to those who look upon it; but this one, because of the stench, and the ichor, and the smoke, and the foul odor of the bones, would drive everyone away. ^B Have you shuddered at hearing this, and have you detested the furnace? Such are the stomachs of the rich. For one would find more rot in these than in that furnace, and foul spirits and impure fluxes, because of the indigestion that exists everywhere and in every part, due to gluttony. For since the natural heat is insufficient to process everything, but is instead buried, those things lie on top, smoking and causing great disgust. To what, then, might one compare their stomachs? But do not be annoyed at my word; if I do not speak the truth, refute me. To what, then, might one compare them? For not even the things said suffice to show their misery. I have found another image. What is this, then? Just as in the sewers, where there is much filth of dung, hay, straw, stones, and mud, constant blockages occur, and the mass of slime is eventually poured out from above, so also it happens with their stomach: for since it is blocked from below, the greater part of these evil fluxes gushes out from above. But it is not so with the poor; rather, just as springs that pour forth pure streams and irrigate gardens and orchards, so also are the stomachs of these men pure of such waste. But the stomachs of those who are rich, or rather those who live in luxury, are not so; rather, they are full of humors, phlegms, bile, corrupted blood, putrid fluxes, and other such things. Hence, no one living constantly in luxury can remain well even for a short time, but will live in perpetual sicknesses. Therefore, I would gladly ask them: for what reason has food been given to us? To be ruined, or to be nourished? To be sick, or to be healthy? To be weak, or to be strong? It is clear that it is for nourishment, health, and strength. Why, then, have you used it for the opposite, creating sickness and weakness in the body by means of these things? But the poor man does not do this; rather, he buys health, vigor, and strength through his simple food. Do not mourn, then, for poverty, the mother of health, but even rejoice; and if you wish to be rich, despise wealth. For it is not having money, but not needing to have it, that is true abundance. If we accomplish this, we will be more affluent than all the rich here, and we will attain the goods of the future; may we all attain these, 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.

HOMILY XIII

CAP. 6. v. 11. *Our mouth is opened unto you, O Corinthians, our heart is enlarged. 12. You are not straitened in us, but you are straitened in your own bowels.*

1. Having spoken about his own temptations and afflictions—*In patience,* he says, *in tribulations, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings*; and having shown that this is a great good—*As sorrowful,* he says, *yet always rejoicing; as poor, yet making many rich; as having nothing, and possessing all things*; and having also called them weapons; *As chastened,* he says, *and not killed*; and having manifested through these the great care of God and his power—*For the abundance of the power may be of God,* he says, *and not of us*; and having enumerated his contests—*Always,* he says, *bearing about the dying of Jesus*; and that this is clear proof of the resurrection—*That the life of Jesus might be made manifest in our mortal flesh,* he says; and of what he has become a participant, and what he has been entrusted with—*For we are ambassadors for Christ,* he says, *as though God did beseech you by us*; and of whose ministry it is, that it is not of the letter, but of the spirit; and that he is worthy of respect not only for this, but also for his temptations—*Thanks be to God,* he says, *which always causeth us to triumph*—he is now about to rebuke them, as not being very well-disposed toward him. But, being about to do so, he does not come to this immediately, but by first speaking of the love which he showed toward them, he then enters into the discourse concerning these matters. For even if one who rebukes might be worthy of respect because of his own good deeds, still, when he also shows the friendship he has toward those being accused, he makes his speech less burdensome. For this reason, he himself, having departed from his temptations and his own labors and struggles, passes on to the discourse concerning love, and thus [continues] their...

^A instruction.

What then are the tokens of love?

How Paul’s mouth is opened toward the Corinthians.

For nothing was wider than Paul’s heart, which welcomed all the faithful, like some lover, and loved [them] so vehemently, his friendship not being split or becoming weaker, ^C but remaining whole in each. And what is the wonder if such was his mind toward the faithful, since even among the unfaithful, Paul’s heart welcomed the whole world? For this reason, he did not say, "I love you," but, which has a greater emphasis, "Our mouth is opened, our heart is enlarged; we have all within [us]," and not even this simply, but with great breadth. For one who is loved walks in the inmost heart of the one who loves without any fear; for this reason he says, "You are not straitened in us, but you are straitened in your own bowels." See the chiding tempered with great indulgence—which is deeply characteristic of those who love. He did not say, "You do not love us," but, "Not in the same manner": for he does not ^D wish to attack them too harshly. And one can see everywhere how he was burning with an incredible love for the faithful, if one were to select testimonies from each letter. For writing to the Romans (Rom. 1:11) he says, "I desire to see you"; and, "I have often proposed to come unto you"; and, "If by any means now at length I may have a prosperous journey by the will of God to come unto you." To the Galatians he says, "My little children, of whom I travail in birth again" (Gal. 4:19); to the Ephesians again, "For this cause I bow my knees unto you" (Eph. 3:14); and to the Philippians, "For what is my hope, or joy, or crown of rejoicing? Are not even ye?" (1 Thess. 2:19). Yea, he even said that he carried them both in his heart and in his bonds (Phil. 1:7). Furthermore, he writes to the Colossians, "I desire," he says, "to see you, what great conflict I have for you and for as many as have not seen my face in the flesh, that their hearts might be comforted" (Col. 2:1); and to the Thessalonians, "Even as a nurse cherisheth her children, so being affectionately desirous of you, we were willing to have imparted unto you not only the Gospel, but also our own souls" (1 Thess. 2:7, 8); then also to Timothy, "Remembering thy tears, that I may be filled with joy" (2 Tim. 1:4). And when he writes to Titus, "To our beloved son" (Tit. 1:4); and likewise to Philemon (Philem. 1:1).

And further, he writes to the Hebrews, and ceases not to console and to say: "Yet a little while, and he that shall come will come, and will not tarry" (Heb. 10:37)—just as if a mother were speaking to children laboring under weariness and grief. So also to them, "You are not straitened in us," he says. And he says that he not only loves them, but is also loved by them, so that he may entice their minds from this side also. And concerning these ^B things, he testifies, saying, "Titus came, reporting to us your desire, your mourning, your zeal for us" (2 Cor. 7:7); and concerning the Galatians, saying, "If it were possible, you would have plucked out your own eyes, and have given them to me" (Gal. 4:15); and concerning the Thessalonians, "What manner of entering in we had unto you" (1 Thess. 1:9); and again concerning Timothy, "Remembering thy tears, that I may be filled with joy" (2 Tim. 1:4). And finally, you may see this everywhere in his letters, as he testifies to his disciples that he both loves them and is loved by them in return—though not in the same manner. Here also he says, "Though the more abundantly I love you, the less I be loved" (2 Cor. 12:15). But he says this at the end of the letter, while in the meantime he says more sharply, "You are not straitened in us, but you are straitened in your own hearts." You, he says, contain one; I, a whole city and such a multitude. And he did not say, "You do not contain us," but, "You are straitened," hinting at the same thing, but using a softer word, so that he might not strike them too harshly.

"Now for a recompense in the same, I speak as unto my children, be ye also enlarged." And yet it is by no means equal to be loved first, then to love. For even if one were to offer an equal measure of love, he is yet overcome by this title, that he came later to love. But I do not demand this accurately, he says; it will be enough for me if, provoked by my own love, you provide a token of mutual benevolence toward me; I love and embrace [you]. Afterward, to show that they are bound to this, and to vindicate what he says from every suspicion of flattery, "I speak as unto my children," he says. What is "as unto my children"? I ask for nothing great if, being your father, I wish to be loved by you.

Paul’s prudence and modesty.

^A he did not say, "Do not mingle with unbelievers," but rather, attacking them as those who violate justice, he says, "Do not deviate yourselves." "For what participation hath righteousness with iniquity?" Here he now makes a comparison, not of his own love and that of those who were corrupting them, but of their nobility and the others' dishonor; for thus the discourse became more dignified, and more suitable to himself, and he attracted them even more. It is as if one were to say to a youth who holds his parents in contempt and gives himself over to base men, "What are you doing, O child? You despise your father, yet you prefer base men and those who are full of countless evils? Do you not know how much better and more dignified he is than they?" For in this way he turns him away from their company more than if he were to laud the father. For if he were to say, "Do you not know how much better your father is than they?" it will not produce as much effect; but if, leaving the father aside, he prefers the person himself to them, saying, "Do you not know who you are, and who they are? Do you not reflect upon your own nobility and freedom, and the dishonor of those others? For what communion have you with those thieves, those adulterers, those swindlers?" by having quickly elevated him with his own praises, he will prepare him to be cut off from them. For the former argument he will not readily receive, because the preference of the father is an accusation against him, when he appears to be grieving not only a father, but such a father; but here he will no longer suffer anything of the sort. For no one would choose not to be praised; and through this very thing, together with the praises of the hearer, the reproof becomes acceptable. For the listener is relaxed, and is filled with great spirit, and loathes their company. ^B And this is not the only amazing thing about him, that he thus advanced the comparison, but that he also devised something else greater and more astonishing; first, bringing forward the discourse by way of a question, which is a mark of clear and admitted facts; then, extending it by the density and multitude of the names. For he does not set forth two or three, but more than these, and in place of persons he sets the names of things, and here he depicts supreme virtue, and there ultimate vice; and he shows the distance to be great, indeed infinite, so as not even to need proof. "For what participation," says he, "hath righteousness with iniquity? Or what communion hath light with darkness? Or what concord hath Christ with Belial? Or what part hath the believer with the unbeliever? Or what agreement hath the temple of God with idols?"

3. Do you see how he sets forth naked names, and they are sufficient for him to cause aversion? For he did not say, "With depravity"—which would have been more—nor did he say, "With the things of the light and the things of the darkness"; but he sets forth the very opposites, the unacceptable nature of the opposites, light and darkness. Nor did he say, "With those of Christ and those of the devil," but in the Hebrew tongue he called the apostate by the name ^C Christ and Belial, who was far more removed. "Or what part hath the believer with the unbeliever?" Here then, that he might not seem to be discussing a simple accusation of wickedness and a eulogy of virtue, he also mentions persons indiscriminately. And he did not say "communion," but set forth the rewards, saying "part." "What agreement hath the temple of God with idols? For ye are the temple of the living God." What he says is this: Neither does your King have anything in common with him (For what agreement hath Christ with Belial?), nor do the things themselves. "For what communion hath light with darkness?" Therefore, neither ought you. And first he sets the King, and second themselves, by this means especially separating them. Then having said, "With the temple of God with idols," and having declared that "For ye are the temple of the living God," he necessarily attaches the testimony, showing that the matter is not flattery. For he who praises, if he does not also provide proof, seems to be flattering. What then is the testimony? "For I will dwell in them," he says, "and walk among them." I will dwell in temples, and I will walk about; declaring the greater intimacy with them. "And they shall be to me a people, and I will be to them a God." What, he says, do you carry God within yourself, and do you run to those others? God, who has nothing in common with them? And where are these things worthy of pardon? Consider who walks in you, who dwells within. "Wherefore come out from among them, and be ye separate, and touch not the unclean; and I will receive you, saith the Lord." And he did not say, "Do not do unclean things"; but since he asks for greater exactness, "Do not even touch," he says, "nor even be near." And what is the defilement of the flesh? Adultery, fornication, all uncleanness. And what of the soul? Unclean thoughts, such as looking with unchaste eyes, resentments, deceits, and suchlike. He wishes, therefore, for them to be pure on both sides. Do you see how great the reward is? To be delivered from the wicked, to be united to God. Hear also what follows: "And I will be to you a Father, and ye shall be my sons and daughters, saith the Lord." Do you see how from above the prophet was pre-announcing the present nobility, the regeneration through grace? "Having therefore these promises, dearly beloved." What promises? That we are the temples of God, that we are sons and daughters, that we have Him dwelling and walking within, that we are His people, that we obtain God Himself as a Father. "Let us cleanse ourselves from all pollution of the flesh and spirit." Let us not touch things that are unclean; for this is the pollution of the flesh. Nor those that pollute the soul; for this is of the spirit. And he is not content with this alone, but he also adds, "Perfecting holiness in the fear of God." For it is not the case that not touching the unclean makes one pure, but we also need something else in order for us to become holy: diligence, attention, piety. And well did he say, "In the fear of God." For it is possible to perform temperance, not in the fear of God, but out of vainglory. Along with this he also hints at another thing, by saying, "In the fear of God," the manner ^D according to which holiness might be completed. For even if desire is of a tyrannical nature, yet, if you build up the fear of God, you have broken down the...

^A fury of it. By holiness in this place, he does not mean chastity alone, but liberation from all sin; for he is holy who is endowed with purity. But a man can only then be considered pure if he is free not only from fornication, but also from avarice, envy, arrogance, and vainglory; and most especially from this last, which must be shunned in all things and most especially in almsgiving; for it will not be almsgiving if it labors under this disease, but ostentation and cruelty. Almsgiving must be free from ostentation. For when you are led to give not out of compassion, but by a desire to spread your generosity, it is not only not almsgiving, but a contumely: you have, in fact, betrayed your brother. Therefore, it is not just to give money that is almsgiving, but to give out of compassion. Since those, for example, who watch in the theaters give both to the depraved and to others who perform on the stage, yet that is not almsgiving; and those who consort with harlots give indeed, yet that cannot be called humanity, but contumely. To this, moreover, he who labors under the craving for glory is not unlike. For just as that man, when he committed lewdness with a harlot, paid her the wages of contumely: so you too demand as much from him who has received the contumely, and brand both yourself and him with the mark of an evil reputation, and, moreover, you afflict yourself with ^B greater detriment than can be told. For as some wild beast, or a rabid dog rushing forward: so this shameful disease and this inhumanity snatches our good things from us; for this matter is inhumanity and cruelty; nay, it is something even worse than a crime. For he who is cruel imparts nothing to the needy; but you do worse than that: for you are a hindrance to those who wish to give. For when you flaunt your gift and bring it out into the public, you simultaneously destroy the reputation of the recipient, and if those who are preparing to give are of a slothful spirit, you repress them. For he is not going to give to him anymore, as he has already received and is no longer in need, but he will often harass him if, after having received, he approaches again, and will consider him impudent. ^C

The poor are more fortunate than the rich in matters pertaining to salvation.

to entrust this to calculation and number, and, in matters of conduct, simply to be dragged about by the opinions of others, even when one has an accurate balance for all things, and a standard and rule—namely, the decision of the divine laws? Therefore, I ^A beseech and entreat all of you, dismissing what this or that person may think concerning these matters, to inquire of all these things from the Scriptures, and having learned what is the true wealth, let us pursue it, so that we may also attain to the eternal goods; may it be granted to us all to attain to them, 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 XIV

^BChap. 7. v. 2. *Receive us: we have wronged no one, we have corrupted no one, we have defrauded no one. 3. I do not speak to condemn: for I have said before, that you are in our hearts to die together and to live together.*

1. Again he introduces a discourse on love, repressing the harshness of his rebuke. For since he had argued and reproved them, because they were being loved, yet were not loving in return, but were severing themselves from his love and mingling with other corruptors—he again softens the harshness of the rebuke by saying, "Receive us"; that is, *Love us*. And he asks to receive—not a grievous thing—that which is profitable to those who give it, as well as to those who receive it. And he did not say, "Love us," but something more pitiful, *Receive us*. Who has driven us away, he asks? Who has cast us out of your minds? Whence are we straitened in you? For, since he had said above, *You are straitened in your own bowels*, here he states it more clearly by saying, *Receive us*, and by this again drawing them to himself. For nothing so produces friendship as for the loved one to learn that the one who loves him desires his love exceedingly. "We have wronged no one." Observe how again he does not set forth his own benefits, but makes the discourse in a way that is less burdensome and more striking. And at the same time, he also hints at the false apostles: "We have wronged no one," he says, "we have corrupted no one, we have defrauded no one." What is "we have corrupted"? It means, we have deceived no one; just as he says elsewhere, *Lest, as the serpent deceived Eve, so your minds should be corrupted* (2 Cor. 11.3). We have defrauded no one; we have not snatched, we have not practiced greed. And he does not yet say, "We have benefited you in such and such ways," but making his discourse more trenchant, he says, "We have wronged no one"; as if to say, even if we had conferred no benefits, you still ought not to turn away from us; for you have nothing, small or great, for which to reproach us. Then, when he perceived the severity, he again corrects himself. And he neither remained silent altogether—for he would not have stirred them—nor did he leave the harshness of his words uncorrected; for he would have wounded them the more. And what does he say? "I do not speak to condemn." Whence is this evident? "For I have said before," he says, "that you are in our hearts to die together and to live together." This is the greatest friendship, when even when he is despised, he chooses both to die with them and to live. Neither are you simply in our hearts, but in such a way, he says, as I have said. For it is possible both to love, and to flee from dangers; but not so with us. And observe here also an inexpressible wisdom. For he did not speak of what had been done on their behalf, lest he should seem again to reproach them, but he makes promises concerning the future. For if it should happen, he says, that danger be brought upon you, I am ready to suffer everything on your behalf, and neither death nor life seems to me anything in itself; but wherever you may be, this is more preferable to me, both death than life, and life than death. But that the dying is a sign of love is evident; but as for the living, who would not choose that, even of those who are not friends? Why then does he set it forth as a great thing? Because it is indeed very great. For many indeed lament with their friends when they are doing badly, but when they are successful they no longer rejoice with them, but even envy them; but not we, but whether you are in misfortunes, we do not fear to share in your misfortune; or if you are faring well, we are not struck by envy. Then, since he kept turning these things over, saying, *You are not straitened in us*, and, *You are straitened in your own bowels*, and, *Receive us*, and, *Be you also enlarged*, and, *We have wronged no one*, and all these things seemed to be a condemnation of them; observe how he comforts this weightiness in another way, saying, *Great is my boldness of speech toward you*. Because of this I dare such things, he says, not speaking to condemn, but because of my great boldness of speech; which he also explained above, saying, *Great is my boasting on your behalf*. For do not think, he says, that because I say these things, I say them as having condemned you altogether—for I glory and boast of you greatly—but as one who cares for you, and wishing that you may abound more in virtue; which he also said to the Hebrews after much rebuke: *But we are persuaded better things of you, and nearer to salvation, though we thus speak. But we desire every one of you to show the same diligence to the full assurance of hope unto the end* (Heb. 6.9, 11). So too here, *Great is my boasting on your behalf*: I boast to others, he says, on your behalf. Do you see how he comforted them sincerely? And I do not boast simply, he says, but even greatly. For he added, saying, that *I am filled with comfort*. With what comfort? That which comes from you, because having been corrected, you comforted me by your works. This belongs to one who loves, both to reproach for not being loved and to fear, lest, having reproached beyond measure, he might cause grief. Therefore he says, ^{C D}

"I am filled with consolation, I superabound with joy." But these things, he says, seem to be contrary to what he said before. They are not, however; rather, they are in wonderful agreement. For these things make those previous things more acceptable, and the praise derived from these makes the benefit from those reproaches even more genuine, as it removes the pain of them. Therefore, he used these words most fittingly and lovingly. For he did not say, "I am filled with joy," but, "I superabound"—nay, I do not even superabound, but "I super-superabound"—thereby again showing the desire with which he was enkindled, as one who, although he was loved to such a degree that he might rejoice and exult, yet did not consider himself to have been loved as much as he ought to have been, nor that he had received his fill; so much was he held by an insatiable desire through his immense love for them. For to be loved, even in some way, by those whom one loves brings no small pleasure, because one loves them vehemently. Thus, this again was a sign of his love. And concerning the consolation, he says, "I am filled"; I have received what was due me. But concerning the joy, "I superabound." As if he were to say: "I was affected with great grief against you; but you satisfied me abundantly, and brought me consolation; for you not only removed the cause of my grief, but you also overwhelmed me with a more abundant joy." Then, declaring the greatness of it, he shows this not only by saying, "I superabound with joy," but also by adding, "in all our tribulation." So great, he says, was that pleasure which was brought to me by you, that it could not be obscured even by such great affliction, but by the exuberance of its own magnitude, it shattered all the troubles that had beset us, and did not permit us to be affected by the sense of them.

"For when we had come into Macedonia, our flesh had no rest." Since he had said, "in tribulation," he therefore explains how great that tribulation was, and he exaggerates it with words, to show that the consolation and joy with which he was affected by them was great, seeing that it drove away such great sorrow. "But we have suffered all tribulation." How, all? "Without were fightings, from the infidels; within were fears, because of those whose faith was weak," lest they should be drawn into error. For these things were happening not only among the Corinthians, but elsewhere also.

"But He who comforts the humble, comforted us in the arrival of Titus." Because he had spoken a remarkable testimony to them, in order to remove the suspicion of flattery from himself, he brings forward Titus the brother as a witness, who, having returned to Paul from the Corinthians after the former epistle, had made him certain of their amendment. But I wish for you to consider how he everywhere esteems the presence of Titus as of great value. For he even used these words before: "But when I had come to Troas for the gospel, I had no rest for my spirit, because I did not find Titus my brother." He wishes, indeed, to gain authority for him among them, and to make it so that he might be greatly loved by them. And see how he proves both. For from the fact that he says, "I had no rest for my spirit," he demonstrates the magnitude of his own virtue; and again, by saying that he received consolation in our tribulation from his arrival; and not only from his arrival, but also from the consolation with which he was comforted in you; he conciliates the benevolence of the Corinthians toward him. For nothing so much begets and glues friendships together as when one mentions something joyful and wholesome about someone: which is what he affirms about Titus, saying, "Upon his return he gladdened our spirit; he brought such favorable news about you: therefore his arrival was a great pleasure to us." For not only did his arrival affect us with joy; but also the consolation which he himself received from you. But in what way did he receive consolation? Through your virtue and your rectitude: hence he also adds, "Announcing to us your desire, your weeping, your zeal for me." These are the things that gladdened him, he says; these are the things that were a solace to him. You see how he shows that he also burned with great love for them, as one who considers their probity and their glory to be his own consolation, and, as it were, boasts of their good deeds upon returning to Paul. And see with what fervent affection he explains them: "Your desire, your weeping, your zeal." It is likely that they were in mourning and grief, wondering what it was that caused blessed Paul to be so angry and to be away from them for so long. Therefore, he did not simply say, "tears," but "weeping"; nor "desire," but "vehement desire"; nor "anger," but "zeal," and indeed zeal "for him," that is, with which they had burned against the fornicator and against Paul's accusers. You, he says, having received my letters, were inflamed and enkindled. On that account he abounds with joy, on that account he is filled with consolation, because he had spurred them on. Furthermore, these things seem to me to have been said not only for the consolation of those things which had preceded, but also for the exhortation of those who had performed these things. Although some, as I suppose, were guilty of the earlier crimes, and were unworthy of these praises, yet he does not distinguish them; but he sets forth both praises and reproaches as common; attributing this, clearly, to the conscience of the listeners, so that each might choose what pertained to himself. For thus, the reproaches were not burdensome, and the praises excited great zeal. They ought to do this, that is, to mourn and lament, and to burn with the desire of their masters, and to seek them more eagerly than their own parents. For from the latter they have to live, and from the former to live well. Thus it is fitting to bear paternal reproaches; thus to be affected with grief, together with the pastors, on account of those who sin. For it is not all placed in them, but in part also in us. For if one who has committed a flagrant act sees that he is indeed reproached by his father, but consoled by his brethren, he becomes more sluggish. Accordingly, when a father reproaches, you also should be angry with him, and then, as one who cares for a brother

[GREEK COLUMN] 501 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. ^A for this indeed always produces death, whereas that does not always do so. These things have been said by me to you, so that you might be indignant along with your rulers at those things over which they justly feel indignation; so that, when you see someone being rebuked, you may all turn away from him more than the teacher does. Let him who has offended fear you more than he fears the rulers. For if he fears only the teacher, he will quickly sin again; but if he is restrained by so many eyes and so many mouths, he will be in greater safety. For just as if we do not do these things, we shall pay the ultimate penalty, so if we do perform them, we shall share in the profit that comes from the correction. ^B Let us therefore act in this way; and if someone should say, "Show kindness to the brother,"—for this is fitting for Christians—let him learn that the one who is angry shows kindness, not the one who calls him [a brother] before the proper time and does not even allow him to perceive his fault. For who shows mercy to one who is burning with fever and gripped by phrenitis: the one who lays him on a bed, and keeps him in bonds, and keeps him away from food and drink that are not appropriate, or the one who gives him permission to fill himself with neat wine and, being in authority, tells him to do everything that is allowed to a healthy man? Does not the latter, who seems to show kindness, actually aggravate the disease, while the former corrects it? ^C In the same way, let us also judge matters here. For it is a sign of kindness not to grant favors everywhere to those who are suffering, nor to flatter their irrational desires. No one loved the one who fornicated among the Corinthians so much as Paul, who ordered him to be "delivered unto Satan"; no one hated him so much as those who encouraged and pampered him; and the end showed the result. For they inflated his ego and made the inflammation greater; but he [Paul] both restrained it and did not desist until he brought him to perfect health; and whereas they added to the actual evil, he tore out even that which had been produced from the beginning. ^D Let us, too, learn these laws of kindness. For even if you see a horse being carried over precipices, you put in a bit, and restrain it with force, and beat it many times; and yet this is a punishment, but this punishment is the mother of salvation. Do the same with those who sin: bind the one who has offended until he has appeased God; do not leave him loosed, lest he be bound even more by the wrath of God. If I bind him, God no longer binds him; but if I do not bind him, unbreakable bonds remain upon him. For "if we would judge ourselves, we should not be judged." Do not, then, think such a thing to be cruelty or inhumanity, but the highest gentleness, and the best form of treatment, and a sign of great care. "But they have given sufficient time for the punishment," he says. How much? Tell me: a year, or two or three years? But I do not seek that quantity of time, but the correction of the soul. Show me this: if they have been pricked in their hearts, if they have changed, and if the whole thing has been accomplished; since, if this is not the case, there is no profit in the time. For we do not ask how often the wound has been bound, but if the binding has done any good. If, therefore, it has been of benefit even in a short time, let it no longer be applied; but if it has benefited nothing, let it be applied even after ten years; and let this be the boundary for the release: the profit of the one who was bound. If we so take care of both ourselves and the rest, and do not look to the glory and shame of men, but considering the punishment there and the reproach, and before all, that God is provoked, let us earnestly apply the medicines of repentance; and we shall quickly arrive at perfect health, and we shall attain the good things that are to come; which may we all attain, by the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ever and ever. Amen.

Homily XV

2 Cor. vii. 8. Wherefore though I made you sorry with a letter, I do not repent, though I did repent.

1. He now apologizes for the letter, when it was safe to treat them, the sin having been corrected, and he shows the usefulness of the matter. For he had done this even before, saying, "For out of much affliction and anguish of heart I wrote unto you, not that ye should be grieved, but that ye might know the love which I have more abundantly unto you." He does this now, too, by means of many things, constructing it in this way. And he did not say, "Before I repented, but now I do not repent"; but how? "I do not repent now, though I did repent." Even if such, he says, were the things written by me, as to exceed the measure of rebuke and to make me repent, yet the great profit from them does not allow me to repent. He said these things, not as having rebuked them beyond measure, but to augment their praises. For you have shown such correction, he says, that even if I happened to have struck you more severely, so as to condemn myself, I praise myself now because of the end result. For just as with children, when they receive treatment that causes grief, such as a penalty, or the stopping of a pleasure, or a bitter medicine, we then safely flatter them; so Paul does. "For I perceive," he says, "that the same epistle hath made you sorry, though it were but for a season." Now I rejoice, not that you were made sorry, but that you were made sorry unto repentance. Having said that he did not repent, he also gives the reason, setting forth the usefulness that came from the letters, and wisely apologizing.

^A *For the grief, he says, was for a time, but the benefit is eternal.* It would have followed for him to say: *For it did not grieve you for a time, but it caused you to rejoice for all time, and it was profitable.* But why does he say this? Before speaking of the gain, he turns back to praising them and demonstrating his own solicitude, saying, *Now I rejoice, not that you were made sorry; for what profit comes to me from your being grieved? But that you were made sorry unto repentance;* for the grief had its own reward. For as a father, when he sees a child being operated on, does not rejoice because he is being troubled, but because he is being healed; so also this man. Look how he shifts all the success from his own deeds to them, and attributes the grief to the letter, saying: *For it made you sorry for a time,* but he ascribes their own success to their virtue. He did not say, *Because the letter corrected you,* although this is the case, but: *Because you were made sorry unto repentance; for you were made sorry according to God, that you might suffer loss in nothing.* Do you see the ineffable wisdom? For, *if we had not done this, he says, you would have suffered great loss from us.* And he attributes the good outcome to them, while the loss, he says, would have been his own, had he not spoken. For if they were to be corrected by rebuke, had I not rebuked them, I would have caused them loss, which would have been both mine and yours. For just as one who does not supply the merchant with what is necessary for sailing is himself the one who causes the loss, so also we, had we not provided you with the occasions for repentance, would have caused you loss. ^B Do you see how not rebuking those who sin brings harm both to the teacher and the disciple? 10. *For the grief according to God works repentance unto salvation, not to be repented of.* Wherefore, he says, even if I did repent before I saw the fruit and the gain, now I do not repent. For such is the grief which is according to God; about which he is now philosophizing, showing that grief is not always something bad, but [only] when it arises according to the world. And what is *according to the world*? If you are in grief over lost wealth, over glory, over the death of someone, all these things are *according to the world.* Therefore they even cause death. For he who is grieved for the sake of glory also envies, and is often compelled to perish: such was the grief over which Cain and Esau laboured. And so by the grief of the world, he means that which brings harm to those who grieve. For grief is useful only for sins: this is what can be clearly seen from here. He who is in grief over lost wealth does not recover the loss; he who follows after the death of someone does not raise the one lying [dead]; he who is tortured by disease not only does not drive it away, but even increases it. But he to whom sins are a source of grief alone receives fruit from the grief; for it consumes and destroys sins. Because this medicine was prepared only for this, therefore it has strength and shows its usefulness only in this; in other matters it harms, ^C as one who would not receive praise before God. Indeed, not for this cause, but because he saw his brother resplendent. For if he had grieved over that, he ought to have imitated and congratulated the virtue of his brother; but now, by grieving, he showed that he was held by grief consistent with this world. But not so David, not Peter, nor any of the other just men who flourished in every praise, because they grieved either for their own sins or for the sins of others. And yet, what is more grievous than grief? But nevertheless, when it is accepted according to God, it is more desirable than worldly joy. For this passes into nothing; that [grief] brings forth repentance unto salvation, of which we never repent. For this has that wonderful quality, that he who has grieved thus will never be led by repentance to regret it; which is the most special characteristic of worldly grief. For what is more dear than a legitimate son? What, again, can be imagined more bitter than such a death? And yet parents, who in the very intensity of their grief cannot endure to allow any comfort and torment themselves, are later affected by repentance for their immoderate mourning, as those who not only received no benefit from it, but also vexed themselves more severely. But such is not the grief accepted according to God: ^D nay rather, it has a double profit, both because that pain is not disapproved, and because it terminates in salvation; of both which gains, the worldly grief is deprived. For those who grieve thus, both grieve to their own ruin, and after they have grieved, they disapprove of themselves: which is the greatest sign that they have grieved to their own ruin. But the contrary is true in that grief which is according to God: and therefore Paul was saying, *Repentance unto salvation not to be repented of.* For no one will disapprove of himself because he has afflicted and humbled himself with grief over sins. When Paul had said this, he had no need to bring an example from elsewhere, and to bring into the middle those whose grievances have been handed down by the monuments of ancient history; rather, he produces the Corinthians themselves, and from what they did he provides proof for his own statements, so that he might both educate them along with his praises, and bind them more closely to himself. 11. *For behold,* he says, *this very thing, that you were made sorry according to God, what carefulness it wrought in you.* For not only, he says, did this sadness not throw you into condemning yourselves, as those who had done this in vain; but on the contrary, it made you more diligent. He then subjoins the proofs of their carefulness. *But defensiveness:* that is, clearing of yourselves before me; *but indignation:* against him who had sinned; *but fear.* For it was the mark of those greatly fearing to have such zeal and such swift correction. And, so that he might not seem to be exalting himself, see how quickly he softens it, saying, *But desire,* towards me; *but zeal,* for God; *but vindication:* for you were the avengers of the violated divine law.

^A For if I wrote to you, I did not do so because of him who committed the injury, nor because of him who suffered it. For if they were to say, "Why then do you rebuke us, if we were not involved in this crime?" he provides the answer to this objection above, and prepares the way for it by what he said—namely: *I do not regret it, even if I did regret it.* I am so far, he says, from regretting what I wrote then, that I regretted it more then than I do now, when you have proven yourselves pure. Do you see again his vehemence and his contentious spirit, how he turned the argument into its opposite? For from those very things by which they thought he had been corrupted, as having rebuked them in vain, he shows—because of their improvement—that he had every right to speak freely. For he does not desist from granting pardon freely, when it is possible to do so. For if, in saying things as he did above—*He who is joined to a harlot is one body;* ^B and, *Deliver such a one to Satan for the destruction of the flesh;* and, *Every sin that a man does is outside the body;* and everything of this kind—now he says, "Not because of him who did the injury, nor because of him who suffered it," he is not contradicting himself, but is closely following his own logic. How is he following himself? Because it was a matter of great concern to him to show the affection he had for them. Therefore, he does not remove the concern for that person, but he indicates the love he has for them, as I said, and that a greater fear had shaken him for the whole Church. For he was showing that the evil might not spread further, and walking on its way, occupy the whole Church. Hence he said, *A little leaven leavens the whole lump.* But he said that then; now, however, since they have achieved success, he no longer puts it in that way, but differently; and he hints at the same thing, but treats the discourse more sweetly, saying, *To show our concern for you before you*—that is, "So that you may know how I love you." This is the same as the former, but interpreted differently, it seemed to provide a different emphasis. For if you unfold its meaning, you will see it is no different. For since I love you very much, he says, I was afraid that you might suffer some bitterness from there, ^C that you yourselves might receive the pain. Just as, therefore, when he says, *Is it for oxen that God is concerned?* he does not say that He is not concerned—for it is not possible for any existing thing to subsist if it is deprived of God's providence—but that it was not primarily for the sake of the oxen that He gave the law; so also here: it was primarily for your sake that it was written, and secondarily for him, and I had the love within myself even without the letter, he says. But I wanted to show it to you and to all simply through those letters. For this reason *we have been comforted;* because we have shown our concern for you, and the whole matter has been successfully concluded for us. Just as he said elsewhere, *Now we live, if you stand fast in the Lord;* and again, *For what is our hope, or joy, or crown of boasting? Is it not even you?* This belongs to the New Testament, as those belong to the Old. For indeed Moses left behind so much wealth and unspeakable treasures for his subjects, choosing to suffer affliction with the people of God; and even before his ordination he was a leader through his deeds. ^D Hence that Hebrew said to him, *Who made you a prince and a judge over us?* What do you say? You see the deeds, and you doubt the title? Just as if someone, having seen a physician operating brilliantly and helping the one who is suffering for the sake of the body, were to say, "Who appointed you a physician, and ordered you to operate?" The art, O best of men, and your own disease; so also his skill made him such a one. For to rule is an art, not merely a position, and an art superior to all other arts. For if the rule of external things is an art and a science better than all others, how much more is this one? For this rule is better than that one by as much as that one is better than others; or rather, by much more. And, if you wish, let us examine this argument more accurately. There is the art of agriculture, there is weaving, there is building; which are indeed very necessary, and especially hold together our life. For other things are servants of these, such as smithing, carpentry, herding. But even of these very arts, agriculture is more necessary than all. And God brought it in first, having created man. For it is possible to live without shoes and clothes, but without agriculture, it is impossible. They say the Hamaxobii are such, the nomads among the Scythians, the gymnosophists of the Indians. For these have abandoned building and weaving and the art of shoemaking, and need only agriculture. Be ashamed, you who need superfluous arts, and cooks and pastry chefs and embroiderers and ten thousand other such things, in order to live; be ashamed, you who have introduced vanity-arts into life; be ashamed, you believers, before those barbarians who do not need such art. For indeed God made nature very self-sufficient from a few things.

