Commentary on the Epistle to the Colossians

on account of worldly matters? Consider that you also are one of those, and bear the affliction and the pain, being nourished by the hope of the things to come. You are not better than Paul, nor than Peter, who never attained rest, who spent their entire life in hunger, and thirst, and nakedness. If you wish to reach the same things as they, why do you traverse the opposite path? If you wish to arrive at that city of which they were deemed worthy, walk that path which leads thither. The path of ease does not lead there, but that of affliction; the one is broad, this one is narrow. Let us walk this path, that we may attain eternal life in Christ Jesus our Lord, 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.

NOTICE

That these sermons were delivered in Constantinople, Chrysostom clearly indicates when he says at the end of the third homily that he is sitting as bishop upon the throne. It also seems easy to assign the year in which this holy Doctor preached them. For from those things which he says in the seventh homily, number 3, he seems entirely to indicate the eunuch Eutropius, although he treats of him by a silent name, having been at this very time cast down from his rank and expelled. For who else, I ask, among the number of the eunuchs could it have been, who yesterday sat in the tribunal, who walked through the forum with shouting and heralds going before him, ambitiously striking terror with himself: and who today, cast down from such great fortune, deserted by all, vile and naked, is blown about like dust? Who, I say, could this have been other than the eunuch Eutropius, to whom all these things happened? But because he speaks of Eutropius thus by a silent name, as if after his fall from such great fortune he were still living; and since Eutropius, after such a fall, was immediately relegated to Cyprus, and not long after was led back from there and decapitated in the year 399: hence it follows that the preaching of this homily is to be ascribed to the year 399.

Another point also occurs in the second homily, number 4, from which we can fish out a note of the time. For it is said there: Who would have expected those things which are now happening in diverse places, earthquakes and the overturning of cities? Those great earthquakes are referred to the year 398, as is said at greater length in the Life of Chrysostom. Nor does that conflict with the certain note of the year 399 which we have just established. For it must be observed that what is said about Eutropius occurs in the seventh homily; but that regarding the earthquakes, in the second homily. The second homily could have preceded the seventh by some time, or even by a few months, of which fact not a few examples are available. To these things, moreover, the phrase, which are now happening, is not so to be taken literally. For such great calamities are also by everyday custom said to be happening "now" for a long time; for the inflicted losses remain, and at least for a year, "now," according to the received custom, are said to have happened. Add that it is likely those earthquakes and overturnings of cities persisted for some time.

The style and diction of these homilies is in many places concise, and even intricate, so that it can scarcely be understood; but because it was adapted to the capacity of the hearers, there is no doubt that the things which seem to us disconnected and difficult to grasp were not similarly obscure to the Constantinopolitan populace, who were accustomed to this genre of speaking.

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

^A "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the saints at Colossae and faithful brethren in Christ Jesus, grace to you and peace from God our Father and the Lord Jesus Christ."

But what is the advantage of those epistles which are sent while he is in bonds, such as those to the Ephesians, to Philemon, to Timothy, and this present one—for this too was sent while he was in bonds, as he said in his writing: "For which cause I am also in bonds, that I may make it manifest, as I ought to speak"? Now this seems to be posterior to the Epistle to the Romans. For that one he wrote when he had not yet seen the Romans, but this one when he had already seen them, and was already at the end of his preaching. ^B And it is clear from this: for he says in the Epistle to Philemon, "Being such as Paul the aged," and pleading for Onesimus; but in this one he sends Onesimus himself, as he says, "With Onesimus, a faithful and beloved brother," calling him faithful and beloved and a brother. Wherefore he says with confidence in this Epistle: "From the hope of the gospel which you have heard, which has been preached in all creation which is under heaven." For the preaching now had some tenure of time. This, therefore, I deem to be posterior to the Epistle to Timothy, which was written about the time of his death; for there he says, "For I am now ready to be offered." ^C But this epistle is more ancient than that which was written to the Philippians; for there he was at that point, having the beginning of the bonds that were in Rome. Why then do I say these epistles have more than the others? Because he wrote them when he was in bonds: just as if a brave warrior were writing, pausing for a time from slaughters and trophies, he was doing thus also with these. For he too knew that this was a great thing; for when writing to Philemon, he says, "Whom I have begotten in my bonds." These things he said that we might not be afflicted with pain at adverse and harsh things, but even rejoice. ^D Philemon was among them; for when writing there he says, "And to Archippus our fellow soldier," and here, "Say to Archippus." It seems, furthermore, that some duty of the Church had been committed to him. However, he had seen neither these, nor the Romans, nor the Hebrews, when he was writing to them. And concerning those he signifies it in many places; but regarding these, hear him saying: "And as many as have not seen my face in the flesh"; and again, "And if I be absent in the flesh, yet in spirit I am with you." Thus he knew that his presence was everywhere a great thing, and he always exhibits and presents himself even while absent as though he were present; and when he punishes the fornicator, see how he stations himself in the judgment as though present: for "I indeed," he says, "as absent in body, but present in spirit, have already judged as though present."

^A fixed, he showed the safety. "Which ye heard in the word of the truth." Here the blow is aimed at them, because having had it for a long time they were moved [from it]. "Which ye heard," he says, "in the word of the truth of the Gospel." And truly Paul, an apostle of Jesus Christ by the will of God. It is worth noting the premise, which we found from the Epistle. What then is this? They were being led to God through angels, and they had many observations, both Jewish and Greek. These things, therefore, he corrects. For this reason, even beginning, he says, "By the will of God." ^B It bears witness to the word; and rightly: for there is no falsehood in [the Gospel]. Behold again he has placed, "By." And "Timothy the brother," he says. Therefore he too is an apostle. And it is likely he was known to them. "To the saints in Colossae." It was a city of Phrygia; and this is clear from Laodicea being near. "And to the faithful brethren in Christ." From whence, he says, tell me, hast thou become a saint? From whence art thou called faithful? Is it not because by the death of Christ thou wast sanctified? Is it not because thou believest in Christ? From whence hast thou become a brother? For not in deed, nor in word, nor in achievement hast thou appeared faithful. From whence, tell me, wert thou entrusted with such mysteries? Was it not for Christ's sake? "Grace to you and peace from God our Father." From whence is the grace to you? From whence the peace? "From God," he says, "our Father." And yet in this he does not set down the name of Christ. To those who slander the Spirit, I shall say, from whence is God the Father of servants? Who achieved these great things? Who made thee a saint? Who faithful? Who a son of God? He who made thee trustworthy, the same is the cause of thy being trusted with everything.

2. For we are called faithful not only because we believe, but also because we are trusted by God with mysteries, which not even angels knew before us. But it is a matter of indifference to Paul to set these things in this way. "We give thanks to God the Father of our Lord Jesus Christ." It seems to me he attributes all things to the Father, so that the word might not immediately confront them. "Always praying for you." Not through thanksgiving alone, but also through constant prayer does he show his love, that even those whom he had not seen, he kept always within himself. "Having heard of your faith in Christ Jesus." Having said above, "of our Lord," here he says, "Jesus Christ." He is Lord, he says; not [merely] the servants of Jesus Christ. And these are symbols of the benefit: "For he himself," he says, "shall save his people from their sins." "Having heard of your faith in Christ Jesus, and the love which ye have to all the saints." Already he makes them his own. Epaphras is the one reporting these things. And he sends the Epistle by Tychicus, having kept that one with himself. "And the love," he says, "which ye have to all the saints." Not to this one and that one; therefore also to us. "For the hope which is laid up for you in the heavens." The future, he says, good things. This is against temptations, so that they might not seek relief here. For that no one might say, "And what is the profit of the love for the saints, when they are suffering?" We rejoice, he says, that you are procuring great things for yourselves in the heavens. For the hope, he says, which is laid up ^C for you. The Gospel. He does not say, "of the preaching," but calls it "Gospel," constantly reminding them of the benefits of God; and having praised them first, thus he reminds them of these things. "Which is present to you, as also in all the world." Already he is showing them favor. And "present" he said metaphorically: it did not, he says, arrive and depart, but remained and is there. Then, because most people are confirmed by having many as partners in their doctrines, for this reason he added, "as also in all the world." Everywhere, he says, it is present, everywhere it holds sway, everywhere it stands. "And is bearing fruit, and growing, as also in you." Bearing fruit through deeds, growing by taking in many, by being more confirmed. For even in plants, things become dense when the plant is supported. "As also in you." He catches the listener beforehand with praises, so that he might not depart even against his will. "Since the day ye heard." It is a wonderful thing that you approached and believed quickly, and immediately from the outset displayed the fruits. "Since the day ye heard, and knew the grace of God in truth." Not in word, he says, nor in deceit, but in the deeds themselves. This, therefore, is what he says, "Bearing fruit": that is, the signs and the miracles, that at the moment you received [it], at that moment you knew the grace of God. How is it not difficult, then, to be unbelieving now, when the power itself clearly displayed its own strength? "As also ye learned from Epaphras our beloved fellow-servant." It is likely he had preached there: you learned the Gospel. Then, showing the trustworthiness of the man, he says, "Our fellow-servant." "Who is a faithful ^D minister of Christ for you." Do not doubt, he says, concerning the future hope; look at the world turning. And what need is there to speak of things in others? The things in you yourselves are believable even without these. For ye knew the grace of God in truth; that is, in deeds. So that these two future things are confirmed: both that all should believe, and that you should believe; and Epaphras did not say one thing, while other things happened. "Who is," he says, "faithful"; that is, true. But how? "Minister for you?" By going to him, he says, and declaring to us your love in the Spirit; that is, the spiritual love: the one for us. And if this one is a minister of Christ, how do you say that they are led to [God] through angels? "Who also declared to us," he says, "your love in the Spirit." For this love is wonderful and steady; whereas others have only the name of love. But there are some who are not such; but this is not friendship: wherefore it also becomes easily dissolved.

3. There are many pretenses that make for friendship; and

^A one you have inherited from your ancestors, such as when one has been a partner at your table, or a fellow-traveler, or a neighbor. These are indeed beautiful and honest. Another is a partnership in trade; but this one is not sincere, for it carries with it a certain rivalry and envy. ^B Natural bonds, however, such as that of a father toward a son, a son toward a father, a brother toward a brother, a grandfather toward a grandson, a mother toward her children—or, if you wish, of a wife toward her husband—are all matrimonial and pertain to this life and are earthly. These indeed seem more vehement than the others; but I say they only seem so, because they are often surpassed by the aforementioned. And sometimes, friends have appeared better and more sincerely affected than brothers, or sons toward parents; and one who was born ^C of blood has not offered help, whereas one who did not know him has stood present and provided aid. Spiritual love, however, is supreme over all, like a queen who holds dominion over her own, and is beautiful in form and fair in habit. For nothing earthly produces it as it is—not custom, not benefit, not nature, not gold—but it descends from on high, from heaven. And why do you marvel if it needs no benefit to exist, since it is not even overturned if it receives some evil? That this is greater than that, hear Paul saying: *I could wish that I myself were anathema from Christ for the sake of my brothers* (Rom. 9:3). What father would wish for this, to be in such evils? And again: *To depart and be with Christ is far better; but to remain in the flesh is more necessary for your sake* (Phil 1:23-24). What mother would have wished to say this, so as to despise her own? And again, hear him saying: *Bereft of you for a short hour, in sight, but not in heart* (1 Thess. 2:17). And here, a father offended by an insult dissolves a friendship; but there, it is not so, for he went to those who were attacking him with stones, intending to benefit them. For there is nothing, nothing equally as strong, as the bond of the Spirit. For he who became a friend because he was benefited, if this does not happen perpetually, will be an enemy. He who was indivisible from custom, once custom was interrupted, extinguished the friendship. A woman, again, if there is a quarrel and dissension, dismisses her husband and dissolves the love; a son, if he sees his father living a long time, is aggrieved. But in the Spirit there is nothing of the sort: for it is not dissolved by any of these things, since it does not consist in them; neither time, nor length of life, nor suffering or hearing evil, nor anger, nor insult, nor anything else invades it, nor can it dissolve it. And so that you may know, Moses was being pelted with stones, and he made requests on their behalf (Exod. 17). What father would have done this for one who pelted him with stones, and not have crushed him with stones himself? Let us pursue and seek these friendships which are of the Spirit: for they are strong and difficult to dissolve, not those which arise from tables, for we are forbidden to introduce those. Hear, for Christ says in the Gospel: *When you give a banquet, do not invite your friends or your neighbors, but invite the lame and the maimed* (Luke 14:12-13); and deservedly: for there is a great reward for these. But you cannot, you cannot bear to feast with the lame and the blind; you think this is burdensome and annoying, and you refuse? Certainly, one ought not to avoid this, but to do it is not necessary. If you will not have them sit with you, send your table's food to them. For he who invites friends does nothing great; for he has received his reward. But he who invites the maimed and the poor has God as his debtor. Therefore, let us not be grieved when we do not receive here, but when we *do* receive here; for we shall not receive there. Similarly, if a man repays, God does not repay; if he does not repay here, then God will repay. Let us not, therefore, seek to benefit those who can repay us; nor let us do good with this hope: this is cold reasoning. If you have invited a friend, the grace lasts until evening; therefore this temporal friendship is dissolved faster than the expenses vanish. But if you have invited the poor and the maimed, the grace will never perish; for you have God himself as your debtor, who always remembers and never forgets. And tell me, I ask you, of how weak and soft a mind it is not to be able to sit with the poor? What do you say? "He is unclean," you say, "and filthy." Wash him, and lead him to your table. "But he has filthy garments?" Change them, and give him clean clothes.

A description of a luxurious table.

And are both the tables constructed with precision? Is there anything lacking? I, for my part, do not think so; for I have gone through the list of those invited, and [assessed] the luxuriousness of the vessels, the couches, and the foods. Yet, if we have omitted anything, we shall find it as we carry ^A the discourse further forward. Come, then, since each table has well taken on its proper shape for us, let us see where you yourselves will recline. As for me, I am going to the table of the blind and the lame; but you, perhaps, will choose this other one, that of the lords, the shiny and bright one. Let us see, therefore, which one is fuller of pleasure; for we shall not yet examine the things to come, since in those matters, this table of mine prevails. Why? Because this one has Christ reclining at it, while that one has men; this one has the Master, that one the servants. But let us set these things aside for now, and let us see which has greater pleasure in the present life. And in this respect, too, this pleasure is greater: for to recline with a king brings more pleasure than [to recline] with household servants. But let us set aside even this, and examine the matter itself in its own right. Therefore, I and those who have chosen this table with me, will speak of everything and hear all things with great freedom and joy; but you, trembling and fearful, and reverencing those who recline there, will not even dare to stretch out your hand, having entered, not as if for a luncheon, but as if into a ^B schoolroom, trembling as if before cruel masters. But that is not the case for those others! But, you say, the honors there are great. And yet, I am in greater honor; for your worthlessness appears all the greater, when, even while sharing the same table, you cast forth the words of slaves. For a servant is seen most clearly for what he is, when he is reclining with his master. For that man is, where it does not befit him to be, not having as much dignity from his closeness [to the master] as he has humiliation; for he is then humbled in the extreme. And one might see a servant appearing brilliant when by himself, and a poor man appearing brilliant when by himself, but not when he walks with a rich man; for the lowly state, when it is near that of the lofty, then appears lowly, and the comparison shows the lowly to be yet more lowly, not higher. Thus, also, sitting with those men makes you appear more worthless, but not us. We have the advantage in these two things: ^C in freedom and in honor, to which nothing is equal in the account of pleasure. For I would choose even to partake of bread with freedom, rather than of countless foods with slavery. For, "Better," he says, "is a dinner of herbs with friendship and grace, than a fatted calf from the stall with enmity" (Prov. 15.17). For whatever those at that table may say, it is necessary to praise those who are present, or else one offends them, having assumed the rank of parasites, or rather, being worse than they. For they, even if with shame and being insulted, yet still have some liberty of speech; but you do not have even this. So great is that worthlessness; for you are fearful and cowering; but [of true] honor there is none. Therefore, that table is bereft of all pleasure, while this one is full of all joy.

5. But let us also examine the nature of the foods themselves. For there, it is necessary—even if one does not wish it—to burst with much wine, whereas here [one is not forced] to eat and drink against one's will. So that there, the pleasure arising from the quality of the foods is taken away by the preceding indignity, and by the disgust arising from overeating. For overeating ruins and ^D tortures our bodies no less than hunger, but is much more burdensome; and whoever you might wish to give me, I would more easily burst him with overeating than with hunger. For truly, this is more bearable than that: for one might endure hunger for even twenty days, but overeating not even for two. And although those in the fields struggle with this [hunger] continuously, they are in health and do not need doctors; but this other thing—I mean overeating—they would not be able to endure without constantly calling for physicians; nay, rather, the tyranny of this has often put the help of those [physicians] to the test. And so, for the sake of pleasure, this [table of ours] holds the first place. For if honor is more pleasant than being dishonored, and being in authority than being subjected, and being confident than trembling and fearing, and enjoying what is sufficient than being plunged into the surging wave of excess—then this table is indeed better than that one, even for the sake of pleasure. And the expenses here are also better; for that one is costly, but this one is not. But what is more? Is this table more pleasant only for those who recline there, or does it also bring more pleasure to the one who invites than that other? For this is a point we are seeking all the more. Therefore, the one who invites those guests makes preparations for many days, and is forced to have troubles, cares, and anxieties, neither sleeping by night nor resting by day; but rather, imagining many things within himself, discoursing with cooks, with food-makers, with those who arrange the tables. Then, when the day itself arrives, one might see him more fearful than those about to box, lest something happen contrary to his plan, lest he be struck by envy, or lest he receive many accusers from that place. But this man is freed from all this care and trouble, providing the table spontaneously, and not worrying for many days. And furthermore, this man immediately loses the gratitude [of the guests], while that [other man] has God as his debtor, and is nourished by good hopes, feasting every day from that table. For the food is consumed, but the gratitude is not consumed, but rather, day by day, he rejoices and delights himself more than those who have gorged themselves with much wine. For nothing so nourishes the soul as a good hope and the expectation of good things. But let us see what follows. There, indeed, there are flutes, harps, and pipes, but here, there is no discordant melody; but what? Hymns and psalms. There, demons are celebrated in song, but here, the God who is the Master of all. Do you see of how much grace this [table] is full, and of how much ingratitude and insensibility that one is full? For tell me: God nourished you with His own good things, and when it is time to give thanks to Him after being nourished, you instead bring in demons? For the sounds from the lyres are nothing else than the songs of demons. When it is fitting to say, "Blessed art Thou, O Lord, for Thou hast nourished me with Thy good things," [you are like] some infamous dog that does not remember, but introduces demons! Nay, rather...

although dogs that have received—and even those that have not—fawn upon those of their household, you do not even do this. The dog, even when it has not received, fawns upon its master; but you, even when you have received, bark against Him. Again, the dog, even if a stranger does it a service, does not even then cease to be an enemy, nor is it enticed toward friendship; but you, though suffering countless evils from the demons, invite them to your banquets. Wherefore you are twice as bad as a dog. Rectly, however, I have called to mind the dogs among those who only give thanks when they have been benefited. I beseech you, stand in awe of the dogs, which, even when they are laboring under hunger, fawn upon their masters; but you, if you hear that a demon has healed someone, immediately abandon the Lord, O you who are less rational than the hounds! But you will say, "Harlots, when they are looked upon, produce pleasure." What pleasure? What that is not infamy and disgrace? Your house has become a brothel, and of madness and frenzy; are you not ashamed to call these pleasure? And yet, if it were permitted to use every pleasure, that reproach is greater, and greater is the distress which is received from it. How? Is it not a serious thing for you to make your house a brothel, in which men wallow like swine in the mire? But if it does not progress that far, lo, there is again a greater pain; for the look is not pleasure, when there is no enjoyment, but a greater desire and a more violent flame. But do you wish to know the end? The former, rising from the table, are like to madmen and those struck by frenzy, bold, irritable, ridiculous even to their own servants; and while some of the servants depart sober, they depart drunk. O the disgrace! But there, nothing of this kind; rather they return home having concluded their table with thanksgiving, joyful when sleeping, joyful when waking, free from all reproach and crime. 331 ^B If you wish to see the invited guests themselves, see them such as they are; within, that which is outside, blind, mutilated, lame; and such as their bodies are, such are their souls, suffering from dropsy and inflammation. Such a thing is arrogance: for after delicacies comes mutilation; for such a thing is repletion and drunkenness, rendering men lame and mutilated. But you will see these others having souls such as those have bodies: radiant, adorned. For those who live with thanksgiving, who seek nothing more than what is sufficient, who philosophize in this way, are in perpetual joy. Let us see, moreover, both here and there, the end. There, indeed, is intemperate pleasure, loud laughter, drunkenness, scurrility, obscenity of words; for since one is ashamed to speak filth, through the harlots the sense of shame is done away with. Here, ^C however, is humanity, kindness, and gentleness. And the man who invites dissolutes is armed by vainglory; the other, by humanity, kindness, and gentleness. For it is humanity and kindness that constitute the former table; but vainglory and cruelty, from injustice and avarice, constitute the latter. And the one ends in what I have said, in arrogance, in agitation of mind, in insanity; for such is the fruit of vainglory; this other, however, [ends] in thanksgiving and the glory of God. Moreover, a greater praise is given to the latter by men; for they indeed envy the former, but all have the latter as a common father, even those who have not been benefited. And just as those who have not suffered injury sympathize with those who have been injured and become common enemies, so also those who have not received a benefit are joined to those who have been benefited, and together they praise and admire the benefactor. There is much envy there, but here great care is exercised, and all pray well. And in this age these things are so; but when Christ shall have arrived, the one ^D shall stand with great confidence, and shall hear, in the presence of the whole world, *I was hungry and you fed me; I was a stranger and you took me in* (Matt. 25:35), and things of this kind; the other, on the contrary, shall hear, *Thou wicked and slothful servant*; and again, *Woe to those who are softly pampered on their beds, and who sleep on ivory couches, who drink strained wine* (Amos 6:4); and who accounted the primary ointments as things enduring, and not as things fleeing away. These things have not been spoken by us rashly, but so that I might change your mind, and you might do nothing that does not bring gain. But what, he says, if I do both these and those things? This is commonly in the mouths of all. And tell me, I pray, what is the necessity—when it is permitted to do all things usefully—to divide them, and to consume some not only for useless ends, but even rashly; while others, usefully? Tell me, if in sowing you were to cast some upon the rock, and others into the best soil, would this be sufficient for you, and would you say: "What harm is there if we have cast some rashly, but others into the best soil?" For why not all into the best? Why do you diminish the gain? And if you ought to amass money, you do not say this, but you amass it from everywhere; yet there you do not do so. And if you ought to lend at interest, you do not say, "Why shall we give some to the poor, but others to the rich?"; but [you give] all to them. Here, however, where there is so much gain, why do you not consider this, nor cease at last from spending and consuming in vain? "But it has," you say, "this gain also." What? Tell me, I pray. "It increases friendships." Nothing is colder than men who become friends from these things, from a table and the satiety of parasites; nothing is more ungrateful than a friendship born from this. Do not treat with insult a thing so admirable, namely, charity; nor say that this is its root. As if someone were to say that the root of a tree bearing gold and precious stones is not such, but that it is born from rot: you also do this; for if friendship has been born from hence, nothing could be colder than it. But those tables reconcile friendship, not among men, but before God, and one that is uniform, when the tables have been uniform. For he who consumes some things here and others there, even if he has given much, does nothing great; but he who consumes everything here, even if he has given little, accomplishes the whole. For that which is sought is not whether he has given much or little; but whether it is not less than his strength can bear. Let us consider him who gained five talents and him who gained two; let us consider her who cast in two mites; let us consider the widow who was in the time of Elijah. She who cast in the two mites did not say, "What harm is there if I retain one mite with myself, and give one?"; but she gave all her substance. But you, when such great wealth is available to you, are the more parsimonious.

five talents, and him who had two; let us consider her who cast in the two lepta; let us consider the widow in the time of Elijah. She who cast in the two lepta did not say, "What harm is it if I keep one lepton for myself and give one?" but she gave her whole livelihood. But you, being in such abundance, are more sparing than she. Let us not, therefore, neglect our own salvation, but let us apply ourselves to alms-giving. For there is nothing better than this; the time to come will show it, and even the present time has shown it. Let us therefore live to the glory of God, and do what is pleasing to Him, that we may be accounted worthy of the promised good things; may it be granted to us all to attain them, through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, honor, now and always, and for ever and ever. Amen.

HOMILY II

^A "For this cause we also, since the day we heard it, do not cease praying for you, and asking that you may be filled with the knowledge of His will in all wisdom and spiritual understanding: that you may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and growing in the knowledge of God."

1. For this cause—what cause? Because we have heard of your faith and love; because we have good hopes, we are hopeful also about asking for things to come. For just as in the games we especially encourage those who are near victory, so also does Paul especially exhort those who have accomplished the most. "Since the day we heard it," he says, "we do not cease praying for you." We do not pray for you one day, nor two, nor three. Here he shows both his love, and he quietly hints to them that they have not yet reached the end; for ^B the words, "that you may be filled," signify this. And observe the prudence of this blessed man: nowhere does he say they have been deprived of the whole, but that they are lacking in everything; for the words, "that you may be filled," signify this. And again, "unto all pleasing, in every good work"; and again, "being strengthened in all power"; and again, "unto all patience and longsuffering." For the word "all" is evidence to those who have achieved things, even if not the whole. And "that you may be filled," he says—not that you may receive; for they had received—but that what was lacking you might be filled with. Thus also his rebuke became inoffensive, ^C and the praise did not allow them to fall and become slack, although it had been given in full. But what is "that you may be filled with the knowledge of His will"? That is: it is through the Son that you must be brought to Him, not through angels. That you must be brought to Him, you have known; but this you have yet to learn: why He sent the Son. For if it were necessary to be saved through angels, He would not have sent the Son, He would not have given Him up. "In all wisdom," he says, "and spiritual understanding." Since the philosophers were deceiving them, I wish you, he says, to be in spiritual wisdom, not according to the wisdom of men. But if, in order to know the will of God, spiritual wisdom is necessary, then, in order to know what the essence is, unceasing prayers are necessary. And he shows here that Paul has been praying since that time, and has not yet finished, and has not ceased; for "since the day we heard it" signifies this. And it brings much condemnation upon them, if, helped by prayers since that time, they have not recovered themselves. ^D "And asking," he says, that is, with much diligence; for this is what "you have known" makes clear. But it is necessary also to recognize clearly something. "That you might walk worthy of the Lord." Here he speaks about life and works; for indeed he does this everywhere; he always links faith with one's way of life. "Unto all pleasing." But how, "unto all pleasing"? "Being fruitful in every good work, and growing in the knowledge of God." Just as, he says, He revealed Himself to you at once, and just as you received such great knowledge, so also show forth a way of life worthy of the faith; for this requires a great way of life, and much greater than the old one. For he who knows God, and has been counted worthy to be a servant of God, or rather a son, see how much virtue he requires. "Being strengthened in all power." Here he speaks about temptations and persecutions: We pray that you may be filled, being strengthened, so as not to be disheartened, nor to despair. "According to the power of His glory." That, he says, you may take up such zeal as is befitting to the strength of His glory to give. "Unto all patience and longsuffering." What he says is of this sort: We pray briefly, he says, that you may have a virtuous life and one worthy of your way of life, and stand firmly, as it is fitting for those strengthened by God. For this reason, he does not yet touch upon doctrines, but occupies himself with their life, where he had nothing to rebuke; and having praised them for what he ought, then he descends into accusation. He does this everywhere; for when he is about to write to some people, having something to rebuke, but also having something to praise, he praises first, and then descends into the charges. For he first conciliates the listener and frees the accusation from all suspicion, and shows that he himself desired to praise them throughout, but is driven into these words by necessity. He does this also in the former epistle to the Corinthians. For having praised them for a thousand things as loving him, and because of him who had committed fornication, then he descends into accusation. But in the epistle to the Galatians it is not so, but the contrary; or rather, if one were to examine, that accusation also began from praise. Because he had no achievement of theirs to mention at that time, and the crime was grave, and all had been corrupted, and, being strong, they were able to bear it, he comes from accusation, saying: "I marvel"—so that even this is a piece of praise. But afterwards he praises them, not for their present state, but for their past, saying, that "If possible, you would have plucked out your own eyes and given them to me."

