Commentary on the Epistle to the Philippians

MONITION CONCERNING THE HOMILIES OF ST. JOHN CHRYSOSTOM

These homilies or sermons are entitled in certain copies, both printed and manuscript, in different ways: both titles, set by the whim of the scribes, apply well to these discourses, and there is no need to dispute the matter. There are also those who entitle the argument placed at the front either the first homily or the first sermon. And indeed, although at the beginning it performs the role of a hypothesis [argument], in the following sections the form of a sermon proceeds, and it is finally closed with a moral exhortation, as our orator is accustomed to do at the end of his discourses. Wherefore, it was permissible to affix either title, nor is there reason that so slight a matter should detain us longer. From this, however, it happens that in some places only fifteen homilies on the Epistle to the Philippians are numbered, while in others there are sixteen, because that hypothesis which precedes the others is added to the count of the homilies.

Now it is sought, as is customary, whether he delivered these homilies at Antioch or at Constantinople. Tillemont thinks, or rather suspects, that they were delivered at Constantinople, drawing his arguments from the opinion of Photius, who says that the discourses which Chrysostom delivered at Antioch are more elegant and accurate than those which he delivered at Constantinople. And yet he thinks that the explanation of the passages of Scripture does not appear to have been done there with the same accuracy that we observe in his other interpretations of Scripture; nevertheless, he confesses that the moral exhortations in these homilies on the Philippians are accurate and elegant. However, from that briefer and—as he calls it—less accurate interpretation of the passages of Holy Scripture, he seems to lean toward pronouncing them delivered at Constantinople. But Tillemont himself admits that this rule of Photius is quite fallacious, especially if it be taken generally, an opinion to which we subscribe in this matter. For although certain discourses which he delivered early in life at Antioch, when he was younger, seem to surpass the others in elegance—such as those twenty-two to the Antiochians on the statues, delivered in the year 387—in other cases, indeed, many that were spoken at Constantinople are far superior in elegance and accuracy to others at Antioch, as Tillemont himself also says. As for what he adds, that the passages of Holy Scripture are explained more briefly and less accurately here, you might perhaps detect this in certain places. But Chrysostom expounds the more significant passages more accurately than he is accustomed to do in others; so that even after he has explained them at length in a preceding homily, he retracts the same things in the following one as well, which you may observe more than once. Wherefore, having weighed everything carefully, I believe that no conjecture can be drawn from this by which we might pronounce them to have been delivered either at Antioch or at Constantinople.

But another argument is offered, by which it is proven, if I am not mistaken, that our John delivered these homilies on the Epistle to the Philippians at Constantinople. That is indeed gathered from the ninth homily, numbers 4 et seqq., where Chrysostom, after he had said that the citizens and the people supply annual sums, *telesmata*, to the priests for their sustenance and maintenance, adds that there are some who carp at these same priests and with taunts...

OF OUR FATHER AMONG THE SAINTS, JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS. ARGUMENT.

§1. The Philippians are citizens of a city of Macedonia, Philippi, named after the founder of the city, which is a colony, as Luke says. There the seller of purple believed, a woman most pious and very attentive; there the ruler of the synagogue believed; there Paul was scourged with Silas; there the magistrates requested them to depart, and they feared them; and the preaching had a brilliant beginning. And he himself bears witness to them that they were many and great, calling them his crown, and saying that they had suffered much: "For it has been granted to you," he says, "by God not only to believe in him, but also to suffer for him" (Phil. 1:29). But when he wrote to them, it happened that he was in bonds. Therefore he says, "So that my bonds in Christ have become manifest in all the praetorium" (Ibid. v. 13); calling the palace of Nero the praetorium. But he was bound and released, and this he revealed to Timothy, saying: "At my first defense no one took my part, but all forsook me; may it not be charged against them: but the Lord stood by me and strengthened me" (2 Tim. 4:16, 17). He shows therefore that the bonds in which he was were those before that defense. For that Timothy was not present then is clear: "For at my first defense," he says, "no one took my part." And writing this, he was revealing this fact. Therefore, had he known this, he would not have written it to him. But when he was writing this Epistle, after that...

Timothy was present with him; and he shows this by these words: *I hope in the Lord Jesus to send Timothy shortly to you*; and again, *Just as I shall be able to see the things concerning me, I hope to send Timothy shortly to you, so that I may be of good heart, having learned the things that concern you* (Phil. II, 19). For he had been released from his bonds, and after he had come to them, he was cast back into them. For as to his saying, *But even if I am poured out as a drink offering upon the sacrifice and service of your faith* (Ibid. v. 17), he is not saying this as though it were happening now; but, he says, "Because if that happens, and whenever it happens, I rejoice," revealing their grief, which they had conceived on account of his bonds. For it is clear from those words that he was not about to die then: *I trust in the Lord that I myself will also come to you shortly*; and again, *And being confident of this, I know that I shall remain and continue with you all* (Phil. II, 24 and I, 25). The Philippians had sent to him Epaphroditus to bring him money and to find out the state of his affairs, for they were very lovingly disposed toward him. For that Epaphroditus was sent by them, hear him saying: *I have all and abound; I am full, having received from Epaphroditus the things you sent* (Phil. IV, 18). For this reason, therefore, they had sent, that they might both console him and know of his affairs. For that they sent precisely to learn this, he shows at the very beginning of the Epistle, writing about his own state, and saying: *I want you to know, brethren, that the things which have happened to me have actually turned out for the furtherance of the Gospel* (Phil. I, 12). ^A And again: *Just as I hope to send Timothy... so that I may be of good heart, knowing the things that concern you.* The phrase "so that I may be of good heart" means clearly this: "Just as you, in order to relieve your own minds, sent to know the things concerning me, so too I, 'so that I may be of good heart, knowing the things that concern you'." Since, therefore, not having sent for a long time, they had then sent (for this is what is indicated by the words, *That you have at last flourished again to care for me* [Phil. IV, 10]), and were hearing at that time that he was in bonds (for if they had heard of Epaphroditus’s illness—a man not very prominent, such as Paul was—much more so regarding Paul), and it was consistent for them to be troubled, therefore in the preface of the Epistle, he introduces much consolation regarding his own bonds, showing that they are so far from needing to be troubled that they ought rather to rejoice. Then he gives them advice so that they may cultivate concord and humility, teaching them that this is the safest protection for them, and by this means they could easily become superior to their enemies. For it is not burdensome for ^B your teachers to be in bonds, but to see their disciples not in concord among themselves. For the former even contributes to the furtherance of the Gospel, but the latter to its disturbance.

After he had exhorted them to concord, and had taught that concord proceeds from humility, and had railed against the Jews, who, under the pretext of Christianity, were in every way harming the instruction, calling them dogs and evil workers, and had advised that one should shun them, and had admonished them as to what things they must pursue, and had discoursed much on matters pertaining to morals, and had composed and refreshed them with those words, *The Lord is at hand* (Phil. IV, 5), then he also makes mention of the things sent to him, with the prudence that became him, and thus brings great consolation. It is easy to observe that Paul, in writing, treats these ones honorably above all others, and does not interpose anything anywhere that has the force of an objurgation. This indeed is a great argument for their virtue, that they gave their teacher no occasion to rebuke them, and that all things were written to them not by way of reproach, but of exhortation. But to repeat what I was saying at the beginning, this city ^C had shown a great propensity for the faith, since the jailer himself (and you are not ignorant of how an administration of that sort is usually joined with wickedness), at one sign, both ran up and was baptized with his whole family. And he alone saw the sign that was done, but he did not alone receive the fruit for his profit, but together with his wife and entire house. And it is understood from the fact that they ordered him to be quickly dismissed, and were subsequently in fear, that the magistrates themselves, who subjected Paul to beatings, did so out of a certain tumult and impulse rather than out of wickedness. He gives them testimony not only on the account of their faith and the dangers, but also regarding their benevolence, where he says, *That even in the beginning of the Gospel, and once and twice you sent to my need, with no one else providing it*; for, he says, *No church communicated with me in a matter of giving and receiving* (Ibid. v. 15, 16). And if they sometimes intermitted, he shows by these words that a lack of opportunity rather than a lack of will hindered them: *Not that you did not care for me,* he says, *but you were occupied.* And this carries with it a great incentive of love toward them. For that he loved them vehemently is manifest from this also: *For I have no one,* he says, *so like-minded, who will sincerely care for your state*; and again, ^D *In that I have you in my heart in my bonds* (Ibid. II, 20 and I, 7).

Knowing these things, and having so many formulas and exemplars of charity, let us render ourselves worthy of such examples, prompt and prepared to suffer for Christ. For at this time there is no one who persecutes and harasses Christians. Therefore, if nothing else, let us at least imitate their effective and vehement benevolence, and not think that we have performed every duty when we have given once or twice; for this must be done throughout the whole of life; for it is necessary not once, but perpetually to please. For he who runs, if he has already completed the ten laps, which the Greeks call *diauloi*, if he omits the last, has lost everything: so, too, we, if having begun good works, we later slacken, have lost everything, we have ruined everything. Hear the profitable exhortation saying: "Let mercies, it says, and faith not forsake you." He did not say, "Do it once, nor a second time, nor a third, nor yet a hundredth," but "always." "Let them not forsake you," he says. And he did not say, "Do not you forsake them," but, "Let them not forsake you," showing that we need them, not they us, and teaching...