Still, I do not compel or impose a law to live in this way, but as Jacob asked for. And what did he ask for? "If the Lord gives me bread to eat and clothing to put on" (Gen. XXVIII, 20). Thus Paul also commanded, saying: "Having food and clothing, let us be content ^A with these" (I Tim. VI, 8). The first, therefore, is agriculture, the second is weaving, and the third after that is building; the work concerning footwear is the last of all. For among us there are many servants and farmers who pass their lives without footwear; therefore, these arts are useful and necessary. Come then, let us compare them to the ruling authority. For this was the reason I brought forward those arts which are more useful, so that when this one is shown to be superior to them, it will carry off the palm without dispute against the others as well. Whence then shall we show it to be more necessary than all? Because without it, none of those have any benefit. And, if it pleases, leaving aside the others, let us bring forward agriculture, which is superior to all and more necessary, into the middle. What then will be the advantage of the labor of farmers, if men war against one another and plunder each other’s goods? For now ^B the fear of the ruler suppresses them, and guards the things worked by them; and if you remove this, that labor is useless. But if one should examine it accurately, he will find another authority which is the mother of this one and its bond. What is this, then? That each one should rule and govern his own mind, punishing the unfree passions, and fostering and increasing all the shoots of virtue with all exactness. For there is one species of authority, one that governs people and cities, correcting the life of these; which Paul, indicating, said: "Let every soul be subject to the governing authorities; for there is no authority except by God" (Rom. XIII, 1). For showing the profit of this, he added, saying, that "the ruler is God's minister for good" (v. 4); and again, "He is God's minister, an avenger ^C for wrath to the one who does evil." There is another authority by which each one rules his own mind. And note that even Paul spoke of this, saying, "But if you wish not to fear the authority, do good," speaking of his own ruler.

But here there is also another authority higher than the political authority. What then is this? It is that in the Church; of which Paul himself makes mention, saying, "Obey those who lead you, and submit, because they watch over your souls as those who will render an account" (Hebr. XIII, 17). For this authority is so much better than the political one, as heaven is better than the earth; or rather, it is much more so. For firstly, it does not watch, as its primary concern, so that it may punish sins that have been committed, but so that they may ^D not be committed at all; and if they have been committed, it does not strive to remove the sufferer, but so that they may be erased. Moreover, it takes very little account of the things of this life, but does everything for the sake of heavenly things. For "our citizenship is in heaven" (Phil. III, 20), and our life is also there. For it is hidden, he says, "with Christ in God" (Col. III, 3). The rewards are also there, and it is for the crowns stored up there that one runs here. For this life is not destroyed after death, but then at last it shines more brightly. Wherefore not only a greater honor than the rulers of provinces, but even than those who are girded with a diadem, do they receive who exercise this authority, as those who fashion men in greater things and for greater benefits. But indeed, neither those who seek political nor those who seek spiritual authority will be able to manage these things rightly and gloriously, unless they first govern themselves as is fitting, and keep the laws of both polities with all exactness. For just as the rule of many is twofold, so also is that by which each one rules himself. And here too again, the spiritual authority is superior to the political, as has been shown by us. Furthermore, it is possible to perceive certain arts that imitate the form of authority, and most especially agriculture. For the farmer is like a certain ruler of the plants: for he partly prunes and restrains them, and partly increases and cultivates them; not unlike the most magnificent rulers, who punish and excise wicked men—those who bring ruin and destruction to many—and on the contrary lead the good and gentle to something greater. Therefore, the Scripture likens rulers to vinedressers. For what if the plants do not send forth a voice, like those in cities who suffer injustice? Yet even by their appearance they show the injustice received, as they are withered and constricted by harmful herbs. And just as wickedness is checked by laws, so here too, by the help of this art, both the vice of the soil and the ignobility and wildness of the plant are corrected. For everything that exists in human character will be found there too: roughness, softness, timidity, rashness, inconstancy; and some of the branches flourish unseasonably in wealth to the ruin of neighbors, while others are needy and affected by injury, just as when fences rise up for the destruction of neighboring plants, and so forth.

^A They are maintained by diligence; but this power depends for the most part on the impulse from God, and almost entirely hangs from Him. There is need of the rains from above, and need of the tempering of the seasons, and above all, of His providence. For neither is he that planteth anything, nor he that watereth, but God that giveth the increase. There is also death here, and life, and pains and childbirth, just as with humans. For it is possible both to be cut off, and to bear fruit, and to die, and for that which is dead to become again from above—a point on which the earth discourses to us in various and clear ways regarding the resurrection. For when the root bears fruit, when the seed grows, is not the thing a resurrection? And one might see much of God’s providence and wisdom laid up in this principle, if one were to go through it one by one. But as I wanted to say: this one is concerned with earth and plants, while ours is concerned with the healing of souls. And by as much as the difference is between plants and souls, by so much is this one better than that. ^B Those who rule the present life are, in turn, as much inferior to this one as it is better to rule a willing subject. For this is also the rule that is according to nature. For there, the everything is done by fear and necessity; but here, it is an achievement of choice and judgment. And it is not only in this that it is better than that, but because it is not only a rule, but also a fatherhood, so to speak; for it has the gentleness of a father, and while commanding greater things, it persuades. For the ruler from without says, "If you commit adultery, you shall die"; but this one, even if you look with lustful eyes, threatens the greatest things. For this court is solemn, and it is corrective not only of the body, but of the soul.

^C It is not, as in the case of seeking human glory and one's own comfort, but rather as one brought into labors and sweat and the profit of the many, that he who has been ordained is brought to this rule. Therefore he also enjoys much of the help from above from the Spirit. And there, the rule stops at merely declaring what must be done; here, it also adds the alliance that comes from prayers and from grace. Moreover, there, there is not even any discourse about philosophy, nor does anyone sit teaching what the soul is, and what the world is, and what we are to be after these things, and to what condition we shall depart from here, and how we shall obtain virtue; but the talk is much concerning exchanges and contracts and money, but of these things there is no care. But in the Church, one might see all discourses being made about these things; wherefore one would justly call it everything: a court, and an infirmary, and a school of philosophy, and a training-ground for the soul, and a gymnasium for the races leading to the heavens. That it is also the gentlest of all rule, although it demands greater precision, is clear from this. For the ruler from without, if he catches an adulterer, immediately punishes. And yet what is the gain? For this is not to do away with the passion, but to send away the soul having the wound. But the ruler here, having found it, does not hasten to punish, but to root out the passion. For you, indeed, do the same thing as if, when a disease had occurred in the head, you were not to stop the disease, but to cut off the head; but I do not act so, but I cut off the disease; and I banish him from the mysteries and sacred precincts, but having raised him up, and having— ^D For by as much as the difference is between soul and body, by so much again does this rule stand apart from that one. And he sits as a judge of the visible acts—or rather, not even of all these, but of those that are exposed; and often he even becomes a betrayer of these. But this court trains those who enter that he who judges among us will bring all things naked and laid bare into the midst, before the common theater of the world, and it is impossible to escape notice. So that Christianity much more than the laws from without holds together our life. For if even to tremble at things hidden makes a person safer than to fear only for things visible, and to demand accounts for smaller things as well as punishing greater ones stirs him more toward virtue; it is evident that this rule, more than all things, strengthens our life. And if you wish, let us look also at the ordinations of the rulers; for here too you will see a great difference. For it is not by giving money that one can receive this rule, but by showing a character—

The Homily continues

of those things which are now being put forward, could not, in former times, so much as be heard of by name. For who, in the face of death, showed an intrepid soul? Who despised riches? Who accounted glory as nothing? Who, leaving behind the tumults of the world, embraced the mountains and the solitude, the mother of philosophy? Where was the name of virginity in days of old? For all these things, and more than these, have come to us by the benefit of this tribunal; this rule has wrought these things for us. Since, therefore, ^A having known and perceived these things, and understanding that all the utility of this life, and the correction of the whole world, flows hence, exert yourselves to come frequently to the hearing of the divine oracles and to these assemblies and prayers. For if you dispose yourselves after this manner, and manifest a life and character worthy of the heavens, you will be able to attain the promised goods, ^B by the grace and loving-kindness, etc.

HOMILY XVI

[c. 7 v. 13] *Therefore we have been comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.*

^A See again how he raises their praises, and shows his love. For having said that "I have been so much rejoiced that the epistle accomplished so much," ^B and that so great an advantage redounded to the Corinthians; "For I rejoice," he says, "not that you were grieved, but that you were grieved to repentance," and having declared his love for them in these words: "Even though I wrote to you, not for the sake of him who did the wrong, nor for the sake of him who suffered it, but to manifest our diligence which we have for you toward you," he again commemorates another proof of their benevolence, which conciliates great praise to them, and shows with what sincere love they are endowed: "In your consolation," he says, "we have rejoiced more abundantly for the joy of Titus." And yet it is not the act of one flaming with great love to be affected with greater joy on account of him than on account of them. Indeed, "Yes," says Paul, "this is a proof of great love; ^C for I was delighted not so much for his sake, as for yours"; whence he also immediately adds, "Because his spirit was refreshed by you all." He did not say, "Himself," but, "His spirit"; that is, the charity with which he embraces you. And in what manner was it refreshed? "By all": for this too is to be reckoned a most ample praise.

Great indeed is this praise, when the teacher glories: for he says, "I was not put to shame." For this cause I rejoiced, that you became better, and by your very deeds proved my words. From which a double ornament is procured for me, both that your virtue has been advanced higher, and that I have appeared in no wise to have strayed from the truth. But as in all things we have spoken the truth to you, so also our boasting, which was to Titus, has been made truth. In this place, he also indicates another thing besides. Just as, he says, we spoke all things truly to you concerning Titus (for it is probable that he uttered many praises of Titus before them), so in return those things which were said by me to Titus concerning your praises, have been found true.

15. *And his inward affection is more abundantly toward you.* With these words he now commends them, as though inflamed with great love and bound to them. For he did not say, "His charity," but, "His inward affection." ^D Then, lest he seem to be flattering, he brings forward the causes of the friendship everywhere, both that he may not, as I have already said, fall into the suspicion of adulation, and that he may incite them more sharply to virtue, referring the praise to them, and showing that they are the ones who injected the beginning and argument of such great benevolence into Titus. For when he had said, "His inward affection is more abundantly toward you," he adds, "Whilst he remembereth the obedience of you all."

The praise of Titus. This, moreover, shows the grateful mind of Titus toward men who deserved well of him, as one who had returned having embraced them all in his soul, and carrying them about in perpetual memory, and turning them over both in speech and in mind. He also adorns the Corinthians in an even greater manner, for the reason that they had sent him away so bound to them. He presently also sets forth their obedience, in order to add spurs to their zeal: whence he also attaches these words, "How with fear and trembling you received him." Not only with charity, but also with the highest honor. Do you see how he bestows upon them the testimony of a double virtue: that they both loved him as a father, and feared him as a prelate, neither the fear obscuring their benevolence, nor the benevolence dissolving the fear? And this is what he was saying above: "That you were grieved after a godly sort, what carefulness it wrought in you, yea, what fear, yea, what desire" (2 Cor. 7:11)? Do you see how he rejoices more on account of them? Since, he says, you were not an object of shame to your teacher, nor did you render yourselves unworthy of my testimony. Hence he was rejoicing not so much because Titus had received such honor, as because they had exhibited such a specimen of a grateful mind. For lest he be seen to be occupied in joy led rather by friendship for him, see how he brings the cause forward here also. For as he said above, "For if I have boasted anything of you, I have not been put to shame": so also in this place, "Because in all things I trust in you." Whether rebuke is to be applied, I do not fear that you should be separated from me; whether there is to be boasting, I do not fear that I shall be refuted; whether I have you to praise as being submissive, or as endowed with charity or even with zeal, I am confident concerning you. I ordered that you should cast out, and you cast out; I ordered that you should receive, and you received; I said before Titus that you were certain great and admirable men, and that you knew how to revere teachers: you have demonstrated by the very deeds that these things are true. Nor did he learn these things from me so much as from you. Wherefore, inflamed with a huge love for you, he has returned to me: because you have exhibited more than my words could convey.

CAP. 8

1. *Now I make known unto you, brethren, the grace of God, which has been given in the churches of Macedonia.*

^A Having extolled them with praises, he does not forbear to urge them on. For this reason he mingled praises with rebuke, so that by not descending from rebuke into exhortation he might not make his words unacceptable, but rather, by softening their hearing, he might thus make a path for his exhortation. For he wishes to discuss almsgiving; wherefore he also stated beforehand, *I rejoice that in everything I have confidence in you*, from those things already accomplished, and making them more eager for this. And he did not say straightaway, "Give alms"; but observe his prudence, how he prepares the ground for his discourse from afar and on high: *For I make known unto you*, he says, *the grace of God, which has been given in the churches of Macedonia.* For so that they might not be puffed up, he calls the matter "grace," and by narrating the affairs of others, he makes these men more diligent through the praises of others. And he composes two praises for the Macedonians, or rather even three: that they bear temptations nobly; that they know how to show mercy; and that, being poor, they displayed a superabundance in almsgiving; for their possessions had been plundered. And he was signifying this when he wrote to them. *For you*, he says, *became imitators of the churches of God which are in Judea, because you also suffered the same things from your own countrymen, just as they did from the Jews.* Hear what he said after this when writing to the Hebrews: *For you also accepted the seizure of your possessions with joy* (Heb. 10:34). ^B He calls the matter "grace," not only restraining them, but also summoning them, and rendering his discourse free from envy. Wherefore he also added the name of "brethren," so as to cut away all jealousy, for he is about to praise them with hyperbole. Hear, then, the praises. For having said, *I make known unto you the grace of God*, he did not say, "which has been given in such and such a city," but he praises the whole nation, saying, *In the churches of Macedonia.* Then he also narrates the grace itself: *That in much proof of tribulation the abundance of their joy.* Do you see his prudence? For first he says that, not what he wishes to say, but something else before it, so that he might not seem to do this on purpose, but that he comes to it by a different line of reasoning: *In much proof of tribulation.* This is what he also said when writing to the Macedonians, that *You became imitators of the Lord, having received the word in much tribulation, with the joy of the Holy Spirit* (1 Thess. 1:6); and again, *From you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place your faith towards God has gone forth* (1 Thess. 1:8). What is, *In much proof of tribulation the abundance of their joy?* Both occurred to them with hyperbole, he says, both the tribulation and the joy. Wherefore it was very paradoxical, that such a superabundance of pleasure blossomed to them from tribulation. For the tribulation did not only not beget grief, but it even became an occasion of cheerfulness for them, and this while it was great. He said this to spur them on to be noble and unshaken in temptations. For they were not simply afflicted, but so afflicted as to become approved through ^C patience; or rather, he does not say "through patience," but instead of patience, "grace." And he does not say "joy" simply, but "abundance of joy"; for a great and unspeakable joy blossomed within them. *And their deep poverty superabounded unto the riches of their simplicity.* Again, both these things with hyperbole. For just as the great tribulation begot great joy and abundance of joy, so the great poverty begot great riches of almsgiving. For he signified this having said, *Superabounded unto the riches of their simplicity.* For liberality is judged not by the measure of those who give, but by the intention of those who provide. Wherefore he nowhere says "riches of the gifts," but, *Riches of their simplicity.* And what he says is this: poverty not only did not hinder them from being bountiful, but it even became an occasion for them to superabound, just as tribulation was for them to rejoice. For by how much they were poor, by so much the more were they ambitious, and provided more eagerly. Wherefore he also praises them highly, because from such poverty they displayed such ambition. For their *deep poverty*, that is, the great and unspeakable [poverty], showed their simplicity. But he did not say, "showed," but, *Superabounded*; and he did not say, "simplicity," but, *Riches of simplicity*, that is, balancing the magnitude of their poverty; or rather, they showed a mass of liberality that was much greater. Then he also interprets it more clearly, saying: *That according to power I bear witness* (the witness is trustworthy), *and beyond power;* that is, *It superabounded unto the riches of their simplicity.* ^D Or rather, he shows it not through this alone, but also through all the subsequent things: *For they were self-chosen*, he says. Behold another hyperbole. *With much exhortation.* Behold a third and fourth. *Begging us.* Behold a fifth. *And being in tribulation, and in poverty.* This is the sixth. And the seventh, *And they gave with hyperbole.*

3. Thereafter, since he especially wishes to establish this among the Corinthians, that giving should be with willingness, he dwells particularly upon it, saying, *With much exhortation*, and, *Begging us.* We did not beg them, but they begged us. What, begging us? *The grace and the fellowship of the ministry which is towards the saints.* Do you see how he again raises the matter, calling it by dignified names? For since they were zealous for spiritual gifts, he calls it grace, so that they might flock to it; and fellowship again, so that they might learn that they receive, not only give. This, then, they were beseeching us, he says, that we might undertake such a ministry. *And not as we hoped.* He says this regarding both the quantity and the tribulations. For we would not have hoped, he says, that being in such tribulation and poverty, they would have also pressed us so much, and beseeched us so much. And he also signified their care for the rest of their life, having said: *But they gave themselves first to the Lord, and to us through the will of God.* For in all things they obeyed more than...

[our] expectation. For they did not, because they gave to the needy, on that account cease to care for other virtues; but they offered themselves to the Lord first. ^A What is it, "They gave themselves to the Lord?" This is, they consecrated themselves; they were found proven in the faith; they showed forth great magnanimity in temptations, as well as moderation, gentleness, charity, and an eagerness and readiness in all other virtues. What is the meaning of "And to us?" This is, they showed themselves obedient to us; they loved us, they obeyed us, so that they might both fulfill the laws of God and be bound to us in the bond of charity. Now observe how he shows even here their intense zeal, saying: *They gave themselves to the Lord.* They did not, he says, obey God in part and the world in part, but gave all things—and indeed themselves—entirely to God. For they were not puffed up with pride because of their pious giving, but after exhibiting great humility, great obedience, and respect, and great philosophy, only then did they bestow their alms. What further is meant by the words, *By the will of God?* Since he had said, *They gave themselves to us,* he says, they did not do this out of human affection, but according to the will of God. ^B 6. *So that we requested Titus, [that] just as he began, so he might also complete in you this grace.* And what is the sequence of these words? It is truly excellent and beautifully coherent with what preceded. For since, he says, we discovered them to be sharp and fervent in all things—that is, in temptations, in alms, in love for us, and in the rest of the purity of their life—we sent Titus so that you also might equal their virtue. For he indicated this by these words, even if he did not speak [it] so. And I would have you consider the magnitude of [his] love. When we were being requested and besought by those, he says, we were anxious about you, lest you should be surpassed by them. This was also the cause of our sending Titus, so that you too, being excited and reminded from this, might emulate the Macedonians. For Titus was there when this epistle was written. ^C He shows, however, that he had already begun to do this even before Paul's exhortation, when he says: *Just as he had already begun.* Whence he also bestows marvelous praises upon him, both in the beginning, speaking thus: *Because I did not find Titus my brother, I had no rest for my spirit* (2 Cor. II, 13), and finally through this very thing. For it is no small praise to begin, since it indicates a fervent soul. And therefore he sent him, adding a great spur to them for the zeal of giving through the presence of Titus. And therefore he extols him with praises, so that he might reconcile him more vehemently to the Corinthians. For this also has great weight for persuasion, when the one who advises is of a benevolent mind. But he beautifully mentions alms once, and a second, and a third time, and calls it *grace*. For now he says, *I make known to you, brethren, the grace of God which has been given in the churches of Macedonia*; now, *They were willing, begging us with much entreaty [for] the grace and the fellowship*; and again, *So that just as he had previously begun, so he might complete in you this grace.*

516 S. JOANNIS CHRYSOSTOMI. to call back to life. For this is a great good, and a gift of God, which, if it be performed, renders us as similar to God Himself as possible. For this is human [nature] at its best. Whence also someone, stating the mark of a human, set this down: It is a great thing, he says, for a man, and a man of great price, to be studious of alms (Prov. XX, 6). ^A This grace is greater than calling the dead back to life. For to feed Christ suffering from hunger is much more excellent than to raise men from death to life in the name of Jesus: for there you give a benefit to Christ, [but] here He gives to you. Furthermore, the reward is set, not for those who receive the benefit, but for those who give. For in the performance of miracles God has you as a debtor, but in alms you have God beholden to you. Alms, however, are such only when you bestow with a ready mind, when you give largely and copiously, when you consider yourself not to be giving, but receiving, when you bestow as one receiving a benefit and making a gain, and not as one losing: for this should not even be judged a benefit. For he who relieves the poverty of another ought to be of a glad mind and not grieve at it. ^B Would it not be absurd if, while you dissipate the sorrow of another, you yourself should be sorrowful? For you do not leave even the name of alms to it. For if you are sorrowful because you have dispelled another's sorrow, you manifest an argument of extreme cruelty and savagery; for it is better not to dispel, than to dispel in such a way. ^C But what is it at all, O man, that you are sorrowful about? Is it lest your gold be diminished? If you are of this mind, by all means do not give at all; unless you trust that your gold will be increased by many parts in the heavens, do not give. Yet here you demand that the return be made to you? Why so? Allow alms to be alms, not a negotiation. Many have indeed received in this life, but they did not receive in such a way as to be destined to be superior to those who did not receive anything here; but rather some of them, as being weaker, because they were not particularly drawn to the future goods, received [it] here. And just as gluttons and unskilled men and slaves of their belly, having been invited to a royal table, not waiting at all for the proper time like children, ruin their pleasure by anticipating it, [and] gorge themselves on commoner food, so these also, who seek and receive goods in this life, diminish the reward of the future. ^D Indeed, when you give money at interest, do you desire to receive your capital a long time after, and perhaps not even receive it, so that the interest might be increased for you by the delay; here, on the contrary, do you demand [it] immediately, and that when you are to be, not here, but there, forever; not to undergo judgment here, but to give an account there? And truly if anyone were preparing a house for you there, where you were not about to dwell, you would consider it an insult; but now you are studious to be rich here, whence you must perhaps migrate even before evening? Does it escape you that we live in a foreign region as guests and sojourners? Do you not know that sojourners are on this condition, that they are cast out when they least expect and think it? That which also happens to us. Therefore whatever we have constructed, we leave here. For the Lord does not allow us to carry them hence with us, whether we buy fields, or build houses, or utensils, or anything of that sort. It does not only not permit those taking [them] away from here, but does not even reckon the reward to you, if you build, and spend not your own, but another's.

will have built, whether you have bought estates, or slaves, or vessels, or anything else of that kind. And he does not merely permit you not to carry them with you, but he even assigns them no reward: for he has told and announced to you beforehand that you should not build and consume what is your neighbor’s, but your own. What reason, therefore, is there why you should expend effort and expense in the ships of others, when you have left your own, and so lose both your labor and your reward, and undergo the final punishment? Do not, I beseech you, commit this; but since by nature we are sojourners, let us be so also by choice, so that we may not be sojourners there also, and cast out. For if we desire to become citizens here, we shall be so neither here nor there; but if we remain being sojourners, and pass through life as is fitting for those to so

^A diend (that is, the Thessalonians), he praised them on this account and said, "I bear witness to them, that even beyond their power." Because he is now exhorting them according to their capacity, he leaves the example to do its work. For he knew that exhortation does not stir the soul toward the imitation of like things as much as zeal does. Therefore, he says, "For if the readiness is present, it is acceptable according to what one has, not according to what one does not have." Do not fear, he says, because I said that; for I was praising their wonderful liberality, but God expects only those things which are within our reach, according to what one has, not according to what one does not have. For the expression *euprosdektos* (acceptable) in this place indicates the same thing as *apaiteitai* (is required). And with these words he greatly softens them, relying on that example, and all the more alluring them in that he gave them the power of choice; whence he also added: ^B "For it is not that there should be relief for others, and tribulation for you."

On the contrary, Christ praised the widow because she emptied her whole life and gave from her need. But since he was addressing the Corinthians, where he preferred to hunger—for "It is better for me to die," he says, "than that anyone should make my glory void"—for this reason he tempers his exhortation, praising those who give beyond their means, but not compelling these to do the same, not because he did not wish it, but because they were weaker. Otherwise, why does he extol them by name, because "in a great experience of tribulation the abundance of their joy and their deepest poverty abounded into the riches of their simplicity," and that they gave beyond their strength? Is it not clear that he is inciting these also to the pursuit of the same virtues? Therefore, even if he seems to concede less to them, he does so with this design, that he might lift them up to those things through these. Consider, indeed, how through the things that follow he secretly constructs this. For after he used these words, he added, ^C not only for the former, but he aims to bring it about by these words that this commandment should appear light to them. And not only from this, but also from the reward he again renders it easier and more magnificent than their dignity deserves, saying: "That there might be equality in the present time, and their abundance might supply your deficiency."

What is it that he says? You flourish in wealth; they in integrity of life, in liberty, and in confidence toward God. Therefore, share of the wealth that abounds for you, but is lacking to them, so that you might receive in turn of that confidence in which they abound, but of which you are in need. See how he secretly constructs this, that they ought to give beyond their strength and out of their poverty. For if, he says, you wish to receive from abundance, give also from abundance; but if you desire to draw for yourself the whole, provide also from poverty and beyond your strength. But he did not say this explicitly; he leaves it for the hearers to reflect upon. He himself, meanwhile, fulfills what he proposed and tempers his exhortation, adding according to what appeared, and saying, "That there might be equality in the present time." How equality? By you and them mutually contributing what abounds for each, and supplying what is lacking. But what is this equality, to pay back spiritual things for carnal? For these are much more precious than those; in what way then does he call it equality? Naturally, either as far as abundance and want are concerned, or as far as this present life alone is concerned, he says this equality is made. For this reason, when he had said "Equality," he added: "In the present time." ^D He said these things both to repress the arrogance of the rich, and to show that after departure from this life, spiritual men will be in a superior condition. For in this life we all enjoy great equality; but then there will be a great distinction and the highest preeminence, with the just surpassing the sun in splendor.

After he demonstrated that they should not only give but also receive greater things in turn, he strives to make them eager to give by another reasoning, showing that even if they did not share their own with others, they would have nothing more, even if they had gathered everything at home. And he brings forward an ancient history, speaking in this manner: "As it is written: He who gathered much, did not abound; and he who gathered little, did not fall short." This happened in the case of the manna. For even those who had gathered more and those who had gathered less were found to have the same measure: God by this reasoning curbing insatiable greed. Paul was saying this, then, both to strike fear into the Corinthians because of the things that happened then, and to exhort them not to be held anywhere by the greed for having more, nor to be angered that they have less. This can be seen even now in human affairs, not in the manna alone. For since we all fill only one belly, finish one course of life, and are covered by one body, there will certainly be nothing more for the rich from the affluence of wealth, nor less for the poor from indigence. Why then do you fear poverty, why do you seek wealth? "I fear," you will say, "lest I be compelled to come to the doors of others and beg for alms." I hear many also constantly praying like this and saying: "Do not let me be reduced to such a state that I have need of the aid of men." Hearing these words, I give way to great laughter; for this fear is childish. For there is no day, there is no matter, if I may so say, in which we do not need one another. Therefore, these words belong to an inconsiderate mind and one puffed up with arrogance, and one not discerning the nature of things clearly. Do you not perceive that we are all unable to be without the aid of others? For the soldier has need of the craftsman, and the craftsman of the merchant, and the merchant of the farmer, the servant of the free man, and the master of the servant, and the poor of the rich, and the rich of the poor, and he who does no work, of him who provides alms, and he who provides, of him who takes. For he who receives alms satisfies a necessary thing and the most precious of all. Unless there were poor, our salvation would be in great part overturned, as we would have nowhere to sow our money. From which it happens that the poor, who seems the least useful of all, is the most useful of all. But if it is shameful to be in need of the aid of another, nothing else remains

^A but to fear and tremble at these things, which are not worth mentioning, and for these reasons to shudder at poverty? For if you are rich, you will be in need of more things—and of more and baser things. For the more you are wealthy, the more you submit yourself to this curse.

3. Thus you are ignorant of what you pray for, when you ask for wealth so as not to be in need of anyone; just as if someone, having arrived at the open sea, where there is need of sailors and a ship and innumerable preparations, were to pray to be in no need of anything at all. For if you wish to be in need of nothing, pray for poverty; for being poor, even if you are in need of something, you will be in need only of bread or clothing. But being wealthy, you will have need of fields, and of houses, and of tax collectors, and of rents, and of rank, and of security, and of glory, and of magistrates; and not of these only, but also of those who are subordinate to them, and of those in the city, and of those in the countryside, and of merchants and shopkeepers. ^B Do you see that these statements are of the utmost folly? For if you think it a terrible thing to be in need of anyone, it is impossible to be released from this altogether. But if you wish to flee the crowd, for that is possible, by taking refuge in the calm harbor of poverty, cut away this great crowd of affairs, and do not consider it shameful to be in need of another. For this has been done by the ineffable wisdom of God. For if we are in need of one another, and even the necessity of need does not bring us into friendship, if we were self-sufficient, would we not be untamable wild beasts? By force and necessity, therefore, God has subjected us to one another, and we collide with one another every day. And if He had removed this bridle, who would soon have longed for the friendship of his neighbor? Let us not, therefore, consider this to be shameful, nor let us pray and say, "Do not suffer us to be put in need of anyone"; rather, let us pray, saying, "Do not permit us, when we have been put in need, to reject those who are able to benefit us." It is not to be put in need of others that is burdensome, but to snatch the things of others. ^C But now, for those things we have never prayed, nor have we said, "Do not give me to desire the things of others"; yet to be put in need, this seems to be something to avoid. And yet Paul was put in need many times, and he was not ashamed, but even boasted and praised those who served him, saying, "That even once and twice you sent for my needs" (Phil. 4:16); and again, "I robbed other Churches, having received wages for your service" (2 Cor. 11:8). It is not, therefore, a sign of freedom to be ashamed of these things, but of softness, and of a base and foolish soul. For even to God it seems proper that we should have need of one another. Do not, therefore, philosophize beyond measure. "But I cannot," he says, "bear a man who is entreated many times, and does not have it." And how will God bear you, being entreated by Him, and not being persuaded, and being entreated concerning the things that are for your own benefit? "For we are ambassadors for Christ," he says, "as though God were pleading through us: be reconciled to God" (2 Cor. 5:20). And yet, I am His servant, he says. And what of it? For when you, the servant, are drunk, while He, ^D the Master, is hungry and does not even enjoy necessary food, how will the name of servitude defend you? For this will weigh upon you the more heavily: when you remain in houses of three stories, and He does not even partake of a decent roof; when you are on soft bedding, and He does not even have a pillow. "But I have given," he says. But one must not cease doing these things. For then only will you have an excuse, when you have nothing, when you possess nothing. But as long as you have it, even if you have given to ten thousand, if there are others who are hungry, you have no excuse. But when you even lock away grain, and increase the price, and devise other strange ways of profiteering, what hope of salvation will you have left? You were commanded to give freely to the hungry, yet you do not give even at a moderate price; He for your sake emptied Himself of such great glory, yet you do not account Him worthy even of bread; but the dog is filled, while Christ is consumed with famine; and the servant is bloated by gluttony, while yours and his Master is in want of necessary food. And where are these the dealings of friends? "Be reconciled to God"; for these things are of enemies and those at war. Let us therefore be ashamed of all that we have been gifted, and all that we are about to be gifted. And if a poor man approaches in need, let us receive him with much benevolence, cheering and raising him up with our speech, so that we ourselves may obtain the same both from God and from men. "For whatever you want men to do to you, do also to them" (Matt. 7:12). This law contains nothing burdensome, nothing grievous. "What you wish to suffer, do these things," He says; the recompense is equal. And He did not say, "What you do not wish to suffer, do not do," but something more. For that is merely an abstinence from evils, but this is a performing of good works; and that is included in this. And He did not say, "You desire these things also," but, "Do to them." And what is the profit? "This is the law and the prophets." Do you wish to be shown mercy? Then show mercy. Do you wish to obtain forgiveness? Then share. Do you wish not to be spoken of ill? Then do not speak ill. Do you desire to be praised? Then praise. Do you wish not to be defrauded? Then do not snatch. Do you see how He showed that the good is natural, and that we have no need of laws from outside, nor of teachers? For in the things we wish to suffer, or not to suffer, regarding our neighbors, we legislate for ourselves. So if you wish not to suffer, yet you do, or if you wish to suffer some good, yet you do not do it, you have become self-condemned, and no longer do you enjoy any excuse as one who is ignorant and does not know what must be done. Wherefore, I beseech you, having set up this law within yourselves for your own sake, and reading these clear and concise words, let us become such toward our neighbors as we wish them to be toward us, so that we may also...

and provide for our neighbors such as we wish them to be toward us; that we may both enjoy present tranquility and attain future good things, by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, honor, now and always, and for ever and ever. Amen.

HOMILY XVIII

Cap. 8, v. 16. *But thanks be to God, who put the same earnestness into the heart of Titus for you.*

1. Titus is praised again. Since he had spoken concerning alms, he now discourses concerning those who were to receive and carry the money. This contributed to this collection and to increasing the eagerness of those making the contribution. For he who trusts the integrity of those who undertake the task of gathering and receiving money, and suspects nothing sinister regarding the recipients, is wont to contribute more freely and abundantly. That this might then happen, hear how he commends those who had traveled for this duty, among whom Titus held the first place. Therefore he says, *But thanks be to God, who put the same earnestness into the heart of Titus for you.* What is, “the same”? That which he also had for the Thessalonians, or the same which I have. And observe the wisdom of Paul; he shows this to be a benefit of God, and therefore gives thanks to its author, so that by this means he even moves and incites their spirits. For since God stirred him up and sent him to you, he himself undoubtedly asks through him. Therefore, do not think that this has happened humanly. But whence is it clear that God exhorted him? 17. *For he accepted the exhortation, but being more earnest, of his own accord he went forth.* See how he shows that, in order to fulfill his task, he needed no exhortation. And after he said the grace of God, he did not allow the whole matter to be attributed to God, so as to draw them toward a greater love for Titus, when he says that he was also stirred by his own will. For when he was more earnest, he says, he went forth of his own accord; that is, he anticipated this task; he leaped into the treasury; he judged it to consult his own interests to dedicate his labor to you; and so great was the power of love in him toward you, that he did not even need our exhortation; although it was indeed applied by us, he was by no means moved by this, but by himself and the grace of God.