2. "Being fruitful," he says; this is concerning works. "Being strengthened"; this is concerning temptations. "Unto all patience and longsuffering"; longsuffering toward

those whom one has the power to requite; ^A patience toward those whom one cannot requite. Therefore, when he speaks of God, he never says "patience," for as that blessed one says elsewhere: "Or despisest thou the riches of his goodness and forbearance and longsuffering?" (Rom. 2:4). "Unto all." Not now indeed, and afterwards no longer; but "in all," he says, "spiritual wisdom and understanding." For otherwise it is not possible to acknowledge His will. Yet they thought themselves to have His will; but the wisdom was not spiritual. "To walk worthy of the Lord," he says. For this acts as a road to the best way of life and right conduct. For he who has learned the loving-kindness of God—and he will learn it if he sees the Son given up—will possess greater eagerness. And besides, we pray for this not only that you may learn, but that you may demonstrate it in deeds; for he who knows and does not perform is even to be punished. "To walk," he says; that is, always; not once, but perpetually. For just as walking is necessary for us, so also is living rightly; and he rightly calls it "walking," showing that this is the life that is set before us; but the worldly life is not of this kind. And great is the praise. "To walk," he says, "worthy of the Lord, and in every good work, that you may always be increasing, and nowhere stand still"; and metaphorically, "Bringing forth fruit, and increasing in the knowledge of God; that you may be strengthened according to the power of God," as much as a human can. "According to his power." Great consolation! He did not say "virtue" or "authority," but "power," which is greater. By his power, he says, or dominion, of his glory; because everywhere his glory holds sway. He has already ^B consoled them, that since you were in reproach and dishonor, you have walked again worthy of the Lord. Concerning the Son he says this, that He himself everywhere holds the empire and dominion, both in heaven and on earth, and that His glory reigns everywhere. He did not say only, "Be strengthened," but as is fitting for those who serve so mighty a Master, "In the knowledge of God." At the same time, he also touches upon the reason for the knowledge: for it is an error not to know God as one ought. "Or that you may increase," he says, "in the knowledge of God." For if anyone does not know the Son, neither does he know the Father; therefore, there is need of knowledge, for without it life is of no benefit. "Unto all patience and longsuffering," he says, "with joy, giving thanks unto God." 12. Then, being about to exhort them, he does not mention the things that are stored up for them; but he did indeed signify this silently, saying at the beginning: "Because of the hope which is laid up for you in the heavens" (Col. 1:5); but here he mentions the things which have already happened, for these are the causes of those things. He does this, moreover, in many places. For the things that have already happened create faith and more greatly excite the listener. "With joy," he says, "giving thanks unto God." This is the sequence: "We do not cease to pray for you, and to give thanks for the former things." Do you see how he himself proceeds to speak of the Son? For if we give thanks with great joy, the things being spoken of are great. For thanks may indeed be given because of fear alone; thanks may also be given by one who is in sorrow; as, for instance, Job indeed gave thanks, but was affected by sorrow; therefore he said: "The Lord gave, the Lord hath taken away" (Job 1:21). Do not say that the things which had happened did not cause him pain, nor that they did not cast him into heaviness of mind, lest you remove the great encomium of the righteous man. But since these things are such as they are, not because of fear, nor because of dominion only, but also because of the very nature of things, ^C"We give thanks to Him who made us meet to be partakers of the inheritance of the saints in light." He has said a great thing. Such are the things that have been given, he says, that He has not only given, but has also made them strong to receive them. But what he said, "Who made us meet," shows great weight. As if anyone of base condition had become king, he can give a prefecture to whom he wishes; and he can give him this dignity alone, but not make him fit to administer the magistracy (often he even makes such a person a laughingstock by the honor); but if he gives the dignity, and makes him capable of the honor, and fit for the administration, then the thing is an honor. He says this, therefore, here also: that He has not only given us the honor, but has also made us strong to receive it. He has made them fit by the gift he has received. He did not say only, "Who gave," but also, "Who made us sufficient and fit to be partakers of the inheritance of the saints in light." This is, who placed us with the saints. But he did not only say, "Who placed," but also, "Who provided that we should enjoy the same things": for the "part" is that which each one receives. For it is possible that someone should be in the same city, but not enjoy the same things; but that he should have the same "part," and not enjoy the same things, is not possible. It is possible that he should be in the same lot, ^D and not have the same part: for example, we are all in the lot, but we do not have the same part. But he does not say this here, but also the part with the lot. Why does he call it a "lot"? Showing that no one attains the kingdom from his own good acts and right deeds; but as a lot comes rather from a good outcome, so it is here too. For no one shows such a way of life that he is held worthy of the kingdom, but the whole is from the gift of God. Therefore he says: "When you have done all things, say, We are unprofitable servants: for that which we were bound to do, we have done" (Luke 17:10). "In the inheritance of the saints in light"; that is, in the knowledge. But it seems to me that he speaks at once of both present and future things. Then he shows those things of which we have been held worthy. For this is not the only amazing thing, that we have been held worthy of the kingdom; but it must also be added, when we were whom we were: for they are not equal. Which, indeed, he does also in the Epistle to the Romans: "For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die" (Rom. 5:7). 13. "Who hath delivered us from the power of darkness," he says. In Him lies the whole, both to give these and those; for nowhere is our own whatever is rightly done. "From the power of darkness," he says; that is, from error, from the tyranny of the devil. He did not say only, "From darkness," but, "From the power": for he had great power over us, and held dominion over us. For it is grievous even just to be under the devil; but with power, this is even more grievous. "And hath translated us," he says, "into the kingdom of the Son of his love." He does not, therefore, show his loving-kindness only in the liberation from darkness: for to have liberated from darkness is indeed a great thing, but to have also introduced us into the kingdom is much greater. See, therefore, how manifold is the gift; that He liberated us lying in the depths; that He not only liberated us, but also translated us into the kingdom. "Who delivered us." He did not say, "He cast out," but, "He delivered," showing the might...

manifold misery ^A of our captivity. Then he also shows the ease of the power of God. "And translated," he says, just as if one were to move a soldier from place to place. And he did not say, "He moved," nor "He transferred"—for the whole accomplishment would have been of the one who removed, not of the one who moved; but, "He translated," he said, so that this might be of both us and him. "Into the kingdom of the Son of his love." He did not simply say, "The kingdom of heaven," but made the speech more dignified by saying, "The kingdom of the Son," for there is no greater praise than this, which he also says elsewhere: "If we endure, we shall also reign with him" (2 Tim. 2.12). He has deemed us worthy of the same things, he says, as the Son; and not only of this, but the intensification too, "the beloved One." The enemies, the darkened, he has suddenly translated, he says, where the Son is, into the same honor as Him. And he was not content with this alone; but in order to show that the gift is great, he was not satisfied with saying "the kingdom," but added also "of the Son"; and not even with this, but also "of the beloved One"; and not even with this, but also the dignity of nature. For what does he say? "Who is the image of the invisible God." But he did not immediately come to this, but interposed the benefit done to us. For in case you should hear that it was all of the Father, and think that the Son is outside of it, he gives the whole to the Son, and gives it also to the Father. For the one translated, but the other provided the cause. For what does he say? "Who delivered us from the power of darkness." ^B And the same is, "In whom we have the redemption, the remission of sins." For if we had not been forgiven our sins, we would not have been translated. Behold again here, "In whom." And he did not say "redemption," but "remission" (ἀπολύτρωσιν), so that we might not fall again, nor become mortals. "Who is the image of the invisible God, the firstborn of all creation." We are falling into a heretical question; therefore, let us postpone this until tomorrow; it is necessary to add it, bringing it to your flourishing ears. But if it is necessary to say something more, it is a work greater than that of the Son. How? That indeed is impossible, to give a kingdom to those who remain in their sins, but this is easier; so that by the gift He prepared the way. What are you saying? He himself forgave you your sins, therefore He himself also led you forward. The root of the doctrine has already been laid down.

4. But for now, we must bring the discourse to a close, having said just this much. What is this? That having enjoyed such a benefit, we ought always to remember it, and to turn over within ourselves at all times the gift of God, and to consider of what we have been delivered, and of what we have attained; for so we shall be thankful, and so we shall intensify our love towards Him. What are you saying, O man? You have been called into a kingdom, into the kingdom of the Son of God, and you are being filled with yawning, and you are scratching yourself, and you are growing numb? For if it were necessary to leap into ten thousand deaths each day, ^C ought you not to have endured everything? But for the sake of an earthly principality you do anything whatsoever, but expecting to share in the kingdom of the Only-begotten, do you not leap against ten thousand swords, do you not leap into fire? And this is serious, but it is also because you are going to depart that you mourn, and you dwell greedily upon things here, being a lover of the body. Why then this? Do you think even death to be a terrible thing? The cause of these things is the enjoyment, the comfort; for if one were living a bitter life, he would choose to be fledged and to depart from here. But now we suffer the same thing as fledglings who have been pampered, desiring to remain forever in the nest. But the longer we remain, the weaker we shall be. For the present life is a nest glued together from twigs and mud. Even if you show me great houses, even if you show me the very palaces shining with much gold and precious stones, I will think that they differ nothing from a swallow's nest; for when winter descends, they will all fall of their own accord; and by winter I mean that day, not a winter for all. Since God calls that time both night and day, the one towards the sinners, the other towards the just. Thus I also now call it winter. If we are not well nourished in the summer, so as to be able to fly when the winter descends, the mothers will not take us, but will let us perish of hunger, or perish when the nest falls. For as with a nest, or rather even more easily than that, God will then destroy all things, dismantling and rearranging everything. But those who are unwinged and unable to meet Him in the air, but who have been pampered so crudely that they do not have the wing light, will suffer all these things which it is natural for those so disposed to suffer. The brood of swallows, indeed, when it falls, quickly perishes; but we will not perish, but be perpetually punished. The time then will be a winter, or rather more severe than winter. For not torrents of water are being swept down, but rivers of fire; there is no darkness from clouds, but an insoluble and lightless darkness, so that one can see neither the heaven, nor the air, but must be more squeezed than those who are buried in the earth. We say these things often, but we do not persuade some. And it is no wonder, if we base people suffer these things while discoursing on such matters, seeing that even the prophets suffered these things, not only discoursing on such matters, but also on war and captivity. And Zedekiah was reproved by Jeremiah, and he was not ashamed. For this reason the prophets were saying: "Woe to those who say, Let the speed of what God will do come near, that we may see" (Is. 5.19).

^A And let the counsel of the Holy One of Israel come, that we may know. Let us not marvel at this. For neither did those in the time of the ark believe, but they believed when they had no profit from their faith; nor did those in Sodom expect it, but they too believed, and it brought them nothing more. And what do I say of things to come? Who expected these current things, the various places, the earthquakes, the destructions of cities? And yet, from where is it evident? Because those people had no precedent to look at, nor did they hear the Scriptures. But here, ten thousand things have happened, both in our own times and in former times. But where does the disbelief of such people come from? From a soft and idle soul: they were drinking and eating, and for this reason they did not believe. For what a person wishes, that he also thinks, and that he also expects; but those who contradict are held to be babblers.

^B But let us not suffer the same; for there shall not be a flood, nor is the punishment only until death, but death is the beginning of the punishments for those who do not believe that there is a judgment. And who, you say, coming from there has reported these things and said these things? If you are saying this in jest, not even so is it right; for one ought not to jest in such matters, for we do not jest in trifles, but in dangerous matters. If, however, you truly believe this, that there is nothing after these things, how do you say that you are a Christian? For I have no account of aliens. Why do you receive the washing? Why do you enter the church? Do we promise principalities and magistracies? All our hope is in things to come. Why, then, do you approach, if you do not believe the Scriptures, if you do not believe in Christ? I would not call such a person a Christian—God forbid—but worse even than the Greeks. Why? Because while thinking Christ to be God, you do not believe Him as God. For in those people, impiety is associated with an opinion: for he who does not think Christ to be God, it is necessary that he also not believe; but this impiety has no consequence, to confess God and to think Him not worthy of faith in the things He has said. These are the words of drunkenness, of luxury, and of lustful intemperance: "Let us eat and drink; for tomorrow we die" (1 Cor. 15.32). Not tomorrow, but when you say these things, you are already dead. Why, pray, will we differ from swine and asses? For if there is no judgment, nor reward and retribution, nor tribunal, why are we adorned with this gift, namely reason, and have all things subject to us? Why do we command, and they obey? You see how the devil everywhere urges and incites us to persuade us to be ignorant of the gift of God? He mixes the slaves with the masters; like some kidnapper and ungrateful slave, he strives to lead the free to the same baseness and abjection to which he who has offended has been led, and he appears indeed to take away the judgment, but he takes away the fact that God exists. ^C For the devil is always such; by frauds and guiles and snares, he does not propose everything directly, so that we might beware. If there is no judgment, God is not just; I speak according to man: if God is not just, neither is He God. If God is not, all things are borne along recklessly, there is nothing that is virtue, nothing that is vice. But he does not say any of these things openly. You have seen the mind of the satanic thought, how he wishes to make us from human beings into brutes, or rather into wild beasts and animals, or in truth into demons? Let us not, therefore, be persuaded. For there is a judgment, O miserable and unhappy one! I know from where you come to say these things: many sins have been committed by you; you have offended; you do not have the freedom and boldness to speak; you think the nature of things is in agreement with your words. "In the meantime," he says, "I will not torment my soul with the expectation of Gehenna; and if it should exist, I will persuade myself that it does not: in the meantime, I will give myself over to delicacies here." Why do you add sins to sins? If, with your sins, you had believed there is a Gehenna, you would pass on paying the penalty for your sins; but if you add this impiety as well, you will bear the final punishment for both the impiety and this thought; and that which will have been a brief and cold consolation for you will be for you an argument for perpetual punishment. Be it so, you have sinned: why do you urge others also to sin, saying there is no Gehenna? Why do you deceive the simpler ones? Why do you unstring and enervate the hands of the people? As far as it rests with you, all things are overturned; neither will the good be better, but slothful and idle; nor will the wicked desist from vice. If we corrupt others, do we have forgiveness for our sins? Have you not seen how the devil set about to prostrate and cast down Adam? Was forgiveness given to him? ^D The occasion for punishment was certainly greater because of this. For he maneuvers everything so that we may be punished not only for our own, but also for others' sins. Let us not, therefore, think that by converting others to the destruction prepared for us, we are making the judgment milder for ourselves: this very thing will certainly make it heavier and harsher. Why do we thrust ourselves forward and destroy ourselves? This whole thing is satanic. Man, have you sinned? You have a kind and merciful Master; entreat, supplicate, weep, lament, and frighten others, and seek that they may not fall into the same. If any slave of those who have offended their master should say to his son, "Child, I have offended the master: you take pains to please him, lest the same things happen to you," would he not, I ask you, obtain some forgiveness? Would he not break and bend the master? But if, leaving these words, he should say such things as that the master will not render to each according to his desert, that all things both good and evil are mixed and confused, and that no favor is held in that house: what do you think the master feels about him? Will he not pay greater penalties for his own sins? Deservedly so: for in the former case, emotion and agitation will offer an excuse, however feebly; but here, nothing does. If, therefore, you imitate no one else, at least imitate that rich man who in Gehenna was saying, "Father Abraham, send Lazarus to my relatives, that they may not come into this place" (Luke 16); since he himself could not go; that they might not fall into those same things. Let us refrain from these satanic words.

Homily III

and to come to the end in vain. The Greek disbelieves the judgment, and he himself suffers the same thing as you; since he also has many who have philosophized about these things—even if they separated the body from the soul when they said this—yet they instituted a court of law. And so great is the notoriety of the matter that almost no one is ignorant of it; rather, even the poets and all men agree with one another both about a court and about a judgment. So that even he does not disbelieve those of his own people, nor does the Jew dispute these things, nor any man simply. Why then do we deceive ourselves? Behold, you say these things to me; what will you say to God, who fashioned our hearts solely, who knows all things in the mind, who is living and active and sharper than any two-edged sword? Tell me truly: do you not condemn yourself when you sin? Is there any among men who does not blame himself when he is slothful? And how could such wisdom have come about by chance, so that the sinner himself condemns himself? For this is a matter of great 342 wisdom. You condemn yourself; will He who gives you such a mind simply let all things be carried away? This, then, shall be a universal rule and boundary: no one who lives in virtue disbelieves the doctrine of judgment, even if he be a Greek, even if he be a heretic; no one who is involved in much wickedness, except for a few, admits the doctrine of the resurrection. And this is what the Psalmist says: *Thy judgments are taken away from before him* (Ps. IX, 27). Why? *Because his ways are polluted at all times.* For, he says, *Let us eat and drink; for tomorrow we die.* Do you see that these are the words of base men? From eating and drinking come these words which subvert the resurrection. For the soul does not bear, it does not bear the judgment from the conscience; and the same thing happens as in the case of a murderer who first convinces himself that he will not be caught, and so commits murder; for had his conscience been judging him, he would not have come so quickly to the crime. And so he knows, but pretends not to know, so that he may not be tormented by conscience and fear; for otherwise he would have become weaker for the murder. Thus, too, sinners both know that to sin is evil, and, wallowing daily in the same evils, they do not wish to know, even though their conscience catches them. But let us not attend to them; for there will be, there will certainly be a judgment and a resurrection, and God will not leave such works in vain. Therefore, I beseech you, refraining from wickedness, let us take hold of virtue, so that we may receive the true doctrine in Christ Jesus our Lord.

And yet what is easier: to accept the doctrine concerning the resurrection, or that concerning fate? The latter is full of injustice, it is full of irrationality, it is full of cruelty, it is full of inhumanity; the former is full of righteousness, of the distribution of rewards according to merit; and yet they do not accept it. The cause is sloth; for no one having understanding accepts that other one. For even among the Greeks, those who define pleasure as the end, they accepted that; but those who have loved virtue, no longer, but rejected it as irrational. And if this is true among the Greeks, much more is it so in the matter of the doctrine of the resurrection. But observe how the devil has introduced two contradictions; for in order that we might neglect virtue, and in order that we might worship demons, he introduced necessity, and by both means he persuaded them of both. What argument, then, can he give who disbelieves in a matter so marvelous, and yet obeys those who talk such nonsense? Do not, therefore, let even this consolation feed you, as though you will obtain pardon; but pulling yourselves together, let us awaken to virtue, and let us truly live unto God, in Christ, and so forth.

HOMILY III

343 *Who is the image of the invisible God, the firstborn of every creature. For in him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and in him. And he is before all things, and all things consist in him. And he is the head of the body of the Church.*

1. Today it is necessary to pay the debt which I postponed yesterday, so that I might speak to your minds while they are keen. Paul, discoursing about the dignity of the Son, says these things, just as we have also demonstrated: *Who is the image of the invisible God.* Of whom, then, do you think him to be the image? If of God, well; for He is God and Son of God; and the image of God demonstrates the exact likeness; therefore, he is exact in this regard; but if of a man, tell me, and I shall depart as if from one who is mad. Why, then, is an angel nowhere called either image or son, but both are used of man? Why? Because there, the fact that the nature is exalted would have quickly cast the many into this impiety; but here, the lowly and humble state guarantees safety, and does not allow them even if they wish to suspect such a thing, and to bring the Word down. For this reason, where there was much humility, Scripture boldly places the honor; but where the nature is greater, no longer. But, he says, *Image of the invisible.* Therefore, if He is invisible, this [image] also is similarly invisible, since otherwise it would not even be an image. For the image, in as much as it is an image, must even among us be exact, as in the case of lineaments and likeness. But here, this is in no way possible; for art is human, which is failing in many places, or rather everywhere, if you seek for accuracy; but where God is, He nowhere fails, nor does any falling away occur. And if He is a creature, how is He the image of Him who created? For not even a horse is the image of a man. If the image does not declare the exactness of the invisible, what prevents angels also from being an image? For they too are invisible, but not to themselves; and the soul is invisible; but because it is invisible, it is in this way simply an image, even if not in the same way as He. *Firstborn of every creature.*

2. What then, he says; behold, was He created? From where, tell me? Because he said, *Firstborn*. And in truth he did not say, *First-created*, but, *Firstborn*. Then, if because of…

^A this you shall say he is a creature, what will you say when you hear him called brother? For the Scripture calls him brother, as one made according to everything like unto us. Shall we then on this account deny that he is Creator, and shall we not deem him superior to others, either in dignity or in anything else? Who with any wit could say this? For the word, *Firstborn*, does not express dignity and honor, but time only. If then the Firstborn has nothing more than we, and by this reasoning is the firstborn of all, then God the Word will be consubstantial with stones, with wood, and with the rest: for he says, *The firstborn of every creature*. But, you will say, he is called *Firstborn*; therefore he is created. Very well, if the matter were so, and if he did not have other things similar to it, such as, *Firstborn from the dead*, and, *Firstborn among many brethren* (Rom. VIII, 29). What then does *Firstborn from the dead* signify? Do not say that he rose first: for he did not say simply of certain dead, but, *Firstborn from the dead*: neither did he say that he was the first to die, but that he rose as firstborn from the dead. Wherefore it signifies nothing else than that he was the first-fruits of the resurrection from the dead. So neither is anything proven here. ^B Next he proceeds to the doctrine itself. For lest they should think him more recent because he was brought in formerly through the angels, but now through himself; he shows first that they could do nothing; for he himself had not led them out of darkness: and secondly, that he is before them. But that he is before them, he proves by the argument that they were created through him: *For in him*, he says, *were all things created*.

Paul of Samosata. Why do the followers of Paul of Samosata say these things? That all things were made in him. For it was said, *In him were all things created*. But he first mentioned *those in the heavens and those on the earth*. Of which there was a question, this he puts first. Then he adds, *Visible and invisible*. By invisible he means the soul; by visible, all men. And that which is in acknowledgement, he leaves; but he puts that which is doubted. *Whether Thrones*, he says, *or Dominions, or Principalities, or Powers*. The word, *whether*, encompasses the whole. The Spirit, however, is not numbered with the Powers, but the argument proceeds from the greater to the lesser. *All things*, he says, *through him, and in him were created*. Behold, that *In him* is *through him*: for when he said, *In him*, he added, *Through him*. But what is *In him*? This is, on him depends the substance of all things. Not only did he lead them from nothing to their being, but he himself also now contains them: wherefore if they were to be pulled away from his providence, they would have perished. But he did not say, *Contains*, which was cruder; but that which is more subtle, *On him it depends*. It suffices only to incline and lean toward him to contain and constrain. So also ^C *Firstborn* is spoken of as a foundation. But this does not signify that the creatures are of the same essence, but that all things are in him, and through him. For elsewhere also, when he says, *I have laid a foundation* (I Cor. III, 10), he speaks not of essence, but of operation. For lest you think him a minister, he says that he contains them; which is no less than to have created them. Although in us it is even greater: for that indeed art brings about, this however not at all; for it does not contain: it perishes. *And he is before all*, he says. This is fitting to God. Where is Paul of Samosata? *And all things consist in him*: this is, In him they were created. He consistently turns the same ground round and round, with the continuation of words, as if with frequent blows, overturning the pernicious dogma by the root. For if even so many things were said, and Paul of Samosata arose after so much time; how much more, if these things had not been foretold? *And all things*, he says, *consist in him*. How do they consist in him who is not? Wherefore also the things which are done through the angels are his. *And he is the head of the body of the Church*. After he had spoken of his dignity, he next says of his benignity: *He is*, he says, *the head of the body of the Church*. He did not say, however, *of the Fullness*, though meaning the same thing, but wishing to show that he is more joined to us, that he who is thus above and superior to all, joined himself to those who are below all things. For everywhere he is first: above he is first, in the Church he is first; for he is the head; in the resurrection he is first. For this is what *That he himself might be first* means. And this is what Paul is most keen to show. For if this proves to be the case, that he is before all the angels; that also is simultaneously brought in, that he himself did those things which were their works, commanding them. And what is admirable, in the posterior generation he contends to show him first. Although elsewhere he speaks of Adam as first, just as it is in truth; but he took the Church for the entire human race. For he is the *first of the Church*; and of men, indeed, he is as the first of creation according to the flesh: and therefore here he puts *firstborn*. What is *firstborn* here? Who was created first, or who rose before all; just as there, *Who is before all*. And here indeed he put first-fruits, saying: *Who is the beginning, the firstborn from the dead, that he might have the preeminence in all things*; showing that others also are of this kind: there, however, he is not the first-fruits of creation. And there indeed he is, *The image of the invisible God*, and then, *Firstborn*.

19. *For it pleased the Father that all fullness should dwell in him, 20. and through him to reconcile all things unto himself; making peace through the blood of his cross, whether things on earth, or things in the heavens*. Whatever, he says, are the Father's, these are also the Son's, and that with greater zeal, because he actually died, and joined us to himself: and he said *First-fruits* as if of some fruit. He did not say, *Resurrection*, but, *First-fruits*; showing that he sanctified us all, and offered us as a sacrifice. He called the fullness ^D of the divinity, just as John was saying: *Of his fullness we all have received* (John I, 16).

^A *All things unto him.* In order that you might not imagine that he assumed the rank of a servant, he says, *unto himself*. And yet elsewhere he says that he reconciles to God, just as he said when writing in the Epistle to the Corinthians. And he rightly said, *to reconcile through him*. For they had already been reconciled, but it needed to be perfect, and so that they would no longer bear enmity toward him. How this comes to pass he explains henceforth, announcing not only the reconciliation, but also the mode of the reconciliation: *Having made peace through the blood of his cross.* The word "to reconcile" shows the enmity; the word *having made peace* shows the war. *Through the blood*, he says, *of his cross, through him,* whether things on earth or things in heaven. It is a great thing to reconcile, but for it to be *through him* is greater; and greater than this is that it was *through his blood*; and not just blood, but what is greater than this, *through the cross*. Thus there are five things that are marvelous: he reconciled *to God*, *through him*, *through death*, *through the cross*. Amazing, how he interweaves again! For, that you might not suppose it was merely one thing, and that the cross was something in itself, he says, *through himself*. How does he know this to be great? Because he did not say steps, but handing himself over for the sake of the reconciliation, thus he wrought all things. And what is, *things in the heavens*? For the things on earth, it stands to reason, for they were filled with enmity, and were divided into many parts; and each one of us was at variance with himself, and with the many; but the things in the heavens, how did he make peace there? And was there war and battle there? And how do we pray, saying, *Thy will be done, as in heaven, so on earth*? What then is to be said? The earth had been severed from heaven; the angels were in a state of war with men, seeing their own Master being insulted. He says to ^B *recapitulate all things in Christ, things in heaven and things on earth.* How? Those in heaven in this way: he transported man there, he led up to them the enemy, the one who was hated. Not only did he make things on earth enjoy peace, but he led him up to them, the enemy and the foe. This is profound peace. Angels were appearing on earth again, subsequently, since man also appeared in heaven. And it seems to me that the rapture of Paul also came to pass for this reason, and to show that the Son was also taken up there. For on earth the peace is twofold, both towards those in heaven, and towards themselves; but in heaven it is simple. For if the angels rejoice over one sinner who repents, how much more over so many? All these things the power of God brought to success. Why then do you rely on angels, he says? For they are so far from bringing you [to him] that they were even at war once, and, if God himself had not reconciled you to them, you would not have had peace. Why then do you run to them? Do you wish to learn how much hatred the angels had toward us, and how they always turned away? They were sent for punishment upon the Israelites, upon David, upon the Sodomites, upon the valley of tears. But not now; but on the contrary, they were seen on earth rejoicing greatly; and he led these down to them, and he led the men up there.