[GREEK] ὅτι πάντα πράττειν ὀφείλομεν, ὥστε αὐτὰς κατέχειν παρ' ἑαυτοῖς. Ἔφαψαι δὲ αὐτὰς, φησὶν, ἐπὶ σῷ τραχήλῳ. Ὥσπερ γὰρ τὰ τῶν εὐπόρων παιδία κόσμον ἔχει χρυσοῦν περὶ τὸν τράχηλον, καὶ οὐδέποτε αὐτὸν ἀποτίθεται, ὡς τῆς εὐγενείας δεῖγμα φέροντα· οὕτω καὶ τὴν ἐλεημοσύνην ἀεὶ δεῖ ἑαυτοῖς περιτιθέναι, δεικνύντας ὅτι τοῦ οἰκτίρμονος ἐσμεν παῖδες, τοῦ τὸν ἥλιον ἀνατέλλοντος ἐπὶ πονηροὺς καὶ ἀγαθούς. Ἀλλ' οὐ πιστεύουσιν οἱ ἄπιστοι; Οὐκοῦν διὰ τούτων πιστεύσουσιν, ἐὰν ἡμεῖς ἐργαζώμεθα ταῦτα. Ἐὰν γὰρ ἴδωσιν, ὅτι πάντας ἐλεοῦμεν, καὶ ἐκεῖνον ἐπιγραφόμεθα διδάσκαλον, εἴσονται ὅτι αὐτὸν μιμούμενοι τοῦτο πράττομεν. Καὶ τοῦτο οὐχ ἁπλῶς ποιεῖν δεῖ, ἀλλὰ μετὰ προσοχῆς καὶ ἀσφαλείας. Ἐλεημοσύνη γάρ, φησὶ, καὶ πίστις ἔστω σοὶ ἀληθής. Καλῶς εἶπεν, ἀληθής· οὐ γὰρ ἐξ ἁρπαγῆς βούλεται, οὐδὲ ἀπὸ κλοπῆς· τοῦτο γὰρ οὐκ ἔστι πίστις, οὐκ ἔστιν ἀληθὴς ἐλεημοσύνη. Καὶ γὰρ τὸν κλέπτοντα ψεύδεσθαι ἀνάγκη, καὶ ἐπιορκεῖν δεῖ· σὺ δὲ μὴ οὕτως, ἀλλὰ μετὰ τῆς ἐλεημοσύνης πίστιν ἔχε, φησί. Περιθώμεθα τοῦτον 193 τὸν κόσμον· μανιάκην ἐργασώμεθα τῇ ψυχῇ χρυσοῦν, τὴν ἐλεημοσύνην λέγω, ἕως ἂν ἐνθάδε ὦμεν. Ἐὰν γὰρ παρέλθῃ ἡ ἡλικία αὕτη, οὐκέτι αὐτῇ χρησόμεθα. Πῶς; Οὐκ εἰσὶν ἐκεῖ πένητες, οὐκ ἔστιν ἐκεῖ χρήματα, οὐκ ἔστιν ἐκεῖ πτωχεία· ἕως ἐσμὲν παῖδες, μὴ ἀποστερήσωμεν ἑαυτοὺς τοῦ κόσμου τούτου. Καθάπερ γὰρ ἐπὶ τῶν παίδων, ἐὰν ἄνδρες γένωνται, περιαιρεῖται ταῦτα, καὶ ἐφ' ἕτερον ἄγονται κόσμον· οὕτω καὶ ἐφ' ἡμῶν· οὐκέτι ἡ διὰ χρημάτων ἐλεημοσύνη ἐκεῖ ἔσται, ἀλλ' ἑτέρα τις πολὺ μείζων. Ὥστε ταύτης ἑαυτοὺς μὴ ἀποστερήσωμεν, ποιήσωμεν καλὴν φαίνεσθαι τὴν ψυχήν. Μέγα ἐλεημοσύνη καλὸν καὶ τίμιον, δωρόν ἐστι μέγα, μᾶλλον δὲ μέγα ἀγαθότης· ἐὰν μάθωμεν χρημάτων καταφρονεῖν, καὶ ἕτερα μαθησόμεθα. Ὅρα γὰρ ἐντεῦθεν πόσα τίκτεται ἀγαθά· ὁ διδοὺς ἐλεημοσύνην, ὡς χρὴ διδόναι, μανθάνει τῶν χρημάτων καταφρονεῖν· ὁ μαθὼν χρημάτων καταφρονεῖν, τὴν ῥίζαν ἐξέκοψε τῶν κακῶν. Ὥστε οὐκ εὖ ποιεῖ μᾶλλον, ἢ εὖ πάσχει, οὐ τῷ ὀφειλὴν καὶ ἀμοιβὴν κεῖσθαι μόνον τῇ ἐλεημοσύνῃ, ἀλλὰ καὶ τῷ τὴν ψυχὴν φιλόσοφον γίνεσθαι, καὶ ὑψηλὴν καὶ πλουσίαν. Ὁ διδοὺς ἐλεημοσύνην παιδεύεται μὴ θαυμάζειν χρήματα, μηδὲ χρυσὸν· τοῦτο δὲ παιδευθεὶς τὴν διάνοιαν, ἀρχὴν ἔλαβε μεγίστην ἀνιέναι πρὸς τὸν οὐρανὸν, καὶ μάχης καὶ ἔριδος καὶ φθόνου καὶ ἀθυμίας μυρίας ἐξέκοψε προφάσεις. Ἴστε γάρ, ὥστε καὶ ὑμεῖς, ὅτι πάντα τὰ κακὰ διὰ τὰ χρήματα, καὶ μυρίοι πόλεμοι διὰ τὰ χρήματα. Ὁ δὲ τούτων μαθὼν καταφρονεῖν, ἐν γαλήνῃ κατέστησεν ἑαυτὸν, οὐκέτι ζημίαν δέδοικε. Τοῦτο γὰρ ἐπαίδευσεν αὐτὸν ἡ ἐλεημοσύνη· οὐκέτι ἐπιθυμεῖ τῶν τοῦ πλησίον· πῶς γὰρ, ὁ τὰ αὐτοῦ ἀποκτώμενος, καὶ διδούς; οὐκέτι βασκαίνει τῷ πλουτοῦντι· πῶς γὰρ, ὁ βουλόμενος γενέσθαι πένης; διακαθαίρει αὐτοῦ τὸ ὄμμα τῆς ψυχῆς. Καὶ ταῦτα μὲν ἐνταῦθα· τὰ δὲ ἐκεῖ οὐδὲ ἔστιν εἰπεῖν, ὅσων ἐπιτεύξεται ἀγαθῶν. Οὐ μενεῖ ἔξω μετὰ τῶν μωρῶν παρθένων, ἀλλὰ μετὰ τῶν φρονίμων εἰσελεύσεται, μετὰ τοῦ νυμφίου, τὰς λαμπάδας ἔχων λαμπράς· καὶ τῶν ἐν παρθενίᾳ ταλαιπωρηθεισῶν, ὁ μηδὲ γευσάμενος τῶν πόνων ἐκείνων, ἀπὸ ταύτης ἔσται βελτίων. Τοσαύτη ἡ τῆς ἐλεημοσύνης ἰσχύς· μετὰ πολλῆς εἰσάγει τῆς παρρησίας τοὺς αὐτῆς τροφίμους. Γνωρίμη γάρ ἐστι τοῖς ἐν τῷ οὐρανῷ πυλωροῖς, τοῖς τὰς θύρας κατέχουσι τοῦ νυμφῶνος· οὐ μόνον δὲ γνωρίμη, ἀλλὰ καὶ αἰδέσιμος καὶ οὓς ἂν ἐπιγνῷ τετιμηκότας αὐτὴν, μετὰ πολλῆς εἰσάξει τῆς παῤῥησίας, καὶ οὐδεὶς ἀντερεῖ, ἀλλὰ πάντες ὑποχωροῦσιν. Εἰ γὰρ τὸν Θεὸν εἰς τὴν γῆν κατήγαγε καὶ ἔπεισεν ἄνθρωπον γενέσθαι, πολλῷ μᾶλλον ἄνθρωπον εἰς τὸν οὐρανὸν ἀναγαγεῖν δυνήσεται. Μεγάλη γὰρ αὐτῆς 194 ἡ ἰσχύς. Εἰ οὖν ἀπὸ ἐλέους καὶ φιλανθρωπίας ὁ Θεὸς ἄνθρωπος ἐγένετο, καὶ ἔπεισεν αὐτὸν δοῦλον γενέσθαι, πολλῷ μᾶλλον τοὺς δούλους εἰς τὴν οἰκίαν εἰσάξει τὴν αὑτοῦ. Ταύτην ἀγαπήσωμεν, ταύτην στέρξωμεν, μὴ μίαν ἡμέραν μηδὲ δευτέραν, ἀλλὰ διὰ παντὸς τοῦ χρόνου, ἵνα ἡμᾶς ἐπιγνῷ· ἂν αὐτὴ ἡμᾶς ἐπιγνῷ, καὶ ὁ Κύριος ἐπιγνώσεται· ἂν αὐτὴ ἀγνοήσῃ, καὶ ὁ Κύριος ἀγνοήσει, καὶ ἐρεῖ· Οὐκ οἶδα ὑμᾶς. Ἀλλὰ μὴ γένοιτο ταύτης ἀκοῦσαι ἡμᾶς τῆς φωνῆς, ἀλλὰ τῆς μακαρίας ἐκείνης· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ, καὶ τὰ ἑξῆς.

ΟΜΙΛΙΑ Α'

Παῦλος καὶ Τιμόθεος, δοῦλοι Ἰησοῦ Χριστοῦ, πᾶσι τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποις, συνεπισκόποις καὶ διακόνοις, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. σ'. Ἐνταῦθα ἅτε πρὸς ὁμοτίμους ἐπιστέλλων, οὐ τίθησιν αὐτοῦ τὸ τῆς διδασκαλίας ἀξίωμα, ἀλλ' ἕτερον καὶ αὐτὸ μέγα. Ποῖον δὴ τοῦτο; Δοῦλον ἑαυτόν φησι, καὶ οὐκ ἀπόστολον. Μέγα γὰρ ὄντως καὶ τοῦτο ἀξίωμα, καὶ τὸ κεφάλαιον τῶν ἀγαθῶν, δοῦλον εἶναι Χριστοῦ, καὶ μὴ ἁπλῶς λέγεσθαι. Ὁ τοῦ Χριστοῦ δοῦλος, οὗτος ὄντως ἐλεύθερός ἐστι τῇ ἁμαρτίᾳ, καὶ γνήσιος ὢν δοῦλος, οὐδενὸς ἄλλου καταδέξεται δοῦλος γενέσθαι· ἐπεὶ οὐδ' ἂν οὕτω γένοιτο τοῦ Χριστοῦ δοῦλος, ἀλλ' ἐξ ἡμισείας. Καὶ Ῥωμαίοις μὲν πάλιν ἐπιστέλλων λέγει· Παῦλος δοῦλος Ἰησοῦ Χριστοῦ· Κορίνθίοις δὲ καὶ Τιμοθέῳ ἐπιστέλλων, ἀπόστολον ἑαυτὸν καλεῖ. Τίνος οὖν ἔνεκεν τοῦτο ποιεῖ; Οὐχ ὅτι

^A τοῦ Θεοῦ, μὴ γένοιτο, ἀλλὰ τὸ πλέον, ὅτι πρὸ πάντων, ὧν γράφει, τούτους τιμᾷ καὶ θεραπεύει· καὶ γὰρ καὶ πολλὴν αὐτοῖς ἀρετὴν μαρτυρεῖ. Ἄλλως δὲ, ἐπεὶ ἐκεῖ πολλά ἔμελλε διατάττεσθαι, διὰ τοῦτο ἀνέλαβε τὸ τοῦ ἀποστόλου ἀξίωμα. Ἐνταῦθα δὲ ἐπιτάττει μὲν αὐτοῖς οὐδέν, πλὴν ὅσα καὶ ἀφ’ ἑαυτῶν ξυνεώρων. Τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποις. Ἐπειδὴ εἰκὸς ἦν καὶ Ἰουδαίους ἁγίους ἑαυτοὺς καλεῖν ἀπὸ τοῦ πρώτου χρησμοῦ, ἡνίκα ἐλέγοντο λαὸς ἅγιος, περιούσιος, διὰ τοῦτο προσέθηκε, Τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ. Οὗτοι γὰρ μόνοι ἅγιοι, ἐκεῖνοι δὲ λοιπὸν βέβηλοι.