*Whose praise is in the gospel through all the Churches.* Who is the brother whose praise is in the gospel? And who is this brother? Some think that Luke is signified by these words, and they say this because of the history which he committed to writing; others think it is Barnabas; for he calls even the unwritten preaching the gospel. Why does he not write their names, but declares Titus by name, and calls him from his association with the evangelical function (inasmuch as his work was of such use that without his absence Paul could not accomplish any great thing: *For,* he says, *because I did not find Titus my brother, I had no rest for my spirit* [2 Cor. 2:13]), and by his love toward them (*For his bowels,* he says, *are more abundantly toward you* [2 Cor. 7:15]), and by the diligence with which he incubated this task (*For of his own accord,* he says, *he went forth*); whereas these others he neither commends in the same way, nor cites by name? What then can be said? Perhaps they were unknown to the Corinthians, and therefore he does not dwell much on proclaiming the praises of those whose virtue they had not yet tested; he speaks of them only so far as was sufficient for their commendation and for avoiding sinister suspicion. But let us see whence he weaves praise for this man. Whence, therefore, does he seek the argument of praise? First, he praises him from his preaching, that he not only preached, but as was right, and with the zeal that was fitting. For he did not say that he preached the gospel, but *whose praise is in the gospel.* And lest he come under the suspicion of flattery, he cites not one or two or three, but the universal Churches as witnesses to him, saying: *through all the Churches.* Then, from the choice of those who had ordained him, he procures veneration for him; which is no small thing. Therefore, after he said, *whose praise is in the gospel through all the Churches,* he added: 19. *And not only so.* What do these words mean, *And not only so*? Not, he says, for this reason alone is he worthy of veneration, because he flourishes in the praise of preaching and is commended by all, but also because he was ordained by the Churches together with us. From this it seems to me that he signifies Barnabas. And he indicates his great dignity; for he shows for what reason he was ordained: *Companion,* he says, *of our journey in this grace, which is ministered by us.* You see how many praises he bestows upon him? He shone in the preaching of the gospel, and had all the Churches as witnesses of that matter; he was ordained by us to perform the same things as Paul, and he was everywhere his companion both in temptations and in perils: for this is what "journey" signifies. What then is the sense of these words, *in this grace, which is ministered by us*? This is, in this, that he should announce the word and preach the gospel; or, that he should dedicate his labor to the financial matter; indeed, both meanings seem to me to be signified by these words. He adds afterwards, *to the glory of the Lord and your eagerness.* These words have this sense: We requested, you say, that he himself should be chosen along with us, and designated to this duty, that he might be the provider and minister of sacred money (for this was no small dignity; for *Consider,* Peter said, *seven men from among you of good testimony* [Acts 6:3]); and he was created by the Churches, with the consenting calculations of the whole people. What then do these words signify, *for the glory of the Lord and your eagerness*? This is, that both the glory of God might be celebrated, and that you might be of readier spirits, when you have perceived those to be of approved character who receive the money, and are able to generate no false suspicion against them.

^B 2. For this reason we have sought out such men: and we have not entrusted the whole matter to one person, that he might escape this suspicion, but we also sent Titus, and with him another. Then, expounding this very thing—that it is for the glory of the Lord and your readiness—he added: *Providing for this, that no one should blame us in this abundance which is administered by us.* What is the meaning of what is said? It is worthy of Paul’s virtue, and it reveals his great care and condescension. For, he says, that no one might suspect us, nor have any ordinary occasion of blame against us, as though we were embezzling from the funds entrusted to us, for this reason we have sent such men, and not one only, but also two and three. Do you see how he relieves them of all suspicion? Not only from the Gospel, and not only from having been ordained, but also because they are of approved character, and were ordained for this very reason, that they might not be suspected. And he did not say, "Lest you blame us," but, "Lest anyone else." And yet he did this for their sake, and implied it by saying, *For the glory of the Lord and your readiness*; yet he does not wish to strike them, but says it differently: *Providing for this*—and he is not satisfied even with this, but heals them again by the addition, saying, *in this abundance which is administered by us*; and he puts the heavy matter with a commendation. For, that they might not grieve, nor say, "Have you then reason to suspect us, and are we so wretched as to be suspected in these matters?" by correcting them he says: "Much money is being sent by you, and this abundance"—that is, the multitude of the funds—"is sufficient to provide an occasion for suspicion to evil men, if we did not show necessary caution. For we provide for good things, not only before the Lord, but also before men." What could equal Paul? For he did not say, "Let anyone who wishes to suspect such a thing perish and lament; as long as my conscience does not condemn me, I have no concern for those who suspect me"; but the weaker they were, the more he condescended. For when one is ill, one must not be indignant, but help. And yet, from what sin are we as far removed as he was from such a suspicion? For not even if it were some demon would it have suspected that blessed man in this ministry. But yet, being so far from such an evil suspicion, he does and manages everything so as to leave not even a shadow for those who might wish to suspect something evil in any way whatsoever; and he shuns not only accusation, but also blame and any ordinary censure and even a mere suspicion. *We have also sent with them our brother.* Behold, again he adds another, and with a commendation and his own vote and that of many others. *Whom we have often proved diligent in many things*, he says, *but now much more diligent.* Having commended him for his own virtuous achievements, he raises him up by the love he bears towards them; and what he said about Titus—that *being more diligent he went of his own accord*—this he also says about him: *but now much more diligent*, sowing seeds for them of love toward the Corinthians.

And finally, since he has shown their virtue, he exhorts them also on their behalf, saying: *Whether about Titus, he is my partner and fellow-worker toward you.* What is, *Whether about Titus*? If one must say anything, he says, about Titus, I have this to say: that he is my partner and fellow-worker toward you. Either this is what he says, or, "If you do anything for Titus, you do it not for anyone ordinary; for he is my partner." And appearing to commend him, he raises them up, showing them to be so disposed toward him, that it suffices as an occasion for honor among them that one appears to be his partner. Yet he was not satisfied with this, but added another thing, saying: *Fellow-worker toward you.* Not simply a fellow-worker, but in matters concerning you, in your progress, in your advancement, in the friendship, in the zeal toward you—which could most reconcile him to them. ^C *Or other brethren.* Whether about the others, he says, you wish to hear something, these too have the greatest rights of recommendation to you. For they too, he says, are "our brethren," and "apostles of the Churches"—that is, sent by the Churches. Then the greatest of all: *The glory of Christ.* For to Him is referred whatever is done for these. Whether, therefore, you wish to receive them as brethren, or as apostles of the Churches, or as doing it for the glory of Christ, you have many grounds for goodwill toward them. For about Titus, indeed, I have it to say that he is both my partner and your lover, but about these, that they are brethren, that they are apostles of the Churches, that they are the glory of Christ.

3. Do you see that from this it is clear that they were unknown to them? For otherwise he would have glorified them also by those things by which he did Titus, I mean by the love toward them. But since they were not yet known, *Receive them*, he says, *as brethren, as apostles of the Churches, as doing it for the glory of Christ*; therefore he adds: *The proof of your love, and of our boasting on your behalf, show to them before the Churches.* Now show, he says, how you love us, and how we do not boast in you simply or in vain; and you will show this if you display love toward them. Then he even makes the word more awful, saying: *Before the Churches.* For the glory, he says, of the Churches, for their honor. For if you honor these, you have honored the Churches that sent them. For the honor does not pass to them alone, but also to those who sent them, who ordained them, and before them, to the glory of God. For when those who serve Him…

^A are held in honor, the glory ascends to God Himself. We ought also to hold in common the prayers of the Church. Nor is this a small matter; for mighty is the power of the assembly, that is to say, of the Churches. Observe how great is the power of the assembly’s prayer: it released Peter from his chains, and opened the mouth of Paul ^B. Their suffrage confers great dignity upon those coming to spiritual offices. For this reason, the one who is about to ordain also calls for their prayers, and they cast their own votes and shout out those things that those who have been initiated into the mysteries know; for it is not permitted to disclose everything to the uninitiated. At times, moreover, there is no difference between the priest and those over whom he presides, as when the time comes to partake of the awesome mysteries; for we are all alike admitted to them, not as in the Old Testament, where the priest ate one portion and the people another, and it was not lawful for the laity to partake of what the priest partook. Now, however, the state of affairs is different; for one body and one cup is set before all. In the prayers ^C also, you will see that the people contribute much. For on behalf of the possessed, and on behalf of those who are in repentance, the prayers are common—both from the priest and from the people themselves; and all speak one and the same prayer, a prayer full of mercy. Again, when we exclude those who cannot participate in the sacred table from the holy precincts, another prayer must be made, in which we all bow down to the ground alike, and all rise up alike. Furthermore, when the time comes to give and receive the peace, we all kiss one another in common. And in the awesome mysteries themselves, just as the priest prays for the people, so the people pray for the priest; for these words, “And with your spirit,” mean nothing other than this. Again, the prayer by which gratitude is rendered to God is common to both; for neither does he give thanks alone, but the whole people also. For when he has first received their voice, and they have assented that it is done worthily and justly, then finally he begins the thanksgiving. And why do you marvel if the people speak with the priest, when they even send up the sacred hymns in common with the Cherubim themselves and with the heavenly powers? I have said all these things, so that each one of you, even those who are among the subordinates, might be vigilant; and that we may understand that we are all one body, and differ from one another only so much as members differ from members: and therefore we should not cast everything upon the priests, but rather we ourselves should be concerned for the whole Church, as for a common body. For this both brings greater security and provides us with a greater increase in virtue. Hear indeed how in the time of the apostles they very often made those over whom they presided partners in their counsel. For when they were creating the seven deacons, they first referred it to the people; and when Peter [was to choose] Matthias, he consulted with all who were present then, both men and women. For here, neither ^D should those who preside behave with arrogance, nor should those who are subjects be held as servants; rather, it is a spiritual authority, holding the superior position chiefly for this reason: that it takes on more labors for your salvation, not that it demands more honors. For it is fitting that all, as one house, should inhabit the Church; as one body, so should they be disposed; just as baptism is one, and the table is one, and the font is one, and creation is one, so also is the Father one. Why then are we divided and dissected, when we have so many bonds of association? For we are compelled to lament again the same things which we have often mourned with tears; for this state of affairs is indeed worthy of lamentation, in which we are so violently torn away from one another, when we ought to imitate the composition of a single body. For thus even the greater man might make some profit from the lesser. For if Moses learned something that was in his interest from his father-in-law, which he himself was not considering: how much more could this happen in the Church? And what reason is there why a man [who is] an outsider should perceive [it], and [yet] it should escape the spiritual man? [It is] so that all who were there at the time might understand that he was a man, and that in dividing the sea and in breaking the rock he was in need of God’s help, and that those miracles ought to be ascribed not to human nature, but to divine power. Now also, if someone should speak a suggestion that is [only] slightly useful, let another rise and speak.

Why Moses accepted the counsel of Jethro his father-in-law.

with greater increase will be added: may we too, having ordered our present life excellently, attain to future goods: which may we all attain, through grace and loving-kindness, etc.

HOMILY XIX

^A CAP. 9. v. 1. *For as touching the ministering to the saints, it is superfluous for me to write to you.*

1. After having said so many words about this matter, he says: *It is superfluous for me to write to you.* Nor does his prudence shine forth only in this, that having spoken so much, he says, *It is superfluous for me to write to you*, but because he speaks of it again. For these things indeed, which he said a little before, he said concerning those who had received the money, so as that they might be held in great honor: but the things before those, which he was discussing concerning the Macedonians, that their deep poverty abounded unto ^B the riches of their simplicity, and all other things concerning philanthropy and almsgiving. And yet, although he had said so many things before, and was about to say again, *It is superfluous for me to write to you*, he does this so as the more to attract them. For a man is ashamed, having such a reputation, as to need no counsel, to appear less than the opinion held of him, and to fall short. Thus he often acts also in the case of accusation, speaking by way of omission; for this has great power. For the judge, seeing the magnanimity of the accuser, no longer suspects anything further. He reckons, that the one who, having it in his power to say many things, ^C does not say them, how could he fabricate things that do not exist? And he gives and allows them to suspect something greater than what is said, and he puts upon himself the suspicion of a virtuous character. He does this also in the case of counsel and of praises. For having said, *It is superfluous to write*, see how he counsels: *For I know your forwardness, for which I boast of you to them of Macedonia.* It is a great thing indeed to know it oneself; but it is far greater to speak of it to others; for this has greater power; for they would not have wanted to be put to such shame. Do you see the wisdom of his purpose? ^D He urged them on by means of others, the Macedonians. *For I know your forwardness*, he says, *of which I boast to them of Macedonia.* He urged them on by them: *For they*, he says, *not only to do, but also to be forward a year ago.* He urged them on by the Lord: *For ye know*, he says, *the grace of our Lord, that, though he was rich, for our sakes he became poor.* Again, he flees to the strong argument, that from others. For the race of men is jealous. And it was necessary for the Lord’s example rather to draw them, and after that, the one of recompense; but since they were weaker, he draws them rather by this. For nothing is so strong as jealousy. And observe how he introduces it also in a newer way. For he did not say, Imitate these; but what? *Your zeal hath provoked very many.* What are you saying? A little before you were saying that they were forward of their own accord, asking us with much entreaty; how then, *Your zeal*? Yes, he says; we did not counsel, we did not exhort, but we only praised you, we only boasted, and this sufficed them for forwardness. Do you see how he stirs them up through one another, these through those, and those through these, and in the jealousy he also mixed the greatest praise? Then, that he might not puff them up, he manages it with restraint, saying: *Your zeal hath provoked very many.* Consider then how much it is for being the cause to others of this bounty, for themselves to fall short in this contribution. For this reason he did not say, Imitate them; for they did not have the zeal to such an extent; but how? That those might imitate you; that the teachers might not appear less than the disciples. And see how, while stirring them up and inflaming them the more, he pretends to stand with them, as if in some rivalry and contest, choosing their side. For just as he was saying above, that *they were willing themselves with many entreaties, to beseech us Titus, that as he had begun, so he would also finish the same grace to the end*: so also here he says, that *for this cause I have sent the brethren, that our boasting should not be in vain*. You see him struggling and trembling, that he might not seem to have spoken what he said only for the sake of prompting them, but, *Because it is so*, he says, *I sent the brethren; I take such care for you, that our boasting should not be in vain.* And he seems to make himself one of the Corinthians throughout, although he cares for all equally. What he is saying is this: I am very proud of you, I boast before all, I boasted also before them; so that, if you fall short, the shame is common. And this too he added with measurement: *in this behalf*; not everywhere; so that, as I was saying, you might be prepared. For I did not say that they are going to, but that everything has been prepared, and they lack nothing anymore. This, therefore, I wish to be shown through the deeds, he says. Then he also increases the anxiety, saying: *Lest perhaps if any of Macedonia come with me, we should be ashamed (not to say, you) in this same confident boasting.*

2. The shame is greater, when one brings many who are onlookers, the very ones who have heard. And he did not say, For I am bringing Macedonians with me, Macedonians are coming with me, that he might not seem to do it purposely; but how? *Lest perhaps if any of Macedonia come with me.*

^A And if you should count it as no great matter, he says, be of good cheer, for they are indulgent; but rather think of the Macedonians. Lest, perhaps, if they should come, and find you not prepared, neither having fulfilled everything, you should be put to shame, not in terms of being forced to contribute quickly, but in terms of not bringing it at all, or bringing less than is needed—think how great that is. Then he proceeds from that, and strikes them, yet in such a way as to say, *Let us be ashamed*, not *you*—that we might not even use the word yourselves. And he corrects this again, saying: ^B *In this confidence of boasting*. He does not make them lax, but shows that those who excel in other things ought also to have great boldness in this. *I thought it necessary, therefore, to entreat the brethren, that they might go on before unto you, and prepare beforehand this your bounty*, so it might be as a bounty, and not as covetousness. Again he takes this up in another way, and lest he seem to be saying these things without reason, and having no other cause for this journey, he says that it is so you might not be ashamed. See that those words, *It is superfluous for me to write to you*, were the beginning of his admonition? See how many words he pours forth concerning this ministry? Beyond this, one may also say that, lest he appear to struggle against himself—having said it was *superfluous*, yet speaking about this very matter—besides arguing about speed and bounty and zeal, he effects this as well. For he demands these three things; and he moved these points even at the beginning of the epistle. For when he said, *In much proof of affliction the abundance of their joy, and their deep poverty abounded unto the riches of their liberality* (2 Cor. 8:2), he meant nothing else than that they contributed much, and with joy and speed; and the greatness of their gifts not only did not cause them sorrow, but not even the fact that they were living in trials—which was yet more burdensome than giving of one's means. And even in those words, *They gave themselves to us*, he shows their zeal and great faith. ^C But he handles the same things here again. For since liberality and cheerfulness are usually at odds with each other—and he who gives much is often affected by sorrow, while he who wishes not to be sorrowful gives more sparingly—see how he manages the care of both with the prudence that belongs to him. For he did not say, "It is better to give a little with a willing mind, than much as though forced"—indeed, he wanted both, so they might contribute both much and willingly; but how? *That they might prepare your bounty beforehand, to be ready as a bounty, and not as covetousness.* He begins with that which is more pleasant and easier, so they might not be forced to give; for bounty, he says, is a thing of sweetness. See how, in the course of his exhortation, he at once shows the fruit that is growing, and that those who give are filled with bounty. He also enticed them with the charm of the term; for no one gives a bounty with a sorrowful mind. And not content with this, he added: *Not as covetousness.* Do not think, he says, that we take it as greedy men do, but that we may be for you the authors of a bounty. For the greed is in those who take, not in those who give; and for this reason he who gives an alms unwillingly, gives greed, not a bounty. Afterward he passes again from this to the other—that is, to giving prolixly and munificently. ^D *But I say this*, that is, together with this I say also that: *He who sows sparingly shall reap also sparingly; and he who sows in bounties shall reap also of bounties.* He did not say, *modestly*, but using a milder word, *sparingly*. And he called the matter *sowing*, so that the reward might immediately present itself to your eyes, and by thinking of the harvest, you might understand that you receive more than you give. Therefore he did not say, *He who gives*, but, *He who sows*; nor, *If you shall sow*, but he expressed this in a general way; and finally, not, *Largely*, but, what is much greater, *In bounties*. Then again he returns to that which had pleasantness, saying: *Each one according as he purposes in his heart.* For a person who has obtained a freer capacity does something better than one driven by necessity. Therefore he also dwells upon this: for after he said, *As he purposes*, he added, *Not out of sorrow, or out of necessity.* And not even this was enough for him, but he also brings a testimony from Scripture, saying, *For God loves a cheerful giver.* See how assiduously he places this? Not as commanding, I say; and, I give counsel here; and, *As a bounty, and not as covetousness*; and again, *Not out of sorrow, nor out of necessity; for God loves a cheerful giver.* In which words, by *cheerful* he seems to me to signify *munificent*; although he adopted this word with the intention of urging them to give with a prompt mind. For since the example of the Macedonians and all other things were sufficient to induce an abundance of liberality, he does not speak many words concerning it, but exhorts them not to give unwillingly. For if it is a work of virtue, and everything that is done by necessity takes away the reward, he rightly insinuates this. Nor does he only advise, but he also, as he does perpetually, adds prayers, saying, *But God is able to make all grace abound in you.* Through prayer, he removes the thought that surges up against this munificence and frequently hinders many now. For many are afraid to give alms, saying, "Lest I happen to fall into poverty, lest I have need of others." To dissolve this fear, therefore, he adds a prayer, saying, *God is able to make all grace abound in you.* What, then, is *to make grace abound*? It is to heap you with such and so many riches that you may be able to use munificence most profusely. *That you, always having all sufficiency in all things, may abound unto every good work.* See how much philosophy there is in his prayer. He does not wish for them riches and overflowing means, but *all sufficiency*. Nor is this only something to be admired in him, but that, as he does not pray for what is superfluous, so he neither presses nor forces them, attuning himself to their infirmity, that they might give from their remaining funds; but he prays that they might have as much as is enough, and at the same time shows that the benefits received from God ought not to be abused. *That you may abound*,

he says, *unto every good work.* For this reason, he says, I ask these things, that you may be able to provide for others also. And he did not say, Provide, but, *Abound*. For in carnal things he asks for them only what is sufficient, but in spiritual things he asks for an abundance, and not in alms alone, but in all other things as well—for this is the meaning of *unto every good work*. Then he brings the prophet in as a counselor to them, having sought a testimony that might summon them to generosity, and he says: *As it is written, He has dispersed, he has given to the poor: his righteousness abides forever.* This is what it means to *abound*. For the word *dispersed* is indicative of nothing else but giving with liberality. For even if the things themselves do not remain, the fruit arising from them does remain. For this is the wondrous thing, ^A that while things kept perish, those that are dispersed remain, and remain forever. He calls kindness "righteousness" here; for indeed it makes men righteous, consuming sins like fire when it is poured out with liberality.

Let us not, therefore, be calculating, but let us sow with a generous hand. Do you not see how much others give to mimes and to harlots? And yet, give even the half to Christ of what those people give to dancers; as much as they spend for reputation on those upon the stage, so much let you give even to the hungry. For they cover the bodies of those who live in prostitution with untold gold; but you do not clothe the flesh of Christ even with a simple garment, and that too when you see it naked. What kind of pardon is this worthy of, or rather, what kind of punishment, when that man gives so much to the one who is ruining and shaming him, while you give not even the least to the One who is saving you and making you more radiant? But when spending on your belly, and drunkenness, and dissipation, you are nowhere mindful of poverty; but if there is a need to remedy poverty, you become poorer than all ^B and while you rejoice to spend as if from fountains while feeding parasites and flatterers, if you see a beggar anywhere, then the fear of poverty seizes you.

For this reason, we shall then be condemned by ourselves and by others, both by those who have succeeded and by those who have failed. For it will be said to you, Why have you not become so magnanimous in proper matters? Yet this man, in giving to a harlot, did not calculate any of these things; but do you, in giving to the Master Who told you not to be anxious, fill yourself with fear and trembling? And what pardon could you be worthy of? For if a man will not overlook it when he has received, but will return the favor, much more will Christ. For if He gives even without having received, how will He not give after having received? What then, someone says, when some people after spending much, are in need of others themselves in addition to not having received? You are speaking of those who have spent everything, while you yourself do not give even an obolus. Pledge that you will empty yourself of everything, and then ask about those people; but so long as you are a miser, and give only a little from what you have, why do you put forward excuses and pretexts to me? ^C For we are not leading you to the ultimate peak of destitution, but for now we are requesting that you prune away the superfluous and love sufficiency alone.

Sufficiency is defined by the need for those things without which one cannot live. No one is pulling you away from these, nor forbidding you your daily sustenance—I say sustenance, not luxury, not clothing, not ornaments. Nay, rather, if someone were to examine it strictly, this is sustenance in the highest degree. And consider: what should we call luxury more, the man who is nourished on vegetables and is healthy and suffers nothing unpleasant, or the one who has a Sybaritic table and is full of thousands of diseases? It is evident that it is the latter. Let us therefore seek nothing more than this, if we indeed wish to live in luxury and with health; and let us define sufficiency by this. And the man who is able to be satisfied with legumes and to be healthy, let him seek nothing beyond these; but let the man who is weaker and has need of the remedy of vegetables not be hindered. ^D And if someone were even weaker than this, and had need of the proportionate help from food, we will not debar him from this either. For we do not advise these things so that we might kill and destroy men, but so that we might prune away what is superfluous; and that is superfluous which is beyond need. For when we are able to live healthily and becomingly even without it, that which has been added is quite superfluous.

4. Let us reckon this also with regard to garments, and to the table, and to the house, and to all other things, and let us seek the need everywhere. For that which is superfluous is also useless. When you have practiced sufficiency, then we will lead you—if you wish to become a zealot of the widow—into things greater than these. For you have not yet reached the philosophy of that woman, so long as you are still worrying about sufficiency. For she became even superior to this; for she cast in all the things that were going to sustain her. Will you still then be perplexed about your necessities, and are you not ashamed of being bested by a woman, and not only not imitating her, but even falling very far short of her? For she did not say these things that are said by you: "What if, having spent everything, I am forced to beg from another?" but she generously stripped herself of what she had. What could one say concerning the one in the Old Testament in the time of the prophet Elijah? For in her case the danger was no longer about poverty, but also about death and the end, not of her own life only, but also of that of her children. For she did not expect to receive from others, but rather to die immediately. But she saw the prophet, it says, and from that she became generous. But you, do you not see thousands of saints? And why do I say "saints"? Do you see the Master of the prophets begging, and not even so do you become kind? Instead, having storehouses belching from this to that, you do not share even from your surplus. What do you say? A prophet was present, and this is what persuaded her to be magnanimous to such a degree? Why, this is precisely what is worthy of great wonder, that she was persuaded he was great and wondrous. For how did she not say, as it was natural for a barbarian woman and a foreigner to think, "If he were a prophet, he would not have had need of me; if he were a friend of God, He would not have overlooked him; granted, the Jews are suffering this punishment on account of their sins, but this man, whence and why?" But she thought none of these things, but with

HOMILY XX

^A...and showed her house, and before the house her willingness, and placed all her property in the midst, and laying aside nature and despising her children, she preferred the stranger to all. Consider then what punishment awaits us, when that woman—a widow, a pauper, a foreigner, a barbarian, a mother of children, knowing nothing of that which we know—was discovered to be stronger and more robust than we are. For not even if we have a strong body are we therefore brave men. For only he who possesses this virtue, even if he be lying upon a bed, is strong; whereas, even if one be robust in body, if he lacks this, he is no stronger than a girl or a wretched old woman. The former fights against incorporeal evils; the latter dares not even look at them. And that you may learn that this is the standard of bravery, gather it from this very example. For what could be stronger than that woman, who stood resolutely against the tyranny of nature, and against the violence of hunger and the threats of death, and overcame all these? Hear, then, how Christ proclaims her. For there were, says He, many widows in the days of Elijah; and to none of these was the prophet sent, save to that one (Luke 4:25). Shall I say something great and wonderful? ^B To hospitality 577 she brought more than our father Abraham. For he did not run to the flock, as she did, but from a handful she surpassed all who have been distinguished for hospitality. He indeed was victorious because he set himself to this task; but she, for the sake of the stranger, spared not even her children, even though she did not expect future blessings. We, on the contrary, while the kingdom is shown to us, while the threats of Gehenna are leveled at us, and, what is greater than all, while God has done so many and such great things for us, and rejoices and is glad in these things, have grown listless. I beseech you, do not so; but let us scatter, let us give to the poor, as is right to give. For God measures much and little, not by the scale of the gifts, but by the ability of the giver. ^C Often, therefore, you have given less than one who has contributed only an obol, you who have contributed a hundred gold staters; for you gave from your surplus. Yet, even so, do this, and you will quickly come to a more generous liberality. Scatter money, that you may gather righteousness. For it does not desire to be present with money, but it is present to us indeed through these, but not *with* them. For it is impossible that the desire for money and righteousness should dwell together; for they have separate tents. Do not, therefore, strive to join things that are unjoinable, but drive away the love of money like a tyrant, if you wish to receive the queen. For she is the queen, and makes men free out of slaves—whereas the other does just the opposite. Therefore, let us flee the latter with all zeal, and let us embrace the former, that we may enjoy the freedom of this life, and obtain the kingdom of heaven: 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 for the ages of ages. Amen.

HOMILY XX

9. 10. *But He that ministereth seed to the sower, and bread for food, shall minister and multiply your seed, and increase the fruits of your righteousness.*

α. One might most admire Paul’s wisdom from this, that, as he took his exhortation both from spiritual things and from carnal, so also in the recompense, he again does the same, establishing both. For that which says, *He hath dispersed, he hath given to the poor, his righteousness abideth for ever* (Ps. 111:9), looks to the spiritual reward: but this, *Multiply your seed*, to the carnal remuneration. ^D Yet he does not stop here; but again he passes over to spiritual things, frequently comparing them with one another; for that which says, *Increase the fruits of your righteousness*, is spiritual. This he does for the sake of varying the discourse, both to pluck up by the roots their slothful and sluggish thoughts, and to remove the fear of poverty from many causes, and by this present example too. For if God gives to those who sow the earth, and provides abundance to those who nourish the body, much more [does He provide] to those who cultivate heaven and take care of the soul; since He wills that more intensive care be conferred upon this. And yet, as I said, he does not put this in the way of an argument, but in the form of a prayer: so that he might simultaneously make the argument clear and lead them more into hope, not only from what is happening, but even from a prayer of this kind: *He shall minister*, he says, *and multiply your seed, and increase the fruits of your righteousness*. In which words he again signifies liberality without any suspicion; for these words, *He shall minister and multiply*, indicate this; and at the same time he does not allow us to seek anything beyond what is necessary for sustaining life, when he says, *Bread for food*. For this too is to be wondered at in Paul, that he first also already established, namely, that in necessary things we are to seek nothing more than what is needed, and uprooting the thought of poverty from many sides, and from this example of the present. For if God gives to those who sow the earth, and provides abundance to those who nourish the body—much more to those who till heaven and are concerned for the soul; for He wishes more abundant care to be bestowed upon this. But he does not offer this in the manner of an argument, as I said, but by way of a prayer: so that he might make the logic manifest, and lead them more into hope, not only from what is taking place, but also from this prayer: *He shall minister*, he says, *and multiply your seed, and increase the fruits of your righteousness*. In which words he again signals liberality without any suspicion; for these words, *minister and multiply*, indicate this; and at the same time he does not allow us to seek anything beyond those things which are necessary for life, when he says, *Bread for food*. For this, too, is a primary excellence to admire in Paul, that he previously already established that in necessary things we must seek nothing more than what is needed.

but in spiritual matters, he counsels us to seek for manifold abundance. Therefore, he also said above, *that having all sufficiency, you may abound to every good work*; ^A and here, *He who supplies seed to the sower for food*. By "seed," he means the spiritual. For he does not merely ask for alms, but for them given with liberality. Hence, he also calls it repeatedly "seed." For just as grain, when sown, shows the stalks luxuriant, so too does alms-giving produce many sheaves of righteousness and reveals ineffable harvests.

Having wished such abundance upon them, he points out again where it is necessary to spend it, saying: *that you may be enriched in everything to all generosity, which stirs up through us thanksgiving to God*. Not so that you may squander it on things not fitting, but on those which bring great thanksgiving to God. For God has made us masters of great things; and while leaving the lesser things to Himself, He has granted us the greater. For He Himself is master of sensible food, but He has entrusted the intelligible to us. ^B Indeed, we also are masters, as I will show by our stalks being lush. For it requires no rain, nor seasons of the year, nor anything but the purpose alone, and it runs straight to heaven itself. By "generosity" here, he means liberality, which *stirs up through us thanksgiving to God*. For what is done is not merely alms-giving, but also a ground for much thanksgiving; or rather, not of thanksgiving only, but of many other things as well.

He sets these forth as he proceeds, so that by showing that the good deeds performed are many, he may from this make them more eager. What, then, are these "many"? Hear him saying: *that the ministry of this service is not only supplying the wants of the saints, but is also abounding through many thanksgivings to God; through the proof of this ministry, they glorify God for the obedience of your confession to the Gospel of Christ, and for the purity of your fellowship toward them and toward all, and by their prayer for you, longing for you because of the exceeding grace of God upon you*. ^C

What he says is this: First, you are not only filling up the wants of the saints, but you are also abounding, that is, you provide them with more than is necessary; then, through them, you send up praise to God; for they glorify Him *for the obedience of your confession*. In order that he might not show them to be giving thanks only because of this—that is, because they received—see how he raises them up; just as he himself says to the Philippians, that *I do not seek the gifts*, and to these he bears witness to the same. They rejoice, indeed, that you are supplying their wants and comforting their poverty, but much more because you are thus obedient to the Gospel; of which this is the sign, to contribute so liberally. For this is what the Gospel commands. *And for the purity of your fellowship toward them and toward all.* And for this reason, he says, they glorify God, that you are so magnanimous, not only toward them, but toward all. ^D This, in turn, becomes an encomium of them, to give thanks even for what is given to others. For, he says, they do not only adorn their own affairs but those of others as well, even though they are in extreme poverty; which is a sign of their great virtue. For there is nothing so jealous as the race of those living in poverty. But they are pure from this passion, being so far from feeling pain at what you distribute to others, that they rejoice no less than at what they themselves receive. *And by their prayer for you.* For, he says, they give thanks to God for these things; but for your love and meeting, they beseech Him that they may be counted worthy to see you. For they long for this, not for the sake of the money, but so that they might be beholders of the grace given to you.