^C 4. And behold the paradox for me. These he brought down here first, and then he led man up to them; the earth became heaven, since heaven was going to receive the things of the earth. For this reason, giving thanks, we say, *Glory to God in the highest, and on earth peace, good will among men.* Behold, he says, even men appeared well-pleasing at last. What is *good will* (eudokia)? Reconciliation; heaven is no longer a partition. At first the angels were according to the number of the nations; but now not according to the number of the nations, but according to the number of the faithful. Whence is this evident? Hear Christ saying: *See that you do not despise one of these little ones. For their angels always see the face of my Father who is in heaven.* For each believer has an angel, since even from the beginning each man among the godly had an angel; just as Jacob says, *The angel who feeds me and delivers me from my youth.* If, therefore, we have angels, let us be sober, as though some pedagogues were ^D present with us; for a demon is also present. For this reason we pray, and we say, asking for *the angel of peace*, and everywhere we ask for peace. For nothing is equal to this; in the churches peace, in the prayers, in the litanies, in the salutations; and once, and twice, and thrice, and often the one presiding over the Church gives it, saying, *Peace to you*. Why? Because this is the mother of all good things, this is the subject of joy. For this reason Christ also, as the apostles were entering into houses, commanded them to say this straightway, like some symbol of good things; for, *Entering into houses*, he says, *say, Peace to you*. For if this is not present, all things are superfluous. And again he said to the disciples, *Peace I leave with you, my peace I give to you.* This makes a path for love. And the one who presides over the Church does not say, *Peace to you* simply, but, *Peace to all*. For what is the benefit, if we have peace with this one, but with another war and battle? What is the gain? For not even in the body, if some of the elements are at rest, but others are at variance, is it possible for health to remain at any time, but through

that common accord it is preserved. How, then, does it become worthy? "If they receive you," he says. "But if they do not receive you, nor listen to your words, truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." What is the gain, then, that you receive us, yet do not listen to what is said by us? What is the profit, if you do not pay heed and do not attend to the things said to you? That treatment is wonderful, and is of benefit to you as well as to us, if you listen to us. Listen also to Paul saying, "I did not know, brethren, that he was high priest." Listen also to Christ saying, "All that they say to you to keep, keep and do." You do not despise me, but the priesthood. If you were to see me stripped of it, then despise me; then I myself would no longer command. But as long as we occupy this throne, as long as we preside, we possess both authority and power, even if we are unworthy. If the throne of Moses was so venerable that for its sake he was to be heard, how much more the throne of Christ? We have received it; it is in it that we speak, from which Christ has placed in us the ministry of reconciliation. Ambassadors, whoever they may be, for the sake of the dignity of their embassy, enjoy much honor. For observe: they come into the midst of the lands of barbarians alone, among so many enemies; and because the law of the embassy has great force, all honor them, all look upon them, all send them forth with safety. And we, therefore, have received the office of ambassadors, and have come from God: for this is the dignity of the episcopate. We come to you fulfilling an embassy, asking you to put an end to the war, and we speak to you, not promising to give you cities, nor so many measures of corn, nor slaves, nor gold, but the kingdom of heaven, eternal life, company with Christ, and other good things which it is impossible for us to express in words, or for you to hear, as long as we are in this flesh and this present life. We fulfill the embassy, therefore; and we wish to enjoy honor, not for our own sake—far be it, for we know how worthless it is—but for your sake, so that you may diligently hear the things which we say; that you may receive benefit, that you may not with sloth and negligence attend to the things said. Do you not see how all surround and observe the ambassadors? We undergo the office of God's embassy toward men. But if this seems harsh to you, not we, but the episcopate itself [is the cause]; not this or that man, but the bishop. Let no one hear me, but the dignity. Let us therefore do all things as pleases God, so that we may live to the glory of God, and be deemed worthy of the goods promised to those who love Him, by the grace and loving-kindness, etc.

HOMILY IV

*Col. 1: 21. And you, who were once alienated and enemies in your mind by wicked works, 22. yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and irreproachable before Him.*

^A 1. Here he shows further that He reconciled them even though they were unworthy of reconciliation. For to say that they were under the power of darkness shows the calamity in which they were. But lest, upon hearing "power of darkness," you should suppose it was a necessity, he adds: *And you who were alienated.* Thus he seems to be saying the same thing, but it is not so; for it is not the same thing to be harmed by necessity and to have voluntarily endured, and then to be delivered from such evils. The former is worthy of pity, the latter of hatred. Yet, he says, you—not unwilling, nor forced, but willing and leaping away from Him of your own intent, and being unworthy—He delivered.

And since he had mentioned those in heaven, he shows that all the enmity had its beginning from here, not from there. For those had long since wished it, and God also; but you were not willing. And he shows altogether that the angels could do nothing in the lower times, if indeed they remained enemies, as they could neither persuade, nor having persuaded, deliver them from the devil. For neither did the persuading have any profit while the holder was not bound; nor did the binding have any profit, while those who were held were not willing to return. But both were necessary: of which they did nothing, but Christ has done both. So that ^B to persuade was more wonderful than to destroy death. For that [the death] was entirely His own, and He alone was the Lord of it; of this [the persuasion], however, not He alone, but we also; yet these things we accomplish more easily whose own masters we are. Since it was therefore something greater, he places it afterward. And he did not simply say "at enmity," but "alienated," which is the mark of great enmity; nor just "alienated," but not even expecting to return. And "enemies," he says, "in your mind," showing by this that the alienation was not merely a matter of choice; but what then? "By wicked works." You were enemies, he says, and you performed the things of enemies. *Yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and irreproachable before Him.* Here he states also the manner of the reconciliation, that it was in the body, and that it was not by simply being struck or scourged, or sold, but by dying the most shameful death. Again he remembers the cross, and again he proposes another benefit. For He did not only deliver, but what he says above, "Who hath made us meet," he hints at here also. *Through His death,* he says, *to present you holy, and blameless, and irreproachable before Him.* ^C For He did not save them only from sins, but also set them among those who have performed well. For He did not suffer so much only that He might deliver them from evils, but that we might also obtain the first things; just as if one were to free a condemned man not only from punishment, but also lead him into honor. And He enrolled them with those who have committed no sin; or rather, not only with those who have not sinned, but also with those who have achieved the greatest things; and the greater thing is that He has given holiness before Him. "Irreproachable" is an intensification of "blameless"; for it is called irreproachable, when nothing has been committed by us even to the extent of condemnation or charge.

But since He has set the whole thing down as His own by saying that He accomplished these things through His death, lest someone say, "Then we need nothing," for this cause he added: *If indeed you continue in the faith, grounded and steadfast, and not moved away from the hope of the Gospel.* He cuts off their sloth here. And he did not simply say, "Continue"; ^D for one may continue while shaking, and while holding doubt; it is possible to stand and remain while being carried about. *If indeed you continue,* he says, *grounded and steadfast, and not moved.* Wow! What a metaphor he uses: not only not shaking, he says, but not even moving. And see; for the present he sets nothing burdensome, nor laborious, but faith and hope. That is, if you remain believing that the hope of things to come is true. For here, indeed, it is possible; but in the matter of virtue it is not possible not to be moved, even a little; thus it is not burdensome. *From the hope of the Gospel,* says he, *which you heard, which was preached to every creature which is under heaven.* And what is the "hope of the Gospel" but Christ? For He is our peace, and the one who has worked all these things. So that whoever ascribes it to others has been moved; for he has lost everything if he does not believe in Christ. "You heard," he says. Again he brings them as witnesses, then the whole world. He does not say, "which is being preached," but, "which has already been believed and preached"; which he also did at the beginning, wishing to establish them by the witness of many. *Whereof I, Paul, became a minister.* And this also contributes to the credence. I, he says, Paul, a minister. For his dignity was already great, being sung everywhere and being a teacher of the world. *Now I rejoice in my sufferings for you, and fill up behind the things that are lacking of the afflictions of Christ in my flesh for His body, which is the Church.*

2. And what is this consistency? It seems to be detached, but it has much consistency. And, "a minister," he says; that is, not introducing anything from myself, but announcing the things of another. And I believe in such a way that I also suffer for Him; and I not only suffer, but I also rejoice in suffering, looking to the hope to come; and I suffer not for myself, but for you. *And I fill up,* he says, *the things that are lacking of the afflictions of Christ in my flesh.* It seems to be a great thing which he uttered, but it is not of arrogance, may it not be, but of much affection toward Christ; for he does not wish it to be his own, but His sufferings. And he spoke thus, wishing to make these things familiar to Himself. And what I suffer, I suffer for Him, he says; so that you should not confess thanks to me, but to Him; for He Himself suffers these things. Just as if someone having been sent...

to do these things. Wherefore he is not ashamed to call these too His own sufferings. For not only did He die for us, but even after He had died, He was ready to be afflicted for us. And he contends and strives keenly to show that He Himself is also now undergoing danger for the Church through His own body; and he looks to that, saying, Not through us are you brought and have access, but through Him, even if we do these things: for we have not taken up our own work, but His. And it is much the same as if an army, which had chanced upon a leader of war who defended and protected it, were to stand in battle; then, when he had departed, a legate acting in his place were to endure the wounds until the war was finished. Then, concerning the fact that you do this for Him, listen: For His body, he says; wishing to say this: I am not doing a service to you, but to Christ: for what things it behoved Him to suffer, I suffer in His stead. See how many things he proves and confirms. He shows great love; just as in the second Epistle to the Corinthians he said: He has set in us the ministry of reconciliation. And again, We are ambassadors for Christ, as though God were entreating through us (2 Cor. 5:18, 20); this he says here also, I suffer in His stead, that he might the more attract them. This means: even if He who owes you has gone away, I nevertheless repay. For this reason he also says, "Which are lacking"; that he might show that he thinks he himself has not yet suffered everything for us. He says also that He suffers after death, insofar as there still remained things lacking. This he does differently in the Epistle to the Romans, saying: Who also intercedes for us (Rom. 8:34); showing Him not to have been content with death alone, but even afterwards to do innumerable things. Not, therefore, by exalting himself does he say these things, but wishing to show that Christ still has care for them. And he makes the matter worthy of belief, by subjoining, For His body. For that it is so, and it is not improbable, is clear from the fact that these things stand for His body. See how he has joined us to Himself. Why therefore do you bring angels into the midst? "Of which," he says, "I became a minister." Why, he says, do you introduce other angels? I am the minister. Then he shows that he has done nothing, inasmuch as he is a minister. ^A Of which, he says, I became a minister according to the dispensation of God which was given to me for you, to fulfill the word of God. "Dispensation." Either he means this, that He so wished, when He Himself had departed, that we should take up the dispensation, so that you would not become as deserted; for He Himself is the one who suffered, He who acts as an ambassador: or he says this: That me, who was the greatest persecutor of all, He therefore allowed to persecute, that I might be a faithful preacher: or he speaks of the dispensation, since He did not seek works, nor actions, nor excellent deeds, but faith and baptism. For otherwise you would not have accepted the word. "In you," he says, "that it may fulfill the word of God." He speaks concerning the Gentiles, showing them to be still unsteady, by saying, "That I may fulfill." For that the scattered Gentiles could reach such a height of teachings was not of Paul, but of the dispensation of God: "For I," he says, "could not have." But when he had shown that what is greater is that his own sufferings are Christ’s, then he adds more openly that this too is of God, that He fulfilled the word in them. And here he shows, though not manifestly, that this which was said, when you are able to hear, is by dispensation, and not out of negligence, but that you might be capable. For God does not do all things suddenly, but uses His own condescension because of His great human kindness. And this is the cause that Christ arrived now, and not long ago. So also He shows in the Gospel that He sent servants first, lest they should come to the slaughter of the Son. For if they did not revere even the Son of God, who came after the servants, much more would they have done so before: if they did not hear smaller precepts, how would they have heard greater ones? What then does he say? Are there not now also Jews and Greeks who are affected more imperfectly? This, however, is the height of sloth: for after so much time, after so many documents, to remain still imperfect is of great dullness.

^B 3. When therefore the Greeks say, "Why did Christ come now?" let us not allow them to say this, but let us ask if He acted rightly. For just as if He had come from the beginning, and had not acted rightly, the time would not have sufficed for an excuse: so, since He acted rightly, it is not fair that an account of the time should be demanded of us. For neither does anyone demand an account of the cure from a physician who has treated a disease and restored a patient to health; nor does one examine the general of an army who has achieved victory, why he won at this time, and why at that. For if he had not acted rightly, he was to be questioned; but when he has acted rightly, he is to be received with praise. For what is, tell me, I pray, more worthy of belief, your reasoning and calumny, or the perfection of the thing? Did He win, or not? Show this: Was He superior, or not? Did He bring to an end what He said, or not? These are the things for which an account must be rendered. Tell me, do you confess that there is a God at all, if not Christ? I ask of you for your own part: Is God without beginning? You will say, Certainly. But tell me: Why did He not make men ten thousand years ago? For they would have lived for a longer time. For if it is good to be, much more is it good to be for longer. But now, have they suffered damage for that time in which they were not, or not? But they have suffered no damage: how, however, He who made them knows? Again I ask of you, why did He not make all suddenly and at once? And the soul of him who was born first has so many years, but the other, since it was not yet made, has less? Why did He lead one into this world first, and another later? And these things indeed are truly worthy of being asked about, but not that they should be curiosly investigated: for this is not even to be asked. For I will say the cause I mentioned: set for me human nature as a certain age; and in the first times let our race have the place of a child; but to those who follow, a youth; but to those who are near old age, an old man. Now indeed, when the soul was in its flower and vigor, with the limbs of the body loosened, and the war ended, then we were led to philosophy. But on the contrary, you will say, the matter stands: we teach those who are adolescents, but not great teachings, but rather rhetoric and the faculty of speaking; but these things when they are in their prime of life. See, moreover, that God also does these things among the Jews; just as to children for the Jews as a schoolmaster, Moses, so also I place them.

^A For the Law had a shadow of the good things to come, and not the very image of the things (Hebr. 10. 1). Just as, then, we buy cakes for little children and give them small change, requiring only one thing of them—that for the time being they go to school—so also God at that time gave both wealth and luxury, buying of them, one might say, only this one thing through His great forbearance: that they should listen to Moses. For this reason He handed them over to a schoolmaster, so that they might not despise Him, but might hold fast to Him as to an affectionate father. For see how they feared him alone. For they did not say, "Where is God?" but, "Where is Moses?" And by his presence alone he was formidable. When, therefore, they acted badly, see how He punished them. For God indeed wished to disown them, but he would not permit it; or rather, the whole event happened by God’s design, just as when a father threatens, but the teacher advocates for the child, as if saying, "Grant this for my sake, and I will take charge of him from now on." Thus the wilderness became a school. And just as children, having spent a long time at their studies, wish to depart, so also those people at that time were constantly seeking Egypt, and they wept, saying, "We are lost, we are consumed, we are perished." And Moses broke their tablet, on which he had written for them as if they were some kind of names; acting in the same way as a teacher would, when he has taken the tablet and seen it badly written, and throws the tablet away, wishing to demonstrate his great anger; even if he breaks it, the father does not find fault. For he himself had insisted on writing; but they, not looking at him, but turned elsewhere, were unruly; and just as in school the children strike one another, so also he commanded them to strike and slay one another. And again, just as he was giving lessons, [then] requiring them, and not finding them, he punished. What you ask, are the letters of the power of God those that were instructive in Egypt? Yes, he says; but these letters manifested the plagues, and [the fact] that He punishes the enemies, and it was a precise school for them. For what else was the punishment of the enemies, but your own benefit? ^B Otherwise He also benefited you; and it became the same as if someone were to say he knows the alphabet, but when asked at random cannot find them, and gets beaten. Thus they too claimed to know the power of God, but when their knowledge was demanded at random, they did not provide it; wherefore they were beaten. You saw water? You ought to be reminded of the water in Egypt. For He who made blood from water will be able to do this also; just as we often say to children: "When you see the letter 'alpha' in the book, remember that you had it on your tablet." You saw a famine? Remember that He was the one who destroyed the produce. You saw the wars? Remember the drowning. You saw that those who inhabit the land are great? But they are not Egypt’s; they are greater. And then, will He who took you from the midst of them not much more save you when you are outside? But they did not know how to be asked the alphabet at random; for this reason they were beaten. They ate and drank, and kicked. They ought not to have sought luxury in the manna, learning from that [the] evil. And they did the same thing, just as if a freeborn boy sent to school were to demand to be kept with the slaves, and to serve them, and having received the food necessary and proper for a free man, and sitting at his father's table, were to want to enjoy that of the servants—the foul one, the one filled with turmoil. Thus these too sought Egypt, and said to Moses, "Yes, Lord, all that you say we will do, and we will obey." And what happens in the case of extremely wayward children, with the father wishing to kill them and the teacher constantly pleading for them—this too happened then.

^C 4. Why have these things been said to us? Because we differ in no way from children. Do you wish to hear also their dogmas, how they are of children? "An eye for an eye," he says, "and a tooth for a tooth" (Lev. 24. 20). It is reasonable; for nothing is so impelled toward defense as a childish mind. Because the passion is one of irrationality, and great is the irrationality, and great the emptiness of reason in that age, the child is reasonably tyrannized by anger; and the tyranny of anger is so great that often when stumbling and rising up, he either strikes his knee in annoyance, or overturns the footstool, and thus rests his pain and extinguishes his wrath. God did something of this sort, too, giving an eye to be cut out for an eye, and a tooth for a tooth, and slaying the Egyptians and the Amalekites who had troubled them. And He makes such promises, just as if someone were to say: "Father, so-and-so hit me"; then the father will say, "The wicked man, so-and-so, and let us hate him." Thus also God, "To those who are hostile to you," He says, "I will be hostile, and those who hate you I will hate" (Exod. 23. 22). And again, when Balaam was praying, the condescension that occurred toward them was childish. For just as with children, when they see something that is not fearful, such as wool or something else of that sort, they are suddenly afraid; but in order that the fear may not remain with them, we bring it under their hands and have nannies point it out; so also God acted; because the diviner was fearful, He turned the fear into courage for them. And just as ^D weaned children have everything in little baskets: so also He gave them everything, and provided much luxury. But the child seeks the breast; so also these sought Egypt, and the meat there.

So that one would not be wrong to call Moses both teacher, and nurse, and schoolmaster; for great is the wisdom of the man. But it is not the same to lead men already able to philosophize, and to rule over irrational children. And, if you wish to hear something else, just as the nurse says to the child: "When you go to the bathroom, pull up your clothes, and until such-and-such time, when you sit"; so also Moses was doing. And as all the passions tyrannize over children (for they do not yet have the charioteer: vainglory, desire, irrationality, anger, envy: so also among the Jews all these things held sway; they spat upon, they struck Moses. And just as a child takes up a stone, and we all shout: "Oh, do not throw it"; so also they were taking up stones against the father, but he fled. And just as if a father has some ornament, the child who is fond of finery asks it from him; so indeed those around Dathan and Abiram have acted, having risen up against the priesthood. And even more than all else, they were envious, and

^A paltry-minded, and in all things. When, then, was Christ to appear, tell me; when was it appropriate to give these philosophical precepts, when they were raging with lust, when they were horses crazed after females, when they were serving money and the belly? But he would have poured forth the teachings of philosophy while conversing with the senseless; and they would have learned neither these nor those: and just as he who teaches reading before the alphabet will never teach even the alphabet, so too then. But not now; for by the grace of God much gentleness and much virtue is planted everywhere. Let us therefore give thanks for all things, and let us not be overly curious. For the time we do not know, but the Maker of time, and the Creator of the ages, knows. To Him, therefore, let us yield everything; for this is to glorify God, not to demand an accounting ^B for what He does. Thus also did Abraham give glory to God: *Fully persuaded that what He had promised, He was able also to perform* (Rom. IV, 21). He did not ask even about the future; but we demand an accounting even for what is past. See how great is the folly, how great the vice of ungratefulness. But henceforth let us desist; for nothing is gained by this, but rather great damage; and let us be of grateful mind toward our Lord, and offer up glory to God, that by offering thanksgiving for all things, we may be deemed worthy of His own philanthropy, through 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 always, and unto the ages of ages. Amen.

HOMILY V.

^C The mystery which had been hidden from ages and from generations, but now has been manifest to His saints, to whom God willed to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.

1. Having spoken of the things we have attained, and having shown the loving-kindness and the honor of God from the magnitude of the things given, he again introduces another amplification, namely, that not even before us did anyone know Him. This he also does in the Epistle to the Ephesians, saying: *Neither angels, nor principalities, nor any other created power, but only the Son of God knew* (Ephes. III, 5). Therefore he did not say only "constituted," but also "hidden"; and that even if it has now been done, it is yet ancient; and that God had willed these things from the beginning, and thus was the arrangement; but why, he does not yet say. *From the ages*, he says, from the beginning. And he rightly calls it a mystery, which no one knew except God. And where was it hidden? In Christ; as the Epistle to the Ephesians says (Ephes. III, 9); or as when the prophet says: *From age and unto age Thou art* (Ps. LXXXIX, 2). *But now it has been manifest to His saints*, he says. Wherefore the whole matter is of God's dispensation. *But now it has been manifest*, he says. He did not say, "It ^D was made," but, "It was manifest to His saints." Therefore even now it is still hidden, inasmuch as it was manifested to the saints alone. Let them not, then, deceive you; for they do not know why it was to them alone. *To whom He willed*, he says. See how he everywhere suppresses their questionings. *To whom God willed*, he says, *to make known*. Now His will is not without reason. He says this, rendering them more beholden to grace than if he allowed them to boast of their own right actions. What are the riches of the glory of this mystery among the Gentiles? He spoke gravely and gloriously, and with great affection added weight, seeking amplifications of amplifications; for it is indeed an amplification to say indefinitely, *The riches of the glory of this mystery among the Gentiles*. For it appears mostly among the Gentiles, as he says elsewhere, *That the Gentiles might glorify God for His mercy* (Rom. XV, 9): yet it appears also in others, but much more in these the great glory of the mystery. For to have led men possessing less sense than stones, suddenly to the dignity of angels, merely by bare words and faith alone, without any prior work, is truly the glory and riches of the mystery. As if someone were to take a dog wasted by hunger and mange, base and deformed, and one that could not even move, but lay there, and suddenly were to make it a man, and show it in a royal throne. For look: they were worshipping stones and the earth; they learned that they are better than even the heaven and the sun, and the whole universe serves them; they were captives and in the bonds of the devil; suddenly they were above his head, and were commanding him and whipping him. From being captives and servants of demons, they have become the body of the Lord of angels and archangels; they who did not even know that God existed, soon sat on the same throne as God. Do you want to see the countless steps they leaped over? They had to learn first that stones are not gods, second, that not only are they not gods, but even inferior to men; third, that they are even inferior to brutes; fourth, that they are even inferior to plants; fifth, that they collected the extremes together; that not only stones, but neither earth, nor living creatures, nor plants, nor man, nor heaven; or, what is higher, that not stones, not animals, not plants, not elements, not supernal, not infernal, not man, not demons, not angels, not archangels, not any other of those supernal Powers, ought to be worshipped by human nature. As if drawing from some depth, one had to learn that He who is the Lord of all is God; that Him alone one ought to worship; that it is a beautiful and good thing to be of an admirable course of life; that present death is not death, that life is not life; that the body rises again, that it becomes incorruptible, that it ascends into the heavens, that it attains to immortality, that it stands with angels, that it is transferred there. But this man who was there in the depths, when he had surpassed and leaped over all these things, He placed above on the throne: him who was below stones, He made superior to angels and archangels and Thrones and Dominations.

^A

It is true indeed that He spoke well: *What are the riches of the glory of this mystery?* And if anyone were suddenly to point out some foolish philosopher—or rather, whatever a man might say, he will say nothing; for even the things of Paul are indefinable. *What is the riches, he says, of the glory of this mystery among the Gentiles, which is Christ in you.* Again, it was necessary to learn that He who is above all, and ruler of angels, and master of all other powers, descended below and became man, and suffered myriad things, and rose again, and was taken up.

^B 2. All these things were of the mystery, and he sets it forth with a panegyric, saying: *Which is Christ in you.* But if He is in you, why seek angels as teachers? of this mystery. For there is also another mystery. But this is the mystery in truth, which no one knows, which is wonderful, which is beyond common expectation, which was hidden. *Which is Christ in you,* he says, *the hope of glory, whom we proclaim,* bringing Him from on high; whom we, not angels, teach and admonish, not authoritatively nor with necessity—for this too is of the philanthropy of God, that He is not introduced tyrannically. Since the word "teaching" was a great thing, he added, *admonishing*, which belongs more to a father than to a teacher. *Whom we,* he says, *proclaim, admonishing every man, and teaching every man in all wisdom.* That is to say, with all wisdom and understanding, or saying all things in wisdom. So, all wisdom is needed; for to be able to learn such things is not for the first comer.

*That we may present every man perfect in Christ Jesus.* What are you saying, every man? Yes, he says, this is what we strive for. What then? Even if this does not come to pass, still the blessed Paul strove to make them perfect. Therefore this is perfection, and that is imperfect; so even if one does not have all wisdom, he is perfect. *Perfect in Christ Jesus.* Not in the Law, nor in angels; for that is not perfect. *In Christ,* that is, in the knowledge of Christ. He who knows what Christ has done will think greater things than angels. *In Christ Jesus; for which I also toil, struggling.* I do not simply strive, he says, nor as it happens, but, *I toil, struggling,* with much effort, that is, with much sleeplessness. If I watch/toil so much for your good things, you ought to do so much more. Then, showing again that he is a divine/of God ^C, *according to the working of Him,* he says, *which is at work in me with power.* He shows that this is the work of God. He who makes me strong for this, it is manifest that He wills this; wherefore also beginning, he says: *By the will of God.* So that he not only placed it modestly, but also verifying his word, and struggling. Having said this, he shows that many contend against him. Then the deep affection: *For I want you to know what a struggle I have for you, and for those in Laodicea.* Then, that this might not seem to be on account of their weakness, he joined others as well, and yet he did not condemn them. *And as many as have not seen my face in the flesh.* Divinely he shows here that he saw them continually in the spirit. He bears witness to them of great love; wherefore he also added: *That their hearts may be encouraged, being knit together in love, and unto all riches of the fulness of understanding, unto the knowledge of the mystery of God the Father and of Christ; in whom are all the treasures of wisdom and knowledge hidden.* ^D Now therefore he hastens and travails to strike into the doctrine, neither accusing them nor clearing them of the accusation. A struggle, he says, have I. For what purpose? That we may be knit together. What he says is this: that they may stand firm in the faith. But he does not put it thus, but he cuts away the things of the accusation. That is, that they may be united with love, not with necessity, nor with violence. For what I said, he is always unburdensome in allowing them, and for this reason he says: I struggle, since I want it with love and by their own will. For I do not wish the gathering to take place simply, not simply for the sake of the mouth, but that their hearts may be encouraged. *Being knit together in love unto all riches of the fulness of understanding.* That is, that they may doubt about nothing, that they may be fully assured about all things. *Full assurance* he called that which is through faith; for there is also full assurance which is through arguments, but that is worth nothing. I know, he says, that you believe, but I want you to be fully assured, not only unto the riches, but *unto all the riches,* that you may be fully assured in all things and intensely. And behold the understanding of this blessed man. He did not say, You do evil, because you are not fully assured, and accuse them; but, You do not know how I strive that you may be fully assured with understanding, and not simply. For since he mentioned faith, Do not think, he says, that I spoke simply and fruitlessly, but with understanding, with love. *Unto the knowledge of the mystery of God the Father, and of Christ.* So that this is the mystery of God, that he is brought to Him through the Son. And of Christ, *in whom are all the treasures of wisdom and knowledge hidden.* If they are in Him, then He came wisely even now. Why then do some of the foolish accuse Him? See how he discourses with the simpler ones: *In whom are all the treasures.* He himself knows all things. *Hidden.* Do not think that you already have everything; they are hidden even from angels, not from you alone; so that you must ask everything from Him; He gives wisdom and knowledge. By saying "Treasures," he shows the abundance; by "All," that he is ignorant of nothing; by "Hidden," that He alone knows. This I say, that no one may delude you with persuasiveness of speech.