Συνεπισκόποις καὶ διακόνοις. Τί τοῦτο; μιᾶς πόλεως πολλοὶ ἐπίσκοποι ἦσαν; Οὐδαμῶς· ἀλλὰ τοὺς πρεσβυτέρους οὕτως ἐκάλεσε. Τότε γὰρ τέως ἐκοινώνουν τοῖς ὀνόμασι, καὶ διάκονος ὁ ἐπίσκοπος ἐλέγετο. Διὰ τοῦτο γράφων καὶ Τιμοθέῳ ἔλεγε· Τὴν διακονίαν σου πληροφόρησον· ἐπισκόπῳ ὄντι. Ὅτι γὰρ ἐπίσκοπος ἦν, φησὶ πρὸς αὐτόν, Χεῖρας ταχέως μηδενὶ ἐπιτίθει· καὶ πάλιν· Ὁ ἐδόθη σοι μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου. Οὐκ ἂν δὲ πρεσβύτεροι ἐπίσκοπον ἐχειροτόνησαν. Καὶ πάλιν πρὸς Τίτον γράφων φησί· Τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγὼ σοι διεταξάμην· εἴ τις ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ· καὶ περὶ τοῦ ἐπισκόπου φησί. Καὶ εἰπὼν ταῦτα, εὐθέως ἐπήγαγε· Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι, ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη. Ὕπερ οὖν ἔφη, καὶ οἱ πρεσβύτεροι τὸ παλαιὸν ἐκαλοῦντο ἐπίσκοποι καὶ διάκονοι τοῦ Χριστοῦ, καὶ οἱ ἐπίσκοποι πρεσβύτεροι· ὅθεν καὶ νῦν πολλοὶ συμπρεσβυτέρῳ ἐπισκόπῳ γράφουσιν, καὶ συνδιακόνῳ. Λοιπὸν δὲ τὸ ἰδιάζον ἑκάστῳ ἀπονενέμηται ὄνομα, ὁ ἐπίσκοπος, καὶ ὁ πρεσβύτερος. Συνεπισκόποις, φησὶ, καὶ διακόνοις, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ἐνταῦθα ζητήσειεν ἄν τις εἰκότως· Τί δήποτε οὐδαμοῦ τῷ κλήρῳ γράφων ἄλλοχοῦ, οὐκ ἐν Ῥώμῃ, οὐκ ἐν Κορίνθῳ, οὐκ ἐν Ἐφέσῳ, ἀλλὰ κοινῇ πᾶσι τοῖς ἁγίοις, ἢ τοῖς πιστοῖς, ἢ τοῖς ἠγαπημένοις, ἐνταῦθα τῷ κλήρῳ γράφει; Ὅτι αὐτοὶ καὶ ἀπέστειλαν, καὶ ἐκαρποφόρησαν, καὶ αὐτοὶ ἔπεμψαν πρὸς αὐτὸν τὸν Ἐπαφρόδιτον. Εὐχαριστῶ τῷ Θεῷ μου, φησὶν, ἐπὶ πάσῃ τῇ μνεία ὑμῶν πάντοτε. Εἶπεν ἀλλαχοῦ γράφων· Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, ὅτι αὐτοὶ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καὶ μὴ στενάζοντες. Εἰ τοῦν τὸ στενάζειν, κακίας τῶν μαθητῶν, τὸ μετὰ χαρᾶς τοῦτο ποιεῖν, προκοπῆς. Τοῦτο οὖν ἐστιν, ὃ λέγει· Ὁσάκις ὑμῶν ἀναμνησθῶ, δοξάζω τὸν Θεόν. Τοῦτο δὲ ποιεῖ ἐκ τοῦ πολλὰ αὐτοῖς συνειδέναι ἀγαθά. Καὶ δοξάζω, φησὶ, καὶ δέομαι. Οὐ μὴν, ἐπειδὴ ἐπιδέδωκα εἰς ἀρετὴν, παῦμαι, ἀλλ’ ἐπιμένω δεόμενος ὑπὲρ ὑμῶν. Εὐχαριστῶ, φησὶ, τῷ Θεῷ ἐπὶ ^B πάσῃ τῇ μνεία ὑμῶν. Πάντοτε, ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν μετὰ χαρᾶς τὴν δέησιν ποιούμενος. Πάντοτε, οὐχ ὅταν εὔχομαι μόνον. Καλῶς δὲ προσέθηκε τὸ, Μετὰ χαρᾶς· ἔστι γὰρ καὶ μετὰ λύπης τοῦτο ποιῆσαι, ὡς ὅταν λέγῃ ἀλλαχοῦ· Ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων. Ἐπὶ τῇ κοινωνίᾳ ὑμῶν, φησίν, εἰς Εὐαγγέλιον ἀπὸ πρώτης ἡμέρας μέχρι τοῦ νῦν.

β΄. ^B Μέγα αὐτοῖς ἐνταῦθα μαρτυρεῖ, οὐχ ἁπλῶς, ἀλλὰ καὶ σφόδρα μέγα, καὶ ὄπερ ἂν τις ἐμαρτύρησεν ἀποστόλοις καὶ εὐαγγελισταῖς. Οὐκ ἐπειδὴ γὰρ πόλιν ἐνεχειρίσθητε μίαν, φησὶν, ἐκείνης φροντίζετε μόνης, ἀλλὰ πάντα πράττετε, ὥστε μερισταὶ γενέσθαι τῶν ἐμῶν πόνων, πανταχοῦ παρόντες καὶ συμπράττοντες, καὶ συγκοινωνοῦντές μου τῷ κηρύγματι· οὐχ ἕνα χρόνον, οὐδὲ δεύτερον, οὐδὲ τρίτον, ἀλλὰ πάντοτε ἐξ οὗ ἐπιστεύσατε μέχρι τοῦ νῦν, ἀποστόλων ἀνείληφατε προθυμίαν. Ὅρα πῶς οἱ μὲν ἐν Ῥώμῃ ὄντες ἀπεστρέφοντο αὐτόν· ἄκουε γὰρ αὐτοῦ λέγοντος· Οἶδας τοῦτο, ὅτι ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ· καὶ πάλιν, Δημᾶς με ἐγκατέλιπε· καὶ, Ἐν τῇ πρώτῃ μου ἀπολογίᾳ, φησὶν, οὐδείς μοι συμπαρεγένετο· οὗτοι δὲ καὶ ἀπόντες ἐκοινώνουν αὐτῷ τῶν θλίψεων, πέμποντες τε ἄνδρας πρὸς αὐτὸν, καὶ κατὰ δύναμιν ὑπηρετούμενοι, καὶ οὐδὲν ὅλως ἐλλείποντες. Καὶ τοῦτο ποιεῖτε, οὗ νῦν μόνον, φησὶν, ἀλλ’ ἀεί, παντὶ τρόπῳ συναντιλαμβανόμενοι. Ἆρα τὸ συναντιλαμβάνεσθαι κοινωνία ἐστὶ εἰς τὸ Εὐαγγέλιον. Ὅταν γὰρ ἐκεῖνος μὲν κηρύττῃ, σὺ δὲ θεραπεύῃς τὸν κηρύττοντα, κοινωνεῖς αὐτῷ τῶν στεφάνων. Ἐπεὶ καὶ ἐν τοῖς ἔξωθεν ἀγῶσιν οὐ τοῦ ἀγωνιζομένου μόνου ἐστὶν ὁ στέφανος, ἀλλὰ καὶ τοῦ παιδοτρίβου, καὶ τοῦ θεραπεύοντος, καὶ πάντων ἁπλῶς τῶν ἀσκούντων τὸν ἀθλητήν. Οἱ γὰρ ῥωννύντες αὐτὸν καὶ ἀνακτώμενοι, οὗτοι καὶ τῆς νίκης εἰκότως ἂν γένοιντο μερισταί. Καὶ ἐν τοῖς πολέμοις δὲ οὐχ ὁ ἀριστεὺς μόνος, ἀλλὰ καὶ πάντες οἱ θεραπεύοντες αὐτὸν εἰκότως ἂν μεταποιοῖντο τῶν τροπαίων, καὶ τῆς δόξης μετέχοιεν, ἅτε κοινωνήσαντες αὐτῷ τοῦ ἀγῶνος τῇ θεραπείᾳ. Οὐ γὰρ μικρὸν δύναται τὸ θεραπεύειν ἁγίους, ἀλλὰ καὶ μέγα· κοινωνοὺς γὰρ ἡμᾶς ποιεῖ τῶν ἐκείνοις ἀποκειμένων μισθῶν. Οἷον, ἐῤῥίψέ τις πολλὰ χρήματα διὰ τὸν Θεὸν, διαπαντὸς ἀνάκειται τῷ Θεῷ, ἀρετὴν ἀσκεῖ μεγάλην, καὶ μέχρι ῥημάτων, καὶ μέχρι ἐννοιῶν, καὶ μέχρι πάντων πολλὴν ἀκρίβειαν φυλάττων· ἔνεστι καὶ σοὶ καὶ μὴ τοσαύτην ἀκρίβειαν ἐπιδειξαμένῳ, τῶν ἐπὶ τούτοις ἀποκειμένων αὐτῷ μισθῶν κοινωνῆσαι. Πῶς; Ἂν θεραπεύσῃς αὐτὸν καὶ λόγῳ καὶ ἔργῳ, ἂν παρακαλέσῃς καὶ διὰ τοῦ χορηγεῖν τὰ ἀναγκαῖα, καὶ διὰ τοῦ διακονεῖσθαι πᾶσαν διακονίαν. Ὁ γὰρ εὐκολωτέραν ποιῶν τὴν τραχεῖαν ὁδὸν ἐκείνην, σὺ ἔσῃ. Ὥστε εἰ θαυμάζετε τοὺς ἐν ταῖς ἐρήμοις, τοὺς τὸν ἀγγελικὸν ἀνῃρημένους βίον, τοὺς ἐν ταῖς Ἐκκλησίαις τὰ αὐτὰ ἐκείνοις κατορθοῦντας· εἰ θαυμάζετε καὶ ἀλγεῖτε, ὅτι σφόδρα αὐτῶν ἀπολιμπάνεσθε, ἔνεστιν ὑμῖν ἑτέρως αὐτοῖς ^C κοινωνῆσαι, τῷ διακονεῖν, τῷ θεραπεύειν. Καὶ γὰρ καὶ τοῦτο τῆς τοῦ Θεοῦ φιλο-