2. Have you seen Paul's wisdom, how by lifting them up he attributed everything to God, calling the matter "grace"? Since he had spoken great things about them, calling them ministers, and lifting them to a height—if indeed they were ministering, and he himself was the official, and having called them approved—he shows that God is the cause of all these things; and he himself again offers thanksgiving with them, saying: *Thanks be to God for His indescribable gift*. He calls "gift" here both such great good things which come through alms-giving both to those who receive and to those who provide; or those ineffable good things which, through His presence to the whole world, were given with much liberality. Which is what is most to be suspected. For in order that he might both restrain them and make them more liberal, he reminds them of what they have obtained from God. For this is indeed a very great incentive to every form of virtue, and he closed his discourse here. But if the gift is indescribable, what could be equal to the madness of those who pry into His essence? And not only is His gift indescribable, but also the peace which passes all understanding, through which He reconciled the things above with the things below. Let us, therefore, enjoying such grace, strive to show a virtue of life worthy of it, and let us make much account of alms-giving; and we shall do so if we flee from excess, if we flee from drunkenness, if we flee from gluttony. For God gave both food and drink, not for excess, but for nourishment. For wine does not produce drunkenness; since if this were so, all would have to be drunk. But, one says, it was not necessary to harm much. These are the speeches of those who are drunk. For if "much" harms, and you do not even then depart from greed, if this is so shameful and harmful, and you do not even then cease from the wicked desire, if it were permitted to drink much and to be in no way harmed, where would you have stopped your...

ruin? Or would you not have destroyed and corrupted all things? If there is a certain measure of food, and when we exceed it we harm our health, and not even then can you endure the bit, but having broken through it, you take all that belongs to everyone, that you might provide service to the tyranny of wicked gluttony: what would you not have done, if this limit defined by nature were removed? Would you not have spent all of life's time upon this? Was it necessary, therefore, to confirm a desire so absurd, and not to restrain the ruin arising from intemperance? And how many other evils would not have arisen from this? But, oh, mindless men! Who, while they wallow in drunkenness and other kinds of luxury as in mire, if they come to their senses a little, do nothing else while sitting than to use these words: "Why is this spent upon this matter?" when on the contrary they ought to be accusing their own sins. ^B For instead of saying, "Why did God establish certain limits? Why are not all things carried away rashly?" speak thus: "Why do we not cease from being eager for drunkenness? Why are we not satiated? Why do we surpass animals devoid of reason in stupidity?" For it was fitting for them to ask this of one another, and to hear the apostolic voice, and to have understood how many good things for these men are testified to arise from almsgiving, and to seize this treasure. For this—namely, to despise money—renders men upright, as it was said by him, and causes God’s glory to be celebrated, and inflames charity, and produces greatness of soul, and constitutes priests who perform a priesthood that brings a vast reward. For he who is zealous for almsgiving is not, indeed, clad in a long robe, nor does he carry around bells, nor is he encircled by a crown; but he is clothed in the stole of beneficence, which surpasses that sacred vestment in holiness, and is anointed with oil, not from matter that falls into the senses, but from that which is effected by the Spirit; he has a crown woven from compassion; for the Scripture says: "Who crowns thee in mercy and compassions" (Ps. cii, 4): and instead of a plate, he bears the name of God, or rather, he attains the likeness of God. How? "Ye shall be," it says, "like your Father who is in heaven" (Matt. v, 45). ^C Beseleel did not build it, nor any other craftsman, but God Himself; not from stones, but from matter more illustrious than the heavens, that is, from souls endowed with reason. But you will say: "The priest enters into the Holy of Holies." It is permitted to you, who performs this offering of sacrifice, to enter into inner sanctuaries more formidable, in which no one is present except your Father, who sees you in secret (Matt. vi, 6), in which no one else discerns. How, you will say, can it be that no one sees, when the altar is in public? For this is what moves one to admiration: because then, indeed, gates and veils on all sides caused solitude; but now, for one who performs the sacred act in public, as in the Holy of Holies, it is permitted to do this with greater fear of mind. For when you do not do this for the sake of human display, although the whole world should see, no one has seen, when you have done it in this way. For Christ did not only say, "Do not do it before men," but he added, "That you may be seen by them" (Matt. vi, 1). This altar consists of the very members of Christ, and the body of the Lord becomes an altar for you. Revere this very thing: you sacrifice the victim of the Lord in the flesh. This altar is also more terrible than the present altar, let alone that ancient one. But do not be troubled: for this is indeed to be admired because of the victim that is placed upon it; but that one—that is, the man zealous for mercy—is admired not only for this reason, but also because he is constructed from the very victim that effects this. ^D Again, this altar is to be admired because it is stone by nature, but it becomes holy after it receives the body of Christ; but that one is to be admired because it is the body of Christ itself. Therefore, this is more horrible than that at which you, a layman, stand. What now does Aaron appear to you, if he is compared with these things? What is the crown? What the bells? What the Holy of Holies? For what is it necessary to bring forward that old altar as a comparison, when even compared with this one of ours, it appeared so glorious? But you keep this altar in honor, because it holds the body of Christ; but him who is the body of Christ himself, you treat with insult and despise, perishing as he is. You will be able to see this altar situated everywhere, both in the villages and in the marketplace, and to perform the sacred act upon it at every hour: for here also the sacrifice is completed. And just as the priest stands, summoning the Spirit, so you also summon the Spirit, not by voice, but by the deeds themselves. For there is nothing that so holds and ignites the fire of the Spirit as this oil poured out abundantly. But if you also seek to know what those things are which are laid down by you, approach, and I will show them to you. Who, therefore, is the smoke of this altar? What is the fragrance? Glory and thanksgiving. How far does it proceed? Even to heaven? Nay, it even transcends heaven, and the heaven of heavens, and stands beside the very throne: "For your prayers," he says, "and your alms have ascended in the sight of God" (Acts x, 4). And that sweetness of odor, which falls into the senses, does not even cut through a large portion of the air; but this one even unlocks the very vaults of the heavens. And you, indeed, are silent, but the deed itself cries out; and the sacrifice of praise is made, not a calf slaughtered, nor a hide burned, but by a spiritual soul that brings its own things. For this sacrifice is more excellent than every kind of humanity. Therefore, when you see a poor man endowed with faith, suppose that you are seeing an altar: when you behold a poor man of this kind, not only do not treat him with insult, but even revere him. But if you see another offering insult to him, forbid and repel the injury. For thus you will be able both to have God propitious to yourself, and to attain the promised goods: which may it be granted to us all to attain, by the grace and kindness of our Lord Jesus Christ, etc.

HOMILY XXI

Ch. 10. v. 1. *I, Paul myself, beseech you by the meekness and gentleness of Christ, who in your presence am humble among you, but being absent am bold toward you. 2. I beseech you that I may not be bold when I am present with that confidence, wherewith I am thought to be bold, against some which think of us as if we walked according to the flesh.*

1. Having finished his discourse on almsgiving, as was fitting, and having shown that he loves them more than he is loved by them, and having spoken of his patience in the face of temptations, he now opportunely turns to sharper rebukes, hinting at the false apostles, concluding his argument with more burdensome matters, and commending himself. For he does this throughout the whole Epistle. Hence, even as he feels it, he often corrects himself, saying: *Do we begin again to commend ourselves?* (2 Cor. 3. 1); and further on he says: *We commend not ourselves again, but give you occasion to glory* (2 Cor. 5. 12); and after this: *I am become a fool in glorying; ye have compelled me* (2 Cor. 12. 11). And he uses many such corrections. And ^A no one would be wrong in calling this Epistle the eulogy of Paul; so abundantly does he set forth both the gifts of grace and his own patience. For since there were some among them who thought highly of themselves and set themselves before the Apostle, and slandered him as an impostor and as someone who was nothing and taught nothing sound (for this was the greatest proof of their depravity), observe how he begins his rebuke against them: *I, Paul myself*. See how much weight, how much authority there is? For what he wishes to say is this: "I beseech ^B you, do not compel me, nor leave me to use my power against those who bring us into contempt and think us to be men of the flesh." This is more weighty than those threats which he uttered against them in his former Epistle: *Shall I come unto you with a rod, or in love, and in the spirit of meekness?* (1 Cor. 4. 21). But now, because some were puffed up as though I were not coming to you—I shall come and will know, not the speech of them which are puffed up, but the power. For here he shows both things: both the capacity, and the philosophical and non-retaliatory spirit; if indeed he thus beseeches, and with such earnestness, so as not to be forced to come to a display of his own ^C punitive power, and to strike them and punish them, and exact the ultimate penalty. For he hinted at this by saying: *But I beseech you that I may not be bold when I am present with that confidence, wherewith I am thought to be bold, against some which think of us as if we walked according to the flesh.* But let us first bring the discourse back to the beginning. *I, Paul myself*. There is great emphasis, great weight; just as elsewhere he says: *Behold, I Paul say unto you* (Gal. 5. 2); and again, *as Paul the aged* (Philem. 9); and elsewhere again: *Who hath been a succourer of many, and of myself also* (Rom. 16. 2). So also here, ^D *I, Paul myself*. This is a great thing, that he himself beseeches; but the other is greater, which he added by saying: *by the meekness and gentleness of Christ*. For since he wishes to shame them greatly, he puts forward meekness and gentleness, thereby making his entreaty greater; as if he were to say: "Reverence the gentleness of Christ itself, through which I beseech you." These things he said, showing at the same time that even if they bring ten thousand necessities, he is more inclined toward this, because it is his primary mode; he does not refrain from dealing with them because of weakness, since even Christ used to do so. *Who in your presence am humble among you, but being absent am bold toward you*. What is this? Either he speaks by way of irony, uttering their words. For they used to say this, that when he is present, he is worth no consideration, but is cheap and contemptible; but when he is absent, he is puffed up, and boasts, and rises against us, and threatens. This at least he hints at next by saying: *For his letters, say they, are weighty; but his bodily presence is weak, and his speech contemptible* (2 Cor. 10. 10). Or because he speaks these things by way of irony, showing much weight, and saying: "I, the humble one, I, the cheap one in presence, as they say, and in absence, lofty;" or because even if he speaks great things, it is not out of arrogance, but out of his confidence in them. *But I beseech you that I may not be bold when I am present with that confidence, wherewith I am thought to be bold, against some which think of us as if we walked according to the flesh*. Do you see how much indignation there is, and how clear the refutation of what was said? For I beseech you, he says, not to force me to show that I am powerful even when present and have power. Since they said that he was very bold against them and puffed up when absent, I have used those very measures; I beseech them, therefore, not to force me to use my power. This is what *with that confidence* means. And he did not say, "which I have prepared," but, "wherewith I am thought". For I have not yet decided on this, but they themselves provide me with the cause; yet even so I do not wish it. And yet he was not doing this in his own defense, but for the Gospel's sake. If, then, where he must defend the preaching, he is not severe, but hesitates and delays, and beseeches that the necessity itself not occur, much more would he never have done anything of the sort on his own behalf.

2. This, therefore, grant me, he says, not to force me to show that even when present I can be bold against whomsoever it may be necessary; that is, to punish them and exact a penalty. Do you see how he was not ambitious, nor did he do anything for display, since even when there was need, he calls the act "boldness"? *For I beseech you*, he says, *that I may not be bold when I am present with that confidence, wherewith I am thought to be bold, against some*. For this is most the mark of a teacher, not to take revenge quickly, but to correct, and always to delay and be slow in punishments. And who are those whom he threatens? Those, indeed, who of us...

think we walk according to the flesh, as though our behavior were measured by what is merely human. ^A For they maligned him as a hypocrite, as a dishonest person, as arrogant. 3. "For though we walk in the flesh, we do not war according to the flesh." Here he now terrifies them with figurative language; for we bear flesh, he says, this I do not deny, but we do not live for the flesh. Or rather, he did not even say this immediately, but reserved for a while what pertains to the praise of the life; he discusses the preaching first, showing that it is not at all human, nor does it stand in need of inferior help. Therefore, he did not say, "We do not live according to the flesh," but, "We do not war according to the flesh"; that is, we have indeed entered upon a war and a conflict, but we do not contend with carnal weapons, nor do we defend ourselves with human aids. 4. "For the weapons of our warfare are not carnal." For what weapons are carnal? Wealth, glory, sovereignty, eloquence, gravity, canvassing for office, flatteries, simulations, and other things of this kind. But our weapons are not such as these. What, then? "Powerful in God." Nor did he say, "We are not carnal," but, "Our weapons." For, as I have already said, he speaks first about the preaching and ascribes all power to God. He did not even say, "Spiritual," although this word should have been employed to be set over against the "carnal," but, "Powerful"; signifying by this that their weapons are also weak and feeble. And note how he is free of all pride. For he did not say, "We are powerful," but, "Our weapons ^B are powerful in God." We did not prepare them as such ourselves, but God himself. For since they were being beaten with scourges and harassed, and were being pressed by countless evils—things which were evidence of weakness—he therefore, showing the power of God, says, "But they are powerful in God." For this, in the first place, indicates the force of the matter, namely, that through these weapons he gains the victory. And so, although we bear these, it is nevertheless he, God, who fights and works through them. Afterward, he weaves a long encomium of these weapons as well, saying: "To the destruction of strongholds." And lest, upon hearing the name of a stronghold, you think of anything sensible, he says: "Destroying reasonings"; indicating the emphasis through the figurative mode of speaking and declaring, by that which he subjoined, that this war is spiritual. For these strongholds do not besiege bodies, but souls. Wherefore they are stronger than those, and on that account require even greater weapons. By the word "strongholds," furthermore, he understands the pride of the Greeks and the force of their sophistries and arguments. And yet, all the weapons prepared against them, he has overcome. "Destroying reasonings, 5. and every height exalting itself against the knowledge of God." He persists in the metaphor, that he might express himself more significantly. For though there be fortifications, he says, though there be towers, and anything else whatsoever, they yield nonetheless to these weapons. "And taking captive every intellect into the obedience of Christ." Yet the word "captivity" has an inconvenient signification, for it is the destruction of liberty. Why then did he use this word? Because of another signification. For the name of "captivity" has a double meaning: namely, both to be taken by force, and to be so conquered that there is no power of rising again. And so, on account of this latter signification, he used this word. Just as when he says, "I have ^C spoiled other Churches," but meant that he had despoiled them and received everything: so also in this place, when he says, "Bringing into captivity." For Paul was not fighting on equal terms, but was winning the victory most easily. He did not say "one" or "two," but "every." He did not say, "We win only and remain superior," but, "We bring into captivity," just as he did not say above, "We move engines of war against the ramparts," but, "We destroy," for with weapons, he says, we excel them by far. For we do not fight with words, but with deeds against words; not in carnal wisdom, but in a spirit of meekness and power. How then was I about to boast, he says, and to brag through a speech, and to threaten through letters, as they maligned him, saying, "His letters are indeed weighty (2 Cor. 10.10)"? But he brings every intellect into the obedience of Christ; because the name of captivity was harsher, he immediately dissolved this trope by using these words: "Into the obedience of Christ," from servitude to freedom, from death to life, from destruction to salvation. For we do not only strike down our adversaries, but we transfer them to the truth. 6. "And having in readiness to avenge all disobedience, when your obedience shall have been fulfilled." In this place, he strikes with fear not only them, but these as well. For we wait for you, he says, so that after you have been corrected and purified by our admonitions and threats, and have been removed from their society, then at last we may inflict punishment upon those who labor under an incurable disease, when you have completely departed from them. For you are obedient indeed even now, but not perfectly. And yet, you will say, if you had done this now, you would have gained greater profit. By no means; for if I had done this now, I would have involved you in the same punishment. But you will say, "It was necessary to inflict punishment upon them, but to spare us." Yet if I had spared them, I would have seemed to do so led by favor; but now I do not wish this at all, but first to correct you, and ^D then to betake myself to punishing them. What is more gentle than those bowels? For he, seeing his own mixed with those outside, wishes to inflict the blow, yet he restrains himself and suppresses his indignation until they have withdrawn, so that he may strike these alone; or rather, that he may not strike even these. For it is for this reason that he threatens them, and says that he desires to win those alone, so that even these, corrected by fear, may move to a better way of life, and he may pour out his anger upon no one. For like a most excellent physician and a common father and protector and curator, so he did everything, so he consulted the interests of all, removing the impediments, coercing the pestiferous men, running everywhere. For he did not accomplish his business by fighting in this way, but, as one proceeding to a prepared and ready victory, he was erecting trophies, destroying the devil's ramparts and the demons' machines, demolishing, and leveling them to the ground; and he was leading the entire plunder to Christ's camp; and he was not resting even for a little, passing from these to those, and from those again to others

^A like some most excellent general, erecting trophies every day, or rather, every hour. For having entered into the fray with but a single tunic, the tongue of Paul became everything to his enemies: cities, and bows, and spears, and missiles. For he would only speak, and his words would fall upon the enemies more fiercely than any fire; and he would drive away the demons, and lead back to himself the men who were possessed by them. When, therefore, he cast out that wicked demon, fifty thousand sorcerers came together, burned their books of magic, and transferred themselves to the truth. And just as in war, when a tower has fallen or a tyrant has been brought down, all who were with him, casting aside their arms, run to the general: so too did it happen then. For upon the demon being cast out, all having been besieged, and having cast aside—or rather, destroyed—their books, they ran to the feet of Paul; and he, as if in a camp, drawing up his battle line throughout the world, nowhere stood still, but as if he were winged, he did everything. Now he would set straight a lame man, now he would raise the dead, now he would straighten yet another—I mean the sorcerer—and even when shut up in prison, he did not rest, but even there he was leading the jailer to himself, performing this beautiful captivity.

4. ^B Let us, therefore, imitate him to the best of our ability. And why do I say "to the best of our ability"? For it is permitted to him who so wishes even to become close to him, and to gaze upon his prowess, and to imitate his courage. For even still he does this, casting down arguments and every high thing that exalts itself against the knowledge of God. And although many heretics have undertaken to cut him to pieces, yet, even as a limb, he displays great strength. For both Marcion and Manichaeus make use of him, but by cutting him to pieces; yet even so, they are refuted by his limbs. For even the hand alone of this brave warrior, being among them, drives them to ruin; and his foot alone, among others, pursues and throws them down, so that you may learn the abundance of his power, and that even when being cut to pieces, he suffices to conquer all who oppose him. And yet this, you say, is a matter of distortion, that all those who fight among themselves make use of him. It is indeed a matter of distortion, but let it not be attributed to Paul, but to those who use him. For he was not something varied, but simple and clear; whereas they distorted his words to suit their own notions. And why, you say, was it spoken in such a way as to provide a handle to those who wish it? He did not give it, but their own madness did; for they did not make use of these things to any good purpose. ^C For even this world, the whole of it, both wondrous and great, is a proof of God's wisdom, and the heavens declare the glory of God, and day to day utters speech, and night to night declares knowledge (Ps. 18:2, 3); and yet many have stumbled at this, and from contrary directions to one another; and some have admired it so far beyond its worth as to think it to be God; while others have so ignored its beauty as to think it unworthy to appear as the creation of God, and to attribute even for the most part evil to it. And yet God secured both, having made it beautiful and great, so that it might not be thought to be alien to His wisdom; yet needing and not self-sufficient for itself, so that it might not be suspected as God. But nonetheless, those blinded by their own reasoning have fallen into contrary notions, refuting one another, and becoming accusers of one another, and apologizing for the wisdom of God even from the very reasonings by which they were led astray. And why do I speak of the sun and the heaven? The Jews saw such great wonders happening before their very eyes, and yet they immediately worshipped a calf. Again, seeing Christ driving out demons, they even called him demon-possessed. But this is no accusation against the one who expels, but an indictment of the mind of those who are blinded. Do not, therefore, judge Paul because of the mind of those who have used him wrongly, but learn his treasure well, and unfold his wealth, and you will stand bravely against all, being fenced about by those weapons of his; thus ^D you will be able to stop the mouths of both Greeks and Jews. And how, you say, can we not believe in him? From the things that have happened through him, from the reformation throughout the world. For it was not of human power to be able to do such things, but the strength of Him who was crucified, breathing into him, fashioned him as such, and showed him to be more powerful than rhetoricians and philosophers and tyrants and kings and all men. This man is capable not only of arming himself and striking the enemies, but also of fashioning others into the same condition. In order, therefore, that we may become useful both to ourselves and to others, let us continuously make use of him, luxuriating in his writings as in a meadow and a paradise. For thus we shall be able both to be rid of wickedness, and to choose virtue, and to attain the promised good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honor, now and always, and for ever and ever. Amen.

HOMILY XXII

^A Cap. 10. v. 7. Quae secundum faciem sunt, videtis. Si quis sibi confidit Christi se esse, hoc cogitet iterum apud se, quia sicut ipse Christi est, ita et nos.

a. That which one would most admire in Paul, together with other things, is this: that when he falls into the necessity of greatly extolling himself, he manages both—that he should do this, and yet that he should not seem burdensome to the many through this self-praise. And this is clearly seen in the Epistle to the Galatians. For there too, having fallen into such a subject, he takes care of both these things, which is of all things most difficult and requires much prudence: he exercises modesty, and yet he speaks of himself in great terms. Observe how even here he does it magnificently. "Quæ secundum faciem sunt, videtis." See what prudence he uses here as well. For after having inveighed against those by whom they had been deceived, he did not end his discourse with them, but passed from them to these others also; and constantly he maintains this method. He does not attack merely the deceivers, but he also inveighs against those who were deceived. For if he had left them immune from reproach, they would not have so easily returned to a better mind from the things which had been cast upon others; nay, they would have been ^B greatly puffed up in their own minds, as though they were not liable to these charges. Therefore, he also pricks these. And not for this alone is Paul to be admired, but also because he applies to each the fitting rebuke. Hear, then, what he says to them: "Quæ secundum faciem sunt, videtis." This charge is not light, but of the greatest importance. Why? Because the race of men is easily deceived. As if he had said: "You judge from those things which are externally apparent, from the carnal, from the bodily." What is this, "Ab iis quae externe patent"? If anyone abounds in wealth, if anyone swells with pride, if anyone is surrounded by crowds of flatterers, if anyone says great things about himself, if anyone is led by the desire for vain glory, if anyone feigns a virtue he does not possess; for this is what these words signify, "Quæ secundum faciem sunt, videtis." "Si quis confidit sibi se Christi esse, hoc cogitet iterum apud se, quod sicut ipse Christi est, ita et nos sumus." For he does not wish to be vehement at the beginning, but gradually increases and amplifies his discourse. And mark how much sharpness and enigma there is in these words. For these words, "apud se" (within himself), declare this: Let him not wait until he learns it from us, that is, from our rebuke against him; but let him consider from himself that as he is Christ's, so are we: not that he was Christ's in such a way as that ^C one, but, "As he is Christ's, so also am I Christ's." And by this reasoning there is a fellowship between us; for it is not the case that he is Christ's, and I belong to someone else. But after he had set down this, which each possessed equally, he adds that also by which he excelled the other.

8. "Nam etsi amplius aliquid gloriatus fuero de potestate nostra, quam dedit nobis Deus ad aedificationem, et non in destructionem, non erubescam." For since he was preparing to say something great about himself, see how he softens it beforehand. — Propriety of one’s own praise, how hateful it is! For nothing offends many listeners as much as when someone praises himself. Wherefore, that he may obviate envy, he says: "Etsi amplius aliquid gloriatus fuero." And he did not say, "If anyone trusts that he is Christ's, let him consider with himself that he differs by a long distance from us; for I have great authority from Him to punish whom I will." But what? "Nam etsi amplius quiddam." And yet, it is ineffable how great the power was which he wielded; but he curtails it with his words. And he did not say, "I boast," but, "If I should boast," if the need should demand it: thus using both modesty, and showing his excellence. "If therefore I should boast," he says, "of the power which the Lord gave to me." Again he ascribes the whole to Him, and makes the gift common. "Ad aedificationem, et non in destructionem." ^D You see in what manner he again mitigates the envy which his own praises could have kindled, and makes the hearer well-disposed to him, commemorating the use for which he had received this power? In what manner then does he say, "Consilia destruentes"? Because this very thing is especially the kind of edification: to remove obstacles from the middle, and to refute the things that are corrupt, and to piece together the true. "Ad aedificationem." Therefore, for this we have received the power, that we may edify. But if anyone struggles and fights, and is incurable, we will use the other capability also, by ruining and overturning him. Therefore, he also says, "Non erubescam"; that is, I shall not be found a liar nor arrogant. 9. "Ut autem non existimer tamquam terrere vos per epistolas; 10. quoniam quidem epistolae, inquiunt, graves sunt et fortes, praesentia autem corporis infirma et sermo contemptibilis: 11. hoc cogitet qui talis est, quod quales sumus per epistolas absentes, tales et praesentes in facto." Which is as if he had said: I could indeed boast, but lest the same things be objected to me again—that I boast via letters, when I am contemptible in person—I will say nothing great. And indeed he said it afterwards; but not about this power, through which he was a terror, but about revelations, and in a greater part about trials. Therefore, lest I seem to afflict you only with fear, "Hoc cogitet qui ejusmodi est, quod quales sumus per epistolas absentes, tales et praesentes in facto." For because they were saying that he indeed recounted great things through letters, but that he was of no value when present, he uses these words, and again sparingly and modestly. For he did not say, "As we write great things, so also do we perform great things when present"; but he spoke more humbly. For when he was addressing those others, he did not state this without acrimony, saying, "Obsecro autem vos, ne praesens audeam per eam confidentiam qua existimor audere, in quosdam"; but when he makes his discourse to these others, he acts more submissively; and for this reason he says, "Quales sumus praesentes, tales et absentes"; that is, humble, composed, nowhere boasting ourselves. And this is evident from those things which follow: 12. "Non enim audemus inserere aut comparare nos quibusdam, qui seipsos commendant." He reveals that they spoke great things about themselves; and them, that they might recommend themselves...

to one another. But we do nothing of this sort. But if we have performed great things, we refer everything to God, and we compare ourselves among ourselves; for which reason he also added: "but they, measuring themselves among themselves and comparing themselves among themselves, are not wise." What he says is this: We do not compare ourselves with them, but with each other. For as he went on he said: "I am nothing behind the very outermost apostles" (2 Cor. 12:11); and in the former epistle: "I labored more abundantly than they all" (1 Cor. 15:10); and again: "Truly, the signs of an apostle were wrought among you in all patience" (2 Cor. 12:12). So we compare ourselves with ourselves, not with those who have nothing; for such madness is characteristic of the foolish. He says this either concerning himself or concerning them, that we do not dare to compare ourselves with those who strive against one another and boast of great things, and "are not wise"—that is, they do not perceive how ridiculous they are by boasting in such a way, and by lifting themselves up against each other. ^B We, however, will not boast beyond measure, as they do. For it was likely that they, boasting, would say that they had converted the world, that they had reached the ends of the earth, and would speak loftily of many other such things. But we, he says, not so, but "according to the measure of the rule which God has distributed to us, a measure to reach even unto you." Thus his humility is evident on both sides: both that he said nothing more than what he had performed, and that he attributes this very thing to God. For "according to the measure," he says, "of the rule which God has distributed to us, a measure to reach even unto you." Just as one distributing a vineyard to laborers, so He marked it out for us. Up to the point, therefore, that we were deemed worthy to reach, up to that point we boast; for we do not overextend ourselves as if we had not reached you—for we reached even unto you in the gospel of Christ. We did not come simply, but we announced, we preached, we persuaded, we accomplished the task. For it is likely that they, simply by arriving, reckoned the whole to themselves in the eyes of the disciples of the apostles, from the mere visitation. But we, not so; nor can anyone say that we did not have the strength to come as far as you, or that we extend our boasting only with words as far as ourselves—for we preached the word to you also. "Not boasting in things beyond measure, but having hope, when your faith is increased, to be enlarged among you according to our rule unto abundance, to preach the gospel in the regions beyond you, not to boast in another man's line of things made ready to our hand." ^C He shows much accusation against them from this, that they both boasted in things beyond measure, and in other men's labors, and that the sweat was all the apostles', but they adorned themselves with the labors of others. But we, he says, have shown these things through our deeds. Therefore we will not imitate them, but will speak those things where our works bear witness to us. And what do I say, he says, of you? "For I have hope, when your faith is increased"—he does not declare it simply, imitating his own character, but, "I hope," he says, "as you progress, that our rule also will be extended, to preach the gospel in the regions beyond you." For we will proceed even further, he says, so as to preach and labor, not so as to boast in words over things for which others had labored. He rightly called it a rule and a measure, as one who had come to the possession of the world and a most excellent inheritance, and showing the whole to be the work of God. Having, therefore, such works, he says, and expecting greater ones, we do not boast, as they do who have nothing, nor do we reckon anything to ourselves, but all to God. Wherefore he also adds, "He that boasts, let him boast in the Lord." And this, he says, comes to us from God. For not he that commends himself is approved, but whom the Lord commends. He did not say, We are, but, "whom the Lord commends." Do you see how he speaks with restraint? ^D That he goes on to raise higher points, do not be surprised; for this too is of Paul's wisdom. For if he were going to speak humbly everywhere, he would not have struck them thus, nor would he have freed the disciples from their deception. For there is a time when even acting with excessive modesty is wrong, and speaking something wonderful about oneself at the right time will be profitable. Just as he himself did; for there was no small danger that the disciples might be persuaded of something base concerning Paul, not because Paul sought glory from men. For if he had sought this, he would not have kept silent for such a long time about those great and wonderful things that happened fourteen years ago; nor would he, when necessity pressed upon him, have been so reluctant and grieved to speak. It is clear that he would not have spoken even then, if he had not been strongly compelled. Therefore, not seeking the glory that is from men, he said these things, but because he was concerned for the disciples. Since they were slandering him as a boaster and one who bragged in words, but was able to show nothing in deeds, he is compelled at last to come to these revelations. Although he was able to persuade them through his deeds when he said these things, yet nevertheless, he used the threat of words; for he was most pure of vainglory, and this is shown by his life, both before and after this. For this cause, at least, he joined himself suddenly to the gospel, and having joined himself, he confounded the Jews, and cast away all that honor which he had from them, although he was their leader, and he himself was their protector. But he regarded none of those things, since he had found the truth, but exchanged it for their insults and reproaches; and truly, considering everything as nothing compared to the salvation of the many. For one who did not consider hell, nor the kingdom, nor ten thousand worlds to be anything compared to the love of Christ, how would he have hunted for the glory that is from the many? By no means; but he is even extremely humble, whenever he speaks of his former life, calling himself a blasphemer, and a persecutor, and an insulter.

^C But this he says, not so that we might only hear, but that we might also learn. For if he remembered the transgressions he committed before the laver of baptism—even though they were all indeed obliterated—in what way could we have any excuse, who forget even those we committed after the laver? What do you say, man? You have offended God, and you forget it? This is a second offense, a second enmity. And from what sins, then, do you seek release? Or is it from those which are not even known to you? Yes, indeed. For you are not vexed or anxious about how you will render an account, and you do not study to remember them, but instead you trifle over things that are no trifle at all. But the time will come when this trifling of ours will have no place. For we must necessarily die (since, indeed, many are so senseless that it is necessary to speak even of things that are clear), and we must necessarily rise again, and surely undergo judgment, and be punished—or rather, this is certain, if we so desire. ^D For those things—that is, our death, our return to life, and the judgment—are not within our power, but are of our Master. But indeed, whether to undergo punishment or not to undergo it is a matter placed within our own power; for this is of the kind of things that can be provided for. And yet, if our will should be so inclined, we shall make this of the class of things that are impossible to happen, just as Paul and Peter and all the saints did; for they can in no way be consigned to punishment. Therefore, if we desire, in the same way it will be impossible for us to suffer any evil. For even if we have bound ourselves with countless crimes, we can still recover our salvation as long as we are here.

Let us therefore endeavor to recover ourselves. And let him who is of a senile age consider that he will shortly depart from here, and that he has spent his life long enough in pleasure—although, what kind of pleasure is it to live in vices? But for the sake of his own opinion, I meanwhile accommodate my speech; let him observe that it is permitted to him to wipe away all stains in a brief time. The young man, in turn, let him reflect with himself how uncertain the end of life is, and what has often happened: that while many old men remain here longer, young men have been snatched away before them. For our departure from life lies in uncertainty so that we might not treat it as a matter of business. ^A Whence also a certain Wise man warns us with these words: "Do not delay to turn to the Lord, and do not put it off from day to day; for you do not know what the coming day will bring forth" (Eccli. V, 8; Prov. XXVII, 1). Through delay, indeed, danger and fear arise; but if one avoids all delay, salvation is clear and certain for him. Therefore, embrace virtue. For thus, whether you depart from here young, you will depart safely; or whether you arrive at senile age, you will depart with the greatest of riches, and you will have a double joy and festivity throughout your whole life, namely, by both abstaining from vice and embracing virtue.

Do not say, "There will be a time when it will be the moment to return to the better life"; for these words provoke God to anger to a greater degree. Why, in the end? Because when he promised you infinite ages, you in return, in this present life—which is short and fleeting—do not wish to undertake any labor, but are so dissolute and sluggish that you desire even one shorter than this. Are there not the same revels daily? Are there not the same tables? Are there not the same harlots? Are there not the same theaters? Are there not the same riches? ^B How long will you love these things as if they were true and solid? How long will you be held by an insatiable greed for vice? Remember that as often as you have committed fornication, so often have you condemned yourself. For sin is of such a nature: immediately as it is perpetrated, the judge passes sentence. Have you overwhelmed yourself with wine, gorged yourself with food, committed robbery? Stop now, and bring yourself back to the opposite path: give thanks to God, that he did not snatch you away in the midst of your sins: do not ask for another period of time to be set for you to live wickedly. Many, while they were intent upon avarice, were snatched away from here, and went off to clear and certain punishments. Fear lest the same should happen to you inexcusably. ^C But, you ask, did not God grant to many space to confess their sins even in extreme old age? What then? Will he grant it to you as well? Perhaps, you say. What do you say, "perhaps," and "sometimes," and "often"? Let it come into your mind that you are taking counsel concerning your own soul: put the contrary case, and reckon with yourself, and say, "But what if he does not grant it?" You, on the contrary, ask "What if he does?" He did indeed grant it; yet this is safer and more useful than that. For if you begin now to live uprightly, whether you shall have received a certain span of life or not, you will have gained everything; but if you knit together delays daily, for that reason you will very often not receive it.