3. Do you see that he says, I said these things for this reason, that you might not seek from men. He deludes, he says, with persuasiveness of speech. What if he speaks persuasively? For if I am absent in the flesh, yet I am with you in the spirit. This was the logical thing to say: For if I am absent in the flesh, yet I know the deceivers; but now he ended in a panegyric. Rejoicing and seeing your order and the steadfastness of your faith in Christ. The order, the good order, he says. And steadfastness of faith in Christ. These things are of panegyrics rather. And he did not say, the faith, but, The steadfastness, just as to soldiers standing in good order and firmly. The solid is not deception, not temptation...

^A but it is always moving, and yet it never stands. What sort of motion, tell me; for with us there are seven kinds: downward, upward, inward, outward, to the right, to the left, and in a circle; or if not these, growth, diminution, generation, destruction, and alteration. But it moves with none of these. But the mind moves, does it not? But God forbid that the mind should move in such a way! For the mind moves in many absurd ways. Is the will the operation? Yet He wills all men to be good and to be saved: how does this not come about? But willing is one thing, and operating is another. Therefore, willing is not sufficient for the operation. How then says the Scripture, ^B "All things whatsoever He willed, He did" (Ps. CXIII, 20)? And again the leper says to Christ, "If You will, You are able to cleanse me" (Matth. VIII, 2). Do you wish me to say something else? How have things that are, come to be from things that are not? How are they dissolved into nothingness? What is higher than heaven? And what is higher than that? And what is after that? And so on to infinity. What is beneath the earth? The sea. And what is after that? And again after that? But in things to the right and left, is there not the same state of doubt?

4. But these things do not fall under our view. Do you wish us to lead the discourse to things that are seen? To things that have already happened? Tell me, ^C how did the sea monster have Jonah in its belly, and he was not destroyed? Is this not contrary to reason? Does it not move in an absurd way? How did it spare the just man? How did the heat not suffocate him? How did he not rot? For if merely being in the deep is perilous, being in the entrails and in that heat is far more dangerous. How did he breathe the air from there? How did the respiration suffice for two living creatures? How did it vomit him out unharmed? How did he even speak? How was he even present with himself and praying? Are these things not incredible? Incredible, if we investigate by reason; but if by faith, highly credible. Shall I say what is even more [incredible] than this? The grain in the bosom of the earth decays and rises. Behold the amazing ^D wonders, and which is more wonderful that one overcomes the other: it is wonderful that they did not rot; it is wonderful that having rotted they have risen.

Against those who denied the resurrection.

in the ladder which Jacob saw: The Lord, he says, stood above, firm and stable; but angels were ascending and descending below. It was prophesied that he should have a Son: it was necessary to believe this. From whence do you wish me to show you his signs? From above below, from below above? It had to be shown that he begets without passion; for this reason he begets primarily the barren. But I am led to take up the discourse from that which is sought from above: it was necessary to believe that [he comes] from him: what then? This comes to pass, obscurely indeed, as in a type and shadow, yet it comes to pass; and as it proceeds, it becomes somewhat more manifest. From man alone, a woman, and he remains entire. Again, of the conception from a Virgin, there had to be some proof. The barren woman gives birth, not once, but twice, and thrice, and often. The barren woman, therefore, is a type of the birth from a Virgin, and she leads the mind to the faith. Again, this became a type of the fact that God alone is able to beget. For if man, who is lower, begets even without this, much more is he begotten by the One who is more sovereign. There is also another birth, a type of the truth: our own birth from the Spirit. The barren woman is again a type of this, that it is not of blood; this is [a type] of the birth from above. The one demonstrates its freedom from passion, the other that it is possible to be begotten from him alone. Christ is above, ruling over all; this had to be believed. This comes to pass on earth in the case of man. For, he says, "Let us make man according to our image and likeness," and he is set over the rule of all irrational creatures. Thus he instructed you not through words, but through deeds. Paradise indicated the separation of nature, and that man was the most excellent of all. Christ was to rise again: see then how many proofs there are of such a thing: Enoch, Elias, Jonas, the things in the furnace, the baptism in the time of Noah, the seeds, the plants, our own birth, the generation of all animals. For since all things were imperiled in this, this most of all had many types. That all things are not without providence can be conjectured from the things that are with us; for nothing remains without providence, but both herds and all other things stand in need of a ruler. And that all things did not come to pass spontaneously, the coming Gehenna shows, and the flood in the time of Noah showed it, the fire, the drowning of the Egyptians, the things in the desert. It was necessary that many things should precede baptism: those things which were in water have come to pass, and numberless others, such as those in the Old [Testament], those in the pool; that he who was not healthy should be cleansed; the flood itself, the baptism of John. It was necessary to believe that God gives up his own Son: a man had done this beforehand. Who is this? Abraham the patriarch. If we wish, therefore, we shall find types of all these things, if we seek in the Scripture. But let us not grow weary, but let us order ourselves in these things; let us maintain a firm faith, and let us demonstrate accuracy of conduct, so that, having given thanks to God in all things, we may be counted worthy of the good things promised to those who love him, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father, together with the holy Spirit, be glory, power, and honor, now and ever, and unto the ages of ages. Amen.

HOMILY VI

^CCap. 2. v. 6. "As therefore ye have received Christ Jesus the Lord, walk in him, 7. rooted and built up in him, and established in the faith, as ye have been taught, abounding in it with thanksgiving."

1. Again he forestalls them with his own testimony, saying, "As therefore ye have received." We are introducing nothing strange, he says; therefore, do not you either. "Walk in him"; for he himself is the way that leads to the Father; not in the angels; this way does not lead there. "Rooted," that is, fixed; so that you are not at one time this, and another time that, but rooted; for that which is rooted could never be moved. See how he employs authoritative expressions. "And built up," he says; that is, reaching forward in your understanding to him. "And established in him"; that is, holding him fast, and being built as upon a foundation. He shows that they had fallen; for the word, "built up," implies this. For the faith is truly a building, and there is need of both a strong foundation and a secure building. For if one builds not on security, he is tossed about; and if one builds on a secure foundation, and it does not stand, he no longer stands. "As ye have been taught." Again, the "as" is indicative of the fact that he is saying nothing new. "Abounding," he says, "in it with thanksgiving." For this is the mark of grateful souls; I do not say to give thanks simply, but with much presence [of mind], more than you were taught, if it be possible, with much zeal. "Beware lest any man spoil you." Do you see how he has pointed out a thief, and an outsider, and one stealing in quietly? For he has already represented him as entering. And he rightly said, "spoil." Just as if one were digging through a wall from underneath and giving no impression of it, but it settles; so too does that one act. Beware, therefore; for it is his work to give no impression. "Through philosophy." Then, since philosophy seems to be a venerable thing, he added, "And empty deceit." For there is also a good deceit, such as many were deceived by, which one ought not even to call deceit; concerning which Jeremiah says, "You have deceived me, O Lord, and I was deceived" (Jer. 20:7). For such a thing should not be called deceit; since Jacob also deceived his father, but it was not deceit, but a dispensation. "Through philosophy," he says, "and empty deceit, after the tradition of men, after the elements of the world, and not after Christ." He is now beginning his refutation of the observance of days, calling the sun and moon elements of the world, just as he was saying in the Epistle to the Galatians: "How turn ye again to the weak and beggarly elements?" (Gal. 4:9). And he did not say, "observances of days," but [expressed it] through the whole of the present world, that he might show its worthlessness; for if the world is nothing, much more so are the elements. Having therefore shown first how many things they were benefited by, how many good things they received, then he introduces his accusation, that he might show it to be greater, and might seize his hearers. This is what the prophets also always do; first they show the benefits, and then they increase their accusations, just as Isaiah says: "I have brought up children and exalted them, but they have rejected me" (Isa. 1:2); and again, "My people, what have I done to you, or wherein have I grieved you, or wherein…"

…" you have been troubled? (Micah 6:3); and David, as when he says, "I answered you in the secret place of the tempest" (Ps. 80:8); and again, "Open your mouth, and I will fill it" (Ps. 80:11). And you will find this everywhere. Therefore, even if they said something, one ought not to be persuaded; but now, even without benefits, one ought to flee those things. And "not according to Christ." For even if the situation were such that you were able to serve both this and that, not even then should you do so; but now those things do not allow you to be according to Christ: they lead you away from him. Having previously shaken the Greek observances, he then ^A overthrows the Jewish ones as well. For both Greeks and Jews observed many things; but the former did so out of philosophy, the latter out of the law. He approaches those first, therefore, where the accusations were greater. How "not according to Christ"? "For in him dwells all the fullness of the Godhead bodily; and you are complete in him, who is the head of all principality and power."

2. See how he refutes that in their accusation, placing the solution first and then the objection. For this solution is not at all suspect, and the listener admits it more readily, inasmuch as the one who speaks does not direct his effort toward that end. For in the former case he even contends so as not to be defeated; here, however, not at all. "For in him dwells." That is, because God dwells in him. But lest you think he is enclosed as if in a body, he says: "All the fullness of the Godhead bodily; and you are complete in him." Some say he means the Church is filled ^B by his divinity, just as he says elsewhere, "Who fills all in all" (Eph. 1:23); "bodily," however, as a body in the head. Why then did he not subjoin, "which is the Church"? Some say he speaks of the Father, that the fullness of the Godhead dwells in him; but this is wrong. First, because "to dwell" is not said properly of God; second, because "fullness" is not that which is received; for "The earth is the Lord's, and the fullness thereof" (Ps. 23:1); and again the Apostle, "Until the fullness of the Gentiles come in" (Rom. 11:25). The whole is called "fullness." Then what does that "bodily" mean? As in a head. Why, however, does he again say the same thing, "And you are complete in him"? What then is that? Because you have nothing less than he: as it dwelled in him, so also in you. For Paul acts in such a way as to bring us near to Christ: as when he says, "He raised us up together, and made us sit together" (Eph. 2:6); and, "If we suffer, we shall also reign with him" (2 Tim. 2:12); and, "How shall he not also with him freely give us all things?" (Rom. 8:32); even calling us "co-heirs." Then ^C concerning his dignity: "And he is the head of all principality and power" (Col. 2:10). He who is superior to all, and is the cause of all principality and power, is he not consubstantial? Then he adds the benefit, and does so more admirably than in the Epistle to the Romans. For there he says, "Circumcision of the heart in the spirit, not in the letter" (Rom. 2:29); here, however, "In Christ." "In whom also you were circumcised with a circumcision made without hands, in the putting off of the body of the sins of the flesh, but in the circumcision of Christ." See how he approaches the matter closely. He says, "In the putting off"; he did not say, "in the stripping." "Of the body of the sins": he speaks of the old life. He turns these things over constantly and in various ways, just as he was saying above: "Who delivered us from the power of darkness, and reconciled the alienated that we might be holy and blameless" (Col. 1:13). No longer, he says, is circumcision by the sword, but in Christ himself: for he does not introduce hands, ^D as in that case, but the Spirit: he circumcises not a part, but the whole man. This is a body and that is a body; but that one was circumcised in the flesh, this one, however, is circumcised spiritually, but not as the Jews: for you did not put off flesh, but sins. When and how? In baptism. And what he calls circumcision, he also calls a tomb. See how he again transitions to the justifications. "Of the sins," he says, "of the flesh," which they did in the flesh. He expresses something greater than circumcision: for they did not throw away that which was circumcised, but they destroyed, they corrupted it.

12. "Buried with him," he says, "in baptism, in whom also you were raised together through faith of the operation of God, who raised him from the dead." But it is not only a tomb; for see what he says, "In whom also you were raised together through faith of the operation of God, who raised him from the dead." He spoke rightly; for it is all of faith. You believed that God is able to raise, and thus you were raised. Then also what is worthy of faith: "Who raised," he says, "him from the dead." He now shows the resurrection: 13. "And you, when you were dead in your trespasses and the uncircumcision of your flesh, he has made alive together with him." For you were subject to death. But if you were even dead, it was not in vain, but you died a useful death. See how he again shows what the merits were, through the things he subjoined: "Forgiving us all trespasses, 14. blotting out the handwriting of the decree that was against us, which was contrary to us; and he took it out of the midst, nailing it to the cross; 15. and stripping principalities and powers, he exposed them boldly, triumphing over them in himself." "Forgiving us," he says, "all trespasses." Which ones? Those which caused mortality. And what? Did he let them remain? Not at all, but he blotted them out, not only expunged, but blotted out, so that they did not appear. "In the decrees," he says, or dogmas. In which ones? In faith. It is enough, therefore, to believe. He added not works to works, but works to faith. And what afterwards? To the remission he again subjoins the deletion. "And it," he says, "he took out of the midst." And he did not even keep it thus, but even tore it apart, "Nailing it to the cross." "Stripping principalities and powers, he exposed them boldly, triumphing over them in himself." Nowhere else has he spoken so magnificently.

3. Do you see how much effort he expended so that the handwriting might be blotted out? For we were all subject to sin.

^A The devil, then, held this handwriting. And Christ did not give it back to us, but he himself tore it, which is the act of one who freely forgives. *Having despoiled principalities and powers* (Col. 2:15). He means the diabolical powers; either because human nature was clothed in them, or because they held them as a handle, he, having become man, put off [from himself] the handle. This is, *He made a show of them* (Col. 2:15). And he said this well; for never did the devil suffer such disgrace. For he was expecting to hold him, and those whom he had, he lost; and while the body was being nailed to the cross, the dead were rising. There the devil received the wound, having received the mortal blow from a dead body. And just as an athlete, thinking he has struck his opponent, receives a mortal wound from him himself; so also this one shows that to die with boldness is the disgrace of the devil. For that one would have done everything, if he could, to persuade men that he did not die. Since, therefore, the whole time after this was a proof of the resurrection, but of the death, if that death had not occurred, there would have been no other time, for this reason he died publicly in the sight of all, but he did not rise publicly, knowing that the time after this would bear witness to the truth. For the snake to be slain up on the wood in the sight of the world, this is the marvelous thing. And what did the devil not do, so that he might die without being noticed? Hear Pilate saying: *Take him yourselves, and crucify him; for I find no fault in him* (John 19:6). And again the Jews were saying to him, *If you are the Son of God, come down from the cross* (Matt. 27:40). Finally, therefore, because he received the mortal blow and did not come down, for this reason he was also delivered up to the tomb; since it was possible to rise at once, but [he remained] so that the matter might be believed. And yet in private deaths one might blame faint-heartedness; but here, not even this. For indeed the soldiers did not break his legs, as they did to the others, so that it might be made manifest that he is dead. And they who buried the body are manifest; for this reason the Jews themselves also seal the stone with the soldiers. For this was what was studied above all else, that it might not be obscured. And the witnesses are from the enemies, from the Jews. Hear them saying to Pilate: *That deceiver said while he was still alive: After three days I will rise again. Command therefore that the tomb be guarded by the soldiers* (Matt. 27:63-64). And it came to pass with them sealing it. Hear them also saying this after these things to the apostles: *Do you want to bring upon us the blood of this man?* (Acts 5:28).

He did not let the manner of the cross itself be put to shame. For since the angels have suffered nothing of the sort, for this reason he does everything on account of this, showing that death accomplished a great thing; for it was like a duel. Death struck Christ, but Christ, having been struck, afterwards destroyed him; by a dead body, he who seemed to be immortal was undone; and the inhabited world saw this. And the marvelous thing is, he did not allow another to do this, but there was another handwriting again, not such as the former.

^D 4. See then that we are not captured by this after saying: "I renounce Satan, and I join myself to you, Christ." Or rather, this shall not be called a handwriting, but a covenant. For a handwriting is when someone is held responsible for debts; but this is a covenant: it has no punishment, nor does it say: "If this, or if not that." Moses, who sprinkled the *blood of the covenant* (Ex. 24:8), said this, and God promised eternal life. All these things are a covenant. There, a slave before a master; here, a friend before a friend. There, *In the day that you eat of it, you shall die* (Gen. 2:17)—a threat at once; but here, nothing of the sort. Here is nakedness, and there was nakedness; but there, having sinned, he was stripped, because he sinned; here, in order that he may be released, he is stripped. Then he put off the glory which he had; here, he puts off the *old man* (Col. 3:9), and before entering [the contest], he is stripped as easily as clothes. He is anointed, as athletes are when about to enter the stadium. For as soon as he is born, and not like that first one by lapse of time, but at once; not like the priests of old, the head alone, but rather more fully. For that one [was anointed on] the head, the right ear, the hand, so that he might stir him up unto both obedience and good works; but this one [is anointed] over all. For he comes not only to be taught, but also to contend and to be trained, and is led up unto another creation. For when he confesses unto eternal life, he has confessed another creation. He took dust from the earth, and fashioned man; but now, no longer dust, but the Holy Spirit; with this he is fashioned, with this he is configured, just as he himself was in the womb of the Virgin. He did not say, "in paradise," but, in heaven. For do not, because earth is subject [to God], think that you are on earth; you have been translated there to heaven; there these things happen among angels; God takes your soul above, reconfigures you above, and sets you beside the royal throne. You are fashioned in the water, and you receive the Spirit as an exchange for the soul. And after being fashioned, he does not lead you to wild beasts, but to demons and their leader, and says, *Tread upon serpents and scorpions* (Luke 10:19). He does not say, *Let us make man in our image and likeness* (Gen. 1:26); but what? He gives them power to become children of God, who were *born not of blood, nor of the will of the flesh—but of God* (John 1:13). Then, so that you might not hear the serpent, he teaches you at once to say: "I renounce you"—which is to say, "Whatever you say, I will not hear you." Then, so that he may not capture you through others, he says, "and your pomp and your service and your angels." He set him no longer to guard paradise, but to live as a citizen in heaven. For having ascended at once, he utters these words: *Our Father, who art in heaven, thy will be done, as in heaven, so on earth* (Matt. 6:9-10). The child does not fall on [the earth]; you do not see a tree nor a fountain, but you immediately embrace the Master himself, you are tempered with the body, you are mingled with the body that lies above, where it is not possible for the devil to approach. There is no woman, that he might approach and deceive as one weaker; for there, he says, *is neither male nor female* (Gal. 3:28). Unless you yourself go down to him, he will not be able to approach where you are; for you are in heaven, and heaven is inaccessible to the devil. It has no tree of knowledge of good and evil, but only the tree of life. No longer is there a woman from your side, but we are all one from the side of Christ. For if those anointed by men suffer nothing from serpents...

you embrace immediately, you are mingled with the body, you are sprinkled with the body, which is set on high, where it is not permitted for the devil to approach. There is no woman to approach and deceive as if you were weaker; for there is, he says, neither female nor male (Gal. 3:28). Unless you descend to him, he will not be able to ascend to where you are; for you are in heaven, but heaven is not open to the devil. He has no tree, whereby good and evil may be known, but only the tree of life. There is no longer a woman from your side, but we are all one from the side of Christ.

For if those who are anointed by men suffer nothing from serpents, neither shall you suffer anything as long as you are anointed, so that you may be able to hold the serpent and suffocate it, and tread upon serpents and scorpions. But just as the gifts are great, so too is the punishment great: it is not permitted for him who has fallen from paradise to dwell opposite paradise, nor to return to where we have fallen from. But what after this? Gehenna and the worm that does not cease. But far be it that any of us should be liable to this punishment; but living by virtue, let us strive to do those things which seem right to Him and are pleasing to God, that we may be able both to be delivered from punishments and to enjoy eternal goods, by the grace and kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, dominion, honor, now and always, and for ever and ever. Amen.

HOMILY VII

^AChap. 2, v. 16. Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or of a new moon, or of sabbaths: 17. Which are a shadow of things to come, but the body is Christ's. 18. Let no man beguile you, wanting in humility and religion of angels, walking in the things which he hath not seen, vainly puffed up by the sense of his flesh: 19. And not holding the head, from which the whole body, by joints and bands being supplied and compacted, groweth unto the increase of God.

1. When he had previously spoken enigmatically, "See that no one takes you captive according to the tradition of men," and again further up, "This I say, that no one may beguile you in probable speech," and had preoccupied the mind and made it anxious, then had interposed the benefits, and amplified it: then he adds the rebuke ^B and says, "Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or of a new moon, or of sabbaths." Do you see how he lowers these things? If, he says, you have attained those things, why do you make yourselves liable to small things? And he extenuates, saying, "Or in respect of a feast day"—for they were not keeping all the earlier ones—"or of a new moon or of sabbaths." He did not say, "Therefore do not keep them," but, "Let no one judge you." He shows that they are transgressing and breaking the law, but he transferred the crime to others. "Do not tolerate," he says, "those who judge." But not even this; he merely debates with them, not stopping their mouths and rebuking them by saying, "You ought not to judge." But he was not going to rebuke them. He did not say, "In clean and unclean," nor did he say, "In tabernacles and unleavened bread and pentecost," but, "In respect of a feast day." For they dared not keep the whole; and if they kept it, they did not do so in a festive manner. "In respect," he says, showing that it is only in large part; for even if they kept the sabbath, they did not do so exactly and accurately. "Which are a shadow of things to come." Of the New, he says, Testament. "But the body is Christ's." Some indeed distinguish with a point thus: "But the body, Christ's; but the truth was in Christ": others, however, ^C [understand it as read:] "Let no one therefore cheat you of your prize (καταβραβευέτω) of the body of Christ." For to cheat of the prize (καταβραβευθῆναι)—the word Paul uses—is when the victory is one person's, but the prize or reward another's; when, though you have attained the victory, the prize is intercepted. You stand above the devil and sin; why are you again becoming subject to sin? Therefore he was saying, "Since he is a debtor to fulfill the whole law," and again, "Has Christ been found a minister of sin (Gal. 5:3 and 2:17)?" which he was saying writing to the Galatians. When, therefore, he had provoked anger in them by saying, "Let no one cheat you of your prize," then he begins: "Wanting," he says, "in humility and religion of angels, walking in things which he hath not seen, vainly puffed up by the sense of his flesh." How is it "In humility"? or how, "Puffed up"? He shows that it is all of vainglory. What is it, then, that is being said overall? There were some who said that we ought not to be brought to [God] through Christ, but through angels: for that, they say, is greater than we can attain. Therefore he turns up and down what has been said concerning Christ: "By the blood of his cross we have been reconciled (Col. 1:20)"; "Because he suffered for us (1 Pet. 2:21)"; "Because he loved us (Eph. 2:4)." And in this very point they were again fixed. Nor did he say, "Adduction," but, "Religion." "Walking in things which he has not seen." For he has not seen angels, but he acts as if he had seen them. Therefore he says, "Puffed up by the sense of his flesh in vain." For not because of any true thing, but because of a dogma, was he puffed up. And he presents the outward appearance of humility. As if to say, Because of the carnal, not the spiritual mind, the reasoning is human. "And not holding the head," he says, "from which the whole body." That is, from it it has [the power] to be, and to be rightly. Why, therefore, having abandoned the head, do you cling to the members? If you fall away from there, you have perished. "From which the whole body." Whoever he may be, he has not only life from thence, but also the power to be joined to Him. The entire Church, as long as it has the head, grows. For it is not an affection of arrogance and vainglory, but an invention of the human mind. Behold that, "From which," is said of the Son. "By joints and bands," he says, "being supplied and compacted, it grows unto the increase of God." Which is according to God, he says, and from the best manner of life. 20. "If therefore you are dead with Christ." He places that middle point, and what is more vehement on both sides. If you are dead with Christ from the elements of this world, why do you decree as though living in the world? There is no consistency; for it was necessary to say, "How, as though living, are you subject to elements?" But, omitting this, what does he say? 21. "Touch not, nor taste, nor handle": 22. which

are all to perish with the using. He pulls down the high-mindedness of the many, and adds: ^A "After the commandments and doctrines of men." What are you saying? Even if you speak of the law, it is henceforth a doctrine of man after the time has passed. Either he said this because they were corrupting it, or he is hinting at the things of the Greeks. The whole dogma, he says, is human. 23. "Which have indeed a show of wisdom in will-worship and humility and neglecting of the body, not in any honor to the satisfying of the flesh." A "show," he says, not a power; therefore, not truth. So even if it has a show of wisdom, let us turn away from it. For one seems to be devout and moderate and to despise the body; but it is not so. "Not in any honor to the satisfying of the flesh." For God gave honor to it, but they do not use it with honor. Thus, when there is a dogma, he does not call it honor. They dishonor the flesh, he says, depriving it and taking away its power, not allowing it to rule willingly; God has honored the flesh. (Cap. 3) 1. "If then you were raised with Christ." He now gathers them up, having established that they died. For this reason he says, "If then you were raised with Christ, seek those things which are above." ^B There, there is no observance. "Seek those things which are above, where Christ is, sitting on the right hand of God." Bravo! To where has he raised our mind? How he has filled them with great thoughts! It was not enough to say "the things above," nor "where Christ is," but he adds, "sitting on the right hand of God." From there, therefore, he provided that they should not look upon the earth. "Set your affection on things above, not on things on the earth. For you have died, and your life is hidden with Christ in God. When Christ, who is your life, shall appear, then shall you also appear with him in glory." This, he says, is not your life; your life is another. He is already compelling them to be moved away, and strives to show that they are seated above, and are dead, establishing from both that they should not seek the things here. For whether you are dead, you ought not to seek; or whether you are above, you ought not to seek. Does Christ not appear? Therefore, neither does your life. It is above in God. ^C What then? When shall we live? When Christ shall appear, your life, "then" seek glory, then life, then delight. These things are preparatory for leading them away from luxury and ease. It is his custom, while establishing one thing, to pass to another; just as, while discoursing about those who were taking precedence at dinners, he fell unexpectedly into the observance of the mysteries. For it has great force when reproof happens unexpectedly. "It is hidden," he says, from you. "Then shall you also appear with him in glory." So that until then you do not appear. See how he moved them to heaven itself. For as I said, he always strives to show that they have the same things as Christ; and through all his epistles this is the argument, to show them sharing with him in all things. For this reason he also calls him the Head and the body, and does everything to demonstrate this. If therefore we shall appear then, let us not be grieved when we suffer; let us not be distressed; if this life is not life, but is hidden, as dead men we ought to live this life. "Then also you," he says, "shall appear with him in glory." ^D "In glory," he said, not simply; since the pearl also is hidden, as long as it is in the oyster. Whether therefore we are insulted, let us not be grieved, whether we suffer anything whatsoever; for this life is not our life; for we are strangers and sojourners. "For you have died," he says. Who is so foolish as to buy slaves, or build houses, or prepare costly garments for a dead body that has been buried? No one. Let us not do so either; but as we seek only one thing, that we should not be uncovered, so here too let us seek one thing. Our first man was buried; he was buried not in earth, but in water, not by death destroying him, but by the One who destroyed death burying him, not by the law of nature, but by the more powerful command of the mastery. For the things that come to pass by nature one might perhaps undo, but those by his command, no longer. Nothing is more blessed than this burial; at which all rejoice, both angels and men and the Master of the angels; for this burial there is no need of garments, nor of a coffin, nor of any other such thing. Do you wish to see the symbol? I will show you a font, in which one was buried, and the other rose; in the Red Sea the Egyptians were submerged, but the Israelites came up; and the same act buries one, and begets another. 3. Do not marvel if birth and destruction take place in baptism; for, tell me, is not loosening the opposite of binding? It is plain to everyone. This the fire does; for it dissolves and destroys wax, but it welds together metallic earth and produces gold. So indeed here also, the

[Translation of Homily VII]

^A For what does it mean to speak of the principalities and the powers? For nothing seems more to be desired than these in the present life. But if a man found the dust of the air standing still, or these things [to be] such, especially to whom are they subject? To those who are their lovers, to eunuchs, to those who do all things for the sake of money, to [the dictates of] the anger of the people, and to the passions of those who are more powerful. He who yesterday was lofty at the tribunal, having heralds shouting with a loud voice and many running before him and strutting proudly through the marketplace, is today ^B cheap and humble and destitute of all these things, and naked, like dust blown away, like a stream that has passed by. And just as dust is raised by our feet, so also principalities are born from those who are preoccupied with money and have the place and rank of feet in all of life; and just as the dust, when it is raised, occupies a major part of the air while it is itself small, so also is the magistracy; and just as dust blinds eyes, so also the arrogance of rank blinds the eyes of the intellect.