φιλο ^Aανθρωπίας ἐστί, τὸ τοὺς ῥαθυμοτέρους καὶ τὸν ἀπεσκληκότα βίον καὶ τραχὺν καὶ ἀκριβῆ μὴ δυναμένους ἀναδέξασθαι, καὶ τούτους δι' ἑτέρας ὁδοῦ πάλιν εἰς τὴν αὐτὴν τούτοις τάξιν ἄγειν. Καὶ τοῦτό φησιν ὁ Παῦλος κοινωνίαν. Κοινωνοῦσιν ἡμῖν, φησὶν, ἐν τοῖς σαρκικοῖς, κοινωνοῦμεν αὐτοῖς ἐν τοῖς πνευματικοῖς (Rom. 15. 27). Ὥσπερ οὖν ὁ Θεὸς ἀντὶ μικρῶν καὶ μηδαμινῶν βασιλείαν χαρίζεται, καὶ οἱ δοῦλοι αὐτοῦ ἀντὶ μικρῶν καὶ αἰσθητῶν πνευματικά μεταδιδοῦσι: μᾶλλον δὲ καὶ ταῦτα κἀκεῖνα αὐτός ἐστιν ὁ διδοὺς διὰ τούτων. Οὐ δύνασαι νηστεῦσαι, οὐδὲ μονωθῆναι, οὐδὲ χαμευνῆσαι, οὐδὲ παννυχίσαι; Ἔνεστί σοι τούτων ἁπάντων μισθὸν λαβεῖν, ἂν ἑτέρως τὸ πρᾶγμα μεθοδεύσῃς, τὸν ἐν τούτοις κάμνοντα θεραπεύων καὶ ἀναπαύων καὶ ἀλείφων συνεχῶς, καὶ τὸν ἀπὸ τούτων ἐπικουφίζων πόνον. Αὐτὸς ἕστηκε μαχόμενος, αὐτὸς καὶ τραύματα λαμβάνων· σὺ θεράπευε ἀπὸ τοῦ ἀγῶνος ἐπανιόντα, δέχου ὑπτίαις χερσίν, ἀπόψυχε τὸν ἱδρῶτα, ἀναπαύων, παρακάλει, παραμυθοῦ, ἀνακτῶ τὴν πεπονηκυίαν ψυχήν. Ἂν μετὰ τοσαύτης προθυμίας διακονῶμεν τοῖς ἁγίοις, μερισταὶ τῶν μισθῶν αὐτῶν ἐσόμεθα. Τοῦτο καὶ ὁ Χριστός φησι· Ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα δέξωνται ὑμᾶς εἰς τὰς αἰωνίους αὐτῶν σκηνάς (Luc. 16. 9). Ὁρᾶς πῶς οὗτοι κοινωνοὶ γεγόνασιν; Ἀπὸ πρώτης ἡμέρας, φησί, μέχρι τοῦ νῦν. Διὰ τοῦτο χαίρω, φησίν, ἐπὶ τῇ κοινωνίᾳ ὑμῶν. Καὶ χαίρω οὐχ ὑπὲρ τῶν παρελθόντων μόνον, ἀλλὰ καὶ ὑπὲρ τῶν μελλόντων· ἀπὸ γὰρ τῶν παρελθόντων κἀκεῖνα στοχάζομαι. ^B Πεποιθὼς αὐτὸ τοῦτο, φησὶν, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτελέσει ἄχρις ἡμέρας Ἰησοῦ Χριστοῦ.

3.

Ὅτι ἐν τοῖς ἔργοις ὁ Θεὸς ἐνεργεῖ, καὶ ἡμεῖς σὺν τῷ Θεῷ. Ὅρα πῶς αὐτοὺς καὶ μετριάζειν διδάσκει.

ἀφεστῆ^Aτε, ὅλην τὴν σπουδὴν εἰσηνέγκατε, τοῦ μὴ ἐν ταῖς θλίψεσιν ἡμῶν ἀπολειφθῆναι, ἀλλὰ τῶν ὑπὲρ τοῦ Εὐαγγελίου πειρασμῶν κοινωνῆσαι, καὶ μηδὲν ἔλαττον ἐμοῦ ἔχειν τοῦ τοὺς ἀγῶνας ἐμπεπλεγμένου, αὐτοὶ οἱ πόρρωθεν ὄντες, δίκαιός εἰμι ταῦτα μαρτυρεῖν. Διὰ τί δὲ οὐκ εἶπε, Κοινωνοὺς, ἀλλὰ, Συγκοινωνοὺς; Καὶ αὐτὸς ἐγὼ, φησὶν, ἑτέρῳ κοινωνῶ, ἵνα γένωμαι συγκοινωνὸς τοῦ Εὐαγγελίου· τουτέστιν, ἵνα κοινωνήσω τῶν ἀποκειμένων ἀγαθῶν τῷ Εὐαγγελίῳ. Καὶ τὸ θαυμαστὸν, τὸ πάντας αὐτοὺς οὕτω διακεῖσθαι ὥστε συγκοινωνοὺς Παύλου ἀκούειν· Συγκοινωνοὺς γὰρ, φησὶ, τῆς χάριτος πάντας ὑμᾶς ὄντας. Ἀπὸ τῶν προοιμίων τοίνυν τούτων πέποιθα, ὅτι τοιοῦτοι ἔσεσθε μέχρι τέλους. Οὐ γάρ ἐστιν οὕτω λαμπρὰν ἀρχὴν σβεσθῆναι καὶ λῆξαι, ἀλλὰ μεγάλα δείκνυσι τὰ τέλη.

^B Ἐπεὶ οὖν ἐστι κοινωνῆσαι καὶ ἑτέρως χάριτος, καὶ πειρασμῶν καὶ θλίψεων, κοινωνῶμεν, παρακαλῶ, καὶ ἡμεῖς. Πόσοι τῶν ἐνταῦθα ἑστώτων, μᾶλλον δὲ πάντες, ἐβούλεσθε κοινωνῆσαι τῷ Παύλῳ τῶν ἀποκειμένων ἀγαθῶν; Ἔνεστιν, εἰ βούλεσθε, τοῖς τὴν διακονίαν ἀναδεδεγμένοις τὴν ἐκείνου, τοῖς πάσχουσι τὶ δεινὸν διὰ τὸν Χριστὸν συμμαχῆσαι, βοηθῆσαι. Εἶδες ἐν πειρασμῷ τὸν ἀδελφὸν; ὄρεξον χεῖρα. Εἶδες τὸν διδάσκαλον ἀγωνιζόμενον; παράστηθι. Ἀλλ’ οὐδείς, κατὰ Παῦλόν ἐστι, φησὶν. Εὐθέως ἀπόνοια, εὐθέως κρίνουσιν. Οὐδείς κατὰ Παῦλόν ἐστι, κἀγὼ ὁμολογῶ· ἀλλ’ Ὁ δεχόμενος, φησὶ, προφήτην εἰς ὄνομα προφήτου, μισθὸν προφήτου λήψεται. Μὴ γὰρ ἐκεῖνοι διὰ τοῦτο ἐθαυμάζοντο, ἐπειδὴ Παύλῳ συνέπραττον; Οὐ διὰ τοῦτο, ἀλλ’ ἐπειδὴ ἀναδεξαμένῳ τὸ κήρυγμα. Παῦλος διὰ τοῦτο τίμιος ἦν, ἐπειδὴ ταῦτα ἔπασχε διὰ τὸν Χριστόν. Κατὰ Παῦλον μὲν οὐδείς ἐστι. Τί λέγω κατὰ Παῦλον; Ἀλλ’ οὐδὲ κατὰ μικρὸν ἐγγὺς τοῦ μακαρίου ἐκείνου· τὸ δὲ κήρυγμα τὸ αὐτό ἐστιν, ὅπερ καὶ τότε. Οὐκ ἐν δεσμοῖς δὲ ὄντι μόνον ἐκοινωνοῦν ^C αὐτῷ, ἀλλὰ καὶ ἐξ ἀρχῆς ἄκρα αὐτοῦ λέγοντος· Οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ Εὐαγγελίου οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι. Καὶ χωρὶς πειρασμῶν δὲ ἔχει πολὺν ὁ διδάσκαλος πόνον, ἀγρυπνίαν, κόπον τὸν ἐν λόγῳ, διδασκαλίαν, μέμψεις, κατηγορίας, αἰτίας, βασκανίας. Μικρὰ ταῦτα, τὸ μυρίων ἀνέχεσθαι στομάτων, ἐξὸν τὰ αὐτοῦ μεριμνᾷν; Οἴμοι, τί πάθω; ἐν μέσῳ δυοῖν ἐν- ἀπειλημμαι πραγμάτων ἀπόρων· βούλομαι μὲν καὶ προτρέψαι ὑμᾶς, καὶ παρακαλέσαι πρὸς τὴν συμμαχίαν καὶ τὴν ἀντίληψιν τῶν ἁγίων τοῦ θεοῦ· δέδοικα δὲ μὴ ἕτερόν τις ὑποπτεύσῃ, ὅτι οὐχ ὑμῶν ἕνεκεν, ἀλλ’ ἐκείνων ταῦτα λέγω. Ἴστε δὲ, ὅτι οὐκ ἐκείνων ἕνεκεν ταῦτα λέγω, ἀλλ’ ὑμῶν αὐτῶν. Καὶ εἰ βούλεσθε προσέχειν, δι’ αὐτῶν τῶν λόγων ὑμᾶς πείθω· οὐκ ἔστιν ἴσον ὑμῖν τὸ κέρδος, κἀκείνοις. Ὑμεῖς μὲν γὰρ ἐὰν δῶτε, ταῦτα δώσετε, ὧν καὶ μικρὸν ὕστερον καὶ ἑκόντες καὶ ἄκοντες ἀποστήσεσθε, καὶ παραχωρήσετε ἑτέροις· ἃ δὲ λαμβάνεις, πολλῷ μεγάλα ἐστὶ καὶ μείζονα. ^D Ἢ οὐχ οὕτω διάκεισθε, ὅτι διδόντες λήψεσθε; Εἰ γὰρ μὴ οὕτω διάκεισθε, οὐδὲ δοῦναι ὑμᾶς βούλομαι· οὕτως οὐ τὸν ὑπὲρ ἐκείνων ποιοῦμαι λόγον. Εἰ μή τις οὕτω πρότερον ἑαυτὸν διέθηκεν, ὡς λαμβάνων μᾶλλον ἢ διδοὺς, ὡς κερδαίνων μυρία, ὡς εὐεργετούμενος ἢ εὐεργετῶν, μὴ διδότω· εἰ ὡς χάριν παρέχων τῷ λαμβάνοντι, μὴ διδότω. Οὐ γὰρ τοῦτό μοι περισπούδαστον τοσοῦτον τραφῆναι τοὺς ἁγίους· κἂν γὰρ σὺ μὴ δῷς, ἕτερος δώσει. Ὥστε ὃ βούλομαι, τοῦτό ἐστιν, ὑμᾶς τῶν ἑτέρων ἁμαρτημάτων παραμυθίαν. Ὁ δὲ μὴ οὕτω διδοὺς, οὐχ ἕξει παραμυθίαν. Οὐ γὰρ τὸ δοῦναι, τοῦτ' ἔστιν ἐλεημοσύνην ἐργάσασθαι, ἀλλὰ τὸ μετὰ προθυμίας, τὸ χαίροντα, τὴν χάριν εἰδότα τῷ λαμβάνοντι. Μὴ ἐκ λύπης γὰρ, φησὶ, μηδὲ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός. Εἰ μή τις τοίνυν οὕτω δίδοι, μὴ διδότω· ζημία γὰρ τοῦτό ἐστιν, οὐκ ἐλεημοσύνη. Εἰ τοίνυν ἴστε, ὅτε ὑμεῖς κερδανεῖτε, οὐκ ἐκεῖνοι, ἴστε, ὅτι μεῖζον ὑμῖν τὸ κέρδος γίνεται. Ἐκείνοις μὲν γὰρ τὸ σῶμα τρέφεται, ὑμῖν δὲ ἡ ψυχὴ εὐδοκιμεῖ· ἐκείνοις οὐδὲν ἀφίεται τῶν ἁμαρτημάτων, ὅταν λάβωσιν, ὑμῖν δὲ τὰ πολλὰ τῶν προσκρουμάτων ὑποτέμνεται. Κοινωνῶμεν τοίνυν αὐτοῖς τῶν ἄθλων, ἵνα καὶ τῶν ἐκείνοις κοινωνήσωμεν μεγάλων ἐπάθλων. Βασιλέας αἱροῦντες τινες, οὐχ ἡγοῦνται διδόναι μᾶλλον ἢ λαμβάνειν. Ὑποποίησαι σὺ τὸν Χριστὸν, καὶ ἕξεις πολλὴν ἀσφάλειαν. Βούλει καὶ Παύλῳ κοινωνῆσαι; τί λέγω Παύλῳ, ὅπου γε Χριστός ἐστιν ὁ λαμβάνων;