Indeed, when you set out for war, you do not say, "It is not necessary to draw up a testament; perhaps I shall return": this, when you consult about entering into marriage, you say, "I will take a needy wife; for many have thus arrived at riches beyond expectation": nor, when you prepare to build a house, "I will lay weak foundations; for very many houses have stood even thus": but when you take counsel about your soul, you lean upon weaker things, namely, committing yourself to that "perhaps," "often," "sometimes," and uncertain outcomes. ^D Not to uncertain outcomes, you say, but to the kindness of God; for God is kind. That, I myself also know; but yet this kind One also took away those others whom I mentioned from the midst. But what if, having received a longer span of life, you remain the same as you are and similar to yourself? For he who is of such a kind will be sluggish even in old age. No, you will say. But he who thinks these things, even after eighty years, demands ninety, and after ninety, a hundred; and when the hundred years are spent, he will be still more sluggish; and thus the whole life will be consumed in vain, and that too will happen to you which was said concerning the Jews, "Their days failed in vanity" (Ps. LXXVII, 33). And I would wish it were only in vanity, and not also to their destruction. For when we shall have gone there, carrying a heavy burden of sins (for this is what "to destruction" means), we shall bring food for the fire, and a vast table for the worm. Therefore I beg and beseech you,

and the goodness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, dominion, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XXIII

Ch. 11, v. 1. *Would to God you could bear with me a little in my folly, and indeed you do bear with me.*

1. Being about to enter upon his own praises, he uses a great deal of preparation. And he does not do this once, nor twice; although the necessity of the argument was sufficient to excuse him, and what had been said many times before. For he who remembered sins ^B which God had not remembered, and because of this said that he was unworthy of the very name of Apostles, is very clear even to the extremely dull that he is not saying these things which he is about to say for the sake of glory. For if one must say something even astonishing, this thing most of all harmed him regarding glory—the saying of anything about himself; and this is offensive to most people. But nevertheless, he did not shrink from any of these things, but looked to one thing, the salvation of those who were hearing. So, therefore, that he might not harm the foolish with this, the saying of great things about himself, he uses these many preparations in abundance, and says, *Would to God you could bear with me a little in my folly; but indeed you do bear with me.* Do you see the wisdom? For the saying "Would to God" belongs to one who is making them masters; but the declaration "indeed you do bear with me" belongs to one who is very confident in their love, and is indicating that he still loves and is loved—or rather, not from a simple love merely, but from a certain burning and frantic passion he says they must bear with him even in his foolishness. Wherefore he also added, *For I am jealous of you with a godly jealousy.* He did not say, "For I love you," but he puts something far more vehement than this. For jealous are the souls that are burning intensely for their beloved, and jealousy could not be born in any other way than from a vehement friendship. Then, lest they think that he is seeking their friendship for the sake of power, or honor, or money, or any other such thing, he added, *with a godly jealousy.* For God also is said to be jealous—not that anyone should suspect a passion (for the Divine is without passion)—but that all might learn that he does nothing for any other reason but for the sake of those who are the objects of his jealousy: not that He himself might gain anything, but that He might save them. For in the case of men, jealousy does not happen in this way, but for the sake of their own rest; not because the beloved are being insulted, but because the lovers are not being struck, and are not being well-regarded, and have less in the presence of the beloved. But here it is not so. For it is not the concern of this, he says, that I should not have less among you, but that you should not be corrupted. For such is the jealousy of God, and such is mine, at once vehement and pure. Then the reason is also necessary: *For I betrothed you to one husband, that I might present you as a chaste virgin to Christ.* Therefore I am not jealous for myself, but for Him to whom I betrothed you. For the present time is the time of betrothal, but the time of the bridal chamber is when they shall say, *The bridegroom has arisen.* O what a new state of things! In the world, they remain virgins before marriage, but after marriage no longer. But here it is not so; but even if they are not virgins before this marriage, after the marriage they become virgins. Thus the whole Church is a virgin. For he is saying these things while conversing with all, both those who have taken wives and those who have been married. But let us see what it is that he brought when he betrothed us, what kind of things they are. Not gold, not silver, but the kingdom of heaven; wherefore he also said, *We act as ambassadors for Christ* and he entreats, because he was about to take the bride. In this, the events in the case of Abraham were a type. For he also sent the faithful servant to betroth a pagan maiden; and here God sent His own servants to betroth the Church to His Son, and prophets from above saying these things: *Hearken, O daughter, and see, and forget your people and your father's house, and the King shall desire your beauty.* Do you see the prophet also fulfilling the betrothal? Do you see the Apostle also, with great boldness of speech, uttering this word, and saying, *I betrothed you to one husband, that I might present you as a chaste virgin to Christ*? Do you see wisdom again? For after saying that you ought to bear with me, he did not say, "For I am your teacher," and not, "I speak for my own sake"; but he places that which brought them the greatest honor, having placed himself in the position of the matchmaker, and them in the rank of the bride; and he adds, saying, *I fear, however, lest as the serpent deceived Eve by his craftiness, so your minds should be corrupted from the simplicity that is in Christ.* For if the loss is yours, yet the misery is common. And consider the wisdom; for he does not declare it as a fact, although they had been corrupted; and indicating this he said, *When your obedience is fulfilled,* and, *I shall mourn for many of those who have sinned beforehand*; but nevertheless he does not allow them to be shameless; wherefore he says, *lest.* For he neither condemns, nor is silent; for neither was safe, neither to speak openly, nor to hide perpetually. Wherefore he places the middle, saying, *lest.* For this is not of one who has condemned extremely, nor of one who is overconfident, but of one who stands in the middle of these two. Thus, therefore, he comforted them; but by the memory of the history he cast them into untold fear, and deprives them of every excuse. For even if the serpent is wicked, and she was foolish, yet none of these things snatched the woman from punishment.

2. You see then, he says, that you do not suffer these things, and nothing shall stand before you. For even he, by promising greater things, thus deceived. Whence it is clear that ^C

^A one can conjecture this, not only from here, but from what he says afterwards: "If one comes proclaiming another Jesus, whom we have not proclaimed, or you receive another spirit which you have not received, or another gospel which you have not accepted, you might well endure it." He does not say, "Lest perhaps as Adam was deceived," but he shows that those who suffer these things are women: for it is the nature of women to be deceived. And he does not say, "Lest you be deceived," but keeping to the metaphor, he says, "Lest perhaps your thoughts be corrupted from the simplicity that is in Christ Jesus." From simplicity, I say, not from craftiness: I do not mean from craftiness, nor from the lack of faith on your part, but from simplicity. And yet, not even under this name do those who are deceived deserve pardon: a fact which Eve indicated. But if this does not deserve pardon, much less does it when one falls into this fraud for the sake of empty glory. For if he who comes proclaims another Jesus whom we have not proclaimed; he clearly shows from this that the Corinthians are not corrupted by themselves, but that those who urge them into fraud are creeping in from elsewhere: therefore he says, "He who comes." "If you receive another spirit, if another gospel, which you have not accepted, you might well endure it." What are you saying? You who said to the Galatians, "If any one preaches a gospel to you besides what you have received, let him be ^B anathema" (Gal. 1:9), do you now say, "You might well endure it"? Yet on this account it was by no means fitting to endure it, but rather to move away; but if they say the same things, then at last there is a need to endure. How is it then that you say, "Since they say the same things, there is no need to endure"? If they were saying other things, would it be right to endure it? Let us therefore attend: for a great danger looms and a deep precipice, if we pass over this lightly; and what has been said gives entry to all heresies. What then is the meaning of these words? Those men were boasting, as if the apostles were not teaching perfectly, and they themselves were bringing in something more than they. For it is likely that, while babbling much, they were bringing in a certain foolish mass of such doctrines. Whence he makes mention also of the serpent and of Eve, who had been deceived in this way by the expectation of greater greatness. For even in the former epistle, hinting at this, he said, "Already you are rich, without us you reign"; and again, "We are fools for Christ's sake, but you are prudent in Christ" (1 Cor. 4:8, 10). Because therefore those men, as is likely, using external wisdom, were babbling much, he says this: "If they were saying anything in addition, and were proclaiming another Christ, whom it was not right to be proclaimed, and we had omitted it, you ^C would rightly endure it"; for this is why he adds, "Whom we have not proclaimed": but if the same articles of faith, what is more? For whatever they may say, they will say nothing more than what we have said. And see how exactly he puts this: for he did not say, "If he who comes says something more": for they were saying something more, as those who preached with greater authority, and used great elegance of words: and for that reason he did not say this, but what? "If he who comes proclaims another Jesus"; which indeed required no proof of words: "Or you receive another spirit"; nor was there need of speeches here; that is, he "makes you richer, as far as grace is concerned": "Or another gospel than that which you have accepted"; nor did this indeed require eloquence of words again; "You might well endure it." And I would have you consider how everywhere he uses a distinction, by which he indicates that nothing more or more abundant had been brought by them. For after he said, "If he who comes proclaims another Jesus," he added, "Whom we have not proclaimed": and "do you receive another spirit," he added, "Which you have not received": or "another gospel," he added, "Which you have not accepted." Through all of which he indicated that one ought not to attend simply to whether they said something more, but whether they said something more that ought to be said, and which had been omitted by us. But if it ought not to be, he says, and therefore it was not spoken by us, what reason can be offered for why you admire them? Why do you refrain ^D them? Because through simulation they introduce other doctrines. But he does not yet say that, but he places that afterwards, when he says, "They transform themselves into apostles of Christ"; in the meantime, however, he leads the disciples away from their authority, from those things which were less troublesome, not because he envied them, but because he wished to provide for these. For otherwise why does he not hinder Apollos, a man especially eloquent and preeminent in the knowledge of the Scriptures; and even promises that he will send him? Because he, together with his learning, preserved the integrity of the doctrines; but these men the opposite. And for that reason he wages war against them, and pursues the disciples because they were gaping at them, saying: "For if they had fulfilled anything that was to the purpose, which had been omitted by us, we would not hinder; but if all things were abundantly provided by us, and nothing was omitted, from where did they take you?" Therefore he adds, 3. "For I consider that I have nothing less than the surpassing apostles"; not now, of course, making a comparison with them, but with Peter and the rest of such a kind. Therefore if these men surpass me in knowledge, surely they surpass them too. And see also how he moderates his speech here. For he did not say, "The apostles said nothing more than I"; but how? "I consider"; that is, I hold that I have been none the less than the excellent apostles. For since he seemed to be in a lower condition on that account, because they, as those who had come before, were in greater fame and their celebrity was greater, and these men were preparing to introduce themselves; for this reason he compares himself to them in a way becoming to him. Whence he also mentions them with encomiums. For he did not simply say "apostles," but "great and excellent," indicating Peter, that is, and James and John. 6. "For even if I am unskilled in speech, yet not in knowledge." For because those who were corrupting the Corinthians were superior in this, in that they were not crude and unlearned, he puts that forward, to show that he is not only not affected by shame because of it, but even glories in it. Nor did he say, "If I am unskilled in word, and they also"; for this would have seemed to be the act of a man both traducing them and raising up these; but he rejects the reality itself, that is, external wisdom. And in the former epistle indeed, he labors vehemently on this, to show that this not only brings no utility to preaching, but also [alt-version omitted]

^A casts a shadow upon the glory of the Cross; for he says, "I came not with excellency of speech or of wisdom," that the cross of Christ might not be made void (1 Cor. 2. 1 and 17); and many other things of this kind: that they were ignorant in knowledge, which is the ultimate ignorance.

Therefore, when he had need to compare himself in great matters, he compares himself to the apostles; but when he has to show that that which appears a defect is not one, he is involved with the thing itself, and shows that this has become an advantage; and when no necessity urged him, he says he is the least of the apostles, and not worthy of the name; but here again, when the occasion called for it, he says he was nothing behind the very chiefest apostles. For he knew that this would most of all profit the disciples; wherefore he also adds, "But in all things we have been made manifest in all things toward you." For here again he slanders the false apostles, as walking in craftiness. And these things he spoke even before concerning himself, that he did not live according to the flesh, nor preach while corrupting and trafficking with the word. But those others were one thing, and appeared to be another, but not so he. Wherefore also he everywhere prides himself on doing nothing for the sake of human glory, nor hiding things concerning himself. Which also he said before, "by manifestation of the truth commending ourselves to every conscience of men" (2 Cor. 4. 2); and now he says, "In all things we have been made manifest toward you." And what is this? We are "ignorant," he says, and we do not hide that we receive from some, and we are not silent. ^B Therefore we receive from you, and we do not pretend not to receive, as those who receive; but we make all things manifest to you. And this was the act of one who greatly trusted them, and who proclaimed all things with truth. Wherefore he also calls them to witness, both now, saying, "In all things toward you," and before, saying, "For we write no other things unto you, than what ye read or even acknowledge." Then, since he had defended himself concerning his own affairs, he heavily adds the following, saying, "Or did I commit a sin, by abasing myself, that ye might be exalted?" And interpreting it, he says, "I robbed other churches, taking wages, for your ministry." The meaning of what he says is this: I lived in straits; for this is what is meant by "Abasing myself." Is this, then, what you have to reproach me with? And is it for this that you are puffed up against me, because I abased myself while begging, living in straits, and hungering, that ye might be exalted? And how were they exalted while this man was in straits? Rather, they were edified, and not scandalized; which would be their greatest accusation, and the charge of their weakness, that it was not possible to lead them in any other way than by his being previously abased. Do you then reproach me because I have become base? But it is for this reason that you were exalted. Because, since he also said above that they slandered him, saying that while present he is base, but while absent he is bold, in defending himself he strikes them again here, saying that even this was for your sake. "I robbed other churches." Here finally he speaks reproachfully; but the previous things do not allow these things to appear burdensome. For he said, "Bear with me a little in my folly"; and before his other achievements, he boasts first in this. For this is what worldly people most seek, and in this also those others, who were of the opposite party, prided themselves. For this reason he does not first enter into the discourse of dangers, nor into that of signs, but into that of the contempt of money, because it was in this that they prided themselves; but at the same time he also hints that they were wealthy. ^C

4. Now the wonderful thing about him is this: that having it in his power to say that he was also nourished by the labor of his hands, he did not say this, but that which most shamed them, and which was not even a praise to himself, he says this, that I received from others. And he did not say, "I received," but, "I robbed," that is to say, I stripped them, and made them poor. And the greater thing is, that it was not for abundance, but for the need of necessities; for when he says, "wages," he speaks of necessary food. And the more grievous thing, "For your ministry." We preach to you, and while owing to be fed by you, I was enjoying [the bounty] of others. The crime is double, or rather triple: that even when with them, and ministering to them, and seeking necessary food, he had others who were providing. And there is much excess in these compared to those. For the former were in sloth, and the latter in diligence; the former sent even when he was far away, and the latter did not feed him even when he was present. Then, since he had vehemently attacked them, he again gently relaxes the vehemence of his rebuke, saying, "And when I was present with you and in need, I did not burden any man." For he did not say, "You did not give to me," but, "I did not receive." For he still spares them; but nevertheless, even in the relaxing of his speech, he secretly strikes them again; for the word "present" is very emphatic, and the word "in need"; so that they might not say, "What then, if you had?" he added, "and being in need I did not burden you." Here again he moderately strikes them, as if they were sluggish in offering such a contribution, as if they were burdened. Then the reason, full of accusation and replete with jealousy. ^D Therefore he did not place it primarily, but as teaching whence and by whom he was fed, so as to rouse them again without suspicion toward the discourse of alms. For my lack, he says, the brothers who came from Macedonia supplied. Did you see how he incites them again, by bringing into the middle those who ministered? For having previously led them into the longing to learn who these might be, when he said, "I robbed other churches," then he also names them by name; which also encouraged them toward alms. For those who were defeated in the matter of not feeding the Apostle, he persuades not to be defeated also in the help of the poor. And this he also says when writing to the Macedonians themselves, that "In my needs ye sent unto me once and again, and in the beginning of the gospel" (Phil. 4. 16); which was also their greatest praise, that they shone from the very beginnings. But see him everywhere placing his need, and nowhere abundance. For by saying that...

he was present, and that he was in want, he showed that he ought to have received from the Corinthians; but in saying, "that which was lacking to me they supplied," he shows that he did not even ask for it. And he brings forward a reason that was not the true one. What then was this? That he had received from others: "For that which was lacking to me," he says, "they who came supplied." Therefore he says, "I have not burdened you," not because he did not trust them. Yet he does this for this very reason, and demonstrates it through the things that follow; nonetheless, he does not say it openly, but hints at it, leaving it to the conscience of his hearers. And he zeigt it silently through what follows, saying, ^B "And in all things I have kept myself without burden to you, and will keep myself." For I would not have you think that these things are said by me in order that I might receive. But the "I will keep myself" was rather harsh, if he did not yet trust them, but was altogether in despair of receiving anything from them. He shows, however, that they considered this a heavy and burdensome thing; whence he was saying, "I have kept myself without burden to you, and will keep myself." And so he was speaking also in the former epistle, "I have not written that it might be so in my case; for it is better for me to die, than that any should make my glorying void" (1 Cor. 9:15). And here again, "I have kept myself without burden to you, and will keep myself." Afterward, lest he seem to say this to win their favor more, he says:

10. "The truth of Christ is in me." Do not think, he says, that I have said these things in order to receive, and to draw you more to myself; for "the truth of Christ is in me," he says, that this glorying of mine shall not be stopped in the regions of Achaia. For lest any should again think that he was tormented by this, or was commemorating these things with an angry and resentful spirit, he calls this matter a glorying. And in the former epistle also he was arguing the same thing. For there too, that he might not strike them, he says: "What then is my reward? That when I preach the gospel, I may make the gospel of Christ without charge" (1 Cor. 9:18). And as there he calls it a reward, here he calls it a glorying, lest they be covered with shame by these words, as not at all reaching out to one who was asking. For what if you give? he says; yet I do not receive. And that "shall not be stopped" is a metaphor taken from rivers; his fame flowed everywhere, because he accepted nothing. "You shall not," he says, "obstruct my liberty by giving." But he did not say, "You shall not obstruct," which was rather bitter; but, "shall not be obstructed in the regions of Achaia." Which indeed was again striking a heavy blow, and was ^C sufficient to cast them down and affect them with grief, as being the only ones whom he rejected. For if he was glorying, he ought to have gloried everywhere; but if only among you, perhaps he does this on account of your weakness. Wherefore, lest they, thinking these things over, be affected with sadness, see how he mitigates this; he added a solution, about to free them more easily; although not even thus did he free them from the blame. For he did not say, "You are not weak"; nor, "You are not lacking in firmness"; but, "Because I love you": which greatly increased the accusation. For from his great love toward them, that proceeded, the fact that he did not receive anything from them, since they were being sharply stung. ^D ... to receive, and not to receive: this contrariety, moreover, was born from the disposition of those who were giving. And he did not say, "Therefore I do not receive, because I love you earnestly," since he had accused their weakness, and had cast them into anxiety; but he turned the discourse to another cause. What then?

12. "That I may cut off occasion from them that seek occasion, that wherein they glory, they may be found even as we." For because they were taking pains to find some handle, it was necessary to cut off this too. For this was the only thing in which they were glorying. That they might therefore be superior in nothing, this too had to be corrected; since in other things they were inferior. For nothing, as has been said by me, edifies the worldly as much as receiving nothing. Wherefore the devil, by his own perversity, had injected this temptation most of all, striving to harm them in other ways. To me, however, this also seems to have flowed from hypocrisy. Wherefore he did not say, "In what they did rightly," but what? "In what they glory." By which words he was attacking their arrogance with sarcasm; for they were even boasting of what they were not. Yet it is not fitting for a distinguished man to glory even about what he lacks, but not even about what he has: as this blessed man was doing; and the patriarch Abraham was saying, "I am but earth and ashes" (Gen. 18:27). For because he had no sins that he could commemorate, but was shining with virtues; therefore, when he had found no heavy handle of reproach against himself, he took refuge in nature: and because the name of earth is in some way honorable, he added the word of ashes. Whence also another was saying, "Why is earth and ashes proud?" (Ecclus. 10:9). For do not commemorate to me your flower of the mouth, nor your erect neck, nor your excellent garment and horse and attendants; but consider where all these end, and add that. But if you speak of things that are seen by the eyes, I will produce things which are in paintings, and long surpass these in splendor. But just as we do not admire those at all for their appearance, because we perceive their substance to be such that they are nothing but mud: so neither these. For these too are mud, even before they perish and are dissolved into dust. Show me this man with the raised neck laboring under a fever, and giving up his final breath; and then I will address you and ask you, where that immense ornament has receded, where that immense sycophancy has gone, and the obsequious service of servants, and the abundance of wealth and estates; what wind has arisen and shaken everything away with its breath. But, you will say, lying in his bed, he carries around the signs of wealth and pride, with a fine garment placed upon him, with poor and rich alike following the funeral, with crowds praying for him. These are mostly sheer mockery: but however that may be, these things, nevertheless, immediately melt away like a flower. For as soon as we have departed from the gates of the city, and having handed over the corpse to the worms we return, I will ask you again, where that great crowd confers itself, where that clamor and tumult has vanished, where the lamps, where the company of women? Are these not dreams? Where have those cries departed? Where those many lips that were crying out...

^A and urging confidence, since death is nothing? But it was not fitting to sing these songs then, when one was not listening, but seizing, and studying avarice; then, indeed, it was proper not to speak of changes. But do not rely on a cowardly soul: no one is immortal; stifle that madness, extinguish covetousness, and do not trust in being wronged. For he to whom such things might be said belongs to those who are errant or mocking; for one ought not to trust in him henceforth, but to fear and tremble. But if these things are henceforth unprofitable for that man who has left the stadium, at least let those who suffer from the same maladies as the rich, and who follow to the tomb, listen. For since they reflect on nothing of the sort beforehand because of being drunk on money, but at that time—when even the sight of the one lying there authenticates what is said—let them be sobered, let them be instructed, reflecting that a little later those who lead [the soul] away to those fearful accounts will come to them, and they will have to pay the penalty for what they seized and overreached. And what, he says, does this have to do with the poor? Most of all, it is pleasant to many, even this, to see the one who did the wrong being punished. But to us, it is not pleasant, but rather not to suffer evil. I praise and approve of you greatly, not because you rejoice in the misfortunes of others, but because you seek your own safety. Come, then, and I will pledge this to you. For if we suffer evil from men, we diminish a not inconsiderable portion of our debt by bearing what happens generously. Therefore, we are not wronged; for God reckons the outrage to our debt, not according to the principle of justice, but according to the principle of philanthropy. On account of this, He did not defend the one suffering evil from above. Whence is this evident, he says? The Jews once suffered evil from the Babylonians, and God did not prevent it, but children and women were led into captivity; yet after these things, this captivity became for them, in proportion to their sins, a consolation. On account of this, He says to Isaiah, *Comfort, comfort my people, O priests, speak to the heart of Jerusalem*, because *she received from the hand of the Lord double her sins* (Is. 40. 1, 2); and again, *Give us peace, for Thou hast rendered everything to us* (Is. 26. 12). And David says, *Behold my enemies, that they have multiplied, and forgive all my sins* (Ps. 24. 19, 18). And when he was bearing Shimei cursing him, he says, *Leave him, that the Lord may see my humility, and recompense me for this day* (2 Reg. 16. 11, 12). For when He does not defend those who are wronged, then we are most benefited; for it is reckoned to us as an achievement if we bear it with thanksgiving.

6. So when you see a rich man seizing a poor man, leaving the one who is outraged aside, weep for the one who seizes. ^B For the one casts off filth, while the other smears filth upon himself. Thus also the servant of Elisha suffered in the case of Naaman; for even if he did not seize, yet to take by deceit is an injustice. What, then, happened? He received leprosy along with the injustice; and the one who was wronged was benefited, while the one who committed the wrong was harmed the most. This is also what happens now to the soul. And it is so significant that this alone has often made God propitious; even if the one suffering evil is unworthy of help, when he suffers this with excess, he draws God toward his own pardon, and toward the defense of the one doing [the wrong], from this alone. Wherefore God also said to the barbarians from above, "I indeed delivered them up to a little, but they attacked them unto evils; therefore they shall suffer things past remedy." For there is not, there is not anything that so provokes God as seizing and using force and being greedy. Why ever? Because it is very easy to abstain from this sin. For it is not a natural longing that is harassing, but it is born of sloth. How, then, does the Apostle call it the root of evils? For I also say this: but this root is from us, not from the nature of the matter. And, if you wish, let us make a comparison, and see which is more tyrannical, the desire for money or for bodies; for whatever is found to have cast down great men, this is the more grievous. So let us see what great man the desire for money has mastered. No one, but rather very miserable and rejected ones: Gehazi, Ahab, Judas, the Jewish priests; but the desire for bodies mastered the great prophet David. And I say these things not giving pardon to those who are captured by such desire, but rather preparing them to be sober. For when I show the affliction is great, then I most show them to be deprived of all pardon. For if you were ignorant of the beast, you would have had to take refuge in this very fact; but now, knowing it and falling into it, you would not have any excuse. After this one, it seized his son with greater excess; yet no one has become wiser than him, and he pursued all other virtue; but yet he was captured by this so violently that he received the wound even in his [days of] leisure. And the father indeed arose, and fought the wrestling match again, and was crowned again; but the son showed nothing of the sort. On account of this, also, he said, *It is better to marry than to burn* (1 Cor. 7. 9); and Christ, *He that is able to receive it, let him receive it* (Matth. 19. 12). But regarding money not so, but, *Whoever has left his possessions, will receive a hundredfold* (Ib. v. 29). How, then, he says, did He say regarding the rich, ^C that they will with difficulty attain the kingdom? Again, hinting at their sloth, not the tyranny of money, but their strong slavery to it. And this is also clear from what Paul advised. For he leads away from that desire, saying, *But those wanting to be rich fall into temptation* (1 Tim. 6. 9); but regarding this, not so, but having dissolved it for a time only, and this by agreement, he again advises them to come together. For he fears the waves of desire, lest it work a grievous shipwreck. This is an affliction also more intense than anger; for it is not possible to be angry if there is no one provoking; but it is necessary to desire, even if the vision that provokes to this does not appear. Wherefore, this indeed he did not cut off

is acrid and more vehement. For no one can be angry if there is no one to incite him to anger; but concupiscence arises even if the face that excites it is not seen. Therefore, he did not entirely cut it off, but added, *without cause*; nor did he again remove all lust, but only the iniquitous kind: *For because of concupiscences*, he says, *let each one have his own wife* (1 Cor. 7:2). But as for accumulating money, he allowed it neither with cause nor without cause. For those passions were implanted in us by necessity—namely, lust for the procreation of children; anger, in order that we might bring help to those who are suffering injury; but the love of money, by no means so: for it is not a natural passion. And therefore, if you allow yourself to be seized and conquered by it, you will suffer things far more disgraceful. That is why Paul, ^A while he permits a second marriage, nevertheless requires precision regarding money and riches, saying: *Why do you not rather suffer wrong? Why do you not rather suffer yourselves to be defrauded?* (1 Cor. 6:7). And discussing virginity, he says, *I have no commandment of the Lord*, and, *I speak this for your profit, not that I may cast a snare upon you* (1 Cor. 7:35); but when he speaks about riches, he says, *Having food and wherewith to be covered, with these let us be content* (1 Tim. 6:8). Why are many captured by this passion? Because they are not so prepared against it as they are against impurity and fornication; for if they had seen this as an equally grave evil, they would not have been easily captured. Thus, those miserable virgins also were cast out from the ^B bridal chamber, because, having overcome the greater enemy, they were cast down by the weaker and less powerful one. Added to this is the fact that if someone overcomes lust but is overcome by money, he often does not even overcome the lust; rather, he has obtained this from nature, that he might not be troubled much by this passion; for not all are equally inclined toward it. Having therefore perceived these things, and constantly revolving the example of the virgins in our minds, let us flee this pernicious beast. For if virginity profited them nothing, but after uncounted labors and sweats they went to destruction on account of the study of money, who will snatch us from punishment if we fall into this passion? Wherefore, I ask, let us do everything so that we are neither captured nor suffer ourselves to be captured, but may break through even these heavy chains. For so shall we be able to arrive at heaven, ^C and attain those numberless good things: which may it be given 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, and honor, now and always, and unto the ages of ages. Amen.

Homily XXIV

13. *For such false apostles, deceitful workers, transforming themselves into the apostles of Christ.* Do you say that those who preach Christ, but do not take money, and do not bring another Gospel, are false apostles? Yes, he says; and for this very reason especially, that they do all these things with a feigned mind, in order to deceive. *Deceitful workers.* For they work, but they uproot what has been planted. For since they know that they would not otherwise be acceptable, having assumed the mask of truth, they finally act out the drama of fraud. And in truth, he says, they do not accept money. ^D That they may accept more, that they may destroy souls. Nay, rather, this too is false; for they were accepting it, but stealthily; and this he shows in what follows. And indeed, he had already tacitly indicated it when he said, *That in what they glory, they may be found even as we*; but he signified the same thing more clearly afterwards with these words: *If a man devours you, if a man takes, if a man is exalted, you suffer it* (v. 20). But now he attacks them from another side, saying, *Transforming themselves.* Only a mask and a sheep's skin covers them. 14. *And no wonder. For Satan himself transforms himself into an angel of light*, 15. *what is the great thing if his ministers are transformed as the ministers of justice?* Therefore, if one ought to admire anything, it is this, and not what they are doing. For since their master dares and acts in everything, it is no wonder if his disciples also follow his example. But what is an *Angel of light*? One who has freedom of speech, one who stands before God. For there are also angels of darkness, those who are the devil’s, and are gloomy and savage. And the devil has deceived many in this way, while he transformed himself into an angel of light, not that he became such. In the same way, therefore, they carry around the mask of an apostle, but not the power and capacity; for they cannot. To do something for the sake of ostentation is a diabolical thing. Furthermore, nothing is so diabolical as to do something for the sake of ostentation. But what is *ministers of justice*? That which clearly we are, who preach to you a Gospel that has justice. Either this is what he says, or certainly, that they have gained for themselves the reputation of just men. By what method, therefore, shall we recognize them? By their works, as has been said by Christ. And for this reason, he is compelled to compare both his own right deeds and their vices with one another, so that their falsity and adulterous nature may appear from the comparison. And again, being about to enter into his own praises, he first accuses them, in order to show that it is necessary for him to occupy himself with this subject, lest anyone otherwise blame him as one who talks about his own praises: and he says, 16. *I say again.* For he has already used much forewarning. But yet, he says, I am not content with the things I have said, but I say it again, lest anyone think me to be a fool. For this was their business, to glory when no cause existed. And I would have you consider how, as often as he prepares to enter into his own praises, he prepares for it. For it is a foolish thing, he says, to glory; I, however, do this not as a fool, but as one being compelled. But if you allow yourselves to be unpersuaded of this, but—although you see that I do this necessarily—you nevertheless condemn me, not even so will I refuse to do this. Do you see how he shows that a great necessity of speaking lies upon him? For I would have you consider the one who did not even shy away from this suspicion, how great a necessity for speaking he endured, and how he was as it were compelled to labor and bring forth such a discourse. But even so, he employed moderation in this matter. For he did not say,

"That I may glory." And when he is about to glory, he again employs another withdrawal, saying: *What I speak, I speak not after the Lord, but as it were in foolishness, in this confidence of glorying.* ^A You see how glorying is not "after the Lord"? For, *When you shall have done all these things,* He says, *say, We are unprofitable servants* (Luc. 17, 10). But this, in itself, is not "after the Lord"; yet from one’s own frame of mind it comes about. Therefore he said, "What I speak"—not blaming the cause, but the steps taken. Since the goal is so marvelous as to lend dignity even to the words. Just as for a murderer, the act itself is strictly forbidden, yet from one’s own intent he has often been approved, and the being circumcised, though it be not "after the Lord," yet from one’s own intent this has come to pass; so too is this glorying. And why did he not use such accuracy of language? Because he hastens to another point, and out of abundance gives this only to those wishing to find fault, so that he might speak of things that are profitable; for even what was said was sufficient to remove all suspicion. ^B "But as it were in foolishness." He says previously: *Would to God you could bear with me a little in my folly* (2 Cor. 11, 1); but now: "As it were in foolishness." For the further he proceeds, the more he purifies the discourse. Then, lest you should think he is playing the fool everywhere, he added: *In this confidence of glorying.* In this respect, he says; as he also said elsewhere, "Lest we be ashamed," and added, "In this confidence of glorying." And elsewhere again, saying, *What I purpose, I purpose according to the flesh, that there should be with me, It is, It is, and It is not, It is not* (2 Cor. 1, 17), and having shown that he cannot everywhere fulfill what is announced, since he does not purpose according to the flesh—lest some should draw this suspicion upon the doctrine itself, he says: *But God is faithful, for our word which was to you was not It is and It is not* (Ibid. v. 18).

2. And see how, having said so many things before, he again offers other apologies, adding thus and saying: *Seeing that many glory according to the flesh, I will glory also* (2 Cor. 11, 18). What is "according to the flesh"? From external things, from nobility, from wealth, from wisdom, from having circumcision and Hebrew ancestors, from the opinion of the many. ^C And mark his insight: he sets down those things which show nothing, and then "foolishness." For if to glory in things that are truly good is foolishness, much more so in things that are nothing. And this is what he calls "not after the Lord." For there is no profit in being a Hebrew, and such like things. Do not therefore think that I set these down as a virtue; but because those men are glorying, I am compelled to make the comparison from thence; which he also does elsewhere saying, *If any other thinketh to have confidence in the flesh, I more* (Philipp. 3, 4). And there, it is for the sake of those who have confidence in this. Just as if someone were of illustrious lineage and had chosen a philosophical life, and seeing others priding themselves greatly on nobility, and wanting to pull down their puffing up, he were compelled to state his own luster—not for the sake of adorning himself, but for humbling them. This, then, also Paul does. Then, departing from them, he pours the whole blame upon the Corinthians, saying: *For you gladly suffer the foolish.* ^D So you are the cause of these things, more than they. For if you did not suffer them, and were being harmed for their part, I would have uttered nothing; but I am concerned for your salvation, and I condescend. And see how he sets the rebuke with praise. For having said, *You gladly suffer the foolish,* he appended, *whereas you yourselves are wise* (2 Cor. 11, 19). For to glory even in such things is folly. Yet he ought to have rebuked them and said: "Do not suffer the foolish." But he does it with more abundance. For in the other case he would have seemed to be rebuking them as if he were deprived of them; but now, having shown himself to be superior even in these things, and that he considers these things nothing, he corrects them the more. Meanwhile, before he enters into the eulogies and the comparison, he reproaches them for the great servility of the Corinthians, that they were yielding to them to excess. And mark how he makes a mockery of it: *For you suffer,* he says, *if a man devour you* (2 Cor. 11, 20). How then did you say, "That in which they glory, they may be found even as we"? You see that he is showing they are taking, and not merely taking, but even to excess; for this is what "devouring" implies. *If a man enslave you.* And your money, he says, and your bodies, and your liberty you have surrendered. For this is greater than taking: to be masters not only of your money, but of yourselves. Which he also notes before, saying: *If others be partakers of this power over you, are not we rather?* (1 Cor. 9, 12). Then he adds the more severe point, saying: *If a man exalt himself.* For your servitude is not moderate, nor are your masters gentle, but burdensome and oppressive. *If a man strike you on the face.* Do you see again the intensification of tyranny? He said these things, not that they were struck on the face, but that they were treating them with contempt and insulting them; therefore he added: "*I speak as concerning reproach*," for you are suffering no less than those struck in the face. What then could be stronger than this? Or what, of this mastery is more bitter, when having taken away both your money and your liberty and your honor, they are not even thus gentle, nor even allow you to remain in the rank of servants, but treat you more abusively than any purchased slave? "As that we had been weak." The thing spoken is obscure. Because it was burdensome, he set it down thus, that he might steal the offensiveness by the obscurity. For what he wishes to say is this: "Are we not able to do these things too? But we do not do them. For what reason then do you suffer them, as if we were not able to do these things?" A charge, therefore, is even to suffer those who act foolishly; but to suffer those doing so with such contempt—plundering, exalting themselves, striking—not even an apology could you have! Nor any argument! For this is a new kind of deception. For those who deceive both provide for and flatter; but these both deceive, and take, and insult—

and you are actually able to do this ^A? But we do not wish to, for we keep your benefit in view. For those men, while they plunder what is yours, seek what is their own. You see how everywhere he speaks to them with boldness, and by these very things he holds terror over them? For if, he says, you honor them because they strike you and treat you with abuse, we are also able to do these things: to oppress you with servitude, to strike, and to exalt ourselves over you.