But what? Do you wish that we examine a matter that is greatly desired, namely wealth? Come, let us examine it section by section. It has luxuries, it has honors, it has the ability. First, therefore, if you wish, let us examine the luxuries; are they not dust? Nay rather, they pass away more quickly than dust; for the pleasure of luxury reaches as far as the tongue; but when the belly is filled, not even as far as the tongue. "But the honors themselves," one says, "are a sweet and pleasant thing." And what is more unsweet than that honor, since it is had on account of the use of money? Since it is not held from free choice, nor from some alacrity of spirit, you do not enjoy the honor, but the wealth. Wherefore this very thing makes the wealthy man most unhonored of all. For, tell me, I pray you, if all people honored you because they had a friend, but acknowledged that you yourself were worth nothing, and that they necessarily had to honor you on account of him, how would they have afflicted you with ignominy more than this? Thus, wealth is to us a cause of ignominy, being more honored than its very possessors, and a proof of weakness rather than power. How, therefore, is it not absurd that we are not considered worthy of honor, but we are honored on account of dust and ashes (for this is what gold is)? And deservedly so. But the contemner of wealth is not so affected; for it is better not to be honored than to be honored in such a way. For, tell me, I pray you, if anyone said to you, "I do not consider you worthy of any honor, but I honor you on account of your servants"; can there be anything worse than this ignominy? And if it is base to be honored on account of servants, who are partakers of the same soul and nature as we, how much more so on account of things that are viler than these, I mean the walls of houses and courtyards and golden vessels and garments. These things are truly ridiculous and shameful: it is better to die than to be honored in such a way. Tell me, for if, while you were in danger amidst this pride, someone base and despicable wanted to liberate you from this ^C danger, what could be worse than this? Now, what you say among yourselves about the city, I wish to tell you. He who at one time held the reins of power was offended by our city, and ordered it to be utterly destroyed, with its men, children, and houses. For such are the angers of kings: they indulge their power as much as they wish; such an evil is power. It was, therefore, in extreme peril. But this neighboring maritime city entreated the Emperor on our behalf; but those who inhabited our city said that this was worse than for the city to be razed. To such a degree is it worse to be honored in this way than to be afflicted with ignominy. For see whence honor takes its roots. The hands of cooks cause us to be honored; wherefore we owe thanks to them: and the swineherds offering a sumptuous table, and weavers and wool-workers and those who work in metals and those who prepare cakes, and who set the tables—it is for such an honor that we must be thankful to them. But besides this, that to grow rich is full of ignominy, I shall endeavor to show openly. It makes the soul base: and what is more ignominious than this? For, tell me, I pray you, if the body were beautiful, and surpassing all in beauty; and approaching wealth promised *that it* would make it base, and instead of healthy, sick, and instead of well-composed, swollen and inflamed; and after it had filled all the limbs with dropsy, it had puffed up the face, and made it swollen from every side, and had puffed up the feet and made them heavier than beams, and had puffed up the belly, and made it larger than any cask; and after this, it professed that it would not permit even those who wanted to heal *the body* to come near (for such is its excessive power), but *declared* that it would grant so much license, that if anyone approached to liberate a man from his harmful *condition*, it would punish him—would there be anything more savage, I pray you? When, therefore, wealth so affects the soul, how could it be a beautiful thing? But the excessive power is more grievous than the very disease; for the fact that a sick person does not even obey the laws of physicians is more grievous than being sick. This, also, wealth possesses, making the soul swell and inflame in every part, and preventing physicians from approaching. Wherefore, on account of the excessive power, let us not call these people blessed, but let us pity them. For not even if I saw a man lying there with dropsy, and preventing anyone from forbidding him from filling himself with as much potion as he wanted, and with harmful meats, would I call him blessed on account of that power. For power is not always good, just as honors are not, for they fill one with pride and arrogance. But if you would not want the body to take on a disease along with wealth, how do you despise the soul, not only this *soul*, but one that also takes on punishment? For it is boiling on every side with fevers and inflammations; no one can extinguish that fever—for wealth does not allow it, since it persuades men that these are not detriments but benefits, and that one should endure no one, and do all things through the greatest license. For you will not find another soul filled with so many...

and so nefarious desires as those who wish to grow rich. For what trifles do they not imagine for themselves? More than those who fashion hippocentaurs, and chimeras, and serpent-footed creatures, and Scyllas, and monsters, you will see them fashioning. And if anyone wishes to fashion even one of their cravings, they will see nothing, neither Scylla nor chimera nor hippocentaur, if you compare it with that monster; but you will see that it possesses all these beasts at once. And perhaps someone will think that he lived in great abundance of riches, or that whoever was in those things which are called "so dear" was in such a state. It is reported of someone: for I will confirm my discourse beforehand from those things which are praised among the Greeks; it is reported, I say, that a certain king among them reached such a pitch of luxury that he made for himself a golden plane tree, and a heaven above, and sat thus, and this while he was waging war against men who had learned how to fight. Is this not the craving for hippocentaurs? Is it not Scylla? Another again cast men into a bronze bull. Is this not Scylla? And yet, of those before, a king, a warrior, made a woman out of a man, and from a woman, what shall I say? A brute beast, and something yet worse than this. For the beasts, if they are under the trees, hold to their own nature, and seek nothing more; but this man surpassed even the nature of the beasts. For what could be more foolish than the wealthy? This comes from the excess of the longings. For do not many admire him? Therefore they share in the laughter with him. This did not show wealth, but folly. How much better is the plane tree of the earth than that golden one? For things that are according to nature are sweeter than those that are against nature. And what did the golden heaven want for you, O foolish man? You see how deep wealth makes men mad? How it inflames them? I think he does not even know the sea, and perhaps wishes to walk upon it. Are these not chimeras? Are they not hippocentaurs? But there are even now some who do not fall short of him, but are found to be much more foolish. For why, tell me, do those who make golden jars and pots and alabaster vessels differ in folly from the golden plane tree? And why the women (I am ashamed, indeed, but it is necessary to speak), making silver chamber pots? You ought to be ashamed, you who do these things. With Christ hungering, do you so luxuriously feast? Or rather, do you play the fool? What punishment will these women not pay? Do you still ask, therefore, why there are thieves, why there are murderers, why there are evils, since the devil has so seduced you? For to have silver plates is not according to a philosophical soul, but is all luxury; but to make even unclean vessels out of silver, is this luxury? I would not call it luxury, but folly; nay, not even that, but madness, or rather something worse than madness.

^B 5. I know that many mock me for this, but I do not turn aside; only let something more be achieved. In truth, being rich makes men foolish and mad. If the abundance were so great, they would wish that the earth were gold, and the walls gold, and perhaps even the heaven and the air made of gold. What is this madness, what is this lawlessness? What is this fever? Another is being destroyed by the cold, he who is made in the image of God, and you are fashioning such things? Oh, the pride! What more would a madman have done? Do you value excrement so much that you receive it with silver? I know that you are numbed hearing this, but those who cause the numbness ought to be, and the men who serve such habits! For this is licentiousness, and cruelty, and inhumanity, and bestiality, and wantonness. What Scylla, what chimera, what dragon, or rather what demon, what devil would have done these things? What is the profit of Christ? What the profit of faith, when a man tolerates the things of the Greeks, or rather not of the Greeks, but of demons? If one ought not to adorn the head with gold and pearls, what forgiveness will he obtain who used silver for such an unclean service? Are not the rest of the things enough, although even those are not tolerable, chairs and footstools made entirely of silver? And yet these too are folly. But everywhere there is excessive pride, everywhere empty glory: nowhere is there any thought of need, but everywhere thoughts of the superfluous. And I fear lest the female sex, proceeding by this madness, may take on the form of monsters; for it is likely that they would desire to have golden hair also. Or confess that you did not suffer anything at what was said, and were not aroused, and did not fall into desire, and if shame had not restrained you, you would not have refused. For if you dare even things more absurd than these, I think you would much rather desire to have golden hair, and lips, and eyebrows, and would thus overlay everything, melting down gold. If you do not believe and think that I am speaking in jest, I will tell what I heard, or rather, what is now the case. The King of the Persians has a beard of gold, and those who are skilled in these matters, just as with thread, so do they wind the thin plates of gold into his hair; and he is set up like a monster. Glory to thee, Christ, of how many good things hast thou filled us, how hast thou prepared us to be healthy! From how much monstrosity, from how much unreasonableness hast thou delivered us! Behold, I declare beforehand: I no longer advise, but I command and enjoin; let him who is willing listen, and let him who is not willing be disobedient; for as long as you persist in doing these things, I will not endure, nor will I receive you, nor will I allow you to cross these thresholds. For what need have I of a multitude of sick people? What, if I do not hinder you from training children in things that are not superfluous? And yet Paul forbade both gold and pearls. We are mocked by the Greeks, our affairs seem to be a myth. And I advise these things to the men also: are you arriving at the school, being trained in spiritual philosophy? Cast off that pride. This I advise both to men and women; and if anyone acts otherwise, from henceforth I will not endure it. There were twelve disciples, and hear what Christ says to them: Do you also wish to go away? (John 6:67) For if we flatter throughout, when shall we restore? When shall we benefit? But there are, he says, other heresies, and they are changing. Cold is this word: Better one doing the will of the Lord than ten thousand lawless men. For tell me, what would you yourself prefer? To have ten thousand runaway slaves and thieves, or one well-disposed? Behold, I advise and charge both to crush the ornamentation concerning the face and such vessels, and to give to the poor, and not to be so mad. Let him who wishes leap away, let him who wishes complain; I will not endure anyone. When I am about to be judged before the judgment seat of Christ, you stand far away, and the grace from you is of no account, while I provide the responsibilities. All these words were corrupted; for he says, in order that he may depart and be transferred to another heresy; he is weak, grant him indulgence. Until when? Until when? Once, and twice, and thrice, not always.

...to have countless fugitive and thieving servants, rather than one well-disposed one? Behold, I exhort and command that you break up the ornaments of your face and similar vessels, and give them to the poor, and do not be so insane. Let him who wishes withdraw, let him who wishes accuse and reproach: I suffer none of this. When I am to be judged, standing at the tribunal of Christ, you will stand far off, and your grace will give way to nothingness, while I render an account. These words ruin everything: "He will depart," one says, "and will fall away to another heresy: he is weak: let him alone, and accommodate yourself to him for a while." Until when? Once, and twice, and thrice, not forever. ^A Behold, I denounce again and protest with blessed Paul: "If I come again, I will not spare" (2 Cor. 13:2). But when you have conducted yourselves correctly, then you will realize how great the profit, how great the utility is. Truly, I ask and beseech—I would not hesitate even to take hold of your knees and supplicate on behalf of this. What is this softness, what delicacies, what insults? For it is an insult, not a delicacy. What madness? What insanity? So many poor surround the church; and having so many children, the Church, being so wealthy, can bring aid to no poor person; but one is hungry, another is drunk, one wallows in silver, another does not even have bread to eat. What is this insanity, what is this great savagery? ^B Far be it that we should have to risk avenging those who do not obey, so that, moved by indignation, we strike them; but may they gladly and patiently undergo all these things, so that we may live to the glory of God, that we may be freed from the punishment that is there, and may attain the goods promised to those who love Him, by grace and loving-kindness, etc.

HOMILY VIII

Chapter 3, v. 5: *Mortify therefore your members which are upon the earth, fornication, uncleanness, lust, evil concupiscence, and avarice, which is the service of idols: 6. for which things' sake the wrath of God cometh upon the children of unbelief: 7. in which you also walked some time, when you lived in them.*

I know that I have exhausted you in the previous discourse; but what am I to do? You have heard what the Lord has commanded. Am I the cause? What am I to do? Do you not see how those who exact a debt, if the debtors refuse to pay, throw them into chains? You have heard what Paul proclaimed today: "Mortify," he says, "your members which are upon the earth: fornication, uncleanness, lust, evil concupiscence, and avarice, which is the service of idols." What is worse than that avarice? This is more grievous than what I was saying, namely, that stupidity regarding silver. "And avarice," he says, "which is the service of idols." Do you see where the evil ends? ^C Do not be annoyed; for I do not willingly or rashly wish to have enemies; but I would wish you to come to that point of virtue, so that I might hear about you what is fitting. Wherefore, these things which I have said are not of authority or command, but of sadness and pain. Forgive me, forgive me; I do not wish to conduct myself unworthily by discussing such matters, but I am compelled. I do not say these things because of the pain of the poor, but for your own salvation; for they will perish, they will perish who have not fed Christ. For what if you feed a poor man? But as long as you thus indulge in luxury and delights, all things are superfluous. For the question is not whether you have given much, but whether you have given less than your means allow; for this is the action of one who is playing. "Mortify therefore," he says, "your members which are upon the earth." What are you saying? Did you not say: "You have been buried, you have been consepulted, you have been circumcised, you have put off the body of the sins of the flesh" (Rom. 6:4; Col. 2:11; 3:9)? How then do you say again, "Mortify"? Do not play; are you saying these things as if these things are in us? There is no contradiction, but ^D it is as if someone, after having wiped away the filth from a statue, or rather, having melted and recast it, and having rendered it shining and clean from the beginning, were to say that the rust has been eaten away and has perished, but were to urge one again to take effort so that the rust may be put off; he does not use a contradiction; for he does not urge the putting off of the rust which he has wiped away, but of that which grows thereafter. Thus neither does he speak of the former mortification, nor of those fornications, but of those that are added thereafter.

But "Behold," the heretics say, "Paul calumniates created things." For he said above, "Seek the things that are above, not the things that are upon the earth"; again he says, "Mortify your members which are upon the earth." But that expression, "upon the earth," here signifies sin; and he does not calumniate created things. For thus he calls sins those things which are upon the earth, either because they arise from earthly thought and are committed on earth, or because they show that sinners are earthly. "Fornication, uncleanness," he says. He passed over the things which it is not even honorable to name, and through "uncleanness" he manifests everything. "Lust," he says, "evil concupiscence." Behold, he has said everything in general; for all are evil—cupidity, envy, anger, sadness. "And avarice," he says, "which is the service of idols. For which things' sake the wrath of God cometh upon the children of unbelief." Through many things he has led them away: through those things which were benefits; through the future evils from which we have been liberated; who we were, and why; and all those things; such as, who we were, and in what; and that we have been liberated from them, in what way and how, and for what reasons. These things suffice for turning away; but this is the most vehement of all, unpleasant indeed to say, yet not useless, but even useful. "For which things' sake," he says, "the wrath of God cometh upon the children of unbelief." He did not say, "Upon you," but, "Upon the children of unbelief. In which you also walked some time, when you lived in them." Striking them with shame, he says, "When you lived in them"; at the same time and with praise, as those who now do not live in them; it was permissible then to speak thus. 8. "But now do you also put away all." And universally he speaks always and individually; but these are from the affect. "Anger, indignation, malice, blasphemy, filthy speech out of your mouth. 9. Lie not one to another." "Filthy speech," he says, "out of your mouth," with emphasis, since that stains and pollutes the soul. "Stripping yourselves of the old man with his deeds, 10. and putting on the new, him who is renewed unto knowledge of God, according to the image of him that created him." It is worth the effort here to ask why he speaks of members, and of a man, and of a body...

^A in no way is it essence that casts one into Gehenna, nor is it essence that brings one into the kingdom, but the will itself; and we do not love or hate anyone according to their humanity, but according to the kind of person they are. If, therefore, essence is the body, and this is unaccountable in both instances, how can he say it is evil?

2. What does he mean, "with his deeds"? He means the moral choice along with the actions. He calls the old man "old," wishing to show his disgrace, his deformity, and his weakness; he calls the new man "new," as if to say: "Do not expect that this one will suffer the same fate, but the opposite." For the further he progresses, he does not hasten toward old age, but toward a youth greater than the former one. For when he receives more knowledge and is deemed worthy of greater things, he flourishes more and grows stronger, not from youth alone, but from the form toward which he is tending. Behold, the creation is called the most excellent way of life. "According to the image of Christ"—for this is what it means, "according to the image of him that created him"—since even Christ did not end in old age, but was so beautiful that it cannot be described. "Where there is neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all." Behold a third eulogy of this man, when no difference of nation, or rank, or ancestors enters in, when he possesses nothing from without, nor has need of such things; for all external things are such. Circumcision and uncircumcision; bondman, freeman; Greek—that is, a proselyte; and Jew—that is, by descent. ^B If you have this alone, you will achieve the same things as those who possess such things. "But all, and in all," he says, "is Christ"; that is to say, Christ will be everything to you—both rank and lineage—and He Himself will be in all of you. Or he says another thing, that "you all became one Christ, being His body."

"Put on therefore, as the elect of God, holy and beloved." He shows the ease of virtue, so that one may have it continuously, and so that one may use it as a great adornment. And the exhortation is given with a eulogy; for then it is most effective. For they had become holy, but not "elect"; now, however, they are "elect and holy and beloved." "Bowels of mercy." He did not say "pity," but used the two words for greater emphasis. And he did not say that one must be disposed as toward brothers, but as fathers toward children. Do not tell me that he sinned; for this reason he said "bowels." And he did not say "mercy," ^C so as not to demean them, but "bowels of mercy." "Kindness, humility, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a complaint against any; even as Christ forgave you, so also do you." Again he speaks according to type; for from kindness comes humility, and from this, long-suffering. "Forbearing," he says, "one another," that is to say, passing over. And see how he showed it to be nothing by calling it a "complaint." Then he adds: "Even as Christ forgave you." Great is the example; which he always does, exhorting them from Christ. "Form," he says. There he showed it as something small; but when he brought forward the example, he persuaded them that even if we have great things to complain of, it is necessary to forgive. For the phrase "even as Christ" means this; and not this alone, but that one must do it from the whole heart; and not this alone, but that one must also love. For Christ, being brought into the midst, brings all these things: whether the wrongs be great, or whether we have not been wronged beforehand, or whether we are great and those others small, or even if they are going to insult us even after this, and that one must lay down one's soul for them. For the term "even as" demands these things; and that one must not only stand firm until death, but, if possible, even after that.

"And above all these things put on love, which is the bond of perfectness." You see that he says this. Since it is possible for one to forgive and yet not love, "Yes," he says, "and love as well," and he shows the path ^D through which it is possible to forgive. For it is possible for someone to be kind and meek and humble and long-suffering, and yet not desire. Therefore, beginning, he said "bowels of mercy," and love, and pity. "And above all these things love, which is the bond of perfectness." What he wishes to say is this, that there is no profit in those things; for all those things are dissolved if they are not done with love. Love binds all those things together; whatever good you may name, if this is absent, it is nothing, but it slips away. And in the manner of a ship, even if the equipment is great, if there are no braces, there is no profit; and in a house if there are no bindings; and in a body if there are great bones, but there are no ligaments, there is no profit. For the sort of deeds one may have, all are vain if love is not present. He did not say that it is the summit, but what is greater, the bond; this is more necessary than that. For the summit is an intensification of perfection, but the bond is the holding together of those things that produce perfection, as if it were the root. "And let the peace of God rule in your hearts, to the which also you are called in one body; and be thankful.

3. The peace of God is that which is steady and firm. If you have peace on account of a man, it is quickly dissolved; but if on account of God, no longer. And although he said "love" as the universal, he again comes to the particular. For there is also an immoderate love, as when someone, from excessive love, complains in vain, and has quarrels and turns away. "No," he says, "I do not wish this, but just as God made peace with you, so also do you." And how did He make it? He Himself willing, without having received anything from us. What is it, "Let the peace of God rule in your hearts"? If two thoughts struggle, do not let anger stand, do not let the spite occupying the prize stand, but peace; for example, let someone be insulted unjustly; from the insult two thoughts are born: one commanding to take revenge, the other to bear it; and they wrestle with one another. If the peace of God stands as the judge, it gives the prize to the one commanding to bear it, and puts the other to shame. How? By persuading that God is peace, that He made peace for us. He does not simply show the great struggle of the matter. "Let not anger," he says, "rule, let not contentiousness, let not human peace"

—for human peace comes from the fact that we do not take vengeance and suffer nothing grave. "But I do not want this," he says, "but the one that Christ left." He made a stadium within, in the thoughts; there is the contest and the distributor of the prize. Then again an exhortation: "To which indeed you were called"—that is, for the sake of which you were called. He recalled to memory of how many good things peace is the cause. For its sake He called you, for its sake He called you, so that you might receive the prize worthy of faith. For why did He make one body? Was it not so that peace itself might hold dominion? Was it not so that we might have the occasion of living in peace? Why are we all one body? And how are we one body? We are one body on account of peace, and because we are one body, we act in peace. But why did He not say, "Let the peace of God overcome," but "Let it act as umpire," or distribute the prize? He made it more worthy of faith; He did not allow an evil thought to struggle against it, but to stand below it. And by the name of the prize, He excited the listener. For if it will give a prize to a good thought, no matter how impudent that other—namely, the evil—thought may be, it will be of no use to it from then on. But otherwise, that impudent thought, knowing that whatever it does it will not receive the prize, whatever it may breathe and however vehemently it may have set out to attack, will desist, as one laboring in vain. And he rightly added, "And be thankful." For this is what it is to be thankful, and it is very effective for inducing shame, so that one may treat fellow-servants in the same way that God treated oneself, that one may yield and obey the Master, and give thanks for everything, whether someone has heaped insults or has struck one. For he who gives thanks to God for the things he has suffered will not take vengeance on the one who did them; for he who takes vengeance does not give thanks. But let us not be like him who demanded the hundred denarii, lest we hear, "You wicked servant" (Matt. 18:32); for there is nothing worse than this vice of an ungrateful soul. Therefore, those who take vengeance are ungrateful.

But why did he come to fornication first? For when he had said, "Mortify your members which are upon the earth," he immediately says, "fornication"; and he does this almost everywhere. Because this vice holds the greatest dominion; for writing in the Epistle to the Thessalonians, he did this. And what is surprising, when he even says to Timothy, "Keep yourself pure" (1 Tim. 5:22); and again elsewhere: "Follow peace with all men, and holiness, without which no one shall see the Lord" (Heb. 12:14). "Mortify," he says, "your members." You are not ignorant of what that which is dead is like: it is loathsome, abominable, disgusting. If you mortify it, it does not remain dead, but is immediately corrupted and perishes, just like a body. Extinguish, therefore, the heat, and nothing dead remains. He shows that He does this, which Christ does in the bath; for this reason he even calls them ^A members: bringing him in like some strong man, and leading him to a greater emphasis. And he rightly said, "Which are upon the earth": for these remain here, ^B and here they are corrupted and perish much more than these members. Wherefore the body is not as much from the earth as sin is earthly; for the body is sometimes seen to be beautiful, but sin never is. And all things which are upon the earth, these members desire. If the eye is such, it does not see the things in heaven; if the ear, if the hand, if you mention any member. The eye sees bodies and beauties and forms—these which are of the earth—and it is delighted by these. The ear listens to soft song, the lyre and the flute, and to shameful speech; ^C but these things are around the earth. After, therefore, he had settled them above beside the throne, then he says, "Mortify your members which are upon the earth." It is not permitted to stand above with these members; for there is nothing there upon which they ought to work. And this clay is worse than that; for that clay becomes gold—for "it is necessary," he says, "for this corruptible to put on incorruption" (1 Cor. 15:53)—but this clay cannot again be melted and refined. Wherefore these things are more upon the earth than those. For this reason he said not, "Which are from the earth," but "Which are upon the earth"; for it is possible for these not to be from the earth. For these indeed it is necessary to be upon the earth; but for those it is not at all necessary. For the ear, when it hears nothing of the things that are said here, but of the things that are in heaven; when the eye sees nothing ^D of the things that are here, but the things above, it is not upon the earth; when the mouth speaks nothing of the things that are here, it is not upon the earth; when the hand has done nothing of the things that are evil, it is not of the things upon the earth, but of the things in the heavens.

4. Christ also says this: "If your right eye causes you to stumble," that is, if you look immodestly, "pluck it out" (Matt. 5:29); this is the evil thought. But to me it seems to signify fornication, uncleanness, lust, concupiscence, fornicating, through all these things leading us away from that matter. For that is truly a disease of the soul; and just as the body suffers, or labors under a fever, or is wounded, so also is this affection. And he did not say, "Restrain," but "Mortify," so that from then on it might not be able to rise again, and "put away." We put away the dead; as, for example, if there are calluses on the body, the body is dead, and we put that away. But if you cut a living thing, it brings pain; but if you have put it to death, we do not even feel it. So also in the affections and diseases of the soul; they make the soul, which is immortal, susceptible to suffering. How idolatry is called avarice, we have said often. For indeed, those things which exercise the greatest tyranny over the human race are these: avarice, and intemperance, and evil concupiscence. Because of which the wrath of God comes upon the children of disobedience. He calls them children of disobedience, depriving them of pardon, and showing them to be in these things, because they did not obey. "In which," he says, "you also walked at one time," and were persuaded. He shows they are still in them, and he praises, saying: "But now you also put off all things, anger, indignation, malice, blasphemy, filthy speech." He does not address those, but leads the discourse to others, so that he may not strike. He calls blasphemies "maledictions" and "revilings," just as he calls anger "malice." And elsewhere

^A he says, "clothe yourselves with compassion, kindness, humility, meekness, patience" (Col. 3:12). He teaches them to be, as it were, doctors of one another, some repelling, others supporting. There he says "members"; here he says "everything": anger, blasphemy; eyes, fornication, greed; hands and feet, lying, the thought itself, and the old mind. It has one kingly form, namely that of Christ. These seem to me to be rather from the Gentiles, to whom he also turns, showing that the members have one kingly form, even if one is greater and another lesser. For just as the earth, being sand, having lost its proper form, afterwards becomes gold; and just as wool, whatever it may be, receives another appearance ^B and conceals the former; so also is the faithful one. "Bearing with," he says, "one another." He showed what is just: that you bear with him, and he with you; which he says in the Epistle to the Galatians: "Bear one another's burdens" (Gal. 6:2). "And be thankful," he says (Col. 3:15). He especially seeks this everywhere; for this is the sum of good things.