Ὅτι οὐχὶ τῶν πεινώντων ἕνεκεν ἃ λέγει, ἀλλὰ τῶν διδόντων

ε΄. Ἵνα δὲ εἰδῆτε ὅτι ὑμῶν ἕνεκεν πάντα καὶ λέγω καὶ ποιῶ, οὐ τῆς ἑτέρων ἀναπαύσεως κηδόμενος· εἴ τις ἔστι τῶν προεστώτων τῆς Ἐκκλησίας ἐν ἀφθονίᾳ ζῶν, καὶ μηδενὸς δεόμενος, κἂν ἅγιος ᾖ, μὴ δῷς, ἀλλὰ προτίμησον ἐκείνου τὸν ἐν ἀδείᾳ ὄντα, κἂν μὴ οὕτως ᾖ θαυμαστός. Τί δήποτε; Ὅτι καὶ ὁ Χριστὸς οὕτω βούλεται, ὡς ὅταν λέγῃ· Ἐὰν ποιῇς δεῖπνον, ἢ ἄριστον, μὴ καλέσῃς τοὺς φίλους σου, μηδὲ τοὺς συγγενεῖς, ἀλλὰ τοὺς ἀναπήρους, τοὺς χωλοὺς, τοὺς τυφλοὺς, τοὺς μὴ δυναμένους ἀνταποδοῦναί σοι. Οὐ γὰρ ἁπλῶς δεῖ τὰς τοιαύτας δεξιώσεις ποιεῖν, ἀλλὰ τοῖς πεινῶσιν, ἀλλὰ τοῖς διψῶσιν, ἀλλὰ τοῖς γυμνητεύουσιν, ἀλλὰ τοῖς ξένοις, ἀλλὰ τοῖς ἀπὸ πλούτου πτωχεύσασιν. Οὐ γὰρ εἶπεν ἁπλῶς, Ἐτράφην, ἀλλ’, Ἐπείνων· Πεινῶντά με γὰρ, φησὶν, εἴδετε, καὶ ἐθρέψατε. Διπλοῦν τὸ δικαίωμα· εἰ δὲ τὸν ἁπλῶς πεινῶντα δεῖ τρέφειν, πολλῷ μᾶλλον, ἐὰν καὶ ἄγιος ὁ πεινῶν ᾖ. Ἂν τοίνυν ἅγιος μὲν ᾖ, μὴ δέηται δὲ, μὴ δῷς· οὐ γὰρ κέρδος τοῦτο· οὐδὲ γὰρ ἐπέταξεν ὁ Χριστὸς, μᾶλλον δὲ οὐδὲ ἅγιος ἐκεῖνος ὁ ἐν ἀφθονίᾳ ὤν, καὶ λαμβάνων. Ὁρᾷς, ὅτι οὐκ αἰσχροκερδείας ἕνεκεν ἡμῖν ταῦτα λέλεκται, ἀλλὰ τοῦ ὑμῖν λυσιτελοῦντος; Θρέψον τὸν πεινῶντα, ἵνα μὴ θρέψῃς τῆς γεέννης πῦρ· ἐκεῖνος ἐσθίων ἀπὸ τῶν σῶν, καὶ λείψανα ἁγιάζει. Ἐννόησον πῶς ἔθρεψε τὸν Ἠλίαν ἡ χήρα· οὐκ ἔθρεψε μᾶλλον, ἢ ἐτράφη· οὐκ ἔδωκε μᾶλλον, ἢ ἔλαβε. Τοῦτο καὶ νῦν γίνεται καὶ πολλῷ μεῖζον. Οὐ γὰρ ὑδρία ἀλεύρου, οὐδὲ καμψάκης ἐλαίου, ἀλλὰ τί; ἑκατονταπλασίονα καρπὸν οὐρανῶν.

necessity of the man to whom the benefit is to be offered has arisen. For the duty is righteous under a double head, in that it is performed both to the holy and to the needy. Therefore, if one should be holy, but not in need, I give him nothing; for Christ has not commanded this for the sake of benefit. Nay, if he should not even be a holy man, but is in need, yet I give, he accepts. You see that these instructions of mine are not for base gain, but for your profit. When I see the needy, that I may not cause him the fire of Gehenna: that man, out of the things he eats, leaves even that portion for you, and sanctifies it. Consider how the widow fed Elijah, and did not feed him more than what she had, nor gave more than what she had received. And that is not even all; it is much more. For it was not a vessel of meal or a cruse of oil, but what? A hundredfold, and eternal life is the reward proposed for such duties. May the mercy of God be to you spiritual food, a pure leaven. That widow was such, famine pressed, and nothing of these things hindered her; she had children, and not even thus was she delayed. She became equal to her who cast in two mites into the treasury. She did not say to herself: What shall I receive from this? He himself is in need of me; if he had any power, he would not have been famished, he would have resolved the drought, he would not have been liable to the same troubles; perhaps he even offends God himself. None of these things did she consider. You see how great a good it is to do good with simplicity, and not to be overly curious about the one receiving the good? If she had wished to be curious, she would have hesitated, she would not have believed. So also Abraham, if he had wished to be curious, would not have received the angels. For it is not, it is not possible for one who is precise in these matters 202 ever to attain a holy man, but such a one falls most of all into impostors. And how, I say: A holy man does not wish to appear holy, and does not put on a guise for himself, even if he is about [190, A] to be spat upon; but the impostor, as having the matter as an art, puts on much caution and circumspection. Thus, the one, doing good even to those who seem devoid of caution, will fall in with the cautious; but the other, seeking those who are deemed cautious, will often fall in with the incautious. Therefore, I entreat, let us do everything in simplicity. For let us suppose that even he who approaches is an impostor; you were not commanded to be curious into these things. For, it says, "To every one that asks you, give." And, "Do not spare the one being slaughtered," even though the majority of those executed, being caught in evils, endure this, yet, "Do not spare," it says. For thus we shall be like God, thus we shall be admired, and we shall attain to immortal goods; which may it be that we all may attain, etc.

HOMILY II

[190, B] "God is my witness, how I greatly desire you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment. That you may approve the things that are excellent, that you may be sincere and without offense unto the day of Christ, filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God."

1. Not as if he were disbelieved does he call God as witness, but he does this out of great affection, and because of being strongly persuaded and confident. For since he said that they communicated with him, that they might not think that he desires them for this reason, and not simply for their own sake, for this reason he added, "In the bowels of Christ." What is this? Instead of, "According to Christ"; since you are faithful, since you love Christ, because of the love according to Christ. And he did not say, love, but [190, C] what was warmer, "bowels of Christ"; as if saying this: of the one who has become like a father to you because of the kinship according to Christ. For this grants us bowels, bowels warm and burning; for to His genuine servants He grants bowels. In those bowels, he says; as if one were to say: I love you with bowels not natural, but with those that are warmer, those of Christ. How I desire, he says, you all. I desire all, since you all are such. Therefore, it is not possible to say how I desire; for I am not able to set forth the desire in speech; for this reason I leave it to God to know, who searches the hearts. For he would not have called God as witness if he were flattering them; for this is not without danger. "And this," he says, "I pray, that your love may abound [190, D] yet more and more." Well; for this is a good that cannot be sated. See how, being loved, he wished to be loved yet more. For he who loves in this way does not wish the one being loved to stand still anywhere in love; for there is no measure of this good. Wherefore Paul wishes it to always be owed, saying, "Owe nothing to anyone, except to love one another." The measure of love is to stand still nowhere. "That your love," he says, "may abound yet more and more." See the disposition of the phrase. Yet more and more, he says, that it may abound "in knowledge and all discernment." He does not simply admire friendship, nor simply love, but that which arises from knowledge; that is, not that you should use the same love toward all; for this is not of love, but of coldness. What is "in knowledge"? That is, with judgment, with reasoning, with the ability to discern. For there are some who love irrationally, simply and as it happened; whence it results that such friendships are not intense. "In knowledge," he says, "and all discernment, that you may approve the things that are excellent," that is, the...

^A sincere things, in order that you may not receive any spurious doctrine under the pretext of love. Why then does he say elsewhere, "Be at peace with all men" (Rom. 12:18)? He does not mean by this that you should love in such a way as to suffer harm from your friendships; for he says, "If your right eye causes you to stumble, pluck it out, and cast it from you" (Matt. 5:29). He means that you ought to be, as far as God is concerned, sincere, and, as far as men are concerned, without offense. For friendships often harm many people. "For even if it does not harm you," he says, "another person is nevertheless caused to stumble." "To the day of Christ," that is, that you may then be found pure, having been a stumbling block to no one; ^B "being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God," that is, together with your doctrines, also having a righteous life. For it is not enough just to be righteous, but to be filled with the fruits of righteousness. For there is a certain righteousness that is not according to Christ, such as a life that is merely virtuous; but "through Jesus Christ," he says, "to the glory and praise of God." Do you see that I am not concerned with my own glory, but with the glory of God? Frequently, he calls almsgiving by the name of righteousness. "Lest," he says, "love should harm you, preventing you from knowing what is in your best interest; and because you love this or that person, you should fall away." I desire indeed that your love should increase, but not in such a way that you should suffer harm from it; and I do not wish for you to be moved by any random opinion, but that you should judge whether what we say is correct. ^C And he did not say, "That you may prefer my things," but, "That you may approve." Nor did he say clearly: "Do not associate with this person or that person," but, "I wish your love to increase for your benefit; and that you should not be affected as if you were devoid of sense." It is truly a most foolish thing to work righteousness for any other reason than for Christ and through Him. Behold again that form of speech, "through Him." Did he then use God as a servant, who held the lower place in working? God forbid. He says therefore, I did not speak so that I might be praised, but that God might be glorified.