3. Do you see how he brings the accusation against them, and against their arrogance, and their seemingly foolish conduct on himself? For I do not do this to show myself more brilliant, ^B but so that I may deliver you from this bitter slavery, I am compelled to boast a little. But it is necessary not to examine these things simply, but to add the reason for them. For even Samuel composed a great eulogy for himself when he anointed Saul, saying: "Whose ox have I taken, or whose ass, or whose sandal? Whom have I oppressed?" (1 Sam. 12:3). And yet no one accused him. But he said this not to hunt for applause, but because he was about to create a king; under the guise of an apology he wishes to teach him to be gentle and mild. And observe the prudence of the prophet, or rather the love for mankind of God. For since he wished to deter them from a future king, he gathered many burdensome things—namely, that he would make their wives grinders, and men to be shepherds, and managers ^C of mules (for he recounted with precision the service of the kingdom)—but when he saw them so disposed, that they were not to be hindered by any of these things, but were suffering from an incurable disease, he therefore deals with them thus, and corrects the king, that he might be gentle. For this reason he even brings him forward as a witness. For he was not then being summoned to court, nor being accused, so that he had to apologize, but he used these words that he might make that man better. And that is why he added, to restrain his haughtiness: "If you listen, you ^D and your king," (Ibid. v. 14) these and these good things will come to you; but if you do not listen, you shall have all the opposite things. And Amos also said, "I was not a prophet, nor a son of a prophet, but a herdsman, nipping sycamores. And the Lord took me." (Amos 7:14) And he did not say this to exalt himself, but to check those who did not consider him a prophet, and to show that he does not deceive, nor does he say of his own accord the things he says. And another again 538 showing the same thing said: "But truly I am filled with the power of the Lord, in spirit and in might." (Mic. 3:8) And David, when he spoke of the bear and the lion (1 Kings 17), did not recount these things to hunt for applause, but to achieve something great and admirable. For because no one believed he would prevail over the barbarian, being naked and unable to carry arms, he had the necessity to provide evidence of his own manhood. And when he removed the skirt of Saul (1 Kings 24), he did not say what he said to make a show, but to ward off the evil suspicion that those who were maligning him had spread, saying that he intended to slay him. Therefore, one must everywhere seek the reason. For he who looks to the utility of the hearers, even if he extols himself with praises, is not only not worthy of blame, but even deserves to be crowned. Yes, even if he remains silent, he is worthy of blame. For if David had kept silent when the contest with Goliath was to take place, they would not have permitted him to go out to the battle-line, nor would he have set up that brilliant trophy. Therefore, he is compelled by necessity to say this, and indeed not to his brothers, but to the king; for the brothers would not have believed him; for envy was blocking their ears. Wherefore, leaving them aside, he addresses the one who was not yet suffering from envy.

4. For envy is a terrible thing, terrible, and one that persuades a man to despise his own [salvation]. Thus Cain also brought destruction upon himself, and before him the devil, who had killed his own father. Thus Saul called a wicked demon against his own soul; and having called it, he again envied the physician (1 Kings 18). For such is the nature of envy: he knew he had been saved by him, yet he preferred to perish rather than to see him, from whom he had received safety, flourishing. What could be more grievous than this passion? He would not err who called it the offspring of the devil. And in it is the fruit of vainglory, nay, even its root—for these two vices are accustomed to build upon each other. Thus indeed was Saul then also struck with envy, because they said, "David has struck his ten thousands" (Ibid. v. 7). What could be more foolish than this? For what, I ask, does envy afflict you? Is it because someone adorned a man with praises? And yet you ought to have rejoiced; otherwise, you do not know if this praise is true. Or are you pained because, though there is nothing in him worthy of admiration, he has nonetheless obtained praise? And yet one ought rather to pity him. For if he is a good man, no one envies the one being praised, but [everyone] adds his own praise to that of others; but if he is not such a person, why are you tormented? Why do you thrust the sword into yourself? Is it because he is considered a distinguished man among men? But [this is] among men who are here today, and cease to be tomorrow. Or is it because he obtains glory? What glory, pray tell? That of which the prophet says that it is the flower of hay? (Isa. 40:6) For this reason, then, do you envy, because you do not carry a burden, nor do you carry about such loads of hay? But if he seems blessed to you for this reason, why not also the woodcutters, who daily carry loads and enter into the city? For this burden is not better than that one; it is even worse. For the one presses only the body; but this one frequently harms the soul itself, and brings more anxiety than pleasure. For even if he is celebrated for the excellence of his speech, he has more fear than praise; or rather, he has this [praise] for a short time, that [shame] for eternity. But he shines in glory among the rulers? But there, again, is envy and danger. For as you are disposed toward him, so are many others. But he is constantly praised? This indeed makes for a bitter slavery. For he will not dare to do anything freely according to his own judgment, lest he provoke those by whom he is...

is celebrated, he incurs damage: for a man’s reputation is a ^A chain in itself. Therefore, the more a man is known in the forum, the more masters he has, and his slavery increases: since he must look to his masters in everything he does. Indeed, a servant, when he is removed from his master’s sight, both breathes and enjoys complete freedom; but this man encounters masters everywhere: for he is a slave to all who appear in the marketplace. And if any necessary business presses him, he does not dare enter the marketplace ^B unless his servants follow him, and his horse, and the rest of his display are assembled, lest his masters judge him. And even if he sees one of his genuine friends, he does not dare to converse with him on equal terms; for he fears his masters, lest they cast him down from his glory. Thus, the more conspicuous he is, the more he is enslaved. And if he suffers anything unpleasant, the insult is more grievous, inasmuch as he has more witnesses, and the matter seems to be undeserved. And not only the insult, but also the misfortune. For he has many who rejoice in it; just as, if he enjoys any good thing, he has more who envy and pine away and strive to cast him down. ^C Is this, then, a good thing, tell me? Is this glory? By no means; but it is dishonor, and slavery, and bonds, and whatever one might call burdensome. But if the glory from men is so desirable to you, and you are greatly stirred by one being applauded by many; whenever you see him enjoying the applause, pass in your thought to the coming age, and to the glory there; and just as when a wild beast is coming, you hasten to escape, and entering a small house you bolt the doors; so now also flee for refuge to the coming life, and to that ineffable glory. For thus you will both trample upon this, and easily take hold of that, and enjoy true ^D freedom, and the eternal goods; of which may it be granted that we all attain, by the grace and lovingkindness 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 XXV

2 Cor. 11:21. Whereinsoever any is bold, (I speak in foolishness,) I am bold also.

1. See him again shrinking back, and using deprecation, and making a prior correction; and yet he has already said many such things: "Would to God ye could bear with me a little in my foolishness," and again, "Let no man think me a fool," and, "If not, yet as a fool receive me; that which I speak, I speak it not after the Lord, but as it were in foolishness"; and, "Since many glory after the flesh, I will glory also"; and here again, "Whereinsoever any is bold, (I speak in foolishness,) I am bold also." To speak great things about oneself is to speak of boldness and foolishness, and that when there is a necessity, teaching us out of an abundance of counsel to avoid such things. For if, after having done all, we ought to call ourselves unprofitable, with no urgent cause pressing, who would be worthy of pardon who exalts himself and boasts? For this reason the Pharisee suffered what he suffered, and endured shipwreck in the harbor, because he struck against this rock. For this reason also Paul, seeing a myriad of necessity, yet shrinks back, and continually reminds us that such a thing is of foolishness. And then at last he ventures, taking up the defense from necessity, and says, "Are they Hebrews? so am I. Are they Israelites? so am I." For it was not possible for all Hebrews to be Israelites; since Ammonites and Moabites were this also. Therefore he added, purging the nobility, and says, "Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool) I more." He was not content with the former deprecation, but here again he employs it: "I speak as a fool, I more. I am better and superior to them." And yet he had clear proofs of his preeminence; but nevertheless he calls the thing foolishness even so. And yet, if they were false apostles, it was not necessary to introduce the superiority by comparison, but to remove the fact that they were ministers. He did indeed remove it by saying, "False apostles, deceitful workers, transforming themselves into the apostles of Christ"; but now he does not do it in this way; for the discourse was about to proceed to an examination. But no one, when there is no examination, speaks simply, but first having placed the removal by the facts into a comparison, he demonstrates that which is even quite firm. Otherwise, he sets their own opinion, not his own declaration, saying, "Are they ministers of Christ?" And having said, "I more," he advances the comparison, and shows how, not by making a declaration, but by bringing forward the demonstration through the facts, he preserves the character of the apostleship. And leaving all the signs, he begins from the temptations, saying thus: "In labors more abundant, in stripes above measure." This is greater than that: to be both struck and scourged. "In prisons more frequent." And here again an intensification. "In deaths oft." For "daily," he says, "I die." Here, however, also in deed; for I was often given over to dangers having death. "Of the Jews five times received I forty stripes save one." Why, "save one"? There was an old law, that he who received more than forty should be dishonored among them. In order, therefore, that the violence and impulse of the striker, by inflicting more than the number, might not make him dishonored, they decreed that he be struck "save one"; so that even if the striker exceeded, he might not fall beyond the forty, but remaining within the number established by law, he might not dishonor the one being struck. "Thrice I was beaten with rods, once was I stoned, thrice I suffered shipwreck." And what has this to do with the gospel? Because he traveled long roads.

^B Night and day I have been in the deep. Some say in the midst of the sea, others, as if swimming—which is also the more truthful thing to say. Nor is that ^C worthy of wonder, as if he had placed it as something greater than a shipwreck. 26. "In perils of rivers, in perils of robbers, in perils in the city, in perils in the wilderness." Everywhere struggles were set before me, in places, in regions, in cities, in wildernesses. "In perils from the nations, in perils from false brethren." See another kind of war. For he was being attacked not only by enemies, but also by those who wore the appearance of brotherly benevolence, and he had need of great mental tension and prudence. ^D "In labor and travail." Labors followed perils, and perils followed labors, in succession, and they did not allow him to breathe even a little. "In weariness often, in hunger and thirst and nakedness," 28. "apart from the things that are without." Not even by enumerating can what he suffered be explained in words. For he did not list them specifically, but he commemorated those whose number was small and easy, saying "thrice and thrice" and "once"; but others not so, for it is evident he had suffered them often. Nor does he relate what the fruit of these things was, that is, how great a multitude of men he had converted to Christ, but only what he suffered for the sake of the preaching, at the same time maintaining modesty, and showing that even if nothing had been accomplished, the labors themselves would not have been without fruit; for thus is the reward full and heaped up. "My daily pressure." Tumults, commotions, the attacks of peoples, the onslaughts of cities. For the Jews were attacking him above all others, because he was confounding them above all others, and he provided the greatest proof of their madness, in that he had transitioned so suddenly from them to Christ. And a huge war was being excited against him, by his own kin, by strangers, by hypocrites; and waves and precipices were everywhere, in the world, in deserted places, on land, on the sea, within, without. And not even necessary food was available to him, nor even a thin garment; but he, the pugilist of the world, was fighting naked, and was struggling, oppressed by hunger: so far was he from caring about gathering wealth. And he was not distressed by this, but for these things, for the grace of the struggle, he gave thanks. "The care of all the churches." This is the head of all things, that his soul also was being torn apart, and his thought distracted. For even if no external thing had attacked him, the internal war was enough and more than enough, waves upon waves, armies of cares, conflicts of thoughts. For if anyone is managing the care of only one house, and has servants and stewards and administrators, he is often unable to breathe because of the mass of cares, even if there is no one who is causing him trouble: consider what he here endured, who held the care not of one house, but of cities and peoples and nations, and indeed of the whole world, and for such things, when there were so many by whom he was harassed, and he himself was alone and suffered so much, and was affected by such care that no father for his son is involved in equal care. For lest you say, "Was he then indeed careful, but somehow and lightly?" he subjoined how vehement that care was, saying, 29. "Who is infirm, and I am not infirm?" He did not say, "I am not a participant in sadness"; but as if I am suffering with the same affection and disease, so I am perturbed and troubled. "Who is offended, and I do not burn?" See again an incredible magnitude of pain, which is indeed present in this word of inflammation. I am kindled, he says, and I burn: which indeed was greater than all. For those things, although harsh, yet passed quickly, and brought pleasure that does not wither; but this was what was pressing him and reducing him to a narrow space, and wounding his mind, that for every infirm person, whoever indeed he was, he was suffering so much. For he did not say these things about great men while despising the lesser, but he placed even the most abject among his kin. Whence he even said, "Who is infirm?" and as if the entire Church of the world was being tortured in each member. 30. "If I must needs glory, I will glory of the things that concern my infirmity." Do you see how nowhere does he glory in miracles, but in persecutions and temptations? For this, he says, is of imbecility. And he indicates that the war is manifold. For the Jews were waging war against him, the Gentiles were standing against him, and false brethren were wrestling with him, and brothers laboring with infirmity and suffering scandal were afflicting him with mourning: on all sides there were for him tumults and disturbance, from his own, from others. This is the peculiar mark of the apostolic office: through these things the gospel is woven. 31. "The God and Father of the Lord Jesus knows that I do not lie." 32. "The ethnarch of Aretas the king was guarding the city of the Damascenes, wishing to take me." Why does he use affirmation and asseveration in this place, when he had done so in no matter before this? Perhaps because this was more ancient and unknown; while those things were known to them also, namely the care of the churches, and all other things. Observe therefore how great the force of the war was, since for this reason he held the city surrounded by a guard. Furthermore, when I say war, I mean the zeal of Paul; for unless he had been sharp and vehement, he would not have kindled the prefect with such fury. These are things of an apostolic soul, to suffer so many adverse things, and yet nowhere to be subverted, but with a strong and generous mind to endure what happens, but not to go to meet perils, nor to leap into them. See, indeed, how he sustained flight from the siege, 33. "Through a window I was let down in a basket." For although he desired to depart from this life, he yet sought the salvation of men. Whence he also often attempted the same things, that he might preserve himself for the preaching; and he did not refuse to use even human arts, when the time so demanded: so prudent and vigilant was he. For when there were evils of that kind, which could in no way be avoided, then he had need of grace alone; but when there was some moderate temptation, he also devised many things by his own ingenuity; and here again ascribing all to God. And as a spark of fire, that cannot be extinguished, falling into the sea, being baptized by many waves coming over it, and again rising up bright; so indeed does blessed Paul, now...

^A overwhelmed by perils, now again rising up most brilliantly from them, by the very fact that he was oppressed, winning the victory.

3. Paul’s noble deeds. — For this is the brilliant victory, this is the trophy of the Church; thus is the devil struck, when we suffer evil. For it is when we are suffering that he is caught, and he suffers evil when he wishes to do it to us. For this is what also happened in the case of Paul; and by as much as he brought greater perils upon him, by so much the more was he defeated. Nor indeed did he contrive one type of temptation, but a complex and varied one. For some had intensity, some dejection, some fear, some pain, some anxiety, some shame, and some all of these together; but nevertheless in all he prevailed. ^B And just as a soldier, having the whole world warring against him, might move about in the midst of the ranks of the enemy, and suffer no harm; so too Paul, alone among barbarians, among Greeks, everywhere on earth, everywhere on the sea, remained unconquered. And just as a spark falling into straw and hay changes the burning things into its own nature; so too he, coming upon all, transformed all to the truth, like a torrent coming upon everything and overturning the obstacles. And as some athlete himself wrestling, running, boxing, or as a soldier storming walls, fighting on foot, or waging a sea-battle; so he went through every form of conflict, and breathed fire, and was inaccessible to all; with one body occupying the world, with one tongue putting all to flight. Not so much did the many trumpets fall upon the stones ^C of the city of the Jerichoites, and cast them down (Jos. 6:20), as this man’s voice, ringing out, casts down the devil’s fortifications to the ground, and changes the opponents to his side. And when he had collected a multitude of captives, having armed these very ones, he made them his own army again, and by them he prevailed miraculously. David overthrows Goliath by a single stone; but if you examine Paul’s accomplishments, that was a child’s work, and you will see the difference to be as great as the distance between a soldier and a general. For this man did not overthrow Goliath by casting a stone, but by merely speaking he destroyed the devil’s entire phalanx; and like a lion roaring, and emitting flame from his tongue, so was he unbearable to all, and leaped everywhere ^D continuously; he ran upon these, came upon those, moved toward others, jumped away to still more, coming on swifter than the wind, and like one managing a house or a ship, ruling the whole world, pulling up those being baptized, steadying those who were reeling, calling out to the sailors, sitting at the helm, scanning the prow, pulling the ropes, handling the oar, hoisting the sail, looking to heaven, being everything himself: sailor, and pilot, and lookout, and sail, and ship, and suffering everything, that he might loosen the evils of others.

Consider, then: he endured a shipwreck, that he might end the shipwreck of the world; he spent a day and a night in the deep, that he might draw up from the deep of error; he was in labor, that he might give rest to those who were laboring; he endured stripes, that he might heal those struck by the devil; he spent time in prisons, that he might lead those sitting in prison and in darkness into light; he was in deaths often, that he might deliver them from cruel deaths; five times he received forty stripes save one, that he might free those very ones who were doing these things from the devil’s scourge; he was beaten with rods, that he might lead them under the rod and the staff of Christ; he was stoned, that he might deliver them from senseless stones; he was in the desert, that he might get them out of the desert; in journeys, that he might steady those wandering, and open the road leading to heaven; in cities he was in peril, that he might point out the city above; in hunger and thirst, that he might take away the more grievous hunger; in nakedness, that he might clothe those acting shamefully with the garment of Christ; in the crowding of the mob, that he might take them away from the surrounding of the demons; he was burned, that he might quench the fiery darts of the devil; through a window he was let down by the wall, that he might send those cast down to the ground up from below. Do we then still speak, not even knowing what Paul suffered? That we shall mention riches? Still of a wife and a city and freedom, seeing that man despising his very life ten thousand times? A martyr dies once; but that blessed man in one body and one soul endured so many perils, as many as could indeed disturb even an adamantine soul; and what all the saints suffered in so many bodies, this man bore all in one; and just as if having entered into a stadium the world, and having stripped for all, he stood so nobly. And for he knew the demons boxing against him. Therefore he appeared brilliant straight from the starting-line; from the very barrier and until the end he remained the same; or rather, he even intensified the contest, having become near to the prize. And what is wonderful is that, while suffering and doing so much, he knew how to be very moderate. For if he had fallen into the necessity of narrating his own accomplishments, he quickly passed over everything; although he could have filled ten thousand books, if he had wished to expand each of the things spoken of, and said which Churches he was concerned for, if the prisons and the accomplishments in them, if the circumstances for each of the others, the assaults. But he did not wish to. Knowing these things, then, let us also learn to be moderate, and never to boast in wealth, nor in other worldly things, but in the insults for the sake of Christ, and in these, when there is necessity; as if there be nothing urgent, let us not even remember these, lest we be puffed up, but only of sins. For so shall we be freed from them easily, and we shall have God propitious, and we shall attain to the life to come; to which may it be granted that we all 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 to the ages of ages. Amen.

HOMILY XXVI

"GLORIARI quidem non expedit mihi. Veniam autem ad visiones et revelationes Domini." Why does he use these words, "Gloriari non expedit mihi," as if he had said nothing before? It is not because he had said nothing, but because he is about to move on to another kind of boasting, which, even if it does not have the same reward, yet appears more illustrious to the many, though not to those who weigh the matter diligently. For this reason he says, "Gloriari quidem non expedit mihi." ^A For those were great boastings which he had enumerated before, those which sprang from temptations. But now he has other things to speak of: revelations and secret mysteries. And why does he say, "It does not benefit me"? "Lest," he says, "any man should exalt me for such things." What do you say? Do you not know these things even if you do not speak of them? But our spirit is not equally puffed up when we know these things ourselves as when we boast of them to others. For it is not the nature of good deeds that usually breeds arrogance, but the testimony and acknowledgment of the crowd. Therefore he says, "It does not benefit me," and "that I may not inject a greater opinion of me into the minds of my hearers." For the false apostles used to boast about themselves regarding things they lacked; he, on the contrary, conceals even those things which he possesses; and this he does even though such great necessity rests upon him: and he says, "It does not benefit me," in order to teach all men to avoid this thing altogether. For this has no profit, but rather detriment, unless there be some necessary occasion and useful purpose to impel one to it. Having, therefore, recounted the dangers, the temptations, the plots, the sorrows, and the shipwrecks, he moves on to ^B another kind of boasting, saying: "I know a man fourteen years ago (whether in the body I know not, or out of the body I know not, God knows) caught up of such an one to the third heaven. And I know such a man (whether in the body or out of the body I know not, God knows) was caught up into paradise and heard unspeakable words which it is not lawful for a man to utter. Of such a one will I boast; but of myself I will not boast."

This is indeed a great revelation; and yet this was not the only one, but there were many others; however, he presents one out of the many. For that there were many, hear what he says: "Lest the greatness of the revelations should exalt me." But someone might say, if he desired to conceal them, he ought not to have given any obscure indication at all, nor said anything of the sort; yet if he wanted to speak, they should have been brought forth openly. Why then did he neither explain them clearly nor keep entirely silent? To demonstrate from this also that he approaches the matter unwillingly and under protest. For this reason he also set down the time of fourteen years. Nor did he mention this time in vain, but to demonstrate that he who had kept silence for so many years would not have announced it now had not the greatest necessity compelled him, and he would have kept silent had he not seen the brethren perishing. ^C But if from the very beginning Paul was such that he was deemed worthy of such a revelation, when he had not yet been adorned with so many and such great noble deeds, think, I pray you, how great a man he became in fourteen years. And see how modestly he conducts himself, when he narrates certain things, while confessing that he is ignorant of others. He says he was caught up; he professes not to know if it was in the body or out of the body. And indeed it would have sufficed, when he had said "caught up," to keep silent; but now, out of his modesty, he adds even this. What then? Was his mind and soul so caught up that his body remained dead? Or was the body also caught up? To say this is not permitted. For since Paul himself, who was caught up and to whom it fell to enjoy such and so great arcana, was ignorant of this, we are certainly much more ignorant of it. For he knew indeed that he was in paradise and that he was in the third heaven, but the manner of it he did not clearly know.

Also consider from another angle how he is free from vainglory. For when he was speaking about the city of Damascus, he strengthens the credit of his discourse, but here not in the same way; for he did not wish to confirm this very much, but only to mention it and tacitly signify it. And therefore he subjoins these words: "Of such a one will I boast." By these words he did not indicate that it was another who had been caught up, but he formed his speech in such a way that he might speak as much as was allowed and as was right, and avoid speaking openly about himself. For would it have been otherwise consistent, while speaking about his own affairs, to bring forward someone else? Why then did he construct the matter so? It was not the same thing to say, "I was caught up," and "I know a man caught up"; nor, "I boast of myself," and "Of such an one will I boast." But if anyone should say, "How could it come to be that he was caught up without a body?" I would ask in turn, "How could it come to be that he was caught up with a body?" For if you weigh this by logic and do not yield to faith, it is more difficult to explain than the former. And why was he caught up? In my opinion, so that he might not seem inferior to the remaining apostles. For because they had had companionship with Christ, but he had had little or none, therefore, to procure glory for him, He caught him up into paradise. For the name of this place was immense and celebrated everywhere in paradise (Luke 23:43). "Of such a one will I boast." Why so? For if another was caught up, why do you boast? From which it is given to understand that he proclaimed these things about himself. And if he subjoined, "But of myself I will not boast," he signifies nothing other than this: that with no urgent necessity he would not say anything of this kind lightly; or at any rate, to shadow forth again as much as he could what he had said. For that his whole discourse was about himself is clear from what follows; for he added, "For if I should desire to boast, I shall not be a fool; for I will speak the truth." Why then did you say before, "Would that you could bear with me in a little foolishness," and, "That which I say, I do not say after the Lord, but as in foolishness to boast, I shall not be a fool"? This he says not to justify the act of boasting, but the lie; for if he were to boast in foolishness, ^D

how much more so the act of lying? On this account he says, "I shall not be a fool," and adds, "for I shall speak the truth; but I forbear, lest any man should think of me above that which he seeth me to be, or heareth of me." ^B This is the confessed cause; for they even esteemed them to be gods because of the magnitude of the signs. Just as, therefore, regarding the elements, God has done both, creating both the weak and the glorious—the one that he might proclaim His power, the other that He might stay the error of men—so too here they were both wonderful and weak, in order that by the very deeds themselves the unbelievers might be instructed. For if they had remained only wonderful and had brought no proof of weakness, they would have misled the many into suspecting something greater about them than the truth; they would not only have achieved nothing, but would even have brought about the opposite. For the excuses made by words would have seemed rather to proceed from humility, and would have caused them to be admired even more. For this reason their weakness was revealed by deed and fact. And this one might observe in those men who lived under the Old Testament. For Elijah too was wonderful, but was once reproved for timidity; and Moses was great, but he too fled on account of this very same passion. These things they suffered, God withdrawing and permitting human nature to be put to the proof. For if, after He led them out, they said, "Where is Moses?" what would they not have said if He had led them in? On this account he himself also says, "I forbear, lest any man should think of me." He did not say, "should speak," but, "lest he should even think anything greater than my worth." So that from hence it is evident that the whole discourse is about himself. Therefore, also ^C at the beginning he said, "It is not expedient for me doubtless to glory." He would not have said this if he were going to speak what he said about another; for why would it not be expedient to glory about another? But he himself was the one deemed worthy of these things; therefore he adds, saying, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me." What are you saying? He who considered the kingdom to be nothing, nor hell to be anything in comparison to the longing for Christ—did he consider the honor from the many to be something, to the point of being exalted, and of needing a perpetual bridle? For he did not say, "to buffet me once," but, "that he may buffet me." And who could say this? What then is the meaning of what is said? When we uncover who ever the thorn is, and who the messenger of Satan is, then we shall also say this. Some indeed have said that he calls a certain headache caused by the devil a thorn; but God forbid. For Paul’s body would not have been delivered into the hands of the devil, where the devil himself, at a mere command, was subject to Paul himself, and he even set laws and limits for him, in that he delivered the fornicator to the destruction of the flesh; and he did not dare to overstep these. What then is what is said? Satan is called the adversary in the Hebrew tongue; and in the third book of Kings the Scripture called the adversaries thus, and in narrating about Solomon it says, "There was no Satan in his days"; that is, no adversary, warring or troubling. What he says, therefore, is this: God did not permit the preaching to proceed, suppressing our pride, but He permitted the adversaries to attack us. This indeed was sufficient to bring down pride, whereas that—the headache—was no longer so. He calls Alexander the coppersmith, therefore, the messenger of Satan, those around Hymenaeus and Philetus, all those ^D who were adversaries to the word, who were contending and warring against him, who were casting him into prison, who were scourging him, who were dragging him away; since they were performing the works of Satan. Just as, therefore, he calls the Jews sons of the devil because they zealously follow his ways, so too [he calls] every one who opposes him a messenger of Satan. This, then, is what he says: A thorn was given to me, so that he might buffet me; not as though God were arming such men—God forbid—nor punishing or revenging, but permitting and leaving them for a time. "For this thing I besought the Lord thrice"; that is, many times. ^A 3. And this [is a sign] of great humility, not to hide that he did not bear the plots, that he was weary, and that he needed help for deliverance. "And He said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness." That is, It is sufficient for thee that thou raisest the dead, that thou healest the blind, that thou cleansest the lepers, that thou performest other miracles; do not seek also [to preach] without danger, and without fear, and without trials. But art thou in pain, and despondent? Let this not seem to be of my weakness, that many are they who plot against thee, and scourge thee, and drive thee, and lash thee; this very thing shows my power. For "my strength," He says, "is made perfect in weakness"; when, being persecuted, you prevail over your persecutors; when, being driven, you master those who drive you; when, being bound, you turn those who bind you. Do not therefore seek the superfluous. You see how he himself provides one cause, but God provides another? For he says, "Lest I should be exalted above measure, there was given to me a thorn in the flesh"; but he says that God said, He permits this for the sake of showing His power. Therefore, you are not only seeking what is superfluous, but also what bedims the glory of My power. For the "is sufficient for thee," this denotes that nothing else ought to be added, but that the whole is completed. So that from hence it is clear that he does not mean a headache. For they were surely not preaching while sick (for being weak they could not preach), but because, being driven and persecuted, they prevailed over all. Since, therefore, I heard these things, he says, "Most gladly therefore will I rather glory in my infirmities." For lest they should fall, with those false apostles glorying in the opposite things, while they were in persecutions, he shows that because of this he becomes more illustrious, and thus the power of God shines forth more, and the things that occur are worthy of glorying. Wherefore he says, "Most gladly therefore will I glory." Not indeed that he was grieved by these things

^A which I have enumerated above, or even by this which I say now, namely, that a "thorn was given to me," but rather as one glorying in this very name and drawing from it greater strength. Whence he also subjoins, "That the power of Christ may dwell in me." In this place he tacitly signifies another thing, that by how much the temptations were increased, by so much did the grace also grow and continue. ^B 10. "Wherefore I take pleasure in my infirmities." In what, I entreat you? In insults, in persecutions, in necessities, in distresses. Do you see how he has now declared this most openly? For in commemorating the kind of infirmity, he did not say fevers, or any such like circle [of ailments], or another bodily disease, but insults, persecutions, distresses. Do you perceive his equity and uprightness of mind? He desired to be freed from these troubles; but when he heard from God that this ought not to be, he was not only not affected with sadness that he had not gained his own wish, but he even felt pleasure. Therefore he said, "I take pleasure": I am filled with joy, he says, and I desire to be insulted, to be vexed, to be oppressed for Christ's sake. ^C Furthermore, he said these things both to compress their arrogance and to raise their spirits, that Paul's calamities might not be a cause of shame to them. For this thing, he says, can render us more illustrious than all mortals. And then he also sets down another cause: "For when I am weak, then I am strong." Why do you marvel if the power of God is then shown forth? I also am then strong, inasmuch as then most especially the grace was added.

Trouble for Christ's sake carries consolation. For as His sufferings abound, so also does our consolation abound. Where there is affliction, there also is consolation: where there is consolation, there also is grace. When, therefore, he had been cast into chains, ^D then at length he was working those marvelous things: when he had suffered shipwreck and had been carried into the land of the barbarians, then most especially he shone forth and was celebrated: when he was led into court in bonds, then he overcame the judge himself. So also it happened in the Old Testament: for in temptations the just flourished: so the three children, so Daniel, and Moses, and Joseph: all from thence obtained splendor and great crowns. For then also the soul is purified, when it is pressed for the sake of God: then it enjoys greater help, and stands worthy of more abundant grace, when it has need of a greater subsidy. And he enjoys, even before that reward which is set forth by God, great goods when he behaves himself philosophically. For affliction both amputates pride and cuts off all sloth, and instructs one unto patience, and as it were anoints him; it uncovers the utility of human affairs and introduces great philosophy. For all the turbulent movements of the soul yield to it: envy, emulation, lust, power-seeking, the love of riches and of bodies, arrogance, haughtiness, anger, and the remaining throng of such-like diseases. And if it pleases you to behold some man privately or a whole people in the things themselves, it will be easy for me to show you both those who have been in calamity and those who have been in ease and in pleasures, and to teach you how much fruit came from the former, and how much sloth from the latter.

^A For the crowd of the Hebrews, when they were afflicted and were being driven, groaned and besought God, and drew down much assistance from heaven; but when they were thickened [i.e., fattened], they kicked. The Ninevites, again, when they were living tranquilly, provoked God to anger to such a degree that He threatened to destroy the city root and branch; but after they were rendered humble by the preaching of Jonah, they provided every argument of philosophy. But if it pleases you to consider one man privately, propose Solomon to your mind. ^B For when he was occupied in care and perturbation, planning counsels regarding the empire and government of that nation, he was deemed worthy of that vision; but when he gave himself over to delights, he fell down into the very whirlpool of vice. What of his father? At what time did he show himself an excellent and admirable man? Was it not when he was engaged in temptations? But Absalom, did he not behave himself modestly while he was fleeing; but after he returned, he invaded the tyranny and became a parricide? What of Job? For he was illustrious when he was prospering; but he appeared more illustrious after his calamity. ^C But what does it profit to commemorate old and ancient things? For if anyone should weigh the present state of affairs, he will perceive how much fruit is born from affliction. For now, when we enjoy peace, we have grown faint and have flowed away, and we have filled the Church with six hundred evils; but when we were being agitated, we were both more moderate and better and more studious and more prompt for these assemblies. For what fire is to gold, this is affliction to souls; washing away filth, making them pure, rendering them bright and illustrious. This leads to the kingdom, that to Gehenna. ^D Wherefore these paths are narrow; those, however, are wide. Whence also Christ was saying, "In the world you shall have tribulation" (John 16:33): as though sending towards us a huge good. And so if you are reckoned among the disciples, take the close and narrow path, and do not be indignant nor despond in your mind. For unless you are pressed in this manner, it will be necessary for you to be pressed for some other altogether fruitless cause. For both the envious person and the lover of money, and he who burns with the love of a harlot, and the seeker of vain glory, and each one of those who pursue base things, undergoes many sorrows and many calamities, and is no less afflicted than those who mourn. But if he does not lament and grieve, he is prohibited by shame or stupidity: if you understand his mind, you will see it filled with infinite waves. Since, therefore, it is necessary that he who follows this life, and he who follows that, should be pressed, why do we not rather embrace this kind of life, which brings countless crowns with the affliction? For God thus led all the saints through affliction and anxiety; at once helping them, and consulting for others, lest they should conceive a greater opinion of them than was fitting. [D (margin)] — Alexander the thirteenth was thought to be a god. For so the cult of idols first obtained the empire, when men were held in greater admiration than was their due.

^A For when all the events concerning Christ were proclaimed, he sent word to the ruler of the nation, asking if it pleased them to appoint him also a god. But they did not agree, being angry and indignant that, before their own vote and judgment, the power of the Crucified had shone forth and drawn the whole world into its own worship. And this was ordered even against their will, so that the divinity of Christ might not be proclaimed by human vote, nor that He might be thought one of the many appointed by them. For they even held boxers to be gods, and the favorites of Hadrian; whence also the city is called Antinous. ^B Since death bears witness to the mortal nature, the devil invented another path, namely the immortality of the soul, by mixing in an excess of flattery, and led many into impiety. And note the malice: when we urge it to a useful purpose, he overturns the argument; but when he wishes to build it up for harm, he establishes it with much eagerness. And if anyone says, "Whence is Alexander a god? Is he not dead, and miserably so?" "But the soul is immortal," he says. Now you make the argument concerning immortality, and you philosophize, in order to draw us away from the God over all; yet when we say that this is the greatest gift of God, you persuade those who are humble and lowly, and no better than the brute beasts, that they are deceived. And if we say that the Crucified lives, there is immediate laughter, though the deception of the world cries out, both formerly and now: then by the signs, now by those who have been converted; for these are not the accomplishments of a dead man. If someone says that Alexander lives, you believe it, although you have no sign to mention. "Yes," he says, "for he accomplished many and great things while living; for he subjected nations and cities, and won many wars and battles, and set up trophies."