Homily VIII

that we should not depend on such signs, but be prepared for death. Why, then, do you cling to the present life? Why do you not look to future things? And for the sake of the former, you even endure the worship of idols, but for the sake of the latter, you do not endure even to undergo any mental ^A affliction? Therefore, things like this belong to Satan; how will the Greeks laugh at us? How will they mock us, when we ourselves are the ones acting thus? Great is the power of the cross; how will they be persuaded, when they see us in need of the things they themselves ridicule? For this end, did God give physicians and medicines? But what if they do not cure, and the child departs? Where does he go, tell me, I pray, you unhappy and miserable one? Does he go to the demons, does he go to a tyrant? Does he not go to heaven? Does he not go to his own Master? Why then do you grieve? Why do you weep? Why do you lament? Why do you love the infant more than the Master? Is it not because of Him that you have him? Why is he ungrateful who loves the gift more than the one who gave it? "But," you say, "I am weak, and I do not bear the fear of God." For if ^B in bodily evils a greater fear hides the lesser, much more in the soul does fear dissolve fear, and sorrow dissolve sorrow. The child was beautiful? But whatever he was, he was not more beautiful than Isaac; he too was an only-begotten. He was born to you in your old age? And he was too. But is he charming and elegant? Yet whatever he may be, he is not more charming and elegant than Moses, who even captivated barbarian eyes into loving him, and that at a time of life in which beauty and elegance are not yet visible; but nevertheless, his parents threw him into the river. You indeed see him lying there, and you commit him to burial, and you go to the tomb; but they did not know whether he was to be food for fish, or for dogs, or for any other beast of those that feed in the sea; and they did these things, while as yet knowing nothing about the kingdom, nor about the resurrection. But he is not an only-begotten, but he also departed after many others? But the calamity was not so sudden and so accumulated and sad as the one that befell Job; ^C not having been cast down, not at the table, not with calamities announced beforehand. But was he loved by you? Yet not more than Joseph was devoured by a beast; but nevertheless he bore the calamity, and what existed after that, and what after this. The father wept, but he did not act impiously; he mourned, but he did not bear it intolerably, but he stood firm even up to these words, saying: "Joseph is not, Simeon is not, and will you take away Benjamin? Upon me all these things have come" (Gen. 42.36). You see how the tyranny of famine persuaded him to regard his children as of little account; but among you, the fear of God has not so much power as does famine? I do not forbid you to weep; but say nothing blasphemous, nor do anything. Whatever kind of son he may be, he is not to be compared to Abel: but Adam said nothing of the sort. And yet that was a grievous calamity; for what is more grievous than that a brother should kill a brother? But the memory of other fratricides also opportunely occurs to one; such as when Absalom killed Amnon the first-born (2 Kings 13): and David the king loved the boy, and he lay in sackcloth and ashes. But he did not bring in diviners, nor ^D enchanters, although they existed then; and Saul shows this: but he prayed to God. You also do this: what the righteous man does, do you also: say the same words when the infant has died: "I shall go to him, but he shall not come to me." This is philosophy, this is benevolence. That you might love the infant, you do not love him as much as he did then, even if he were born of adultery: yet that blessed man was held then by the highest longing for [his] mother. And you know that children are sharers in the love of parents. And so great was the love, that even if he were to hear ill because of him, he would still want him to live: but nevertheless he gave thanks to God. How do you think Rebecca was affected when the brother threatened Jacob? She did not afflict her husband, but ordered him to be sent away. Think of what is worse than these things, when you suffer something grave, and you will have sufficient consolation; and consider within yourself, what if he had died in war? What if in fire? And whatever we have suffered, let us think of graver things, and thus we shall have sufficient consolation; and let us always consider those who have suffered graver things; indeed, if we ourselves have sometimes suffered graver things. Thus also Paul exhorts, as when he says: "You have not yet resisted unto blood, striving against sin" (Heb. 12.4); and again, "No temptation has overtaken you, except one that is human" (1 Cor. 10.13). Therefore, let us consider things graver than what we have suffered; for we shall find them; and so we shall be grateful. But above all, let us constantly give thanks for all things; for thus both these things will cease, and we shall live for the glory of God, and we shall attain the promised goods; which may it be granted to us all to attain, by grace and loving-kindness.

HOMILY IX

Having exhorted them to be grateful, he shows the way. What is this? That which we recently discussed with you. What does he say? "Let the word of Christ dwell in you richly." Indeed, not just this, but another [thought] as well. For I indeed have said that it is necessary to recount those who have suffered graver things, and to turn over in one's mind those who have sustained and tolerated things graver than we [have], and to give thanks that those things did not happen: but he himself, what does he say? "Let the word of Christ dwell in you richly"; that is, doctrine, dogmas, admonition, and let it dwell in you richly, not simply, but with much abundance. Hear...

^A all you who are secular and have charge of wives and children, how he permits even you most of all to read the Scriptures—and not simply or as it may happen, but with much diligence. For just as the man who is rich in money can endure damage and condemnation, so he who is rich in the dogmas of philosophy will easily bear not only poverty, but all calamities, and more easily than that other man. For in that case, in the settling of the loss, the wealthy man is necessarily diminished and put to the test; and if he often suffers this, he will no longer be able to bear it. But here it is not so; for we do not spend our healthy thoughts when we need to bear some of the things we do not wish for, but they remain forever. And see the wisdom of this blessed man: he did not say, "Let the word of Christ be in you" simply, but what? "Dwell" and "richly." ^B "In all wisdom teaching and admonishing one another." He calls virtue wisdom. And rightly so; for humility, and almsgiving, and whatever is like these, is wisdom, just as their opposites are folly; for cruelty comes from folly. Whence often in many places he calls all sin "folly." "The fool," he says, "said in his heart, There is no God." And again, "My sores have stank and are corrupt because of my folly" (Ps. XIII. 1). For what is more foolish, tell me, than the man who wraps himself in garments, but overlooks his own brothers who are naked? Who feeds dogs, but neglects the image of God in hunger? Who is convinced simply that human affairs are nothing, and yet clings to them as though they were immortal? As therefore nothing is more foolish than such a man, so nothing is wiser than the one who accomplishes virtue. For see, he says, how he is wise: he shares his possessions, he is merciful, he is ^C philanthropic; he has recognized the common nature, he has recognized the use of money, that it is worth nothing to speak of; that one must spare one's own body more than money. Wherefore, in despising glory, he is also a philosopher; for he knows human affairs. Philosophy is the knowledge of divine and human affairs. Therefore, he knows which are divine and which are human, and he abstains from the ones, while he works at the others; he knows, and gives thanks to God in all things; he considers the present life to be nothing; for this reason he is neither delighted by good things nor grieved by opposite things. Do not await another teacher; you have the oracles of God; no one teaches you as they do. For this secondary teacher often conceals many things both out of vainglory and out of envy. Hear, I entreat you, all you who are in the world, and acquire books, the medicines of the soul. If you desire nothing else, at least acquire the New Testament, the Acts of the Apostles, the Gospels, ^D your lasting teachers. If grief happens, look into them as into a storehouse of medicines; take consolation from there for the ill, whether it be loss, or death, or bereavement of loved ones; or rather, do not just look into them, but take them all up, have them in your mind. This is the cause of all evils, the not knowing the Scriptures. We go into the war without weapons; and how should we be saved? It is a great thing to be saved even with these, let alone without them. Do not cast everything upon us; you are sheep, but not irrational, but rational; Paul entrusts much to you also. Those who are being taught do not spend their whole time on learning, since they are not being taught; if you are always learning, you will never learn. Do not come as though you will always be learning; for then you will never know, but as one who is also going to unlearn, and to teach another. And tell me, do not all men remain in learning for fixed times, and in all arts simply? Thus we all define a clear time; but if one is always learning, it is proof that he has learned nothing.

2. God spoke this reproach to the Jews: "They are carried from the womb, and instructed even to old age" (Isai. XLVI. 3, 4). If you had not always been expecting this, things would not have all turned back so. If it were possible for some to be those who had learned, and others to be those who were about to become such, the work would have progressed for us; you would have yielded to others, and would have helped us too. Tell me, if some were to go to a primary teacher, and then were to remain forever learning the elements, would they not cause much labor to the teacher? Until when do we discourse to you about life? With the apostles it was not so, but they were constantly passing on, establishing those who had learned before as teachers of others who were being taught. Thus they were able to traverse the world, by not being tied down to one place. How much teaching do you think your brothers who are in the fields need, and those who are their teachers? But you keep me pinned down.

Homily IX

Lord He glorifies [Ps. xv, 4; cxiv, 4]); regarding the custom of keeping company with the good (and these things and many others you will find there); that one must rule over the belly; regarding the restraining of the hands; that one should not be possessed by the desire for having more; that money and glory are nothing; and what things are of this nature. When from an early age you instruct a child in these things, little by little you lead him to higher things. The Psalms have everything, but hymns, on the other hand, have nothing of a human nature; when he has learned in the Psalms, then he will also know the hymns, as being a more divine thing. For the powers above sing hymns, they do not chant: "For a hymn," he says, "is not graceful in the mouth of a sinner" [Eccl. xv, 9]; and again, "My eyes were upon the faithful of the land, that they might sit with me"; and again, "He who does pride did not dwell in the middle of my house"; and again, "He who walked in a blameless way, he ministered to me" [Ps. c, 6, 7, 2]. So that you should take care not only that they do not ^A mingle with friends, but not even with servants. For numberless evils are brought upon children when we have placed corrupt servants over them. For if even while enjoying such kindness and philosophy from their father, they scarcely escape being saved; if we turn them over to servants who care for nothing good, what will they become? They treat them as enemies, thinking they will be more moderate masters if they render them insane, wicked, and of no value. Therefore, before all other things, let us care for these and give our attention to them. "I have loved," he says, "those who love your law." Let us, therefore, also emulate him and love such as these. But again, in order that ^B children might be temperate and moderate, let them hear the prophet saying, "My loins have been filled with delusions"; and again, "You will destroy all who commit fornication away from you" [Ps. xxxvii, 8; lxxii, 27]. And that one must rule over the belly, let them hear again: "And it killed, he says, more of them, while the food was still in their mouth" [Ps. lxxvii, 30, 31]. And that one should not be overcome by gifts: "If riches flow, do not set your heart upon them" [Ps. lxi, 11]. And that glory must be mastered, this also they will find there: "And his glory shall not descend with him after him" [Ps. xlviii, 18]; that the wicked are not to be envied: "Do not emulate those who do evil" [Ps. xxxvi, 1]; that principalities and powers should be counted as nothing: "I saw the impious one superexalted and raised up like the cedars of Lebanon; and I passed by, and behold, he was not" [Ibid., v. 35, 36]; that present things are to be counted as nothing: "They called the people happy to whom these things belong; happy is the people whose Lord is God, their helper" [Ps. cxliii, 15]; that we do not sin with impunity, but that there is a reward: "You shall render to each according to his works"; why then does He not render daily? "God is a judge, just, and strong, and patient" [Ps. lxii, 13; vii, 12]; that humility is good: "Lord," he says, "my heart is not exalted" [Ps. cxxx, 1]; that pride is an evil: "For this reason," he says, "pride held them unto the end" [Ps. lxxii, 6]; and again, "The Lord resists the proud" [Prov. iii, 34, in Greek]; and again, "Their iniquity shall go forth as if from fat" [Ps. lxxii, 7]. That almsgiving is good: "He dispersed, he gave to the poor; his justice remains unto the age" [Ps. cxi, 9]; that it is praiseworthy to show mercy: "Good is the man who pities and lends" [Ibid., v. 5]. And far more philosophy doctrines than these you will find in them: as ^C that one must not speak evil: "One who slandered his neighbor in secret, him I pursued" [Ps. ci, 5]. Who is the hymn [sung by] those above, what the Cherubim say on high, the faithful know. What were the angels saying who were set down below? "Glory to God in the highest" [Luke ii, 14]. Therefore, after psalmodies come hymns, as being a certain more perfect thing. "In the psalms," he says, "in hymns, and in spiritual songs, in grace singing in your hearts to God." Either he says this, that because of grace God gave these things to us; or [regarding] songs which are in grace; or admonishing ourselves and teaching in grace; or that they held these gifts in grace; or this is the explanation. "From the grace," he says, "of the Spirit." Singing in your hearts to God. Not only, he says, with the mouth, but with attention. ^D 3. For this is to sing to God, but that is to the air; for the voice is scattered in vain. "Not for display," he says. Even if you are in the marketplace, you are able to turn toward yourself and sing to God with no one hearing. For so also Moses prayed, and was heard: for he says, "Why do you cry out to Me?" And yet he said nothing, but cried out in his mind with a contrite heart; wherefore God alone heard. For nothing prevents one while walking from praying in the heart, and being above. "Everything whatever," he says, "you do, in word or in deed, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father through Him." For if we do so, nothing will be wicked, nothing unclean, where Christ is invoked. If you eat, if you drink, if you marry, if you travel abroad, do all in the name of God; this is, calling Him as a helper: in all things praying to Him first, set upon your affairs. Do you wish to speak something? Put this first. And therefore we too in our letters put the name of the Lord first. Where the name of the Lord is, all things are auspicious and happy. For if the names of Consuls cause documents to be confirmed and valid, much more the name of Christ. Or he says this: According to God speak and act all things; do not introduce angels. Do you eat? Give thanks to God, and likewise afterwards when you are about to do so. Do you sleep? Give thanks, and likewise afterwards when about to do the same. Are you going to the marketplace? Do the same, nothing worldly, nothing that pertains to the present life. Do everything in the name of the Lord, and all things will succeed for you. Wherever the name of God has been placed, all things are auspicious and happy. If it drives out demons, if it repels diseases, much more will it bring ease to affairs. What is it, "to do in word or in deed"? Whether going out, or doing anything whatsoever. Hear how Abraham sent his servant in the name of God; David in the name of God killed Goliath. His name is admirable and great. And again Jacob, sending his sons, says: "But may my God grant you grace before the man" [Gen. xliii, 14]. For he who does this has God as a helper, without whom he dared to do nothing. Being therefore honored when He has been invoked, He will honor in return, bringing ease to affairs. Invoke the Son, give thanks to the Father. For while the Son is invoked, the Father is also invoked; and whilst thanks are given to Him, thanks are given to the Son also. Let us learn these things to fulfill not in word only, but through deeds. To this name nothing can be equal.

with the holiness of the Spirit, with faith, you have accomplished everything. See how much you have done: you have created man, and all other things you have accomplished by baptism. With such power is the Name terrible when it is commanded against diseases. For this reason the devil introduced the things of the angels, envying us our honor. Such are the incantations of the demons. Even if it be an angel, even if it be an archangel, even if it be the Cherubim, do not tolerate them; since not even these powers will accept it, but will even push it away ^A when they see the Master being dishonored. "I have honored you," He says, "and said: Call upon Me; and do you dishonor Him?" If you sing this incantation with faith, you will drive away both diseases and demons; and if you do not drive away the disease, it is not because of weakness, but because of what is profitable. "According to Your greatness," He says, "so also is Your praise." Through this Name the inhabited world was converted, tyranny was dissolved, the devil was trampled, the heavens were opened. And why do I say the heavens? We were reborn through this Name. If we have this, we shine. This also makes martyrs and confessors; let us hold this as a great gift, that we may live in glory, and please God, and be deemed worthy of the goods promised to those who love Him, by grace and loving-kindness.

Homily X

^B Chap. 3, v. 18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19. Husbands, love your wives, and be not bitter against them. 20. Children, obey your parents in all things: for this is pleasing in the Lord. 21. Fathers, provoke not your children to anger, lest they be discouraged. 22. Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God. 23. Whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24. knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons with God. Chap. 4, v. 1. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

1. Why does he not command these things everywhere and in all his epistles, but here, and in the Epistle to the Ephesians, and to Timothy, and to Titus? Because it is likely that there were dissensions in these cities; or it is likely that they had succeeded in other things, but were so deficient in these that it was necessary for them to hear about them. Or rather, what he says to these, he says to all. And this Epistle bears a great resemblance to the one to the Ephesians. But why does he do this, unless it is because, as they are now at peace, those whom it behooved to learn about high dogmas were still lacking, so it was not necessary to write about these things; or because, having been comforted in their temptations, it was superfluous to hear about these things? So I conjecture that by this time the Church there was established, and these things are said at the end. Wives, submit yourselves unto your own husbands, as it is fit in the Lord; that is, submit yourselves for the sake of God; because this adorns you, he says, not them. For I do not mean despotic submission, nor only that which is by nature, but that which is for the sake of God. Husbands, love your wives, and be not bitter against them. ^C See how he again advised what is fitting. Just as he posits fear and love there, so also here; for even one who loves can be bitter. What he says, therefore, is this: Do not fight; for nothing is so bitter as this fighting, when it happens from a husband towards a wife. For the fights that happen toward beloved persons, these are bitter; and he shows that this happens from much bitterness, when, he says, one is at variance toward his own member. To love, therefore, belongs to the husbands, and to yield belongs to them. If, then, each brings his own, all things stand firm. For from being loved, the wife also becomes friendly; and from submitting, the husband becomes gentle. See also that it is so ordered in nature, so that the one loves and the other obeys. For when the ruler loves the one being ruled, then all things are established. The love from the one being ruled is not sought after as much as that from the ruler toward the one being ruled; for from him comes the obedience. For that the woman is in grace, and he is in desire, shows nothing else but that it has been brought about thus for the sake of love. Do not, therefore, because the wife is submitted, lord it over her; nor do you, because the husband loves, grow puffed up. Let neither the man's friendship lift up the wife, nor the wife's submission puff up the husband. For this reason He submitted her to you, that she might be loved the more; for this reason He made you to be loved, O woman, that you might easily bear being submitted. Do not fear being submitted; for to be submitted to one who loves has no difficulty. Do not fear being in love; for you have her yielding. It could not, therefore, have been a bond in any other way. You have, then, from nature that which is authoritative; have also the bond which is from love; for He let the weaker be tolerable. Children, obey your parents in all things: for this is pleasing in the Lord. Again he has placed "In the Lord," both establishing laws of obedience, and shaming them, and casting them down. For this, he says, is pleasing to the Lord. See how he wishes us to do all things not from nature alone, but before this from the things that are pleasing to God, so that we may also have a reward. Fathers, provoke not your children to anger, lest they be discouraged. Lo, again, here also is submission and affection. And he did not say, "Love your children"; for it would have been superfluous; for nature itself compels it, but he corrected what was needed, so that the affection should also be stronger here, since the obedience is also greater. For nowhere does he posit the example of the husband and the wife; ^D but what? Hear the Prophet saying: "As a father pities his children, the Lord has pitied those who fear Him." And again Christ says:

“What man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent?” ^A “Fathers, do not provoke your children to wrath, lest they become discouraged.” He set down what he knew was most capable of stinging them, and addressed them more lovingly, and nowhere does He set down God—for that would have crushed the parents—but rather He softens their bowels. That phrasing, “Do not provoke,” means: do not make them more contentious; for there is a time when you ought to concede something to them.

Then He comes to the third authority: “Servants,” He says, “obey your masters according to the flesh.” There is also here a kind of love, but not as natural as the former; rather, it is a matter of custom, and from the authority itself, and from the deeds. Since, therefore, the aspect of love is here cut back and diminished, but that of obedience is intense and augmented, He wishes to linger on this, and that which the former possess by nature, He wants to give to these by way of obedience. Wherefore, ^B He does not speak only for the masters to the servants, but also for them, so that they might make themselves desirable to their masters. But He does not put this openly—for otherwise He would have made them arrogant. “Servants,” He says, “obey your masters according to the flesh in everything.” Husbands, wives, children, servants—as the rule/justice of obedience requires. But lest he grieve, he added: “according to the flesh.” What is your best part, he says, namely the soul, is free; the slavery is for a time. Therefore, submit the body, so that the slavery may be no longer of necessity. “Not with eyeservice, as men-pleasers.” Do, he says, the service which is of the law, making it be of the fear of Christ. For even if you do what is fitting and what pertains to the honor of the master when he is not seeing, you are plainly doing it on account of that sleepless eye. “Not with eyeservice,” he says, “as men-pleasers.” Which will result in you incurring loss. For hear the Prophet saying: “The Lord has scattered the bones of those who please men” (Ps. 52.6). See, therefore, how He spares them and composes them: ^C “But in simplicity of heart, fearing God.” For that former state is not simplicity, but hypocrisy and simulation; to have one thing in mind, and to do another; to seem one way when the master is present, but another when he is absent. He did not say, therefore, only, “in simplicity of heart,” but, “fearing God.” For this is to fear God, when, with no one seeing, we do nothing evil: but if we do, we do not fear God, but men. Do you see how He composes them? “Whatever you do,” He says, “work from the soul, as to the Lord and not to men.” He wishes them to be delivered not only from hypocrisy, but also from idleness and sloth. He made them free instead of slaves, since they have no need of the masters being present. For this is what “from the soul” means, with benevolence, not with servile necessity, but freely and by the counsel of the mind. And what is the reward? “Knowing that from the Lord you will receive the reward of the inheritance: serve the Lord Christ.” For from Him, He says, you will receive the reward. And that you serve the Lord, from this it is clear. “For he,” ^D He says, “who does injustice will receive what he has done unjustly.” Here He confirms what was said before. For lest these words be seen to be flattery: “He will receive,” He says, “what he has done unjustly”: that is, he will pay the penalty: “For there is no partiality with God” (Rom. 2.11). What then, if you are a slave? You are not disgraced. Yet it was proper to say this to the masters, just as in the Epistle to the Ephesians; but here it seems to me he tacitly points to the Greek masters. For what if he is a Greek, while you are a Christian? It is not the persons that are examined, but the deeds. Wherefore thus with benevolence, and from the soul, one must serve.

(Cap. 4.) 1. “Masters, grant to your servants what is just and equal.” What is “just”? what “equal”? To ensure that they have an abundance of all things, and not to allow them to lack for others, but to remunerate them for their labors. For not because I said they have a reward from God, for that reason should you deprive them. Elsewhere, however, he says, “Remitting threats” (Eph. 6.9), wishing to make them milder: for those were perfect. This is: “With the measure you measure, it will be measured to you” (Matt. 7.2). And that, “There is no partiality,” was said to them: but to them it is attributed, so that they might receive this. When, therefore, we have said to the other what conforms to the other, we have not so much corrected him, as the one who is liable. “And you with them,” he says. Here he made the slavery common: “Knowing, for,” he says, “you too have a Master in heaven.”

2. “Continue in prayer, watching in it with thanksgiving.” For since to continue in prayer and to persevere in it often renders one slothful and lazy, for this reason he says, “Watching,” that is, being sober, not wandering and straying. For it knows, the devil knows what a good thing prayer is; and therefore he presses heavily: Paul also knows that many who pray are slothful and lazy. Wherefore he says, “Continue in prayer,” as about a laborious matter. “Watching in it with thanksgiving.” This, he says, be your task and duty, in prayers to give thanks, and for manifest things and for non-manifest things, and for those things which He has done well for the willing and for the unwilling, and for the kingdom and for the gehenna, and for affliction and for recreation. For thus it is the custom for the saints to pray, and to give thanks for common benefits. I know a holy man who prayed thus. Before this word he said nothing else than: “We give thanks for all Thy benefits, which from the first day until the present day have been bestowed upon us, the unworthy: for those things which we know and do not know, for the manifest, for the non-manifest, which were done by deed and which by word, which were done voluntarily and involuntarily, for all things which were done to us, the unworthy, for afflictions, for recreations, for punishment, for the kingdom of heaven. We ask that Thou wouldst keep our soul holy, having a pure conscience, an end worthy of Thy clemency. Thou who hast so loved us as to give Thy only-begotten Son, vouchsafe that we may be worthy of charity: give wisdom in Thy word, and in Thy fear, only-begotten Christ, Thine.”

^A Remember all those who call upon Thy name in truth; remember all those who wish us well, and those who wish us the opposite, for we are all but human. And having appended the prayer of the faithful, he here paused, as if having made that prayer a sort of crowning jewel and bond for all. For God does us many kindnesses even when we are unwilling; indeed, many even when we are unaware, and greater ones at that. For when we pray for the opposite, and He does the opposite, it is clear that He does us good even when we are unaware. “Praying at the same time for us.” Observe his humility: he places himself after them. “That God may open unto us a door of the word, to speak the mystery of Christ.” He speaks of an entry and of boldness of speech. ^B Strange! Such an athlete did not say, “That I may be released from my bonds,” but while in bonds he besought others, and besought them for a great matter, that he might receive boldness of speech. Two great things here: the quality of the person, and the quality of the matter. Strange! Such is the dignity. “The mystery of Christ,” he says. He shows that there is nothing more desirable to him than this: to speak. “For which I am also bound, that I may make it manifest, as I ought to speak.” With much, he says, boldness of speech, and without withholding anything. See, the bonds manifest him; they do not shroud him. With much, he says, boldness of speech. Tell me, are you bound, and do you exhort others? Yes, he says; the bonds provide me with greater boldness; but I ask for the impetus of God, for I heard Christ saying: “When they deliver you up, take no thought how or what ye shall speak” (Matt. 10:19). And observe how metaphorically he spoke: “That God may open unto us a door of the word.” ^C Observe how unpretentious he is, and how, being in bonds, he speaks humbly; that is to say, “That He may soften their hearts.” He did not say it thus, but, “That He may give us boldness of speech,” speaking thus out of humility, and asking to receive that very thing which he already possessed. He shows in this Epistle why Christ did not come at that time: to call those things a shadow—but “the body,” he says, “is of Christ” (Col. 2:17). Thus it was necessary to be accustomed to the shadow. At the same time, he manifests a very great proof of his love for them: “That ye may hear,” he says. “But I am bound.” Again he brings the bond into the middle, which I passionately love, which stirs my heart and always leads me into a longing to see Paul in bonds, writing, preaching, baptizing, and catechizing while in chains. On behalf of the Churches everywhere he was consumed while bound; bound, he built up countless things. He was then more free. ^D For hear him saying: “So that most of the brethren, trusting in my bonds, are more courageous to speak the word without fear” (Phil. 1:14). And he himself again confesses this, saying: “For when I am weak, then I am strong” (2 Cor. 12:10). For this reason he also said, “But the word of God is not bound” (2 Tim. 2:9). He was bound with evildoers, with prisoners, with murderers; the teacher of the world, he who went up to the third heaven, he who heard the unutterable words, was bound. But then the course was faster. He who was bound was set free, and he who was not bound was bound. For the former was doing what he wished, while the latter did not hinder him, nor did he fulfill his own purpose. What are you doing, O foolish man? Is he a bodily runner? Is he competing in a stadium among us? He is a citizen of heaven; the one who runs in heaven cannot be bound by things on earth, nor can he be held back. Do you not see this sun? Cast bonds upon its rays, stop its course; but you will not be able. Therefore, neither Paul; and this one much more than that one, for this one enjoyed greater providence than that one, insofar as he brings us not such light, but carries the true Light. Where now are those who wish to suffer nothing for Christ? And why do I say suffer, when they do not even wish to expend money? Paul was also bound at one time, and he used to cast others into prison; but since he became Christ’s servant, he prides himself no longer on acting, but on suffering. And this is the miracle of the preaching, when it is so raised up and increased through those who suffer themselves, and not through those who do evil. Where has anyone seen such struggles? He who suffers wrong, wins; and he who does wrong, is defeated. This man is more radiant than that man, he who introduced the preaching through chains. “I am not ashamed,” he says, “but I even take pride in preaching the crucified One.” For consider with me: the whole world, abandoning those who were set free, approached those who were bound; shunning those who bound others, it honors those who are clad in chains; having hated those who crucified, it worships the crucified One.

4. It is not only wonderful that the preachers were fishermen and unlearned, but that other impediments—impediments of nature—also existed, and the progress was all the greater. Not only did their lack of learning not hinder anything, but it even caused this very preaching to be made manifest. For hear Luke saying: “And perceiving,” he says, “that they were unlettered and unlearned men, they marveled” (Act. 4:13). Not only did the bond hinder nothing, but it even made them all the more bold. The disciples were not so confident when Paul was free as when he was bound. “For,” he says, “they are more courageous to speak the word of God without fear.” Where are those who contradict, saying that the preaching is not divine? Or was lack of learning not sufficient to cause them to be condemned? Therefore, should one not have feared them here? For you know that the multitude is possessed by these two passions: vainglory and cowardice. The lack of learning did not allow them to feel ashamed; perils ought to have cast them into cowardice. But, he says, they performed miracles. Do you believe, then, that they performed miracles? But were they not performing them? This is a greater miracle than performing them, if they were led forward without miracles.