12. "But I want you to know, brethren, that the things which happened to me have rather turned out for the furtherance of the gospel, 13. so that my chains have become manifest in Christ in all the palace, and in all other places." ^D Since they had heard that I was bound, they were distressed, and thought that the way of preaching was obstructed. What does he do, then? He immediately removes this suspicion, and says: "The things which happened to me have rather turned out for the furtherance of the gospel." It is also the mark of one who loves to disclose his own affairs to those who care for them. What do you say? You are in chains; you are hindered; in what way, then, does the gospel make progress? "So that," he says, "my chains, which are in Christ, have become manifest in all the palace." That not only did not impose silence on others, nor strike fear into them, but by this very fact they became more confident. But if those who are in the midst of dangers not only suffered no harm, but even received more courage and confidence, you ought to be much more confident. For if he who is bound had taken it as a cause for misery and had kept silent, it stood to reason that they would be affected in the same way; but now, when the one who is in chains acts more freely and confidently, he gives them far more courage than if he were not bound. But how did the chains contribute to the progress of the gospel? This, he says, God guided, so that my chains which are in Christ, which are through Christ, would not be hidden, "in all the palace." For at that time they called the royal residences by this name. And he says not only, "in the palace," but also, "in all the city."

^A And well did he say, "supposing": for it did not turn out that way. Those men thought to grieve me by this, but I rejoiced that the preaching was advanced. Thus it is possible to perform a good deed not from a good intention; and not only is there no reward for this, but also punishment. For since they were wishing to involve the herald of Christ in greater dangers, they were preaching Christ; not only will they not receive a reward, but they will be liable to penalties and punishment.

"But they out of love, knowing that I am appointed for the defense of the Gospel." What is, "that I am appointed for the defense of the Gospel?" That is to say, they are cutting off for me the accountings to God, and are assisting me somewhat in my defense. What he says is this: I was commanded to preach; I am about to render an accounting, and to defend the work I was commanded to do; so therefore, that my defense may be made easy, they assist me. For if many are found who have been catechized and have believed, my defense will be easy. What then? "Only in every way, whether in pretense or in truth, Christ is proclaimed." See the philosophy of the man; he did not vehemently accuse them, but stated what was happening. For what, he says, does it matter to me, whether in this way or in that? ^B "Only in every way, whether in pretense or in truth, Christ is proclaimed." He did not say, "Let him be proclaimed," as if giving a command, but first he reported what was happening, and secondly, even if he were saying it as a command, not even thus was he introducing heresies.

3. For let us examine, if you like, the matter, and we shall find that, even if he did permit them to preach in such a way as those did, not even thus was heresy introduced. How? Because those men were indeed preaching soundly, but the purpose and the mental intention with which they were doing so was corrupted, not the preaching itself was changed. And they had great necessity to preach in this way. Why? Because if they had preached otherwise, not as Paul, if they had taught otherwise, not as he, they would not have increased the anger of the king; but now, by increasing his preaching and teaching similarly, and making disciples equal to him, they were able to provoke the king, since the great multitude of the disciples was appearing. But some wicked and senseless person, seizing upon this passage, says: And yet they would have worked the opposite; they would have chased away those who had already believed, not caused the believers to increase, if they had wished to bite him. What then shall we say? That those men were looking to this one thing: to surround him with dangers in the present, not to let him get away; and they thought to grieve him and extinguish the preaching more by this than by the other way. For in the other way they would have extinguished the king's anger, and would have let him go out, and preach again; but in this way, they thought to seize the whole matter through him by killing him. And this was not within the power of the many to perceive, but of some bitter and very malicious ones. Then, "And in this," he says, "I rejoice, but I will also rejoice." What is, "But I will also rejoice?" Even if it should be still more, he says. For they work with me even against their own will, ^C and for the things they have labored at, they indeed shall receive punishment, but I, who contributed nothing, shall receive the reward. Is there anything more wicked than the devil, who invented a preaching that brings punishment to those who are persuaded by it? Look at how many evils he pierces his own followers with; he devises for them punishment and retribution from this same preaching and these labors. And what other enemy and foe of their salvation would have arranged the whole thing in this way? Do you see that he who fights against the truth prevails in nothing, but rather harms himself, like one who kicks against the goads? "For I know," he says, "that this will turn out for me unto salvation through your prayer, and the provision of the Spirit of Jesus Christ." There is nothing more wicked than the devil; thus, everywhere he involves his own followers in useless labors, and tears them apart, and he knows how to make them liable not only to being kept from obtaining the prizes, but also to punishment. For he prescribes for them not only preaching, but also such fasting and virginity, which will not only deprive them of rewards but will also bring great harm to those who engage in it—concerning whom he says elsewhere: "Having their own conscience seared." Therefore, I beseech you, let us give thanks for all things to God, that He has both lightened the burdens for us and increased the rewards. For if those among us who marry partake of rewards with temperance, those who are virgins among them do not partake, but have become liable to the same penalty as those who practice fornication among the heretics. Whence? From the fact ^D of doing nothing with an upright purpose, but rather for the slander of God's creations and His ineffable wisdom. Let us not, therefore, be slothful; God has given us proportionate struggles, having no heavy labor. But let us not be contemptuous because of this. For if the heretics strain themselves with useless labors, what defense will be ours if we are unwilling to bear even the lesser ones, which have a greater reward? For what is burdensome, what is grievous among the commands of Christ? You cannot live in virginity? It is allowed for you to marry. You cannot divest yourself of all your possessions? It is allowed for you to give from what you have: "Your abundance," he says, "for their want." For these things seem to be burdensome—I mean to despise wealth and to overcome bodily desire; but the other things require no expense, no violence. For what, tell me, is the violence in not speaking ill, nor slandering simply? Or what violence is it not to envy the goods of others? Or what violence is it not to be caught by pride? To be tortured and to endure is of perseverance; it is of perseverance to practice philosophy; of perseverance to bear poverty; of perseverance to struggle with hunger and thirst. But when none of these is present, but it is allowed, while enjoying what one has, as becomes a Christian, not to envy the goods of others, what violence is there? Envy comes from nowhere else, but from being stuck to the present things, or rather all evils do. For if you thought that wealth and the glory of this world were nothing, you would not have envied those who have them.

^A Hence you are agitated by the stings of envy and vainglory; and, in a word, all these things flow from the admiration of the present life and the things concerning it. Do you envy the man you see growing rich? Yet he is worthy of pity and tears rather than envy. But you will say at once, with a laugh: "I, worthy of tears? Not he, surely." You are worthy of tears, not because you are poor, but because you deem yourself miserable. For we pursue with tears those who have no real evil and yet are in distress of mind, not because they are genuinely in a bad state, but because, when they are not in a bad state, they think they are. For tell me, if someone who is free from fever should moan and lie in bed, being moved about on a litter, is he not more worthy of tears than those suffering from fever—not because he is suffering from fever, but because, having nothing wrong, he thinks he has? You, too, are worthy of tears because you deem yourself miserable; by no means because of your poverty, for poverty itself would make you most blessed. Why do you envy the rich man? Is it because he has subjected himself to more cares? Because of a more difficult slavery? Because he is bound hand and foot to his money ^B as if by six hundred chains, like some dog? Evening arrives, night follows; for him, this becomes a time of tumult, sadness, grief, and anxiety, instead of a time of solace and rest. Does a noise occur? He immediately starts up. Has someone been robbed by thieves? The man who has suffered no loss is tormented by greater anxiety than the one who has. For the latter has lost his goods once and, having suffered the grief, has laid aside the care; but the former carries it with him perpetually. Night arrives, the harbor for our evils, the solace for our calamities, the medicine for our wounds; for even those who are in some grief do not obey their friends and relatives and kin—and often not even their parents—when they bring them consolation, but are provoked to anger by their very words: for there is no heat that can torture our souls like the bitterness of grief, yet when sleep invites them to rest, they were not even able to lift their eyes against it. Just as, therefore, we are accustomed to commit a body that is very heated and fainting under the scorching rays to a place like a guest-house refreshed by many fountains and bringing solace from a gentle breeze, so does the night commit our soul to sleep; or rather, it is not the night, nor sleep that effects this, but all these things have come from God, who knows the wretched condition of the human race.

The burdens of wealth.

The inhumanity of the rich.

bearing his poverty more easily; for this man is truly the richer one. Tell me, why do you fear poverty? Why do you tremble? Is it not for hunger? Is it not for thirst? Is it not for cold? Or is it not for these things? But no, there is no one who has ever lacked these. Look, indeed, to the ancient generations and see: who has believed in the Lord and been forsaken? Or who has hoped in Him and been put to shame? And again, "Look to the birds of the air, for they neither sow nor reap nor gather into barns, and your heavenly Father feeds them" (Matt. 6:26). No one would be able to show us anyone who has quickly perished because of hunger and cold. For what reason, then, do you fear poverty? You cannot say. For if you have what is necessary, why do you fear it? Because there is no multitude of servants for you? This is being delivered from masters; this is constant blessedness; this is freedom from care. But because there are no vessels, beds, and furniture prepared for you from silver? For what does he who possesses these have more than you in terms of enjoyment? Nothing; for the use is the same, whether it be from this or from that material. But because you are not to be feared by the many? Heaven forbid that you should ever be! For what pleasure is there in being trembled at and feared by others? But because you fear others? But there is no need to be afraid. For do you wish not to fear the authority? Do what is good, and you will have praise from it. But because we are held in contempt, he says, and are ready to suffer harm? For the most part, it is not poverty that causes this, but wickedness. Since many poor people lead their whole life untroubled, 211 whereas authorities, those who are rich, and men of power have fared more wretchedly than all evildoers, robbers, and tomb-robbers. For what poverty is in your case, wealth has in his. Just as in your case, because you are looked down upon, those who wish to do harm do you evil; thus in his case, it is because of envy and jealousy. And these [envy and jealousy] are more powerful than the others; this necessity is stronger to do evil. For the one who envies does everything with all power and force, while the one who looks down upon someone often even shows mercy to the one he holds in contempt. And this very thing has become for him a cause of release—the fact of being poor, the fact of not being able to have power. "Great things will you accomplish," they say to him, "if you destroy such-and-such a person, if you kill a poor man; what rewards will you not enjoy?" And in this way we calm their anger. But in the case of the wealthy, envy stands by, not relenting until it has accomplished what it wants and poured out its venom. Do you see that neither poverty nor wealth is a good, but our own disposition? Therefore, let us regulate this; let us train this to philosophize. If this is well-disposed, neither will wealth be able to cast us out of the kingdom, nor will poverty cause us to have less; but we will bear poverty meekly, hindered neither in the enjoyment of the good things to come, nor even here; rather we shall enjoy both these and attain the good things in heaven; of which may it be granted to us all to attain, and the rest.

HOMILY III

"And in this I rejoice, yes, and will rejoice. For I know that this will turn out for my salvation through your prayer and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ, will be magnified in my body, whether by life or by death."