^C 5. If, therefore, I show that which he, while living, did not conceive, neither he nor anyone else of the men who have ever existed, what other proof of the resurrection do you seek? For it is nothing wonderful, nor paradoxical, nor new, for a king who is living to conduct wars and victories and to have armies; but to work such things everywhere on land and sea after the cross and the tomb, this is what is most full of much amazement, and proclaims a divine and unconquerable power. And Alexander, after his decease, did not restore his empire, which had been torn asunder and utterly destroyed; for how could a dead man? But Christ established His all the more when He had died. And why do I speak of Christ, when He gave even His disciples the power to shine after they had died? For where, tell me, is the monument of Alexander? Show it to me, and tell me the day on which he died. But the signs of the servants of Christ are brilliant. And the tombs of the servants of the Crucified are more brilliant than royal courts, not only in the size and beauty of the buildings; for they prevail in that too; but, which is much more, in the eagerness of those who assemble. For even the one who wears the purple goes there to embrace those monuments, and having laid aside his pride, stands as a suppliant of the saints, that they might intercede for him with God; and the one who wears the diadem seeks the intercession of the tent-maker and the fisherman, even though they have died. ^D Will you dare, then, tell me, to call their Master dead, whose servants, even though they have died, are the protectors of the kings of the world? And one might see this happening not only in Rome, but also in Constantinople. For here too, the son of the great Constantine deemed it a great honor if he were buried in the vestibule of the fisherman; and what door-keepers are to kings in the palaces, this the kings are to the fishermen in the monument. And the latter inhabit the inner parts as if they were masters of the place, while the former, as sojourners and neighbors, have loved to have the outer door assigned to them, showing even to the unbelievers from the things done here, that the preeminence will be greater for the fishermen in the resurrection. For if it is so in the tombs here, much more so in the resurrection. And the order has been reversed: the kings have the rank of servants and ministers, while those who were ruled now possess the dignity of kings, or rather, one even more brilliant. And that the thing is not flattery, this truth itself shows; for these [the tombs] have become more brilliant than those [the palaces]. For these monuments are far more august than royal graves; for there, there is much solitude; here, much festival. And if you wish to compare these tombs with the royal courts, here again is the victory. For there, there are many who drive people away; whereas here, there are many who call and attract the rich, the poor, men, women, slaves, and free; there is much fear there, while here there is unspeakable joy. But it is a sweet sight to see a king in gold and crowned, and standing by him generals, archons, commanders, tribal leaders, and prefects. But the things here are so much more august and dreadful, that one might consider those to be a play and a child's game compared to these. For as soon as you have crossed the thresholds, the place sends the mind to heaven, to the King on high, to the army of angels, to the high throne, to the unapproachable glory. And here, indeed, it has subjected to the ruler of those who are under him, the one to loose and the other to bind; but the bones...

they are more august and more terrible, so that compared to these the other [the imperial court] might be considered a scene and mere child's play. For as soon as you have crossed the threshold, the place itself transports the mind to heaven, to the King who is above, to the host of angels, to that sublime throne, to the inaccessible glory. And this Emperor here has subjected his subjects to the prefect in such a way that it is in his power to release some and bind others in chains; but the bones of the saints do not possess this miserable and abject power, but rather a much greater one. For they arrest and torment demons and release those who are held fast by those most bitter chains. What more terrible than this tribunal can be imagined? While no one is seen, no one is leaning upon the side of the demon, voices and lacerations, scourges and tortures, flaming tongues are heard, with the demon being quite unable to bear the admirable power. And these men, who bore bodies, surpass the bodiless virtues; and dust, bones, and ashes lacerate those invisible natures. Therefore there is no one who would ever bear to undergo a journey to see the halls of emperors; on the contrary, many have frequently gone abroad to enjoy this spectacle. For indeed the temples of the holy martyrs exhibit the traces and signs of the future judgment, while demons are beaten with lashes, and men are punished and set free. Do you see what power the saints have even after they have departed this life? Do you see the weakness of sinners even while they are living? Therefore, flee from vice, so that you may overcome those who are such, and pursue virtue with all zeal. For if the present things are of such a kind, I would wish you to consider what the future things will be. And being caught by this love perpetually, strive for the eternal life; which may it be given to us all to attain, through the grace and kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen.

HOMILY XXVII

“Chapter 12. v. 11. I have become a fool in glorying; you compelled me. For I ought to have been commended by you.”

^D Having established the progression, he again excuses himself and asks for pardon for the things he has said, saying that he was brought to it by necessity, not by choice. And yet, although he was drawn to it by necessity, he calls himself a fool. And when he was starting this discourse, he said, “Accept me as a fool,” and “As in foolishness”: but now, with this particle taken away, he calls himself a fool. For after, through the things he has said, he accomplished what he wanted, he now freely and boldly notes this kind of failing, so that he may instruct everyone not to proclaim their own praises unless absolute necessity urges it: especially since Paul, even when a necessary cause was offered, nevertheless called himself a fool. Then he turns the whole cause of the things he has spoken, not to the pseudo-apostles, but to his own disciples: “For you,” he says, “compelled me.” For if they were boasting in such a way that they did this without tricking you and did not impel you into destruction, I would not have progressed so far as to lower myself to such words: but since they were subverting the whole Church, for the sake of your utility ^A I was compelled to labor under the fault of foolishness. Nor did he say, “I feared that if they took the first place among you, they would sow their dogmas”; but he placed this above, when he said, “But I fear that as the serpent beguiled Eve, so your thoughts might be corrupted”: but now he does not speak in the same way, but with greater authority and power, as one who, from the things he has said before, had gained a freer faculty of speaking: “For I ought to have been commended by you.” ^D Afterward he brings the reason: and again he does not merely commemorate revelations and miracles, but also temptations. “For I lacked nothing in comparison to those who are over-much apostles.” See how he speaks here too more freely and with a certain greater authority. For previously he was saying, “I reckon that I lacked nothing”: but here, by pronouncing it absolutely in the way I have said, after the proofs had been brought forward, he speaks freely from that point on; although not even thus does he depart from modesty and his own character. For as if he had said something great, and had exceeded the measure of his own dignity because he had aggregated himself into the number of the apostles, so again he tempers his speech and says: “Although I am nothing, ^B yet the signs of an apostle were wrought among you.” Do not consider, he says, whether I am of vile and little value; but whether you did not happen to enjoy those things which were to be expected from an apostle. And he did not say, “Vile,” but—because this word was still lower— “Nothing.” For what does it matter to be great, if you are of no use to anyone? Just as it is of no benefit for a physician to be skilled in his art if he heals none of the sick. Do not, therefore, he says, weigh this, that I am nothing, but look at that, that in those things in which it was fitting for you to be benefited, no part of mine was found wanting, but I provided the proof of my apostolate. Therefore it was not necessary for me to proclaim myself. Moreover, he did not say this because he needed commendation—for how could he, when he held the very assembly in low regard out of love for Christ?—but because he was gripped by the desire for their salvation. Afterward, lest they themselves should say, “What is it to us if you were in no point inferior to the exceptional apostles?” for this reason he added, “In you the signs of an apostle were wrought, in all patience and in signs and wonders.” ^C Heavens, what a sea of right actions he has passed over in a few words! And see what he places first—namely, patience. For this is the specimen of an apostle, namely, to bear all things with a strong spirit. This, moreover, he covered briefly with a thin word: on the contrary, he described the miracles, as things not wrought by his own power, in more words. For consider how many imprisonments, how many scourgings, how many dangers, how many ambushes, how many formations of temptations he has here tacitly signified, how many internal wars, how many external, how many sorrows, how many onsets he has indicated with the single word of patience. By signs, again, how many were recalled from death to life, how many blind were cured, how many

lepers cleansed, how many demons cast out. Listening to these things, let us learn—if we should fall into a necessity for such accounts—to cut short our own noble deeds; a thing which he himself also did.

^B 2. Then, that some might not say, "If you are indeed great, and have performed many things, yet not as many and as great as the apostles in the other Churches," he adds: *For what is there in which you were inferior to the rest of the Churches?* You have partaken of no less grace, he says, than the others. But perhaps someone might say, "Why does he turn the discourse to the apostles, having left off the conflict against the false apostles?" Wishing from superabundance to raise their spirits, and to show that he is not only better than those men, but not even inferior to the great apostles. For this reason, whenever he discourses concerning the former, he says, *More than they*; but whenever he compares himself to the apostles, he says that it is a thing to be desired not to have fallen short, even though he had labored more than they. He shows from this that they insult even them, whenever they have their equal in the second place to these men. *For what is there wherein ye were made inferior to other churches, except that I myself was not burdensome to you?* With much gravity again he set the reproof. And what follows is more burdensome: *Forgive me this wrong.* But yet the gravity contains the words of love, and a eulogy of them; if indeed they deem it their own injury that the Apostle refused to take anything from them, or to have the confidence to be nourished from that source. If you complain of this, he says—he did not say, "You complain wrongly," but with much sweetness—I ask for pardon: *Forgive me this sin.* And observe the discernment: because this point, being constantly turned over, brought a reproach upon them, he constantly provides consolation for it. For above, when saying, *The truth of Christ is in me, that this boasting of mine shall not be stopped*, he said again, *Do I not love you? God knows; but that I may cut off the occasion from them which desire occasion, and that wherein they glory, they may be found even as we.* And in the former epistle: *What then is my reward? That when I preach the Gospel, I may make the Gospel without charge.* And here, *Forgive me this wrong.* For everywhere he avoids showing that he does not take on account of their weakness; wherefore also he speaks thus here: If you deem this a fault, I ask for pardon. These things he said, striking and healing at the same time. For do not say this: If you wish to strike, why do you apologize? If to heal, why do you strike? For it is a mark of discernment to both cut and bandage the wound. Then, that he might not seem, as I said before, to be constantly harping upon it for the sake of taking, he heals it also in the former passage, saying, *For it were good for me to die, than that any man should make my glorying void*; but here it is sweeter and more gentle. How and in what manner? *Behold, this is the third time I am ready to come to you, and I will not be burdensome to you; ^C for I seek not yours, but you. For the children ought not to lay up for the parents, but the parents for the children.* And what he says is this: It is not because I do not take that I do not come, but I came a second time, and this third time I am prepared to come, and I will not be burdensome to you. And the cause is noble. For he did not say, "Because you are stingy, because you are struck, because you are weak," but what? *For I seek not yours, but you.* I seek greater things, souls instead of money, salvation instead of gold. Then, because the matter still held a suspicion, as if he were pained toward them, for this reason he also adds the rationale. For since it was likely they would say, "But is it not permitted for us to have, and [should we not] have our own things?" he introduces his apology with much grace, saying: *For the children ought not to lay up for the parents, but the parents for the children*; placing parents and children in the stead of teachers and disciples, and showing that he is doing a work of debt, which was not a work of debt. For Christ did not command it thus, but sparing them, he says these things; wherefore he also adds something more. For he did not say only that children ought not to lay up for parents, but that the parents also are obligated to do this. Therefore, since there is a need to give, *I will most gladly spend and be spent for your souls.* For the law of nature bade the parents lay up for the children; but I not only do this, but I also give myself, and this is the superabundance, not only not to take, but also to give, not simply, but with much generosity, and out of [my] lack; for *I will be spent* implies this. For even if it be necessary to expend the very life itself, I do not spare it for your salvation. And what follows [is said] with accusation and love together: *Although the more abundantly I love you, the less I be loved.* And I do these things, he says, for those who are loved, and who do not love [me] in the same way. Consider, therefore, how many levels this matter has. He ought to have taken, but he did not take: behold, the first noble deed. And being in need, a second; and preaching to them, a third; and he gives [to them], a fourth; and he does not simply give, but with intensity, a fifth; and not money only, but even himself, a sixth; and for those who do not love him strictly, a seventh; and for those who are greatly loved, an eighth.

3. This, then, let us also emulate. For it is indeed a great crime to envy and not to love; but it becomes greater when one who is loved does not love [in return]. For if he who loves the one who loves him has nothing more than the tax collectors, he who does not have this would even be lower than the beasts. What do you say, O man? Do you not love one who loves you? And for what reason do you live? Where will you be useful, then? In what affairs? In public? In private? In no way; for there is nothing more useless than a man who knows not how to love. This law even robbers observe.

^A They are often murderers and housebreakers, yet because they have shared even salt, they have changed their ways and, because of the communion of the table, have turned to a different manner of life. But you, not sharing salt alone, but words and business, and comings and goings, do you not love? But those who are given over to shameful loves spend even their entire substance upon prostitutes; but you, captured by an honorable love, are so cold and weak and ignoble that you are not willing to love even without any expense! But who, you ask, is so miserable, who is of such bestial character as to turn away from and hate one who loves him? You, indeed, do well in disbelieving me because of the absurdity of the thing; but if I show you many such men, how then will we bear this disgrace? For when you speak ill of one who loves you, or when you do not help him when another speaks ill of him, or when you envy him while he is flourishing, what kind of love is this? And yet not even this is sufficient to prove friendship, that one is free from envy, just as it is not sufficient that one does not hate a friend, unless he also protects him and increases his advantages. But when one does and says nothing but what might cast down his neighbor, what could be more wretched than this soul? Yesterday and the day before you were his friend, and you shared words and a table; then suddenly, as soon as you saw your own member flourishing, having cast off the mask of friendship, you took on the mask of enmity, or rather, of frenzy. For it is clearly frenzy to be stung by the successes of others; for this belongs to maddened dogs or those suffering from rabies. For just like them, these men, too, pricked by the goad of jealousy, rush at everyone's face. It is better to have a serpent coiled in one's bowels than envy creeping within. For that [the serpent] can often be vomited up by the help of medicines or mitigated by the help of food; but envy does not coil itself in the bowels, but dwells in the innermost recesses of the soul, and the disease is hard to extinguish. And a serpent placed inside would not touch human bodies if food were set before it; but envy, even if you set six hundred tables before it, gnaws at the soul itself, biting from every side, tearing, pulling; and there is no kind of relief to be found by which one might appease its frenzy, with one exception only: that some calamity might happen to the one who is prospering. Thus the disease is relaxed; and yet not even so. For even if he be affected by some misfortune, seeing the other's affairs as still happy and prosperous, he remains in the same pains; and there are wounds everywhere, everywhere stripes. For it is not possible that one who lives on the earth should see no one who is acting excellently and happily. And such is the magnitude of this disease that even if he shuts himself up at home, he envies even men of old who have departed this life. And for those who live among a crowd of men, that this should happen, although it is grave and troublesome, is yet not to be held as equally grave; but that those who are free from the turbulence of the in-between should be held by this disease, that, indeed, is the most bitter of all. And I would have wished to pass over this in silence; but if silence could remove the very infamy, it would be worth while to hold my peace; ^B but since, even with me silent, the things themselves will cry out more vehemently than my tongue could make them, certainly no harm will come from my words, as if we were traducing our own vices, but perhaps even some fruit and utility will follow. For this disease has reached even the Church, and turned everything upside down, and severed the frame of the body; and we stand mutually against ourselves, with jealousy, of course, handing us the weapons. And for this reason there is a great corruption of affairs. For since, with everyone building, the situation would be excellent if those who are being instructed were able to stand; since we all do the very thing of tearing down, what then will the end be? ^C You think it is advantageous to cast down the things of your neighbor, but before him, you are overturning your own. Do you not see the planters, the farmers, how they all run into one [purpose] with harmonious spirits? This one digs, that one sows, another covers the root, another waters what has been sown, another fences it in and encircles it with a wall, another keeps off the beasts; and all look to one goal, that they may keep the plant unharmed. But here the matter is not so; but I indeed plant, but another shakes and pulls it. Allow it at least to be fixed well, that it may gain strength that cannot be broken by a hostile attack. You do not destroy my work, but you are overturning your own; I planted, you ought to have watered. If, therefore, you shake it, you will pull the root up from the foundations, and you will not have where to show your watering. But do you see the one who plants being celebrated by everyone's words? Be of good spirit: neither I am anything, nor you: For neither he who plants, nor he who waters, is anything (1 Cor. 3:7): for it is the work of one God. From which it follows that you are entering into a war and fighting against Him, while you are uprooting the things which have been planted. Therefore let us at last grow wise, and let us wake up. I do not fear the external war as much as the internal fight. For since even a root, when it has been correctly fixed in the earth, will suffer no harm from the winds, but if it should wobble as a worm consumes it from within, it will collapse with no one showing it any harm. How long at last shall we consume the root of the Church like worms? For such thoughts are born from the earth; nay, not even from the earth, but from dung, as those whose parent is rot; nor do they even desist from the service that is shown by women. Let us therefore at last make ourselves brave men; let us become athletes of philosophy; let us drive away the huge abundance of evils. For I now see the multitude of the Church like a lifeless body, prostrate on the ground. And just as in a body that has recently died, one may behold the eyes, indeed, and hands and feet and neck and head, yet so that no member performs its function; in the same way here also, all who are present possess faith, but the faith is not active: for we have extinguished the fervor, and we have rendered the body of Christ dead. But if this that is said is horrific, it is much more horrible when it is seen in the things themselves. For we have the names of brothers, but the things [that are] of enemies; and when all of us, as limbs, have been torn apart. This, wishing to say, I have said; but I tremble and I refrain. Such-and-such entered the house, and he enjoyed honor; being obliged...

receive honor; you ought to thank God that your member is honored, and God is glorified, but you do the opposite: you speak ill of the one honored, so as to trip up both, and to put the body to more shame. Why, O wretched and miserable man? Do you hear that a brother is being praised, either by men or by women, and are you grieved? Add to the praises; then you will praise yourself as well. But even if you tear down the praise, you have first spoken ill of yourself, having gained a reputation for being wicked, and you have exalted him the more. When you hear him being praised, become a partner in what is said, even if not in life and virtue, but in rejoicing in his good deeds. Did someone praise him? Marvel at him, you too; thus he will praise you also, as someone good and gentle. Do not fear that you are diminishing your own reputation by praising others; for this is what happens when one blames. For the race of men is competitive; and when it sees you speaking ill, it increases the praises, wishing to sting you that way, and to blame the accuser according to its own estimation, and to slander him to others. Do you see of what disgrace we are the cause to ourselves? How we are destroying the flock and dividing it? Let us become members at last, let us become one body; and let the one being praised deflect the praises, and transfer the praises to his brother; and let the other, hearing someone else praised, rejoice with him. If we thus gather ourselves together, we will also draw the Head unto ourselves; but if we are divided from one another, we shall also cut off the help from above; and if that departs, the body will receive much damage, not being bound from above. So that this may not happen, having driven away envy and jealousy, and having looked down upon the glory of the multitude, let us embrace love and harmony. For thus we shall attain both the present and the future good things; 653 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, honor, now and ever, and unto the ages of ages. Amen.

HOMILY XXVIII

CAP. 12. v. 16. *But be it so, I did not burden you: but, being crafty, I caught you with guile. Did I make a gain of you by any of them whom I sent unto you? I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?*

1. These words are spoken by Paul very obscurely, but not in vain nor without reason. Since the discourse is about money and the defense concerning these things, the things said are naturally shaded. What, then, is being said? He says that he did not take, but is ready both to give and to spend; and many things were discussed about this both in the former and in this Epistle. But now he says something else, as if introducing the discourse from an opposing view, and solving it beforehand. What he says is of this sort: "I did not make a gain of you; but someone perhaps might be able to say that I myself did not take, but being crafty I prepared those sent by me to ask something from you for their own person, and through them I took for myself, putting myself outside the appearance of having taken, while taking through others." But not even this could one say; and you are witnesses. Therefore he also brings forward the discourse by way of question, saying: *I desired Titus, and with him I sent a brother. Did Titus make a gain of you? Walked we not in the same spirit? In the same steps?* That is to say, not even he took. Do you see how much emphasis there is on accuracy, in that he not only keeps himself pure from receiving, but also regulates those sent by him in such a way, that he might not give even a small excuse to those wishing to seize upon it? For this is much greater than that which the patriarch did. For that man, having returned from his victory, when the king was offering spoils, said he would not take, except what they had eaten; but this man neither enjoyed the necessary food himself, nor allowed those who were with him to partake, curbing the mouths of the shameless from his own great abundance. For this reason he does not even make a formal statement, nor does he say that those men did not take, but, which is much greater than this, he brings forward the Corinthians themselves as witnesses that they took nothing, so that it might not seem to be a testimony from his own person, but from their own judgment; which we are accustomed to do in cases that are highly agreed upon, and concerning which we are confident. For "Say," he says, "did any of those sent by you make a gain of you?" 654 He did not say, "Did any take anything from you?" but calls the thing extortion, attacking them, and putting them to shame, and showing that to take from one who is unwilling is extortion. And he did not say, "Did Titus?" but, "Did any?" For you would not be able to say this, he says, that this one did not take, but another did take. Not one of those who arrived. *I desired Titus.* And this is said pointedly. For he did not say, "I sent Titus," but, "I desired," showing that even if he had taken, he would have justly taken, but nevertheless even thus he remained pure. Therefore he again asks them, saying, *Did Titus make a gain of you? Walked we not in the same spirit? In the same steps?* What is, *in the same spirit?* He ascribes the whole to grace, and shows that all this praise was not a success of our own labors, but of the gift of the Spirit, and of grace. For it was a very great grace, that even when lacking and starving, they did not take, for the sake of the edification of those being instructed. *In the same steps?* That is to say, they did not deviate even a little from this accuracy…

but kept the same norm. ^B 19. "Rursus putatis quod nos excusemus apud vos?" Rursus putatis quod nos excusemus apud vos? You see how he fears everywhere lest he incur a reputation for flattery? You see the apostolic prudence, how assiduously he inculcates this? For he said earlier: "Not that we lord it over your faith, but we are workers with you for your joy" (2 Cor. 1:24). ^C Again he soothes them, but not even here does he say clearly, "We do not take because of your weakness," but, "That we may edify you"—speaking somewhat more clearly than before, and uncovering that which he was bearing in his mind, yet not bitterly. For he did not say, "Because of your weakness," but, "That you may be edified." 20. "Timeo enim ne forte, cum venero, non quales volo inveniam vos, et ego inveniar a vobis, qualem non vultis." He is about to say something great and burdensome, and therefore he places an excuse, both through what he said, "All things for your edification," and because he added, "I fear," so as to mitigate the asperity of the things he is about to say. This, indeed, was not anymore of some arrogance, nor of his authority, which masters are accustomed to employ, but of paternal solicitude; because he is moved by fear more severely than they themselves who sinned, when he was preparing to chastise them. ^D Yet not even thus does he agitate them, nor does he pronounce with certainty, but speaks by doubting: "Lest by chance, when I come, I do not find you as I want." He did not say, "upright and studious of virtue," but, "not as I want"; everywhere usurping words of love. This word, "I find," indicates that which happens beyond expectation, as also that: "I might be found by you." For the matter is not one of will, but of necessity, because he receives from you, and therefore he says, "I might be found as you do not want." ^A Here he did not say, "As I do not want," but, more accommodating to the striking, "As you do not want." For his will was now already, not indeed primarily, but yet it was a will. He could indeed have said again, "As I do not want," and so indicate love; but he did not wish to render the hearer more relaxed. Nay rather, the discourse would thus have had more bitterness; now, however, he both strikes more vehemently and shows himself more mild. For this is proper to this wisdom, that when he cuts more deeply, one should strike more gently. Afterward, because he had spoken more obscurely, [in these verses] he uncovers it, saying, "Lest by chance contentions, jealousies, animosities, detractions, whisperings, inflations"—which he ought to have placed earlier, he places later; for against him they were carried away by arrogance. But lest he be seen to seek what was his own first, for that reason he places that which was common in the first place. A in margin is text, here ^B 21. "Ne iterum, cum venero, humiliet me Deus apud vos." This also, "Again," was of one striking. For the prior things suffice, he says: just as he even said in the beginning, "To spare you I did not come to Corinth" (2 Cor. 1:23). You see in what way he displays both indignation and benevolence? But what is, "Humiliate"? And yet this is glory, namely to accuse, to inflict punishment, to demand accounts, to sit in the place and rank of a judge: yet he calls this humiliation. So far, clearly, was he from being ashamed of such humiliation, since his bodily presence was weak, and his speech contemptible, and he sought the opposite. And this he says more clearly afterward, and considers this as humiliation most of all, namely, falling into the necessity of inflicting punishment and penalty. Why however did he not say, "Lest, when I come, I be humiliated," but, "Lest, when I come, God might humiliate me"? Because if it were not for Him, no such thing would have affected me with solicitude. For I do not exact punishments as having power and conducting myself arrogantly, but because He Himself so commanded. And earlier indeed he placed that, saying, "I might be found as you do not want"; here however he speaks more humbly and gently and blandly, saying, "And I mourn many of those who sinned before," not simply, "who have sinned," but, "who have not done penance." He did not say, "All," but, "Many"; and he does not even declare them, giving here also a prompt return for them to repentance; and making it plain that repentance can correct errors, and that he mourns only those who were not led by repentance, who labored with an incurable disease, who remained in their own wound. Observe therefore the ^C apostolic virtue, that, conscious of no evil in himself, he laments for the evils of others, and is depressed for those things which others have perversely admitted. For this is especially the duty of a master, to be affected in this manner by the calamities of his disciples, and to mourn because of the wounds of those over whom he presides. Afterward he exposes the kind of sin: "Concerning the fornication and uncleanness which they have practiced." Here also he hints at fornication; if however one should accurately weigh the matter, every kind of sin can be called by this name. For although the fornicator and the adulterer are called unclean, yet other sins also bring uncleanness to the soul. And therefore Christ also calls the Jews unclean, objecting to them not only fornication, but the remaining kinds of wickedness also. Whence also He says that they had cleansed only the external things; and, "Not those things that enter into the mouth defile a man, but those things that go out," and elsewhere it is said: "Every one that is proud in heart is an abomination with the Lord" (Prov. 16:5). So, ^D there is nothing more obscene than wickedness: that indeed is more brilliant than the sun, this is more foul than mire. And those who roll themselves in mire and abide in darkness could confirm this by their testimony, if only anyone would cause them to be able to see even a little. For as long as they are with themselves and are intoxicated by this affection, as if living in darkness, they lie disgracefully and indecorously with much filthiness, perceiving indeed that they are then where they are, but not accurately; when, however, they see someone who lives in virtue, and who shows only those things, then they more clearly perceive their own misery, and, as if a ray of light has been shed, thus they [themselves] perceive their own indecency, and they blush for their conscience, even if one be a slave, and another free, and one a king, and another a subject. Thus

^A Ahab, seeing Elijah, was ashamed, and though he had not yet said anything, he was conquered by his mere appearance. And though the accuser was silent, he himself bore the vote that condemned him—uttering the words of those who have been conquered, and saying, "You have found me, O my enemy." Thus Elijah himself conversed with that tyrant at that time with great boldness. Thus Herod, not bearing the shame from the reproofs (for the voice of the prophetic tongue, having shone forth great and bright, had shown it more clearly), cast John into prison—as if he were naked, and as if he were attempting to extinguish the lamp so that he might again be in darkness. Or rather, he himself did not dare to extinguish it, but placed it in the room as if under a bushel; but that wretched and miserable woman forced this to happen. Yet even so, they were not able to cover the reproof, but they kindled it the more. For those who inquired why John was living in the prison learned the cause, and all who inhabited the earth and sea thereafter, both those who were then living, and those now, and those who will be later, clearly knew and will know those wicked deeds of theirs—both those of their licentiousness and those of their murder—and no time will be able to blot out the memory of these things.

^B 3. So great is virtue, so immortal does it keep its memory, and so does it strike those who oppose it even by words alone. For why did he cast him into prison? Why did he not despise him? Was he perhaps going to drag him into a court of law? Did he demand payment for his adultery? Was not what was said merely a reproof? Why, then, does he fear and tremble? Were they not words and hollow speech? But rather, it stung him more than deeds. He did not lead him into a court of law, but he dragged him into another tribunal of the conscience, and he made all those who possessed power at that time his judges, bearing their votes in their minds. For this reason the tyrant trembled, not bearing the radiance of virtue. Do you see how great is philosophy? It made a prisoner more brilliant than a tyrant, and that [tyrant] fears and trembles before him. But he himself only bound him; but that defiled woman rushed even to the slaughter. And yet, the charge was directed more at her at that time. For he did not meet her then and say, "Why do you live with the tyrant?"—not because she was blameless (how could she be?), but he wished to correct the whole matter from there. Therefore he blamed him; and even him, not severely. For he did not say, "O defiled and most defiled, and lawless, and profane, you have trampled upon the law of God, you have despised those things which were commanded, you have made your own power into law." Nothing of these things, but even in his reproofs there was great leniency from the man, great gentleness: "For it is not lawful for you," he says, "to have the wife of Philip your brother." Rather teaching than reproving, instructing than punishing, regulating than disgracing, correcting than pressing upon. But, as I said, the light is an enemy to the thief; the righteous man is burdensome to those who sin, even when he simply appears: "He is burdensome to us, even to look upon." For they do not bear his rays, just as those whose eyes are diseased do not bear the rays of the sun. But to many of the wicked he is burdensome not only when he appears, but also when he is heard. For this reason that defiled and most defiled woman, that procurer of her little daughter, or rather that child-murderess—even though she had not seen him, nor heard his voice—rushed to the slaughter; and she prepares the one she had nurtured in licentiousness to come even to murder; so abundantly had she feared him. And what does she say? "Give me here on a platter the head of John the Baptist." Why "here," O wretched and miserable one? Is the accuser present? Is he seen and does he trouble you? Others said, "He is burdensome to us, even to look upon," but to her, as I said, he is burdensome even when he is heard; therefore she says, "Give me here on a platter the head of John." And yet, he occupies a prison because of you, and is bound with a chain, and it is permitted to you to act haughtily over your love, and to say thus: "I mastered the king, because not even when accused publicly did he yield, nor did he desist from the love, nor did he break up my adultery, but he even bound the one who had accused me." Why do you rave and rage, having your bridegroom even after the reproof of the sin? Why do you seek a table of Furies, and prepare a banquet of vengeful demons? Do you see how insignificant, how cowardly, how effeminate is vice, how when it most of all prevails, ^C then it becomes weaker? For she was not so troubled before casting John into prison as she is disturbed when he is bound, and she urges [the dance], saying, "Give me here on a platter the head of John." And why "here"? "I fear," she says, "lest the murder be obscured, lest some save him from the danger." And why do you seek the whole corpse, but not the head? "The tongue that grieved me," she says, "this I desire to see silent." But it is the opposite, which also has happened, O wretched and miserable one; it will cry out more brilliantly, having been cut off after these things. For then it cried out only in Judea, but now it will arrive at the ends of the world; and wherever you go into a Church, whether among the Moors, or among the Persians, or even to the British isles themselves, you hear John crying out, "It is not lawful for you to have the wife of Philip your brother." But she, knowing nothing of philosophy, urges and strangles and pushes the senseless tyrant to the murder, fearing lest he change his mind. But you again learn from this the strength of virtue. Not even when locked up, not even when bound and silent, does he bear the righteous man. Do you see how weak vice is, how unclean? For instead of food, she brings in a human head on a platter. What is more defiled, what is more accursed, what is more shameless than that young girl? What kind of voice did she utter when she...

^A to the theater of the devil, and to the banquet of the demons. Do you see a tongue and a tongue, one bearing healing medicines, and the other having poison and producing devilish feasts? But why did she not order him to be slaughtered within that very banquet, where his pleasure was greater? She feared, perhaps, that if he had arrived there and presented himself for inspection, by his very look and liberty of speech he would have changed the minds of all. ^B Therefore she sought his head, wishing to erect an illustrious trophy of her debauchery; and she gave it to her mother.

§5. Do you see the rewards of the dance, do you see the spoils of the devilish plot? I do not mean the head of John, but the husband himself. For if one accurately weighs the matter, it will be a trophy against the king; and she who had conquered was being conquered, and he who had been beheaded was obtaining a crown and being proclaimed a victor, as one who, even after death, struck more vehemently at the minds of those who had bound themselves in wickedness. And that these things which have been said by me are not some empty smoke of words, ask Herod himself. For he, after the miracles of Christ reached his ears, said: "This is John; he himself has risen from the dead, and because of this, powers are working in him" (Matt. 14:2). ^C So greatly did he have a fear flourishing within him and a perpetual trembling; and there was no one who could remove from him the terror of his conscience; but that incorruptible judge was continually choking him, and every day demanding of him the punishments for the murder he had perpetrated. Knowing these things, then, let us fear not to suffer evil from others, but to inflict evil upon others; for the former is victory, the latter is ruin. And for that reason Paul also said: "Why do you not rather accept injury? But you inflict injury and defraud, and these are brothers" (1 Cor. 6:7-8). For in suffering evil, crowns and reputations are acquired. And this is to be seen in all the saints. Since, therefore, all were crowned in this way, and proclaimed victors, let us likewise follow the same path; and let us truly pray that we do not enter into temptation; but if it should arrive, let us stand most courageously against it, and show the promptness of mind that is proper; so that we may obtain 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, honor, and power, now and always, and for the ages of ages. Amen.

HOMILY XXIX

CHAP. 13, v. 1. "Behold, for the third time I am coming to you; in the mouth of two or three witnesses shall every word stand."

§1. One may see from many sources and from elsewhere, but especially from this, the philosophy of Paul and his fatherly affection; namely, how vehement he is in announcing matters, but slow in inflicting punishments. For he did not take punishment immediately on those who were sinning, ^D but warned them once and also a second time; and not even thus did he inveigh against the rebellious, but again warns and announces, saying, "Behold, for the third time I am coming to you," and before I arrive, I write again. Then, lest his delay provide them with sloth, see how he corrects them from this side as well, namely by constantly interposing threats and intending blows, and using these words: "If I arrive again, I will not spare," and, "Lest, when I come, I should mourn over many." He does and says these things, moreover, for this reason, that in this part also he might imitate the Lord of all. For God also is constantly threatening and often gives commands, but does not often punish and inflict torture. Thus he himself also does this; and therefore he even said before, "Sparing you I came no more to Corinth." What is this, "Sparing you"? (2 Cor. 1:23). This is: that I might not find you bound in wickedness, and, persisting in these without any amendment, inflict punishment and torture upon you. And in this place, "Behold, for the third time I am coming to you; in the mouth of two or three witnesses every word shall stand." He joins Scripture with Scripture: which he does in another place also, when he says, "He who is joined to a harlot is one body; for the two, he says, shall be into one flesh" (1 Cor. 6:16). And this was indeed said concerning a legitimate marriage; but in that place he has conveniently misused it, so that he might strike a more vehement terror. So therefore he does here, namely, placing his arrivals and the denunciations of punishment in the place of witnesses. But what he says, has this meaning: I have said it once and a second time, when I approached you, and now I say it again through letters. And if you have heard me, what I desired has come to pass; but if you have treated my words with contempt, then it will be necessary that I perform what I have said, and inflict the punishment. Therefore he says: "I have predicted, and I predict as being present for the second time, now also absent, writing to those who have sinned and to all the remaining, that if I come again, I will not spare." For if in the mouth of two or three witnesses every word stands, I have been present twice and have said it, and now also I say it by epistle; now therefore henceforth it is necessary that my words be found true. For it is not as you might think, that my letters are of an inferior authority than my presence; for as I was saying when present, so now also I write when absent. Do you see his fatherly care and solicitude? Do you see the providence that is fitting for a teacher? He did not keep silent, nor again did he inflict the punishment, but he predicts more often, and remains constant in his threats and delays the punishment. But if they remain stubborn in their sins, then finally he threatens that he will inflict the punishment on the reality itself. But what is it you have predicted while present, and now write while absent? "That if I come again, I will not spare." After he had shown above that he could not do this unless driven by necessity, and having called [this] situation a matter of mourning and...