Socrates was also bound among the Greeks: what then? Did not his disciples immediately flee to Megara? Indeed; for they did not accept the discourses regarding immortality. But observe here: Paul was bound, and the disciples were more confident; and rightly so, for they saw the preaching not being hindered. For you cannot bind a tongue; in this way...

it runs most of all. For just as with a courier, unless you bind his feet, you cannot stop him from running, so too with an evangelist, unless you bind his tongue, you cannot stop his course. But just as the former, if you bind his loins, runs all the more and is carried along, so too the latter, once bound, preaches all the more, and with greater freedom and confidence. Does a man fear being bound when he is only a prisoner of the body? But he who despises death, how could he be bound? They acted just as if they had bound the shadow of Paul and had stopped his mouth. For the conflict was a shadow-play: for he was more desirable to his own, and more reverend to his enemies, as one who bore the prizes of a great and strong soul—namely, his chains. A crown adorns the head; it does not bring shame, but even makes one glorious. They crowned him against his will with a chain. For, tell me, could he fear iron who dared to break the adamant gates of death? ^A

How precious are the chains of Paul. Let us come, beloved, to an emulation and zeal for these chains. Whatever women are adorned with gold, desire the chains of Paul. A necklace does not shine so much around your neck as the ornament of iron chains shone upon his soul. If anyone desires the former, let him hold the latter in hatred. For what is there in common between sloth and the virtue of a great soul, or between physical ornament and philosophy? Angels reverence those chains; these here, however, even bring mockery. Those chains are accustomed to lift from earth to heaven; these chains draw down from heaven to earth. For in truth these are chains, not those: those are ornaments, these are truly chains. These weigh down both body and soul, while those adorn the soul along with the body. Do you wish to know that those are ornaments? Tell me, who attracted more spectators, you, or Paul? Why do I speak of you? Even the Empress herself, surrounded by gold, would not have attracted those who saw her more; but if it happened—and Paul was in chains at that time—that both she and the Empress were to enter the church, everyone would turn their eyes from her to him, and rightly so. For to see a man who is superior to human nature, and who possesses nothing human, but is an angel on earth, is more admirable than to see an adorned woman. ^B For it is possible to see the latter in shows, in processions, in baths, and in many places and everywhere; but a man surrounded by chains, and considering himself to possess the greatest ornament, and not yielding to his chains, it is impossible that he who beholds him should look upon an earthly spectacle, but rather one worthy of the heavens. An intellect surrounded by the former looks around to see who sees it and who does not; it is full of pride, is held by cares and anxieties, and is bound by ten thousand other affections of the soul. But he who is surrounded by the latter is devoid of pride, his soul exults, it is free from every anxiety, and it joyfully looks up to heaven. If someone were to give me the choice, whether I would rather see Paul stretching out his head and sending forth his voice from heaven, or from a prison, I would prefer the prison; for from heaven they come to him, even while he is in prison. The bonds of Paul are the binding of the preaching; that chain is the foundation. Let us desire those chains. ^C

How then, he asks: “If we are shattered and broken asunder?” There is no utility, but rather damage, for us from these chains. These will show us to be bound there; but those chains of Paul will loosen chains. She who is bound here with these will have her hands and feet bound there with immortal chains; she who has been bound with the chains of Paul will have them as an ornament then surrounding her. Loosen both yourself from your bond and the poor man from famine. Why do you fasten together the chains of your sins? How? he says. When you wear gold, but another is perishing; when you receive so much gold in order to attain to empty glory, while another has nothing to eat, are you not fastening sins together? Clothe yourself with Christ, and not with gold. Where mammon is, there Christ is not; where Christ is, there mammon is not. Do you not wish to be clothed with the King of the universe himself? If someone were to give you purple and a diadem, would you not choose that over any gold? I do not give you a royal ornament, but offer you the King himself with whom you may be clothed. And how, he asks, can anyone be clothed with Christ? Hear Paul saying: “As many of you as have been baptized into Christ, have put on Christ” (Gal. iii, 27). Hear the apostolic admonition: “Make not provision for the flesh,” he says, “unto concupiscence” (Rom. xiii, 14). One is clothed with Christ if one does not make provision for the flesh unto concupiscence. If you are clothed with Christ, the demons themselves will fear you; but if with gold, even men will mock you. If you are clothed with Christ, even men will reverence you.

Against the excessive adornment of women.

Do you wish to appear beautiful and fair? Let the formation of the Creator suffice for you. Why do you bring in golden ornaments, as if to correct what God has fashioned? Do you wish to appear fair? Clothe yourself with almsgiving, clothe yourself with kindness, clothe yourself with modesty and temperance, and let pride be far from you. All these are more precious than gold; these also make one who is fair, more beautiful; these also make one who is not fair, beautiful. For when anyone sees a form joined with benevolence, he passes judgment from love; but as for wickedness, a man cannot call it beautiful, even if it be beautiful; for a wounded soul does not pass a right judgment. The Egyptian woman was once adorned; Joseph was also adorned; which was the more beautiful? I do not speak of when she was in the palace, and he in prison. He was naked, but he was clothed in the garments of temperance and continence. She was clothed, but she was naked and more shameful; for she did not have temperance. When you adorn yourself excessively, O woman, then you become naked and more shameful; for you have stripped off modesty. Eve was also naked, but when she was clothed, then she was more shameful; for when she was naked, she was adorned with the glory of God; but when she put on the garment of sin, then she was naked. And you, when you are clothed with worldly ornament, then you appear more shameful. For I will say that excessive expenditure and luxury are not sufficient to show forth beauty, but that it is possible for one who is clothed to be less honorable than one who is naked. If at any time you have put on the garments of a flute-player or a piper, is that not disgraceful and inde-

the comedians, the actors, the mimes, the dancers, and those who fight with beasts; but to the faithful woman other garments are given by God, the only-begotten Son of God himself. For, he says, as many of you as have been baptized into Christ have put on Christ (Gal. 3:27). Tell me, if someone had given you a royal garment, and you, having taken a servant’s rag, had worn it over the former, would you not be punished for your indecency? You have put on the Master of the heaven and of the angels, and do you still wallow in the things of the earth? These things have been said by me because the love of finery is a great evil in itself, even if nothing else were born of it (for it incites to vainglory and pride); but as it is, many other evils are born of excessive adornment: manifest suspicions, untimely expenditures, blasphemies, and pretexts for avarice. For why, tell me, do you adorn yourself? Is it to please your husband? Then do this at home. But here the contrary happens. For if you wish to please your own husband, do not please others; but if you please others, you will not be able to please your own husband. ^B Therefore, you ought to have put aside all that finery when going out to the marketplace or into the church. Otherwise, do not please your husband with those things with which harlots do, but rather with that which free women use. For tell me, in what does a wife differ from a harlot? It is that the one looks only to how she may attract her lover by the beauty of her body; but the other manages a house, shares in the raising of children, and in all other things besides. Do you have a little daughter? See that she does not inherit the harm; for it is natural for characters to be fashioned according to their upbringing, and to imitate the ways of their mothers. Be an example of modesty to your daughter; adorn that inner ornament, and see how you will despise this one. For truly those are ornaments, while these are indecencies. The things said are enough. And may God, who made the world and gave us the ornament of the soul, adorn us and clothe us in his own glory, that all, shining in good works and living to his glory, may send up glory to the Father and the Son and the Holy Spirit.

Homily XI

^C Col. IV. v. 5. Walk in wisdom toward those who are outside, redeeming the time. Your speech must always be with grace, seasoned with salt, that you may know how you ought to answer each one.

1. What Christ said to the disciples, this Paul now exhorts. And what did Christ say? Behold, I send you forth as sheep in the midst of wolves. Be therefore wise as serpents, and harmless as doves (Matt. 10:16). That is, be vigilant, giving them no handle against you. For this reason, it is added, "toward those who are outside," so that we might learn that toward our own members we do not need as much safety as toward those who are outside. For where there are brothers, there are many pardons and acts of love. Certainly, there must be safety there, but much more outside; for it is not the same thing to be among enemies and foes, and among friends. Then, since he had alarmed them, see how he encourages them again. Redeem the time, he says; that is, the present time is short. And he was saying these things, not wishing them to be wily or hypocrites—for that is not of wisdom, but of folly—but what? In those things which do not cause harm, he says, give them no handle; which he also says when writing to the Romans: Render to all their due: tribute to whom tribute is due; custom to whom custom; honor to whom honor (Rom. 13:7). Only let your war be for the sake of the preaching, he says; let this war take no other beginning. For if they were to be hostile to us for other reasons, there will be no reward for us, and they themselves will be worse, and they will seem to have just complaints against us; as, for instance, if we do not pay the taxes, if we do not render the appropriate honors, if we are not humble. Do you not see Paul, where the preaching was not harmed, how he is condescending? For hear him saying to Agrippa: I count myself happy, O King, since I am to make my defense before you today, especially because you are an expert in all customs and ^D questions which are among the Jews (Acts 26:2-3). But if he had thought it necessary to insult the ruler, he would have overturned everything. And hear also those around the blessed Peter, how they answered the Jews with reasonableness, saying: We must obey God rather than men (Acts 5:29). And yet these men were such that they had despaired of their own lives and could have insulted [them] and done anything at all; but they had despaired of their lives for this reason, not that they might be vainglorious (for that is vainglory), but that they might preach, and that they might speak all things with boldness; but that other thing is lack of measure. Your speech always with grace, seasoned with salt; that is, do not let that which is charming fall into indifference. For it is possible to be witty, and it is possible to do this with the proper decorum. That you may know how you ought to answer each one. So it is not necessary to converse with all in the same way, I mean with Greeks and with brothers. By no means; for this is of the utmost folly. All things concerning me Tychicus, the beloved brother and faithful minister and fellow-servant in the Lord, will make known to you. Amazing, what great wisdom in Paul! How he does not put everything into the letters, but only the necessary and urgent things. First, not wishing to extend them to a great length; second, also making the one departing more worthy of respect, so that he may have something to relate; third, showing how he is disposed toward him; for he would not have entrusted these things to him. Furthermore, there were things which it was not necessary to reveal through letters. The beloved, he says, brother. If beloved, he knows all things, and he kept nothing from him. And faithful minister and fellow-servant in the Lord. If faithful, he will not lie; if fellow-servant, he has shared in the...

^A trials; so he has brought him to you for this very purpose. Here he shows great love, indeed, since he sent him on this account, and this is the reason for his having traveled, which he also spoke of when writing to the Thessalonians: "Therefore, when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timothy our brother" (I Thess. 3:1), and for the same reason: "That he may know your state, and comfort your hearts" (Eph. 6:22). See what he says: "Not that you should learn my affairs, but that I [should learn] yours"—in this way, he never puts forward what is his own. He shows that they also are in trials by saying, "that he may comfort your hearts."

"With Onesimus, a beloved and faithful brother, who is one of you. They will make known to you all things here" (Col. 4:9). This is the Onesimus concerning whom, when writing to Philemon, he said: "Whom I wanted to keep with me, that for you he might minister to me in the bonds of the Gospel: but without your counsel I would do nothing" (Philem. 13). He also adds an encomium of the city, so that they might also be glorified, and not only not be ashamed, saying: "Who is one of you. They will make known to you all things here."

"Aristarchus my fellow-prisoner greets you" (Col. 4:10). He was abducted from Jerusalem with him. He said something greater than the prophets: for they indeed call themselves guests and strangers and pilgrims, but this man says even "prisoner." For as a prisoner, he was led and carried, and was set before everyone to suffer evils—indeed, even worse than them. For as for them, after the enemies have taken them, they care for them greatly as their own; but this man, everyone led and carried as an enemy and foe, beating, scourging, insulting, and slandering him. This was even a consolation to them: for when a teacher is involved in such things, the disciples receive greater consolation. "And Mark, the cousin of Barnabas." He also praised him again from his kinship, for Barnabas was a great man. "Concerning whom you received commandments: if he comes to you, receive him." What of it? Would they not have received him otherwise? They would have, but, "With great [care]," he says, "I wish [you to do it]," and this shows the man to be great. From whence they received the commandments, he does not say.

"And Jesus, who is called Justus" (Col. 4:11). This one was perhaps a Corinthian. Then he gives a common encomium to all, having said what was proper to each individual: "Who are of the circumcision: these alone are my helpers in the kingdom of God, who were a comfort to me." After he said, "fellow-prisoner," lest he simultaneously deject the soul of his hearers, see how he puts this, and rouses them: "My helpers for the kingdom of God." Wherefore, since they are partners in trials, they are also partners in the kingdom. "Who were a comfort to me." He shows them to be great, seeing that they were a comfort to Paul. But let us see Paul's prudence. "In wisdom," he says, "walk toward those who are outside, redeeming the time" (Col. 4:5). That is, the time is not yours, but theirs: do not therefore claim lordship and authority for yourselves, but redeem the time. Nor did he say only, "Buy," but "Redeem," signifying that, being thus affected, you should make it your own in another way. For it would be the height of madness to contrive occasions for wars and enmities. For to this, that we sustain superfluous perils which have no profit, there is added another loss, that the Greeks do not come to us. For when you are among brothers, you rightly confide; but among those outside, it is not so. You see how everywhere he calls those who are outside "Greeks." Therefore he was also saying, when writing to Timothy: "He must have a good testimony from those who are outside" (I Tim. 3:7); and again, "For what have I to do with judging those who are outside?" (I Cor. 5:12). "In wisdom," he says, "walk toward those who are outside." For they are outside, even if they inhabit the same world as we do, as those who are outside the kingdom and the house of the Father. At the same time, he also consoles them, calling them outsiders: which he was indeed saying above, "Your life is hidden with Christ in God" (Col. 3:3). "Then," he says, "seek glory, then honors, then all other things; but now, by no means, but yield to them." Then, lest you imagine he is speaking about money, he adds: "Your speech [should be] always with grace, seasoned with salt, that you may know how you ought to answer each one" (Col. 4:6). "That it may not be full of hypocrisy," he says—for this is not grace, neither is it "seasoned with salt." For example, if it is necessary to show deference without danger, do not refuse: if it is a time to speak affably, do not consider this move an act of flattery: do all things pertaining to honor, in such a way that piety is not damaged. Do you not see how Daniel shows deference to an impious man? Do you not see how the three children are offered to the king with wisdom, showing both fortitude of soul and liberty of speech, but not rash boldness and harshness? For this is not liberty of speech and confidence, but vain glory. "That you may know," he says, "how you ought to answer each one." For [one must speak] differently to a ruler, differently to one who is under another's authority; differently to the rich, differently to the poor. Why? Because the souls of the rich and of rulers are weaker, as those who are swollen and dissolute: whence it happens that one must lower oneself more and accommodate oneself to them: but the souls of the poor and of those who are subject to another are more solid and prudent: wherefore even here, one must use greater liberty of speech, looking to one thing, namely, edification. Not because this one is poor, and that one is rich, the latter should therefore be honored more, and the former less; but because of their weakness, the latter should be borne, but not the former. For example, unless there be a cause, do not call a Greek abominable, nor be abusive; but if you are asked concerning the dogma, answer that it is abominable and impious: if no one asks, however, and does not force you to say it, one ought not rashly to undertake enmity. For what is the necessity of acquiring superfluous enmities for oneself? Again, if you are instructing someone by catechesis, speak as the subject matter demands; otherwise, be silent. If speech is "seasoned with salt," even if it falls upon a dissolute soul, it restricts its softness; and even if upon a harsh one, it smooths its roughness. Be gracious, and not bothersome; nor again soft, but have both austerity and pleasantness. For if anyone is excessively austere, he harms more than he benefits; but if he is excessively urbane, he is more...

^A contemptible and trodden upon. Rather, taking the virtue of each, flee the vice, just as the bee takes the brightness of the one and the dignity of the other. For if a physician does not use the same treatment for all bodies, much more is this true for a teacher. Yet bodies would more readily bear inappropriate medicines than a soul would inappropriate speech. For example, a Greek approaches you, and he becomes your friend; do not speak to him about this matter until he has become quite a friend; and when he has become one, do so gently.

3. For see how even Paul acted when he arrived at Athens, how he discoursed with them. He did not say, "O wretched and altogether ^B polluted men," but what? "Men of Athens, I see that you are in all things as more superstitious" (Acts 17:22). Again, when it was necessary to reproach, he did not refrain; but with much vehemence he said to Elymas: "O full of all guile and all mischief, child of the devil, enemy of all righteousness" (Acts 13:10). For just as it was folly to reproach the former, so it was weakness not to reproach the latter. Again, have you been introduced to a magistrate for some business? Give the appropriate honors. "All things," he says, "shall they make known to you that are here." Why did they not come together, he asks? And what is it, "All things shall they make known to you that are here"? That is to say, the bonds, and all the other things that hold me. One who prays to see them, and who even sends others, would not himself have been remiss, were it not that some great necessity held him. And yet, this was not what those accusing ^C him said. And yet, they did accuse him vehemently. For the learning that he had even fallen into temptations and had borne them nobly was a thing that confirmed the matter and set aright the souls of those men.

With Onesimus, he says, "the beloved and faithful brother." Paul calls the slave a brother; and rightly so, since he even calls himself a servant of the faithful. Let us all cast down our pride; let us trample upon arrogance. Paul, who is worthy of the inhabited world and ten thousand heavens, calls himself a servant, and do you think yourself great? He who was leading and carrying all as he willed, he who held the primacy in the kingdom of heaven, who was crowned, who went up into the third heaven, calls slaves brothers and fellow-servants. Where is the madness? Where is the arrogance? Onesimus had become so worthy of belief that even such things were entrusted to him. And Mark, he says, "the cousin of Barnabas, about whom you received instructions: receive him." Perhaps they had received instructions from Barnabas. ^D "Who are of the circumcision." He settles the puffing up of the Jews; he raises the souls of these men, because there were few of the circumcision, but more from the nations. "Who have become to me," he says, "a consolation." He shows himself to be in great temptations. Thus, this is not a small thing: when we console the saints both by presence and word and assiduity, when we suffer with them (for, he says, "as if bound with the prisoners"); when we make their sufferings our own, we shall also share in the crowns. Were you not dragged into the stadium? Did you not go down into the contest? Another has stripped himself. Or if you wish, you will be a partner, too: anoint him, become his friend and student, sound out great things from without, stir up the power, revive the soul. In the case of all others, it follows that this should happen. For Paul did not need it, but by lifting them up, he said these things. You, therefore, in the case of all others, muzzle those who wish to defame, prepare for him lovers, welcome him as he goes out with much care; thus you will share in the crowns, thus in the glory; and even if you do nothing else, but enjoy [the things that have been done], you have shared, and not as if by chance; for you have brought love, the head of all good things. For if those who weep seem to share in the mourning, and grant much to those who mourn, and remove much of the pain, much more do those who rejoice make the pleasure greater. For how great an evil it is not to have those who share in the grief, hear the Prophet saying: "And I waited with one who would grieve with me, and he existed not" (Ps. 68:21). For this reason Paul also says: "To rejoice with them that rejoice, and to weep with them that weep" (Rom. 12:15). Increase the pleasure; if you see your brother doing well, do not say, "His is the success, why should I rejoice?" These words are not of a brother, but of an enemy. If you will, it is not his, but yours; you are master to make it greater, if you are not downcast, but rejoice, if you become bright, if you look radiant. And that the matter is so is clear from this: Those who envy do not envy only those who are doing well, but they also rejoice in the successes of those who share in their success; thus they know that even they themselves are in the success, and they themselves are the ones most of all who are held in honor. For he is one who even blushes much when praised; but this one prides himself with much pleasure. Do you not see in the case of athletes how one is crowned and another is not? Yet the pain and joy belong to the lovers and the haters; those leap, those exult. See how much it is not to envy: another's the labor, and yours the pleasure; another is wrapped in the crown, and you exult, you pride yourself. For tell me, another has won, why do you leap? But even they know well that what has been done is common. For this reason the envious do not blame this one, but they try to cast down the victory; and you hear words of those saying such things: "I wiped you out," and, "I brought you down," and yet it is another's the work, but the praise is yours. If in external things it is such a great good not to envy, but to make another's good things one's own, much more so in the victory over the devil; for then he blows more against us, clearly because we are taking more pleasure. And yet, though he is small, he knows exactly that this is a great pleasure. Do you wish to grieve him? Enjoy and rejoice. Do you wish to gladden him? Become downcast; you lighten the grief that has come upon him from the victory of the brother through your own despondency; you stand with him, having been cut off from the brother; you do a greater evil than he. For it is not the same to be an enemy and do the things of enemies, and to be a friend and stand with the enemies; this one is more defiled than the enemies. If the brother has done well, either by speaking, or by displaying, or by succeeding...

of praise and good repute, show that he is your member.

4. How one should act toward enemies. — And how, he says, when I have not attained good repute? Do not say this word, press your lips tight. If you who say these things were near me, I would have placed my hand upon your lips so that the enemy might not hear. Often enmities arise between us, and we do not show them to our enemies; but you show them to the devil. Do not say this, do not even think it; but on the contrary, "He is my member: the glory passes to the body." Why then, he says, are those who are outside not so affected? Because you are the cause. For when they see you saying that his joy is alien, they themselves also become alienated; but if they see you regarding it as your own, they dare not; but you also are similarly illustrious. You have not attained praise by speaking; but while you congratulate him, you have gained greater praise than he. For if charity is a great thing and the head of all, you have received the crown that is prepared from it: he that which is acquired from the art of speaking, you that which comes from vehement love: he displays the power of words; you through deeds have cast down envy, and trampled upon jealousy. Wherefore you are justly more crowned than he: your struggle is more glorious; not only have you trampled upon envy, but you have also done something. He has only one crown, but you have two, and these two are more splendid than that one. What are these? You have received one against envy; the other is that with which you are adorned, having enjoyed charity. For not only is rejoicing together an indication that you are clean from envy, but also that you possess charity which has taken root. Often some human perturbation of soul, such as vainglory, causes him trouble: but you are clean from every perturbation of soul: for not laboring under vainglory, you rejoice because of the good things of another. Has he built up the Church, tell me, I pray, or enlarged the congregation? Praise him in turn: you have double crowns; you have cast down envy, and are adorned with charity. I even ask and beseech you. Do you wish to hear of a third crown? To him applaud those men who are below, but to you, the angels who are above. For it is not the same thing to show a beautiful and elegant manner of speech, and to overcome the impulses of the soul: this praise is temporal, but that is eternal: this is from men, that from God: this one is seen to be crowned, but you are crowned in secret, where your Father sees you. If it were permitted, once the body is dissected, to see the soul of each, I would have shown you that this one is more honest and more resplendent. Let us trample upon the goads of envy, let us profit ourselves, beloved! Let us place the crown upon ourselves. ^A

Invidia propulsanda. — He who envies, fights with God, not with him: for when he sees him having grace, he both grieves and wishes ^B to destroy the Church, and he fights not with him, but with God. For tell me, I pray, if someone were adorning the king's daughter, and he was in good repute by adorning her and rendering her beautiful, and someone else wished her to behave herself basely and indecorously, and he himself could not adorn her; whom would he be plotting against, him or the king her father? So now also, you who are envious, are fighting with the Church, you are waging war with God. For since the utility of the Church is connected with the brother's praise, if this falls, it is necessary that he also falls. Wherefore in this you do a satanic work, as one who plots against the body of Christ. You are stimulated by pain against him who has done you no injury; but much more against Christ. What injury has he done you, that you do not allow his body to be adorned with beauty? That you do not allow the bride to be decorated? Consider, however, with me how great the punishment is; you fill your enemies with joy; and him who is in good repute, whom you wish to afflict with trouble, you exhilarate more, and by envying you show him more to be praised and well-spoken of: for otherwise you would not have envied; or rather you show that you are being tormented. And I am ashamed to exhort from these things: but since the weakness of our soul is so great, let us, chastised even by these things, be freed from this pernicious vice. You grieve that he is praised and is in good repute? Why then do you increase his praise by envying? Do you wish to torment him? Why then do you show that you are grieving? Why do you exact punishments from yourself before him whom you do not wish to be praised? For him there is double pleasure and joy, and for you torment: not only because you show him to be great, but also because you produce another pleasure for him, while you torment yourself; and again concerning those things about which you grieve, he rejoices because you are envious. See what grievous wounds we inflict upon ourselves, and do not perceive. He is an enemy. Yet why an enemy? What injury has he done you? But nevertheless we render the enemy more illustrious, and we punish ourselves more. We torment ourselves again by this, if we perceive that he has known it. For he indeed perhaps does not rejoice, but we, thinking that he rejoices, are again thereby grieved. Cease therefore to envy: why do you impose wounds upon yourself? Let us ponder these things, O beloved, namely, the double crowns of those who do not envy: the praises, namely, from men, the praises from God, and the evils which arise from envy; and thus we shall be able to extinguish this flame, and be praised before God, and be in good repute, and attain the same things as those who are in good repute: for perhaps we shall attain them: and if we do not attain them, we shall not attain what is not expedient: yet we shall be able even thus, when we have lived to the glory of God, to attain the good things promised to those who love Him, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Spirit, be glory, dominion, honor, now and always, and to the ages of ages. Amen. ^C

HOMILIA XII.

Cap. 4. v. 12. Salutat vos Epaphras, qui ex vobis est, servus Christi, semper sollicitus pro vobis in orationibus, ut stetis perfecti, et pleni in omni voluntate Dei. 13. Testimonium enim illi perhibeo quod habet multum zelum pro vobis, et pro iis qui sunt Laodiceæ, et qui Hierapoli. ^D

1. Etiam in initio epistolæ, virum commendavit a caritate; caritatem autem ostendit, et quod laudet:

^A *Which things He declared to us* (Col. 1. 8). He points to love, and causes him to be loved, and to pray fervently. He commends him, too, by opening a door to his word—for the teacher being respected is a benefit to the disciples—and again by saying, *Of you* (Col. 4. 12), so that they might also be proud of the man, since they have brought forth such men. *And always,* he says, *striving for you in his prayers* (Col. 4. 12). He did not simply say praying, but *striving*, trembling and fearing. *For I bear him witness,* he says, *that he has great zeal for you* (Col. 4. 13). A trustworthy witness. That he has, he says, *great zeal for you*. That is, that he loves you exceedingly and is kindled with longing for you. *And those in Laodicea,* he says, *and those in Hierapolis* (Col. 4. 13). He commends him to them as well. But how were they to know this? It is likely that they heard of it; but also, as the Epistle was being read, they were learning it. *For make it so,* he says, *that it also be read in the Church of the Laodiceans* (Col. 4. 16). ^B*That you may stand perfect* (Col. 4. 12). At the same time, he accuses them, while exhorting and advising them in an unburdensome way. For it is possible to be perfect and not stand, as if someone knew all things but were still wavering; it is possible also not to be perfect and yet stand, as if one knew a part but stood firmly. But he prays for both: *That you may stand perfect*, he says. See how he once again reminded them of the discourse concerning the angels and concerning the life. *And filled,* he says, *in all the will of God* (Col. 4. 12). For it is not simply enough to do the will. He who is filled does not allow any other will to be in him, since he has not been fully persuaded. *For I bear him witness,* he says, *that he has great zeal* (Col. 4. 13). And zeal, and great: both are for emphasis, just as he himself says while writing to the Corinthians: *For I am jealous for you with the jealousy of God* (2 Cor. 11. 2).