1. Nothing of the painful things in the present life can bite the great and philosophic soul; neither enmities, nor accusations, nor slanders, nor dangers, nor plots. For just as if it had taken refuge in some great mountain height, it is unassailable by all those who are coming up from the earth below. Such was the soul of Paul, having occupied a place higher than any mountain height, that of spiritual philosophy—the philosophy that is truly such. For the things of the outsiders are words only, and children's toys. But we speak not of these now; we are discoursing on Paul's words for the time being. That blessed man, even while having the king warring against him, had in addition to this others who were enemies, grieving him in various ways, and with bitter slander; and what does he say? Not only do I not grieve at these, nor do I fall, but I even rejoice—and I will rejoice; not for a time, he says, but always I shall rejoice over these. For I know that this will turn out for my salvation in the future. For how will it not turn out, when even my enmity contributes to the proclamation, and the zeal that is directed against me? "Through your prayer," he says, "and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope." See the humility of this blessed man; he was engaged in the contests 212, he had achieved ten thousand things, he was already lying at the very crown; for he was Paul—for what more could one say?—and he writes to the Philippians that through your prayer I am able to be saved, he who had acquired salvation from ten thousand achievements. "And the supply," he says, "of the Spirit of Jesus Christ." What is "the supply"? If, he says, through your prayers I am counted worthy of the grace. For "the supply" means this: if there be supplied, if there be given to me more Spirit. "For salvation," that is, for the deliverance, and I shall escape the present [danger], as I did the first. For concerning this he says: "At my first defense no one stood with me—may it not be charged against them—but the Lord stood with me and I was..."

^A strengthened." This, therefore, he now prophetically predicts: "Through your prayer and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope." For in this way, he says, I hope. So that we might not leave everything to the prayers offered for us, while we ourselves contribute nothing, see how he explains what he himself has brought, namely, hope—the source of all good things, just as the prophet says: "Let your mercy, O Lord, be upon us, just as we have hoped in you" (Ps. XXXII, 22); and as another says elsewhere: "Look at the ancient generations and see: who has hoped in the Lord and been put to shame?" (Eccli. II, 11). And again the blessed one says: "And hope does not put us to shame" (Rom. V, 5). "According to my eager expectation," he says, "and my hope, that in nothing I shall be put to shame." This is Paul’s hope: to hope that he will never be put to shame. Do you see how much it avails to hope in God? Whatever happens, he says, I shall not be put to shame; that is, these men will not overcome me. "But in all boldness, as always, so now also Christ will be magnified in my body." They hoped by their deceit, as if by a trap, that they could achieve this, to remove Paul from the midst ^B and extinguish the preaching, provided their deceit prevailed. He denies then that this will happen: I shall not die now, he says; "But as always, so now also Christ will be magnified in my body." How? I have often fallen into dangers in which, not only others, but we ourselves despaired, "as we have had the sentence of death in ourselves" (2 Cor. I, 9); yet God delivered us from all. So too now he will be magnified in my body. But lest anyone think this way and say: What if you should die, will he not be magnified? I know well, he says; and for this reason I did not say that the Lord is magnified through life only, but I added also, "by death." But meanwhile, he says, "by life"; for they will not remove me; but if they do remove me, even so Christ will be magnified. How? By life, because he delivered me; by death, because not even death persuaded me to deny him. For he has lavished so much eagerness upon me and made me superior to death—there, because he delivered me from dangers; here, because he did not allow me to fear the tyranny of death. Thus he will be magnified by life and by death.

2. Paul’s charity and constancy. He says these things not because he was about to die, but so that they, when he does die, might not suffer anything human. For lest they think that he said these things as one about to die, which would have affected them with great grief, see how he applies consolation, using words such as these: I speak these things, he says, not as if I were about to die. Therefore, he also adds in the progress [of his discourse], "And being confident of this, I know that I shall remain and continue with you all." That phrase, "in nothing I shall be put to shame," means that death will bring me no disgrace, but great gain. Why? I am indeed not immortal, but I shall be more glorious than if I were even immortal; for it is not a small praise if an immortal man scorns death, as compared to a mortal one. Therefore, even if I had to die now, I would suffer no disgrace from this; nevertheless, I shall not die. I shall be put to shame in nothing; neither if I live, nor if I die; for I shall bear both generously, whether I must live or die. Beautiful; this belongs to a Christian soul. But "in all boldness," he says. Do you see how "I shall not be put to shame"? For if the fear of death had taken away my boldness, it would have been shameful to die; but now, when that [death] hanging over me did not terrify me, there would certainly be no disgrace in it. But if I live, I shall not be put to shame by [my] life; for I proclaim the preaching of the Gospel: if I die, I shall not be put to shame by death; for fear does not coerce me; I set forth the same confidence and freedom of spirit. Do not think that this matter is base because I have made mention of bonds. They have been the cause of so many good things for me, that they have given courage even to others to be confident. For it is not to be bound for Christ, but to betray anything that belongs to Christ out of fear of bonds, that is shameful; as long as that does not happen, bonds make the spirit more confident. It is not because I have often escaped from dangers, and therefore I boast against the infidels; [as though] if something similar does not happen, you already think you are branded with ignominy; for this also provides you no less confidence than that. See how he deals with this matter in his own person; which he often does elsewhere, as with the Romans: "For I am not ashamed of the Gospel" (Rom. I, 16); or as with the Corinthians: "These things I have figuratively transferred to myself and Apollos" (1 Cor. IV, 6). "Whether by life or by death." He does not say this as if ignorant; for he knew that he was not to die at that time, but in the time to follow; yet he was already preparing their soul. "For to me," he says, "to live is Christ, and to die is gain." For even by dying, he says, I shall not die, having life in myself. They would have destroyed me then, if they could have cast out faith from my soul through fear; but as long as Christ remains with me, even if death comes, I shall live. And in this life, too, "to live" is not this to me, but Christ. But if while I live here, this is not my life: "For the life which I now live in the flesh, I live in faith"; this I say also there: "I live, yet not I, but Christ lives in me" (Gal. II, 20). Such is the Christian required to be. I do not live, he says, a common life. How then do you live, blessed Paul? Do you not behold the sun? Do you not breathe the common air? Are you not nourished by the foods of all? Do you not tread the earth, as we do? Do you not need sleep? Not garments, not shoes? What do you say, "I do not live"? How do you not live? What is the meaning of this swelling of words? These are not for ostentation. For if the facts themselves did not provide testimony, one might justly attribute them to haughtiness and vanity; but as it is,

they declare them. Shall we say then that he is in riches? By no means, even though the riches are his. In this same way, Paul also behaved: For to me, he says, to live is Christ. If you wish to examine my life, it is He. But to die is gain. Why? Because the perception of Him will be greater, and I shall be with Him. What is this, then, but to arrive at life by dying? Nothing is more grievous for those who would discharge me from this life, and liberate me from that which is not mine. What then? While here in the flesh, this is fruit of work for me, and what I shall choose I do not know. Do not say: "If then that is life, why does Christ leave me here?" Fruit of work, he says, it is. Wherefore it is possible to use the present life also for what is necessary, so that we do not live it the way the many live. For this reason, do not think that life itself is maligned; nor say: "If there is no utility for us here, why do we not remove ourselves and kill ourselves?" By no means, he says: it is possible to report gain even from this dwelling, if we do not live this life but the other. But some perhaps will ask: Does this bring you fruit? Certainly, he says. Where now are the heretics? See now, To live in the flesh, this he calls fruit of work; for it is indeed a work. But what do I choose I do not know. ^B Oh, how great was the philosophy! How he cast away the desire of the present life, and yet did not malign it! For by saying that To die is gain, by this he cast away the desire; but by saying that To live in the flesh is fruit of work, by this he showed the present life also to be necessary. How? If we use it for a purpose, if we bring forth fruit; for if it is fruitless, it is no longer life. For trees that do not bear fruit are likewise turned away from as dead, and delivered to the fire. For to live, again, is of things middle and indifferent; but to live well or ill is in us. So we do not hate to live; for it is possible to live even well; and if we use it poorly, not even then do we malign it. Why? Because it did not become the cause, but the choice of those who live in it poorly. For God made you to live, that you might live to Him; but you, having lived in sin through your own wickedness, make yourself accountable for every charge. What do you say, tell me, O Paul? Do you not know what you shall choose? Here he revealed a great mystery, that he was master of his own departure; for when there is a choice, we are masters. What I shall choose, he says, I do not know. Is it then in your power? Yes, he says, if I should wish to ask for the grace from God. For I am constrained by the two, having the desire. Behold the affection of this blessed man; and by this he consoles them, when they see that he is master of the choice, that this does not come to pass by human malice, but by the dispensation of God. Why then do you grieve, he says, at the death? It would have been far better to have departed long ago. For to depart, he says, and to be with Christ is far better; but to remain in the flesh is more necessary for your sake. These things are preparatory for his future end, so that they may bear it nobly; these things are lessons in philosophy. It is good, he says, to depart and to be with Christ; for death is among the things that are indifferent. For death is not an evil, but it is an evil for one who has died… ^C

and death is not a good, but to be with Christ after you have departed, this is good. Therefore, let us not lament those who die in general, nor let us rejoice in the living in general; but what? Let us lament sinners, not only when dying, but even when living: let us rejoice over the righteous, not only while they live, but even after they have died. For those, even while they live, are dead: but these, even when they have died, live. Those, even while they are here, ought to elicit the mercy of all, since they offend God: but these, even having been translated thither, are blessed, since they have set out toward Christ. Sinners, wherever they are, are far from the King; therefore they are worthy of tears: but the righteous, whether here or there, are with the King; and there indeed much more and more closely, not through a glass, not through faith, but Face, he says, to face.