^A having pleaded with them—seeing he had warned them once, twice, and a third time, and that he does and contrives everything so as to turn aside the punishment and by the fear of his words make them better—then he sets down that grievous and fearful thing, saying: "That if I come again, I will not spare." He did not say, "I will punish and chastise, and I will exact a penalty," but again he sets the punishment itself before their feet, showing his inward parts [bowels of compassion] and his mind that suffers together with them, because by always sparing he was putting it off. Then, so that they might not even now think that it was again a postponement and simply a threat of words, for this reason he had also said before: "By the mouth of two or three witnesses shall every word be established"; and, "That if I come again, I will not spare." And what he says is this: "I will no longer put it off, if I should find any uncorrected—which God forbid—but I will bring it into effect entirely, and I will perform what I have spoken." Then, with much anger and vehement indignation toward those who were mocking him as weak and ridiculing his presence, and saying, "His presence is weak, and his speech contemptible"—as if addressing these indeed, he says: "Since you seek a proof of Christ speaking in me?" For he said this at once striking them and at the same time attacking those others. And what he says is this: "Because you wish to test whether Christ dwells in me, and you demand an accounting, and for this reason you mock me as cheap and contemptible, as being destitute of that power; you shall know that we are not destitute, if you should provide a pretext—which God forbid." What then? Tell me, do you punish for this, because they seek a proof? It is not so, he says; for if they sought this, I would have punished them for sinning from the first, and would not have been forbearing. But that he does not seek this, proceeding forward he showed this more clearly, saying: "And I pray to God that you do no evil; not that we should appear approved, but that you should be approved, though we should be as though rejected."

^B 2. He does not therefore set this down as a reason, but rather as one indignant, rather as one attacking those who despise him. "I indeed," he says, "do not wish to provide you such a trial, but if you yourselves provide the cause, and should wish to provoke me, you shall know by the works themselves." And see how he makes his word grievous. For he did not say, "Since you seek a proof of me," but "of Christ speaking in me," showing that it was against Him that they were sinning. And he did not simply say, "of Him dwelling in me," but "speaking," showing that the words were spiritual. "But if He does not display His strength, nor does He punish—for he transferred the word from himself to Him, making the threat more fearful—it is not through weakness; for He is able: but through longsuffering." Let no one, therefore, count His forbearance as weakness. For what do you marvel at, if He does not go forth against those sinning now, nor exact a penalty, being forbearing and patient, when He even endured to be crucified Himself, and suffering such things He did not punish? Wherefore also he added, "Who is not weak toward you, but is powerful in you." For even if He was crucified out of weakness, yet He lives by the power of God. The words have much obscurity, and fill the weaker [brethren] with confusion. Wherefore it is necessary to unfold them more clearly, and to state the meanings of this term [weakness], regarding which the obscurity is, so that no one, even of the simpler ones, may be caused to stumble.

What then is the thing said, and what does the name of weakness denote, and according to what meaning has it been said? It is necessary to learn. For the word is one, but the things denoted by it are many. For weakness also means the infirmity of the body; ^C wherefore it is said in the Gospel, "Behold, he whom you love is sick [weak]," concerning Lazarus; and He Himself was saying, "This sickness [weakness] is not unto death"; and concerning Epaphroditus, Paul [was saying this]; for he was indeed sick [weak] near to death, but God had mercy on him; and concerning Timothy, "Use a little wine for your stomach’s sake and your frequent infirmities [weaknesses]." For all these denote bodily infirmity. Weakness is called, again, the not being fixed in the faith, or not being perfect and established. And Paul, indicating this, was saying: "Him that is weak in the faith receive, but not to the judging of thoughts"; and again, "One believes he may eat all things, but he that is weak eats herbs," indicating the one weak in the faith. Behold, there are two meanings of weakness; and there is a third, another, which is called weakness. What is this, then? The persecutions, the plots, the injuries, the temptations, the afflictions. And Paul, indicating this, was saying: "For this I thrice besought the Lord; and He said to me, My grace is sufficient for you: for My power is made perfect in weakness [infirmity]." What is, "In weakness"? In persecutions, in dangers, in temptations, in plots, in deaths. And indicating this he was saying, "Therefore I take pleasure in infirmities." Then, showing what kind of infirmity he calls it, he did not say fever, nor doubt regarding the faith, but what? "In insults, in persecutions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me." For when I am weak, then I am powerful; that is, "When I am persecuted, when I am driven, when I am plotted against, when I am weak, then I rather possess and overcome those who plot against me, the grace rather shining forth in me." According to this third [meaning], then, Paul has set down the weakness; and what he says is this: addressing himself again to that which I also said before, that he seemed to them to be cheap and contemptible. For he did not indeed wish to boast, nor to seem to be what he was, nor to display the power which he had to punish and to take vengeance; ^D whence he was also thought to be cheap. Since, therefore, thinking this, they were in much recklessness and insensibility, and were not changing from their sins, having taken a suitable time, he reasons about these things very intensely, showing that he was doing nothing out of weakness, but out of longsuffering. Then, as I said, from—

^A translating his discourse to Christ, he increases the fear and reinforces the threat. For what he says amounts to this: "Am I the one, then, if I act and punish those who have sinned, who is punishing and taking vengeance? It is the one who dwells in me, that is, Christ. But if you do not believe this, but wish to receive proof, you will soon perceive it through the works of Him who dwells in me; for He is not weak in you, but powerful." And why did he add, "In you," although He is powerful everywhere? For even if He wishes to punish the unfaithful, or demons, or whatever it may be, He is able. What, then, is the meaning of the addition? By saying this, he makes them ashamed by the things they have already experienced; or it signifies this: In the meantime, He displays His power in you, who need to be corrected. Which he also said elsewhere: "For what have I to do with judging those who are outside?" ^B But he will demand an account from them on the day of judgment; but from you, even now, so that he may snatch you from that punishment. Yet consider with how much fear and how much indignation he employs this care and solicitude for you, saying: ^C "For He is not weak in you, but is powerful in you. For even if He was crucified out of weakness, yet He lives by the power of God." What does it mean, "If He was crucified out of weakness"? Even if, he says, He willed to endure a matter which seemed to carry a suspicion of weakness, ^D yet this does not at all interrupt His power; for it remains unconquered, and the thing which seems to be weakness does not harm it at all; rather, this proves His strength the most, that He endured such a thing, and yet His virtue and power were in no wise diminished. Do not, therefore, let the expression "of weakness" disturb you; for he also says elsewhere: "The foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Cor. 1:25); although God has nothing foolish and nothing weak; but he so named the cross, exposing the opinion of the incredulous concerning Him. For hear him explaining himself: "For the word of the cross is indeed foolishness to those who are perishing, but to those who are being saved, that is, to us, it is the power of God" (1 Cor. 1:18); and again, "We preach Christ crucified, to the Jews indeed a stumbling block, and to the Gentiles foolishness; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Cor. 1:23-24); and again, "But the natural man does not perceive the things that are of the Spirit: for it is foolishness to him" (1 Cor. 2:14). See how everywhere he removes and interprets the suspicion of the incredulous, who thought the cross to be foolishness and weakness. So also in this place, he does not mention the weakness which really ^B exists, but that which was suspected by the incredulous. Therefore he does not say this, that being weak He was crucified—far from it. For he proved in every way that He was able not to be crucified: now by casting down the arrogant, now by turning away the rays of the sun, by withering the fig tree, by blinding the eyes of those who came against Him, and by performing countless other things. What, then, does it mean when he says, "out of weakness"? That even if He was crucified, having suffered danger and treachery (for we have shown that weakness is called danger and treachery), yet He was in no wise harmed. He was saying these things, drawing the example to himself. For because they saw them suffering persecution, being driven, despised, and not repelling or taking vengeance upon themselves; to teach them that they themselves suffered such things not out of imbecility, nor because they were unable to repel them, he reduces the argument to the Lord; since He too, he says, was being crucified, was bound, and was suffering countless things; and He did not repel those who were attacking Him, but remained, enduring things that would seem to show weakness, and thus displaying His power, that indeed by not repelling them nor taking vengeance upon Himself, He was in no way harmed. For the cross did not cut off life, nor did it impede the resurrection; but He rose again, and lives. When, therefore, you hear of cross and life, take the discourse regarding the economy, or the incarnation of Christ; for all this discourse is instituted concerning that. And if he says, "out of the power of God," he understands the power of Christ Himself. For that He Himself raised it and commands it, hear Him saying: "Destroy this temple, and in three days I will raise it up" (John 2:19). If, however, he says that what is His own is the Father's, do not be disturbed: "For all things that are my Father’s are mine," he says (John 16:15), and again: "All mine are thine, and thine are mine" (John 17:10). And just as He was crucified, he says, and was not harmed, so neither are we, while we suffer persecution and are impugned: and therefore he subjoins: "For we also are weak in Him, but we shall live with Him by the power of God." What does it mean, "We are weak in Him"? We sustain persecution, we are driven, we suffer extreme things. But what does it mean, "In Him"? By the preaching, he says, and by the faith in Him. If, however, we endure sad and burdensome things for His sake, it is clear that we also endure joyful ones: and therefore he subjoined: "But we are saved in Him by the power of God. 5. Examine yourselves, if you are in the faith, prove your own selves. Do you not know your own selves, how that Christ is in you? unless perhaps you are reprobates. 6. But I trust that you know that we are not reprobates." For because he had shown from the things said, that even if he did not punish them, he would not carry himself so because he did not have Christ in him, but so that he might imitate the lenity of Him who, when He was crucified, did not take vengeance upon Himself: again in another way he achieves the same. And taking a greater argument from the disciples, he thus proves the matter. For why do I speak of me, the master, who am engaged in such great care, and have the whole world committed to my faith, and have performed so many and such great miracles? For if you, who are in the number of the disciples, should wish to examine yourselves, you will perceive that Christ dwells in you also: but if you are ^C tested by those things said, not as one who does not have Christ in him, but as one who imitates the longsuffering of Him who was crucified, and does not take vengeance, he works the same thing again in another way, and from a greater abundance, he builds up the disciples in the word. For he says, "Since I am so concerned for you, the teacher, and have such charge, and have been entrusted with the whole world, and have performed such signs..."

and yet you, if you choose to examine yourselves who are in the rank of disciples, will see that Christ is also in you; but if He is in you, much more is He so in the teacher. For if you have faith, Christ is also in you. And this same thing was said concerning those who believed and worked miracles; for those who believed then performed miracles. Hence he also added, "Test yourselves, examine yourselves, whether you are in the faith. Or do you not recognize yourselves, that Christ is in you, unless you are disqualified?" But if He is in you, much more so in the teacher. ^A And it seems to me that he speaks here of the faith that consists of signs. For if you have that faith, he says, Christ is in you, "unless you have become disqualified."

4. Do you see how he again strikes fear, and shows from an abundance of evidence that Christ is with him? For here he seems to me to hint also at their life. Since faith alone does not suffice to draw down the spiritual energy, and he had said, "If you are in the faith, you have Christ in you," and it happened indeed that many who had faith were destitute of this energy, he resolves the difficulty and says, "Unless you are disqualified," that is, unless you have a corrupted life. "But I hope that you will know that we are not disqualified." It would have followed to say, "But if you have become disqualified, yet we are not." But he does not say it in this way, so as not to strike them; rather, he hints at it obscurely, neither declaring openly and saying, "You are disqualified," nor proceeding by way of interrogation and saying, "But if you are disqualified," but omitting this, he indicates it enigmatically, adding, "But I hope that you will know that we are not disqualified."

^B Again, there is great threat here, and great fear. For since you choose to take the test by way of correction imposed upon you, he says, we shall not be at a loss to provide the proof. But he does not say it in this way, but with greater weight and threat: "But I hope that you will know that we are not disqualified." For it was necessary for you to know our condition even without this, he says, and that we have Christ in ourselves speaking and working; but since you wish to take the test through works, you shall know that we are not disqualified. Then, after he had extended the threat, and brought punishment to the doors, and kept them in trembling, and made them expect retribution; see how he again sweetens the word, and consoles the fear, and shows his lack of vainglory, his concern for the disciples, the philosophical nature of his mind, his loftiness and lack of vanity. For he shows all these things by what he adds, saying, "I pray to God that you do no evil, so that we may not appear approved, but that you may act in what is good, and we may be as though disqualified. For we can do nothing against the truth, but for the truth." ^C We rejoice when we are weak, and you are strong. For we pray for this: your restoration. What could be equal to such a soul? He was being despised, spat upon, mocked, ridiculed, as a person of no account, as one to be despised, as a boaster, as one who boasted in words, but in deeds was unable to show even the smallest bit of his own power; and not only does he put it off, and not only does he draw back, but he even prays not to fall into such a business. "For I pray," he says, "that you do no evil, so that we may not appear approved, but that you may act in what is good, and we may be as though disqualified."

What is this that he says? I entreat God, he says, I beseech Him to find no one uncorrected, no one unrepentant; or rather, not even this alone, but not even to have sinned in the first place. "For I pray," he says, "that you do no evil at all"; but if you should happen to sin [in the meantime], [I pray that you] turn back, and in advance correct yourselves, and ward off all wrath. For I do not strive for this, that we should be thus approved, but the entire opposite, that we should not appear approved. ^D For if you remain sinning without repentance, it is necessary for us to punish, to take retribution, to afflict your bodies; which happened in the case of Sapphira and the Magus; and we gave a proof of this power. But we do not pray for this, but the opposite, that we may not appear approved in this way; that is, that we may not thus demonstrate the proof of the power in us, through punishing you and taking retaliation [against you] for sinning and suffering from incurable diseases, but rather what? That you may do what is good, this is what we pray for, that you may always be in virtue, always in correction, and we may be as though disqualified, not demonstrating our punitive power.

And he did not say, "We are disqualified"—for he would not be disqualified even if he did not punish, but rather for that very reason he is approved—but if any are suspicious of us, he says, that because we do not demonstrate our power we are to be despised and cast aside, we care nothing for this. It is better for us to be considered as such by them, than to demonstrate the power which God gave us by means of blows and the uncorrected state of the mind. "For we can do nothing against the truth, but for the truth." In order that it might not seem to them that he is doing them a favor (for this is the mark of a mind free from vainglory), but that it is the very nature of the matter that demands it, he acts in this way, adding, "For we can do nothing against the truth." For if we find you, he says, doing well, having warded off sins through repentance, having gained boldness before God, we shall not be able, even if we wish [to punish], to act thereafter; but even if we attempt to do so, God will not assist us. For it is for this that He gave us the power, that we might bring a true and just judgment, and not one contrary to the truth. Do you see how he makes his word unassailable from every side, and softens the roughness of the threat? But yet, just as he has striven for this, so he also wishes to show his own mind intimately joined to them; wherefore he also adds, "We rejoice when we are weak, and you are strong. And this we also pray for: your restoration." For mostly, he says, neither can we do anything against the truth—that is, punish you when you are pleasing to God—yet because we cannot, for this reason we do not wish it, and we desire the opposite.

^A For we truly rejoice in this very thing most of all, when we find ourselves unable to provide you with an occasion for us to demonstrate our power for punishment. For even if, by doing things of this sort, we should appear brilliant and approved and strong, yet we desire the opposite: that you should be approved and true, and that we should never reap glory from such things. Therefore he says, *We rejoice, indeed, when we are weak.* What is, *When we are weak?* When we are deemed weak—not when we are weak, but when we are considered to be so; for this was what we were deemed by our enemies, when we no longer displayed our punishing power. But yet we rejoice, he says, when you conduct yourselves in such a way as to provide us with no excuse for punishing you. And this is pleasant to us, when we are deemed weak in such a way, provided that you endure no reproach: and therefore he adds, *You are powerful*—that is, upright and virtuous. And we not only desire these things, but we also pray that you may be such, and perfect, providing us with no opportunity.

^B This is a paternal heart, to prefer the salvation of one’s disciples to one’s own reputation; this is a soul removed from the desire for vain glory; this is what most of all delivers a man from the bonds of the body and lifts him from earth to heaven, namely, to be free from vain glory; just as the opposite leads one into many sins. For it is not possible for anyone to be a great and noble and generous man who is not free from vain glory; rather, he must necessarily crawl along the ground and ruin many things while serving a foul mistress, more cruel than any barbarian. For what could there be more savage than it, which rages most of all when it is most worshipped? And yet, wild beasts, though they have something of this, are tamed by much nursing. But vain glory, on the contrary: for if despised, it grows mild; if honored, it becomes exasperated and takes up arms against the one who honors it. The Jews who honored it were tormented with the most severe punishments; the disciples who despised it were crowned. And why do I speak of punishments and crowns? For to disparage glory contributes most to our appearing brilliant. And you will see here too that those who cultivate it suffer harm; those, on the contrary, to whom it is an object of contempt, receive profit; for the disciples, who counted it for nothing (for nothing prevents us from using the same example again), and valued God’s glory more, surpass the sun in splendor, and have attained an immortal memory even after death; but the Jews, who subjected themselves to it, have become cityless, homeless, infamous, exiles, uprooted from their own seats, vile and contemptible.

^C Therefore you too, if you wish to attain glory, repel glory; but if you pursue glory, you will fall from glory. And if you wish, let us transfer this discourse to secular matters. For whom do we attack with mocking jests? Is it not those who pursue it? Therefore they are the ones who most of all lack it, as they have countless accusers and are despised by all. Whom, again, tell me, do we admire and praise? Is it not those who shun it? Therefore these are the ones who are glorified. For just as the man is rich, not who is in need of many things, but who is in need of nothing: so the man is famous, not who burns with the desire for glory, but who despises it; for this glory is but the shadow of glory. For no one who has seen a painted loaf, even if he be gripped by ten thousand famines, will reach for the painting. Do not you, then, pursue shadows; for this is the shadow of glory, not glory. And that you may understand that this is the case, consider this with yourself: that this thing is held as a crime among men, that it seems to be something to be shunned by all, and by those very persons who desire it; and finally, that he who has it or seeks to have it, when called by this name, is suffused with shame. Whence, then, is this desire? you will say; and how does this affect come to pass? From a weak mind; for one ought not only to accuse, but also to correct; from an imperfect mind, from a childish judgment. Therefore let us put aside childhood and show ourselves as men, and everywhere—in wealth, in pleasure, in delights, in glory, in power—let us follow the truth, and not shadows. In this way it will come about that both this disease and many others are suppressed. For to pursue shadows is the behavior of a man laboring under insanity. Therefore Paul said, ^D *Awake to righteousness, and do not sin* (I Cor. XV, 34). For there is also another kind of insanity, more grievous than that which is caused by demons or by phrenitis. For that insanity has forgiveness; this one lacks a defense, since the soul itself is corrupted and its judgment is lost: and indeed, the organ of phrenitis is a bodily affection; but this insanity stems from the artisan mind. As, therefore, among fevers, those are more grievous and incurable which affect the solid parts of the body, and creep within the very nerves and lurk in the veins: so too this insanity, since it burns within the soul itself, and distorts and ruins it. For how is it not clear and certain insanity, and a disease more grievous than any insanity, to despise those things that remain forever, and with the utmost zeal to cling to those that are fleeting and perishing? For tell me, I pray, if someone were to pursue the wind or attempt to grasp it, would we not say that he is insane? If someone, having neglected the truth, were to hold a shadow, and were to hate his own wife, but embrace her shadow; or were to have a heart turned away from his own son, but were to love his shadow—would you seek any clearer sign to prove insanity? Such also are those who gape after present things. For all are shadows, whether you speak of glory, or power, or the splendor of a name, or wealth, or pleasures, or anything else of this life. Therefore the prophet was also saying, *Verily, in an image man passes by; but he is also troubled in vain;* and again, *Our days have declined like a shadow.* And in another place he calls human things smoke, and the flower of hay (Ps. XXXVIII, 7; ibid. CII, 12, et IV). And also the sad things, whether you speak of death, or poverty, or sickness, or anything else whatsoever. What, then, are the things which are firm and stable, as well the joyful as the sad? [alt-version omitted]

eternal punishment. In order, therefore, that we may escape the one and enjoy the other, let us, neglecting the shadow, lay hold of the true realities with all earnestness: for thus shall we obtain the kingdom of the heavens; which may it be granted to us all to attain, by the grace and loving-kindness, etc.

HOMILY XXX

^A Ver. 10. *Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.*

1. He perceived that he had used a more severe tone, and especially toward the end of the Epistle. For before he said: *Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: but I beseech you that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh* (Sup. 10. 1, 2); and, *Having in readiness to revenge all disobedience, when your obedience is fulfilled* (Ib. v. 6); and again, *I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not* (Ib. 12. 20, 21); and afterwards, *I have told you before, and foretell you, as if I were present the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: since ye seek a proof of Christ speaking in me* (Cap. 13. v. 2, 3). Since, therefore, he had said these and many other things, frightening, shaming, reproaching, attacking ^B and defending himself for all of them, he says: *Therefore I write these things being absent, lest being present I should use sharpness.* For I wish the sharpness to lie in the letters, but not in the deeds: I wish the Epistles to be severe, so that they may remain threats, and not proceed to action. Again, even in this excuse he makes his speech more fearful, and showing that it is not he himself who is about to punish, but God; for he added, *According to the power which the Lord hath given me*; and again, showing that he does not desire to use his power for their punishment. For he added, *And not to destruction, but to edification.* And he hinted at this now, as I said; but he left it for them to consider, that if they remain uncorrected, this too is again edification, to punish those who are so disposed. For it is so, and he himself knows this, and has shown it by his deeds.

*Finally, brethren, rejoice, be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.* What is, *Finally, brethren, rejoice?* You have grieved, you have frightened, you have cast into agony, you have made [men] to tremble and to fear, and how do you command them to rejoice? For this reason itself, therefore, I command them to rejoice. For if, he says, the things from you be made to follow the things from me, there will be nothing preventing your joy. For my part, all things have been done: I was long-suffering, I deferred, I did not cut off, I exhorted, I counseled, I frightened, ^C I threatened, so as to gather you from every side into the fruit of repentance. It behooves you, therefore, to do your part. And thus your joy will be unfading. *Be perfect.* What is, *Be perfect?* Become complete, fill up what is lacking. *Be of good comfort.* Since many were the temptations and great the dangers, he says: Be of good comfort from one another, and from me, and from the change for the better. For if the joy should come from the conscience, and ye should become perfect, nothing will be lacking to your cheerfulness and consolation; for nothing so produces consolation as a pure conscience, even if ten thousand temptations surround one. *Be of one mind, live in peace*; which he also requested in the beginning of the former Epistle. For it is possible both to be of one mind and not to live in peace, when some agree in the doctrines, but in their dealings with one another they are at variance. But Paul demands both. *And the God of love and peace shall be with you.* He does not merely advise and counsel, but he also prays. For either he is praying for this, or he is predicting what will be; or rather, both. For if ye do these things, he says, that is, if ye be of one mind and live in peace, God also shall be with you: for God is [God] of love and peace, and in these He rejoices, in these He takes delight. Hence there shall be for you also peace from His love; hence the removal of all evils. This saved the inhabited world, this broke the long-standing war, this mingled the earth with heaven, this made men angels. ^D Let us, therefore, also love this [love]: for love is the mother of ten thousand good things. Through it we were saved, through it all the ineffable good things are provided for us. Then, leading them into this, he says: *Greet one another with an holy kiss.* What is, *Holy?* Not feigned, not deceitful, just as Judas kissed Christ. For this kiss is given so that it may become a merchandise of love, so that it may kindle the disposition, so that we may thus love one another, as brethren [love] brethren, as children [love] fathers, as fathers [love] children; or rather, even much more: for those are of nature, but these are of grace. Thus souls are bound together. For this reason we kiss one another even when returning from our travels, our souls becoming recognized in their communion with one another. For this is indeed the member of the soul which proclaims to us the affection.

2. But regarding this holy kiss, there is another argument to be told. What argument is this? We are the temple of Christ; let us therefore kiss the thresholds and the entrance of the temple, by kissing one another. Or do you not see that there are also the...

^A thresholds of this temple that some kiss, some bowing the head, others holding with their hand and applying the hand to their mouth? And through these gates and doors Christ has entered and enters to us, when we communicate. For you know, who are participants in the mysteries, what I am saying. For our mouth is not honored with a common honor when it receives the Lord’s body. On this account especially we kiss it. Let those who speak shameful things, who utter insults, listen and shudder, considering what kind of mouth they are disgracing. Let those who kiss shamefully listen; hear what oracles Christ has uttered through your mouth, and keep it pure from all stain. He has discoursed about the future life, about the resurrection, about immortality, that death is not at all death, and ten thousand other mysteries. ^B For indeed, he who is to be initiated comes to the mouth of the priest as to an oracle. Let us hear what things are worthy of shuddering. Since he has lost his life from the time of his progenitors, and he comes to seek it, and to ask how he might find and recover it. Then God indicates to him as if through an oracle by what reason it might be found; and this mouth becomes more august and more terrible than the mercy-seat itself. For that mercy-seat never uttered such a voice, but discoursed about affairs of lesser moment, about wars and earthly peace—but these things are all from heaven, and about the future life, and about matters new and exceeding the grasp of the mind.

Having said, *“Greet one another with a holy kiss,”* he added, *“All the saints greet you,”* that from this also he might bring a joyful hope to them. He put this in place of a kiss, joining them to one another by the word of greeting; for from the same mouth from which the kiss flows, words also flow. Do you see how he unites all, both those far removed in body, and those who are near, to one another, some by the kiss, others by letters? ^C *“The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit be with you all. Amen.”* After he has joined them to one another both by greetings and by kisses, he again concludes the discourse with a prayer, with much accuracy joining them also to God.

Where now are those who contend that the Holy Spirit is not of the same essence, because it is not placed in the beginnings of the Epistles? Behold, for now he has enumerated it with the Father and the Son. And besides, this also can be brought forward, that when Paul had said in the Epistle to the Colossians, *“Grace to you and peace from God our Father”* (Col. 1:2), he remained silent about the Son, and did not add, as in all his Epistles, *“and from our Lord Jesus Christ.”* Shall the Son therefore not be of the same essence on account of this? But it would be the height of madness to say this. For this very thing also most of all shows him to be of the same essence, that Paul has used this in various ways. And that what I have said is not a conjecture, hear how he made mention of the Son and of the Spirit, passing over the Father meanwhile in silence. For writing to the Corinthians, he uses these words: *“But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God”* (1 Cor. 6:11). What then, my good man, were they not baptized in the name of the Father? Therefore they were neither washed nor sanctified. Yet they had been truly immersed in baptism. Why then did he not say, “You were washed in the name of the Father”? ^D Because it was all the same to him, now to make mention of one person, now of another: and you will find this to have been in use for him in most places of the Epistles. For in the Epistle to the Romans he says, *“I beseech you therefore by the mercies of God”* (Rom. 12:1); and yet there are also mercies of the Son: and, *“I beseech you by the love of the Spirit”* (Rom. 15:30); although there is also the love of the Father. Why then did he make mention neither of the Son, when he speaks of mercies, nor of the Father, when he speaks of love? Because these were clear and indubitable. One will find that he has also placed these graces back in an inverted way. For after he said, *“The grace of Christ, and the love of God and the Father, and the communion of the Holy Spirit,”* in another place he mentions the communion of the Son and the love of the Spirit. For, *“I beseech you,”* he says, *“by the love of the Spirit”*; and in the Epistle to the Corinthians, *“God is faithful, by whom you were called into the communion of his Son”* (1 Cor. 1:9). Thus, the things which pertain to the Trinity reject all division: and where the communion of the Spirit is, that of the Son is also found; and the grace is of the Son, and of the Father, and of the Holy Spirit. For he says, *“Grace to you from God the Father.”* And in another place, when he had enumerated many of his gifts, he added: *“But all these things works one and the same Spirit, dividing to each one as he wills”* (1 Cor. 12:11). Not as if I were blending the three essences, far be it; but so that I may acknowledge both the distinct properties of these, and the unity of the nature.

3. Let us therefore remain having the strictness of these doctrines, and let us attract the love of God. For at first, indeed, He loved us when we were hating Him, and when we were His enemies, He received us into favor; but afterwards He wants us, who are now loving, to love Him. Therefore let us love constantly, that we may be loved also by Him. For if, when we are loved by those who have the greatest power, we are a fear to all, much more if we are loved by God. But if for the sake of this love it is necessary to give wealth and bodies and life itself, let us not hesitate to do it. For it is not sufficient to testify our love toward Him by words, but it must be demonstrated by deed also: for He did not demonstrate His love toward us by words merely, but also by deeds. Do you therefore also show it by works, and perform those things which are pleasing to Him: for thus you yourself will bring back the gain again. For He is in need of nothing of ours: which is also an indication of sincere love, that, while He is in need of nothing and is in no want of anything, He nevertheless does everything, so that He may be loved by us. Therefore Moses was saying: *“For what does the Lord God seek from you, except that you love Him, and with a ready mind walk after Him”* (Deut. 10:12)? Thus, when He commands that you love Him, then He most of all shows that He loves you. For nothing

so confirms this nature of ours as loving Him. See, therefore, how all His commandments tend to our rest, our salvation, and our honor. ^A For when He says, “Blessed are the merciful, blessed are the pure in heart, blessed are the meek, blessed are the poor in spirit, blessed are the peacemakers” (Matt. 5:3-9), He Himself gains nothing from this, but He commands these things while adorning and regulating us. And when He says, “I was hungry,” it is not because He needs our service, but that He may lead you to philanthropy. For He could have fed the poor man even without you, but in order to bestow upon you a greatest treasure, He commanded these things. For if the sun, a creature of God, does not need our eyes (for it remains in its own brightness, even if no one looks upon it), yet we are the ones who gain when we enjoy the light of its rays, how much more does this happen in the case of God? But that you may learn this from another source, hear: how great do you wish the distance to be between God and us? Is it as much as between gnats and us, or much more? It is evident that it is much more, and infinite. If, therefore, we who are vain-glorious do not need help or glory from gnats, much more does the Divine, being passionless and needy of nothing. And so, He loses as much of us as we are benefited, and as much as He delights in our salvation. For this reason, He releases many of His own things, and seeks yours. For, He says, if any man has an unbelieving wife, and she is pleased to dwell with him, let him not leave her. ^B But he who puts away his wife, except for the cause of fornication, makes her commit adultery (Matt. 5:32). Do you see goodness greater than any language? If the wife is a harlot, He says, I do not force you to live together; if she is an unbeliever, I do not forbid it. Again, if you are troubled toward anyone, I command you to set aside your offering and run to him who has been grieved. For if you offer your gift, He says, and there remember that your brother has something against you, leave your gift before the altar, and go, first be reconciled to your brother, and then come and offer your gift (Matt. 5:23-24). What does the parable of him who had consumed the ten thousand talents indicate? Is it not this? When he had squandered them, He had mercy on him and forgave him; but when he demanded a hundred denarii from his fellow servant, He called him wicked and delivered him to punishment; so great is His concern for your rest. The barbarian was about to sin against the wife of the just man, and He says, “I spared you from sinning against Me” (Gen. 20:6). Paul was persecuting the apostles, and He says to him, “Why do you persecute me?” (Acts 9:4). Others suffer from famine, and He says that He Himself is hungry, and wandering naked and a stranger, wishing to put you to shame, and in this way to cast you into the cause of almsgiving. ^C Reflecting, therefore, upon the love which He has shown and continues to show through all things, and having deigned to make Himself known to us—which is the greatest sum of all good things, and the light of the mind, and the instruction of virtue—and having ordained a life pleasing to Him, and having worked all things for our sake, and having given His Son, and having promised a kingdom, and calling us to ineffable goods, and having prepared for us a most blessed life, let us do and say all things so that we may appear worthy of His love, and attain to the future good things. May it be that we all attain to them, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father is the glory, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

AD COMMENTARY ON THE EPISTLE TO THE GALATIANS

^D COMMENTARY. Chrysostom has not bestowed his usual effort upon this commentary. For in other explanations of the New Testament published by him, everything is divided and distributed into discourses or homilies, such that every discourse is closed with an ethical exhortation, and these latter moral precepts often comprise the greatest part of the homily. But in this commentary, everything is arranged otherwise. For Chrysostom explains all the verses continuously until the end of the Epistle: he intermixes moral precepts sometimes, wherever occasion offers, but not so as to close the discourse in the customary manner. Yet he addresses the people not infrequently. Wherefore I would believe that he arranged these things in this way, either so that he might read or recite them thus to the present people; or that, with the commentary divided into many parts, he might add an ethical epilogue to the individual parts later, so as to pronounce the work, distributed into homilies according to the customary manner, to the people. But in what way he acted, we can only gather by divination. Now some things occur that we must seek: namely, whether he issued this Commentary on the Epistle to the Galatians at Antioch or at Constantinople: likewise, in what year or on what occasion he published it. Then some things will remain to be added concerning the method of the commentary, and concerning certain other things. That he issued this Commentary at Antioch, he clearly hints, when in the first chapter of the Epistle to the Galatians, asking why Paul was not called at the beginning of his preaching, nor with the other apostles, he speaks such things: "Although we have spoken about this matter elsewhere, when we were discoursing to you about the changed name of Paul, and were rendering the cause on account of which God first called the man named Saul, Paul. Which if they have slipped from your memory, from that book you will learn all things." Now it is asked which is that book where Chrysostom moves these questions, namely why Paul was not called immediately from the beginning, and why his name was changed. And the book is undoubtedly that of the Homilies on "Change of Names," which we have published, four in number, issued at Antioch. In the first, indeed, Vol. 3, cols. 120 and 121, Chrysostom well proves that it was after Christ's resurrection, and after he had attacked His disciples in fierce war, that he was called to the faith, and that the testimony of Christ's resurrection was accepted by him among all. But in the second and following, col. 126, he asks why Paul changed his name, and brings forward the reasons why he who was called Saul before, later received the name of Paul, and why the names of others also were changed. But he testifies in the three homilies that he discoursed on this mere name; the fourth homily on the "Change of names," col. 148: "For if you remember," he says, "you know that I discoursed for three whole days on this name only; while I was bringing forward the causes on account of which he who was called Saul before, was later called Paul." Since, therefore, these homilies were delivered at Antioch, it is proven by the testimony of Chrysostom cited above that this commentary was also made in the same city.

We are not able to know exactly in what year he issued that Commentary on the Epistle to the Galatians. It is certain indeed that it was adorned after he had the discourses on "The change of names." But we have never been able to discover exactly in what year these homilies were delivered, as you may see in the "Admonition to the Homilies on the Beginning of the Acts of the Apostles," Vol. 3, col. 63, and in the "Preface to the Homilies on Genesis," Vol. 5. For indeed all these homilies were delivered in the same year.

In this commentary certainly, Chrysostom explores and explains the dicta of the Apostles far more carefully than in many other homilies and commentaries. He refutes the Anomoeans not once, with distinction, and likewise the Marcionites and Manichaeans. He declaims much against the Antiochenes who followed Jewish rites. He also inveighs against others who seemed to him to have been infected by the Manichaeans with the view regarding virility.

We have retained the older Latin interpretation, corrected in many places.