*Luke the physician, the beloved, greets you* (Col. 4. 14). This is the evangelist. He does not put him last to humble him, but he exalts Epaphras there. It is likely there were others called by this name. And Demas. But having said, *Luke the physician greets you*, he added, *The beloved* (Col. 4. 14). ^C This, too, is no small commendation, but a very great one: to be the beloved of Paul. *Greet the brethren who are in Laodicea, and Nymphas, and the church in his house* (Col. 4. 15). See how he glues and connects them to themselves, not only by greeting them, but also by exchanging the epistles. Then again he shows favor by addressing him privately. He does this not simply, but even leads others into the same zeal. For it is not a small thing when he is not counted with the rest. See, then, how he shows the man to be great, if indeed his house was a church. *And when the epistle has been read among you, make it so that it is also read in the Church of the Laodiceans* (Col. 4. 16). It seems to me that some of the things written there were things that these people also needed to hear. And the benefit was greater for them when, upon others being accused, they might recognize their own sins. *And that from Laodicea, that you also might read* (Col. 4. 16). Some say that he does not mean the one sent by Paul to them, but the one *from them* to Paul; for he did not say, "that to the Laodiceans," but, *That from Laodicea*, he says, *having been written*.

*And say to Archippus: See the ministry which you have received in the Lord, that you fulfill it* (Col. 4. 17). Why does he not write to him? Perhaps he did not need it, but only a simple reminder, so that he might be more diligent. ^D *The greeting by my hand, Paul's* (Col. 4. 18). This is a token of authenticity and friendship, to look even at the letters and to be affected by them. *Be mindful of my bonds* (Col. 4. 18). Behold, how much consolation! For this is sufficient to urge them to all things and make them more stouthearted for the struggles; and not only more stouthearted, but it also made them more intimate. *Grace be with you. Amen.*

2. A great commendation, and greater than all others, is to speak concerning Epaphras: *The servant of Christ who is from you* (Col. 4. 12). And he says that he is a minister for you, just as he also calls himself a minister of the Church, as when he says: *Of which I, Paul, became a minister* (Col. 1. 23). He brings the man to the same dignity, and calls him fellow servant above, and here servant. *Who is from you*, he says; as if speaking to a mother and saying, "He who is of your womb." But this commendation might have begotten envy. For this reason, he commends him not only from these things, but also from things toward them; and there he dissolves envy, and here as well. *Always,* he says, *striving for you* (Col. 4. 12); not now only when with us, so as to make a show, nor only when with you, so as to make a show to you. He showed great zeal by saying, *Striving*. Then, so as not to seem to be flattering them, he added, *That he has great zeal for you and for those in Laodicea and for those in Hierapolis* (Col. 4. 13). And the *That you may stand perfect* (Col. 4. 12), even this is not of flattery, but of a respected teacher. *And filled,* he says, *and perfect* (Col. 4. 12). The one he gave, the other he said was lacking. And he did not say, "That you may not waver," but, *That you may stand*. However, that they are greeted from many, this restores them, when not only those close to them, but also others, are mindful of them. And say to Archippus: *See the ministry which you have received in the Lord*. Mostly he subjects them to him. For they would no longer have any complaints if he were to rebuke them, when they themselves have received the whole; since it does not stand to reason for disciples to speak concerning the teacher. But putting them to silence, he writes these things. Say, he says, to Archippus: *See*. This word is of one who fears everywhere, as when he says: *Beware of the dogs* (Phil. 3. 2); *Beware lest anyone lead you away captive* (Col. 2. 8); *See that this power of yours does not become a stumbling block to the weak* (1 Cor. 8. 9). And everywhere he says this when he is afraid. *See*, he says, *the ministry which you have received in the Lord, that you fulfill it* (Col. 4. 17). And he does not allow him to be master, just as he himself said: *For if I do this willingly, I have a reward; but if unwillingly, I have been entrusted with a stewardship* (1 Cor. 9. 17). *That you fulfill it*: constantly using diligence. *Which you have received in the Lord*.

^A (Acts 5. 41). Truly, it was considered worthy, and to have suffered shame, and to be bound. For if he who loves someone deems it a gain to have suffered for the sake of the beloved, much more so for the sake of Christ. Paul is an example of all virtues. Do not, therefore, take affliction for Christ’s sake sorely, but let us also be mindful of the bonds of Paul; and let this be our exhortation. For instance, do you urge some to give to the poor for the sake of Christ? Remember the bonds of Paul, and proclaim both yourself and them miserable, if he indeed yielded even his body to bonds for His sake, while you impart not even food. Are you puffed up because of good works? Recall the bonds of Paul, and that you have suffered nothing of the sort, and you will not exalt yourself further. Have you coveted your neighbor’s goods? Remember the bonds of Paul, and you will see how absurd it is for him to be in bonds and you to be in luxuries. Are you again seized by a desire for luxury? Let the prison of Paul come to your mind; you are his disciple, you are his fellow soldier. How is it consistent with reason that the fellow soldier should be in bonds, while you are in luxuries? Are you in affliction, and do you think you have been abandoned? Hear the words of Paul, and you will see that to be in affliction is no sign of dereliction. Do you wish to wear silk garments? Remember the bonds of Paul, and these will seem to you baser than filthy and muddy rags. Do you wish to be clothed in gold? Let the bonds of Paul come to your mind, and they will seem to you no better than old rushes. Do you wish to adorn your hair and appear beautiful? Think of the squalor of Paul in prison, and you will be kindled toward that beauty, and you will consider this to be deformity, and you will groan bitterly, desiring those bonds. Do you wish to smear your face with artificial pigments and paints and the like? Think of his tears: for three years, night and day, he ceased not to weep. Beautify your cheeks with this adornment: these tears render them splendid. I do not say that you should weep for others; I wish indeed that you would, but this is too high for you; rather, I urge you to do this for your own sins. Have you ordered a servant to be bound, and are you angry? Remember the bonds of Paul, and you will immediately cease your anger: remember that we are of those who are bound, not of those who bind; of those who are contrite in heart, not of those who cause contrition. ^B Are you light-headed, and have you given a great laugh? Let his lamentations come to your mind, and you will sigh: these tears render you much more splendid. Have you seen those indulging in luxuries and dancing? Remember his tears. From what spring did such streams flow, as the tears from his eyes? Be mindful, he says, of my tears (Acts 20. 31), just as here [he is mindful] of the bonds. And rightly he said these things to them, when he had summoned them from Ephesus to Miletus. For he was speaking to teachers; demanding from them that they should even gather others, but from these, only that they should undergo dangers. For would you compare this to him who was in paradise, who watered the whole earth? Yet you will speak of nothing equal: for this fountain of tears watered souls, not the earth. If anyone showed us a weeping and groaning Paul, would it not be much better to see him than countless choruses elegantly and beautifully crowned? I do not speak of you; but if anyone, having led away some incontinent and shameless person from the theatre and the stage, who burns and rages with passion for bodies, were to show him a young maiden in the very flower of youth—who, in others, surpasses her peers, and in countenance more than in her other members, and who has soft and tender eyes, resting gently, moving gently, flexible, mild, serene, smiling, composed with much modesty and much grace; crowned with dark eyelashes above and below, and having—if I may say so—a lively pupil, [and] a radiant brow; and below, a cheek reaching a fitting redness, set like marble, flat and even—and then he were to show me Paul weeping, I would abandon that [maiden] to look at him; for from his eyes shone spiritual beauty. For while that [maiden] excites the souls of the young, and inflames and burns them, this [sight of Paul], on the contrary, restrains them. He who sees these eyes makes the eye of his soul more beautiful, represses the belly, fills it with philosophy and much commiseration, and is able to soften even an adamantine soul. With these tears the Church is watered, with these souls are planted. Even if there is fire, these tears can extinguish it, both the sensible and the corporeal; these tears extinguish the fiery darts of the wicked one. Let us, therefore, be mindful of his tears, and we will mock all things present. Christ pronounced these tears blessed, saying, Blessed are they that mourn, and blessed are they that weep, for they shall laugh (Matt. 5. 5). Isaiah and Jeremiah also poured forth these tears. And the one said, Let me alone, I will weep bitterly (Isa. 22. 4); while the other said, Who will give moisture to my head, and to my eyes fountains of tears (Jer. 9. 1)? As if the natural fountain were not enough. There is nothing more pleasant than these tears; they are more pleasant than any laughter. Those who mourn know how much consolation this thing has. Let us not deem it a matter to be deprecated, but rather one greatly to be desired. Not that others should sin, but that we ourselves should be contrite for the sins of others, let us remember these tears, these bonds. Therefore, tears also descended over the bonds; and the pleasure that is perceived from the bonds did not allow him to feel the death of those who were perishing, [that is, of those who were] binding him. For he grieved for them: for he was a disciple of Him who wept over the priests of the Jews, not because they were about to crucify Him, but because they themselves were perishing. Nor does he do this alone, but he also exhorts others thus, saying, Do not, he says, weep over me, daughters of Jerusalem (Luke 23. 28). These eyes saw paradise, they saw the third heaven; but I do not consider them so blessed for that spectacle as for the tears through which they saw Christ. This, indeed, is truly blessed: for he himself also glories in it, saying: Have I not seen Jesus Christ our Lord (1 Cor. 9. 1)? But it is more blessed thus to weep. Many were participants in that spectacle; and those who were not participants, Christ again pronounces blessed, saying, Blessed are they that have not seen and have believed (John 20. 29): but this [blessing of tears] not many have attained. For if to remain here for the sake of Christ is more necessary than to be dissolved to be with Him, ^C

^A for the salvation of others, then to sigh for them is more necessary than to see Him. For if to be with Him is more desirable than to be in hell for His sake, and to be with Him is more desirable than to be separated from Him for His sake (for this is what he said, "I could wish that I myself were accursed from Christ" [Rom. 9:3]), much more is it to weep for Him. "I did not cease," he says, "admonishing everyone with tears" (Acts 20:31). Why? Not because he feared dangers; but as one sitting by a sick person, and not knowing the end, would weep out of longing, fearing that he might fall away from life; so also he, when he saw one sick, and could not rebuke him, he would weep at last. This also Christ did, that they might even be put to shame by His tears; as, did one commit sin? He would rebuke; and the one rebuked would spit upon Him and pull away; He would weep, that even so he might draw him.

4. ^B Let us remember these tears: so let us bring up our own daughters, so our sons, weeping when we see them in evils. As many as desire to be loved, let them remember the tears of Paul, and let them sigh; as many as are blessed, as many as are in bridal-chambers, as many as are in pleasure, remember these things; as many as are in mourning, exchange tears for tears. He did not mourn for the dead, but for those who were perishing and living. Shall I tell of other tears? Timothy also wept; for he was a disciple of his; wherefore also, writing to him, he said: "Remembering your tears, that I may be filled with joy" (2 Tim. 1:4). Many also lament out of pleasure. Thus also the matter is of pleasure, and of pleasure especially intensified; thus the tears from such pain are not burdensome, but are also far better than those for worldly pleasure. Hear the Prophet saying, "The Lord has heard the voice of my weeping" (Ps. 6:9). For where is the tear not useful? In prayers, in admonitions? But we disparage them, not using them for what they were given. When we exhort a sinning brother, one must weep, beating the breast and sighing; when we admonish one, and he does not pay attention, but is perishing, one must weep. These are the tears of philosophy; when, however, one becomes poor, when he is in bodily sickness, when he dies, no longer—for these are not worthy of tears. Just as therefore we disparage laughter, using it unseasonably; so also do we with tears, employing them unseasonably. For the virtue of each is seen then, when it is applied to the appropriate work; but when to an alien one, no longer. ^C For instance, wine is given for cheerfulness, but not for drunkenness; bread for nourishment; the sexual act for the procreation of children. Just as therefore these are disparaged if abused, so also are tears. Let a law be laid down, to use these in prayers and admonitions only; and see how the matter will even be desirable. Nothing so wipes away sins as tears. And these tears show this bodily appearance to be beautiful; for it draws the one who sees to pity, it makes it honorable for us. Nothing is sweeter than weeping eyes. For this is the noblest part in us and the most beautiful and, of the soul, this is it. Since therefore we are as it were seeing the soul itself lamenting, we are thus softened.

These things have been said to you not simply, but so that you may not attend weddings, nor to dances, nor to satanic choruses. For see what the devil has found: since nature itself withdrew women from the stage and the indecencies there, he introduced into the women's quarters the things of the theater—I mean, effeminates and harlots. This moral corruption the law of marriage introduced—or rather, not that of marriage, God forbid, but of our own sluggishness. What are you doing, man? You do not know what you are performing. You are leading a woman for chastity and the procreation of children; what then do the harlots want? "So that the cheerfulness," he says, "may be greater." And yet, is this not folly? You are insulting the bride, insulting the invited guests. For if they delight in such things, the matter is an insult. If to see harlot women behaving unseemly brings some distinction, why do you not also drag the bride, so that she too may watch? It is altogether unseemly and shameful to introduce effeminate men and dancers, and all the satanic pomp, into the house. "Remember," he says, "my bonds" (Col. 4:18). Marriage is a bond, a bond ordained by God; the harlot is a release and a dissolution. It is allowed for others to brighten the marriage—for instance, with loaded tables and garments; I do not cut these off, that I might not appear too savage; indeed, a veil alone sufficed for Rebecca; but I do not cut it off. It is allowed to brighten it with garments, it is allowed with the presence of reverend men, reverend women. Why those mockeries there, why do you introduce monsters? Say what you hear from them. But are you ashamed to say? You are ashamed, and do you force them to perform? If it is good, why do you not do it yourself? And if it is shameful, why do you force another? Everything must be filled with chastity, everything with gravity, everything with modesty; but now I see the opposite, leaping like camels, like mules. For a virgin, a bridal-chamber is the only thing suitable. "But she is poor," he says. Since she is poor, she ought also to be sensible; let her have good conduct instead of wealth. Has she no dowry to give? Why do you make her also otherwise contemptible by her behavior? I praise that virgins are present to honor their contemporary, that women are present to honor the one brought into their number; this has been well ordained. For these are two choirs, that of the virgins, and that of the married; the latter are handing over, the former are receiving. The bride is between them, neither virgin nor wife; for she is coming out from the former, and is stepping upon that of the latter. ^D Harlots mixed into the wedding. But why harlots? Since it is necessary to be covered with shame, when weddings are celebrated, when it is appropriate to be covered—for the corruption of marriage is whoredom—we, however, lead them to the weddings. And when we do something, at least with words we deprecate the contrary: as when you are sowing, when you are drawing wine from the winepresses, not even to answer when they signify dregs; this, however, where there is moderation and temperance, you introduce dregs.

^A For this is exactly what a harlot does. When you are making perfume, you do not allow anything foul-smelling to come near it. Marriage is a perfume: why do you introduce the stench of mire into the composition of the perfume? What are you saying? The virgin dances, and is she not ashamed before her equal? For she ought to be more honorable and dignified than she: she came forth from the home, not from the wrestling school. A virgin ought not appear at all at weddings.

^B Do you not see in palaces that those who are held in honor are within, around the king, while those who are not in honor stand outside? Therefore, stay within, around the bride. But remain chaste at home: do not lead virginity into a spectacle. Both choirs are standing there; the one demonstrating what kind of bride is given, the other seeking to preserve her: why do you bring reproach upon virginity? For if you are such as this, the bridegroom will suspect such things of her: if you desire to be loved, these are the ways of a tavern-keeper, a seller of vegetables, and a working woman. Are these not a disgrace and a shame? For it is a disgrace and a shame to behave indecorously, even if one be the daughter of a king. Does poverty prevent you? Or a professional life and calling? Even if the virgin be a slave, let her remain in modesty: *For in Christ Jesus there is neither bond nor free* (Gal. 3:28). Is marriage a theater? It is a mystery and a type of a great thing: and if you do not reverence it, reverence that of which it is a type. *This mystery, he says, is great, but I speak in Christ and the Church* (Eph. 5:32). If therefore, he says, neither virgins dance, nor those who have married, who will dance? No one: for what is the necessity for dancing? In the mysteries of the Greeks there are dances; but in ours, there is silence and honest gravity, shame, and modesty. A great mystery is being performed; let harlots be outside, let the profane be outside. How is it a mystery? They come together, and the two make one. Why, when she enters, is there no dancing, no cymbals, but much silence, much quiet; but when they come together, not fashioning an inanimate image, nor an image of any of those things that are upon the earth, but the image and likeness of God Himself, do you introduce so much tumult, and disturb those who are present, and afflict and trouble the soul with disgrace? They come as those who are to be one body: behold again a mystery of love. If the two have not been made one, they do not produce many, so long as they remain two; but when they have come to unity, then they produce. What do we learn from this? That the strength of union is great. The skillful artifice of God divided the one into two from the beginning; and wishing to show that even after it is divided it remains one, He does not allow the one to suffice for generation. For one is not a whole, who is not yet joined, but the half of one: and hence it is clear that be does not yet beget children. Have you seen the mystery of marriage? He made one out of one, and again, when He had made these two into one, He thus makes one. Therefore, out of each one a human being is born. For woman and man are not two humans, but one human; and this can be proved from many things: from Jacob, and from Mary the mother of Christ, and from the fact that he says, *Male and female He created them* (Gen. 1:27). ^C If he is the head, and she the body, how are they two? Therefore, the one holds the place of the student, and the other of the teacher; the one of the ruler, the other of that which obeys the ruler. From the very formation of the body you may see that they are one: for she was made from the side, and it is as if two were fashioned from a half. Therefore he also calls her a helper, to show that they are one. Therefore He prefers the conjunction and cohabitation even to father and mother, to show that they are one. And the father likewise rejoices that daughter and son are joined in marriage, as the body hastens toward its own limb: and so much expense and loss of money is made, and yet he cannot endure not to see them joined. For as if the flesh itself were cut away, each is incomplete for the procreation of children, each is incomplete for the constitution of the present life. Therefore the prophet also says, *A remnant of your spirit* (Mal. 2:15). How, however, are they even one flesh? Just as if you were to take what is most pure of gold, and mix it with other gold: so here too, that which is most rich, as if pleasure were pouring it forth, the woman receives and feeds and cherishes, and when she has combined her own contribution, she gives it back to the man. And the child is like a bridge. Therefore three become one flesh, with the child joining both to both. Just as if, where there are two cities, and a river divides them completely, one city is made when a bridge joins them on both sides: so it is here too, and even more, when the bridge itself is from the essence of both, in such a way that body and head are one body: for it is divided by the neck; but they are not so much divided as they are joined: for since it is the middle, it joins both. And it happens as if a choir were distracted, one part taken from here, the other from the right, and it made one: or as if those who were contracted into one were also extending ^D their hands, they are one: for extended hands do not allow them to be two. Therefore he said with exactness and accuracy, not, "They shall be one flesh," but, *Into one flesh* (Gen. 2:24), namely, joined by the child. What, then, when there is no child, will they not be two? They will be; for coitus does this: it confuses and mixes the bodies of both, and as one who has poured perfume into oil, makes the whole one: so is it here too.

6. I know that many are ashamed of the things being said: and the cause is licentiousness and debauchery. That marriages are like this, that they are corrupted and depraved, brings disgrace upon the matter: *For marriage is honorable, and the bed undefiled* (Heb. 13:4). Why are you ashamed of that which is honorable? Why do you blush on account of that which is undefiled? These are the ways of heretics; these are those who introduce harlots. Therefore I wish to purify marriage itself, that I may lead it back to its nobility, that I may stop the mouths of the heretics. The gift of God has been struck with disgrace, the root of our generation: for much mire and filth has been thrown upon the root. Let us therefore purify it in this way: endure, therefore, a little; for even one who puts mud...

upon himself endures the foul odor. I wish to show that you ought not to be ashamed of these things, but of the things you do; yet you, having abandoned being ashamed of those, are ashamed of these. Therefore, you condemn God who has so ordained it. Shall I tell you how it is also a mystery of the Church? Christ came to the Church, and was made from her, and entered into a spiritual union with her. For I espoused you, he says, to one husband as a chaste virgin. And that we are from him, hear how he says: We are all from his members and from his flesh. Considering all these things, let us not shame so great a mystery. Marriage is a type of Christ’s presence, yet you get drunk? Tell me, if you saw an image of the king, would you shame it? By no means. It seems, indeed, that the things happening around marriage are matters of indifference, but they are the causes of great evils. Everything is full of lawlessness. Let filthiness and foolish talking and jesting not proceed from your mouth, he says. But all those things, filthiness and foolish talking and scurrility, are not done simply, but with intensity; for it is an art, and great praise is given to those who practice it; sins have become an art. We do not practice them simply, but with diligence and with skill; and therefore the devil now acts as the general of his own ranks. For where there is drunkenness, there is lasciviousness; where there is obscene speech, the devil is present, bringing in his own things. Feasting with these, tell me, do you celebrate the mystery of Christ, and invite the devil? Perhaps you think me burdensome. For this is also a sign of widespread perversion, that even the one who censures is laughed at as being austere. Do you not hear Paul saying, Whatever you do, whether you eat or drink, or whatever you do, do all to the glory of God? But you do everything to dishonor and disgrace. Do you not hear the Prophet saying, Serve the Lord with fear, and rejoice in him with trembling? But you are dissipation personified. Is it not possible to enjoy oneself also with safety? Do you wish to hear good songs? It were better not to at all; but if you wish, I concede. Do not listen to satanic ones, but to spiritual ones. Do you wish to see dancers? Behold the chorus of angels. How is it possible to see it, one might ask? If you drive these things away, Christ also will come to these weddings; and with Christ present, the chorus of angels is also present. If you want, he will even now work miracles, just as he did then; he will even now turn the water into wine; and, more wonderfully, he will turn the overflowing and cold desire into spiritual desire. This is to make wine out of water. Where there are flute players, Christ is nowhere; but even if he enters, he first casts them out, and then works miracles. What is more distasteful than a satanic procession, where everything is disjointed, where everything is indistinct? And if there is anything distinct, again, all is shameful, all is distasteful.

7. Nothing is sweeter than virtue, nothing more pleasant than modesty, nothing more desirable than solemnity. Let a man celebrate a wedding such as I describe, and he will see the pleasure; but what kind of a wedding, heed me. First, look for a husband for the virgin, truly a husband and a protector, as one about to place a head upon a body, as one about to surrender not a slave, but a daughter to him; do not seek money, do not seek the brilliance of birth, do not seek the size of the country, all these things are superfluous, but seek the piety of his soul, his gentleness, his true wisdom, and the fear of God, if you wish the girl to live with pleasure. For by seeking a wealthier man, you will not only not help her, but you will also harm her, making a slave out of a free woman. For she will not reap as much pleasure from gold as she will experience discomfort from slavery. But do not seek these things; rather, seek one of equal station; if that is not possible, one even poorer, rather than one wealthier, if you truly wish to give the daughter to a husband and not to sell her to a master. When you have accurately examined the virtue of the husband, and you are about to give her in marriage, invite Christ to be present; for he will not be ashamed—it is a mystery of his presence. Indeed, invite him even then, so that he may grant such a suitor. Do not be worse than the servant of Abraham, who, being sent on such a long journey, knew where he had to take refuge; therefore he attained everything. When you are investigating and seeking the husband, pray; say to God: "Whom you will, ordain." Entrust the matter to him, and, having been honored by you with this honor, he will reward you. It is necessary to do two things: to entrust it to him, and to seek such a one as he himself wishes, orderly and sober. Therefore, when you celebrate the wedding, do not go around houses borrowing mirrors and clothes; for the matter is not for display, nor are you introducing the daughter for a procession; but, brightening the house with those who are there, call neighbors and friends and relatives. Call as many as you know to be decent, and exhort them to be satisfied with what is there. Let no one from the orchestra be present; for there is unnecessary and shameful expense; call Christ before all others. Do you know through whom you will call him? He who does it to one of these least, he says, does it to me. Do not think it is disagreeable to call the poor for Christ's sake; it is disagreeable to call harlots. For calling the poor is a cause of wealth, but that is a cause of ruin. Adorn the bride not with those ornaments of gold, but with gentleness and modesty and customary clothes. Instead of every golden ornament and braided hair, clothe her in blushing, in shame, and in not seeking those things. Let there be no noise, no confusion; let the bridegroom be called, let him receive the virgin. Let the feasts and the dinners not be full of drunkenness, but of spiritual pleasure. For there will be ten thousand good things from such a wedding, and the matters of life will be in safety; but from these current weddings (if one must call them weddings and not processions), see how many evils arise. The bridal chambers are broken up, and immediately there is care and fear, lest something of the borrowed items be misplaced, and unbearable despondency succeeds the pleasure. But this is the anxiety of the mother-in-law; rather, not even she herself is free from it...

has come to sorrow; to see the house deserted is an occasion for sadness. There is Christ, here is Satan; there is joy, here is care; there is pleasure, here is pain; there is expense, here is nothing of the kind; there is dishonor and shame, here is modesty; there is envy, here there is no envy at all; there is drunkenness, here is sobriety; here is salvation, here ^B is temperance. Thinking upon all these things, let us halt the evil thus far, that we may please God, and be deemed worthy to attain the good things which are promised to those who love Him, by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, dominion, and honor, now and always, and for ever and ever. Amen.

MONITION TO THE HOMILIES OF ST. JOHN CHRYSOSTOM ON THE EPISTLES TO THE THESSALONIANS

These homilies of Chrysostom on the Epistles to the Thessalonians also appear to have been delivered at Constantinople, as the preacher himself intimates when he says in the eighth homily on the first Epistle, near the end: "But I am liable to render an account for this prefecture; so that I of all men most especially cannot escape." Indeed, the fourth homily on the second Epistle to the Thessalonians clearly declares the same thing in these words: "The devil is arming himself more vehemently against us: for in wars the adversary tries to strike down the leader of the war before all others." ^C Therefore, he touches upon the vices of the Constantinopolitans here and there, and inveighs most against those who gave themselves to incantations, bindings, and divination. He proscribes theatrical spectacles; and certainly not without reason: for such amusements always result in the ruin of both youths and men; especially indeed at Constantinople, where naked women used to appear on the stage. That he might remove this plague, the holy prelate does everything in the fifth homily and in others that preceded it. He also rebukes those who followed the deceased with excessive mourning: and above all those who believed there would be no resurrection. These he also attacks elsewhere, wherever the occasion arises. For it is likely that many of the Constantinopolitans thought that the soul itself was extinguished with the body: which opinion once conceived, the door is opened to any crime whatsoever, even the greatest.

He recounts certain singular things concerning the lake of Sodom, which they call Asphaltites, and the fruits which are seen around it, and speaks of all things as if they were most certain and explored.

Moreover, the fourth homily on the second Epistle says that Nero was a type of the Antichrist, and thinks that the overturning of the Roman empire was predicted by Paul.

The fifth homily on the second Epistle says that he preached only once or twice a month, and sometimes not even once. What we said concerning the Homilies on the Epistle to the Colossians, namely that the style is broken and obscure, we observe also in these discourses. For at the pressing of such a mass of business as it was fitting for a bishop and prefect of the Constantinopolitan Church to experience, the orator was compelled to bring forward many things at short notice and without selection.

We have corrected the Latin translation of Gentian Hervet in many places.

OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE FIRST EPISTLE TO THE THESSALONIANS

HOMILY I.

^A “Chapter 1, Verse 1. Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ, grace to you and peace from God our Father and our Lord Jesus Christ. 2. We give thanks to God always for you all, making mention of you in our prayers, 3. without ceasing remembering the work of your faith, and labor of love, and patience of hope of our Lord Jesus Christ, before God and our Father.”

1. Why, when writing to the Ephesians, and having Timothy with him, did he not associate him with himself, although he was known to them and admired by them? (For you know his excellence, and how he served with me as a son with a father) and again, ^B “I have no one like-minded, who will naturally care for your state.”