^A 4. Let us not, therefore, simply lament those who have died, but those who are in sins; these are worthy of lamentations, these of wailing and tears. For what hope is there, tell me, to depart along with sins, where it is not permitted to put off sins? For as long as they were here, perhaps there was great hope that they would be converted, that they would become better: but if they have gone off into Hades, where it is not possible to profit from repentance—for, In Hades, he says, who shall confess to you (Ps. VI, 6)?—how are they not worthy of lamentations? Let us lament those who depart in this way; I do not forbid it, let us lament, but not beyond what is decent, not tearing out hair, not baring arms, not lacerating the face, not putting on black garments; but only in the soul let us pour forth bitter tears quietly. For it is possible even without this pomp to weep lovingly, and not just perform a show. For what is done by some differs nothing from the plays of children. For those mourning performances do not proceed from the sorrow which some consensus of nature has brought, but from ostentation and ambition and the desire for vainglory: therefore many women are found who practice the art of this thing. Weep lovingly, lament at home, with no one seeing; this would be mercy, this would even profit you. For whoever laments him in this way, he himself will much more apply effort not to fall into the same evils: sin will strike terror into you from now on. Lament the unfaithful, lament those who differ nothing from the unfaithful, who have departed without enlightenment, without the seal: these truly are worthy of lamentations, these of tears; they are outside the palace along with those who are subject to punishment, along with the condemned. For I say to you, unless one is born of water and the Spirit, he shall not enter into the kingdom of heaven (John III, 3). ^B Lament those who have died in riches, since from their riches they had prepared no solace for their souls: those to whom the power of washing away their sins had been granted, and they would not. These let us all lament, both publicly and privately, but in such a way that one might not depart from decorum, that we might maintain gravity, that we might not expose ourselves to mockery. Let us lament these not for one or two days, but through all the time of our life. These tears are not of a deranged disturbance, but of a true and genuine love; those others are of a clearly deranged affection: therefore they also quickly dry up. For those which proceed from the fear of God always endure. Let us therefore lament these, let us bring help according to our strength, let us procure some assistance for them, small indeed, but which nonetheless can be of help. How and by what manner? By both pouring forth prayers ourselves, and entreating others to pour them forth for them, and by frequently giving alms to the poor on their behalf. This thing brings some solace: for hear God saying thus: I will protect this city for my own sake, and for the sake of David my servant (IV Reg. XX, 6). ^C If the memory of a righteous man alone was of such great value, where works are done besides for a dead person, what will they not be able to do? Not in vain were these things established as laws by the apostles: that in the venerable, I say, and horrific mysteries, a memory be made ^D of those who have departed: they knew that from this much profit would accrue to them, much utility. For at that time, when the whole people stands with hands spread out and the priestly assembly, and that sacrifice which strikes horror; how shall we not appease God, praying for them? And that indeed regarding those who have departed in faith: but the catechumens are not even deemed worthy of this consolation, but are destitute of every help, one thing alone excepted. But what is this? It is permitted to give to the poor on their behalf, and hence they receive some refreshment: for God wills that we bring mutual assistance to one another. For what other reason should there be why He has ordered us to pray for peace and the good state of the world? Why for all men? For here indeed among all there are also robbers, grave-robbers, thieves, and others teeming with six hundred evils: yet we pray for all: for there shall be perhaps some conversion of them. As therefore we pray for these living persons, who differ nothing from corpses: so it is permitted to pray for them also. Job used to offer sacrifices for his children, and was freeing them from sins; Lest perhaps, he says, they have thought in their hearts (Job I, 5). In this way one takes thought for children. He did not say, what most men are accustomed to do now, I shall leave wealth to them: he did not say, I shall procure glory for them: he did not say, I shall trade for a position of power: he did not say, I shall buy fields: but what? Lest they may have thought in their hearts. For what utility is from those things, when they remain here? None. Him, he says, the King of all I shall render propitious to them; and nothing will be lacking to them from now on. For he says, The Lord feeds me, and nothing shall be lacking to me (Ps. XXII, 1). This is great wealth, here is a treasury of nothing: if we have the fear of God, we shall be in need of nothing; if not, even if we obtain a kingdom, we are more poor than all men. Nothing equal to him can be found who fears God: for, The fear, he says, of the Lord has set itself above all (Eccli. XXV, 14). Let us procure this for ourselves, for this let us do all things, even if it be necessary to surrender the soul, let us not spare ourselves, even if to hide the body; let us do all things, that we may attain this fear. For thus we shall be more prosperous than all...

future blessings, 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.

HOMILY IV

22. But what I shall choose, I know not. 23. I am constrained by the two, having the desire to depart and be with Christ; for it is much better. 24. But to remain in the flesh is more necessary for you. 25. And being confident of this, I know that I shall remain and continue with you all, for your progress and joy of faith; 26. that your boasting may abound in Christ Jesus in me through my presence again to you.

1. Nothing is more blessed than the soul of Paul, since nothing is more noble. But now it is opportune to say the opposite regarding everyone: nothing is weaker, nothing more wretched than we are. For this reason, we all shudder at death: some because of the multitude of their sins, of which I myself am one; others because of the love of life and miserable existence—of which may I never be one; for they are carnal who fear this fear. This, therefore, which we all shudder at, he prayed for and strove toward, saying, “To depart is much better,” and, “What I shall choose, I know not.” What are you saying? As you are about to migrate from here to heaven, and to be with Christ, you do not know what you shall choose? But these things are far from the soul of Paul. For to whom, if anyone said this and promised it, would he not have snatched it immediately? “Yes,” he says, “but just as it is not ours to depart and be with Christ, so neither is it ours to obtain this present state, to remain here; but both are of Paul and of his soul.” What are you saying? You know and are convinced that you are about to be with Christ, and you doubt, saying, “I know not what I shall choose”? And not only this, but you also choose being here—to remain, I say, in the flesh? What, then, is this? Did you not live a most bitter life? In watchings, in shipwrecks, in hunger and thirst and nakedness, in cares, in anxieties? You were weak with those who were weak, and for those who were scandalized you were burned. ^A “In much patience,” he says, “in tribulations, in necessities, in straits, in stripes, in prisons, in tumults, in fastings, in purity; five times forty save one I received, thrice I was beaten with rods, once I was stoned, a day and a night I have been in the deep; in perils of rivers, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren.” When the whole nation of the Galatians returned to the observance of the law, did you not cry out, saying, “Whosoever are justified by the law, ye are fallen from grace”? How much did you not mourn then, and yet you desire this precarious life even more? For if none of these things had happened to you, but all that you achieved you had achieved with safety, with luxury, ^B should you not, fearing the uncertainty of the future, have hastened to some harbor? Tell me, what merchant, having his ship full of myriad treasures, when it is possible to run into harbor and rest, would choose still to be tossed at sea? What athlete, when it is possible to be crowned, would choose to struggle? What boxer, when it is possible to bind on the crown, would choose to enter the contest again and have his own head battered? What general, when it is possible to be released from the war with glory and trophies, and to rest with the king in the palaces, would choose still to sweat and to be drawn up in battle array? How, then, the life that you lived so bitterly, do you wish to remain yet here? Did you not say, “I fear lest by any means, when I have preached to others, I myself should be a castaway”? If for no other reason, for this at least you should have desired the release; if things present were full of myriad goods, yet for the sake of Christ who is desired, you should have desired the release from these things. Oh, the soul of Paul! ^C There has been nothing equal to it, nor will there be. You fear the future, you are held by myriad terrors, and you do not wish to be with Christ? “No,” he says; “and this for the sake of Christ, that those whom I have made His servants, I may render more loyal; that the husbandry which I have planted, I may make to bear fruit.” Have you not heard me saying that I seek not mine own benefit, but that of my neighbors? Have you not heard that I prayed to be anathema from Christ for the sake of many coming to Him? He who chose that, shall I not much more choose this, gladly depriving myself by the delay and postponement, so that for them there might be some salvation? Who shall speak of Thy powers, O Lord, that Thou didst not allow Paul to be hidden, that Thou didst show to the world such a man? All the angels praised Thee with one accord when Thou didst make the stars, and therefore also when the sun; ^D but not so as when Thou didst show Paul to us and to the whole world. For this reason, the earth has become brighter than heaven, this man has let out brighter rays than the light of the sun, he has spread abroad radiant beams. How great is this: he produced the fruit, not fattening ears of corn, nor feeding cattle, but both bringing to birth the fruit of piety and leading it to maturity, and continually reclaiming it when it was falling away? Fittingly; for this sun will not be able to profit in any way the fruit of trees that has once rotted. But Paul used to recall those who had myriad corruptions from sins; and this sun yields to the night, but he overcame the devil. Nothing took him, nothing held him. That sun, moved from on high, casts its rays downward; but Paul, rising from below, did not only fill the middle of heaven and earth with light, but as soon as he opened his mouth, he also filled the angels with much pleasure. How? For if over one sinner who repents, joy exists in heaven.

221 For he says: and simply, was it enough for Paul to speak, and for the heavens to leap and rejoice because of this? For if, when the Israelites went out from Egypt, the mountains leaped like rams ^A, when men were being translated from earth to heaven, how much joy do you think there was? Therefore, "To remain in the flesh is more necessary for you." What excuse will we have henceforth? For often someone inherits a small and poor city, yet chooses not to depart, putting all other things after his own peace; Paul had to depart to Christ, and he did not want Christ; Christ, whom he so desired, that he would even choose hell for His sake; yet he still wished to remain and to labor in the struggle for men. What will be our excuse? But must we remember Paul only in a general way? Observe what he did. He showed that it was better to depart, lest they should grieve at his death; he showed also that if he remained, he remained to be of service ^B to them: for it did not come from the evil intent of those plotting against him. Therefore, that they might be more easily induced to believe this, he provided the reason. For if this is necessary, I shall certainly remain; and not only shall I remain, but I shall remain with you. For this is what the words "I will abide" mean, that is, I shall see you and remain with you. For what reason? For your progress and joy of faith. In this place, he excites them to give heed to themselves. For if, he says, I remain for your sake, see that you do not dishonor my staying. Since I was already to see Christ, I chose to remain for your progress. For my presence brings both faith and joy to you: therefore I chose to remain. What then? Did he remain only for the sake of the Philippians? Not, indeed, only for their sake, but by these words he applies to them a kind of gentle medicine. And how were they to progress in the faith? "That I may confirm you more and more," just like chicks needing a mother’s care, until they grow stronger wings. This is a great ^C sign of love. In this way, some are accustomed to be excited by us, and we say: I remained for your sake, to make you good. "That your rejoicing," he says, "may abound in Christ Jesus in me, by my coming to you again." Do you see that by the word "I will abide," that which I was saying was signified? Consider the humility. Since he said, "for your progress," he shows that it also brings profit to himself; which he also does writing to the Romans with these words, that is, "to be comforted together in you": for he had said before, "that I may impart unto you some spiritual gift" (Rom. 1. 11). What does he mean? That is, that what was the cause of glorying might grow: and this is to be strengthened in the faith (for this is the glorying in Christ), to live rightly. Therefore, "Your rejoicing in me by my coming to you again"? Most of all, he says, "For what is our hope or crown of rejoicing? Are not even you?" (I Thess. 2. 19). For you are our glorying, just as we are yours (II Cor. 1. 14); that is, that I may have wherewith ^D I may glory in you the more. How? That, he says, your rejoicing might abound. For I have more material for glorying, when you progress. "By my coming to you again." Who then? Did he return to them? This I leave for you to inquire, whether he returned.

27. "Only," he says, "let your conversation be as it becometh the gospel of Christ." Do you see that all which he said has looked to this, that he might exhort them to make greater progress in virtue? "Only let your conversation be as it becometh the gospel of Christ." What is it that he says, "Only"? It has the same force as if he said, This alone is what is required; furthermore, nothing; if this is present, nothing annoying will befall you. "That whether I come and see you, or else be absent, I may hear of your affairs." He does not say this as if he had changed his mind, and did not wish to return to them anymore; but, Even if this happens, he says, I can rejoice even while absent. "If I hear that you stand fast in one spirit and with one soul." [alt-version omitted] ...truth itself contains; hence those words of the Lord, "That they may be one" (John 17. 11). For "every kingdom," he says, "divided against itself, shall not stand" (Matt. 12. 25). Therefore also Paul is busy everywhere in persuading them to concord: therefore also Christ says, "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13. 35). Do not therefore, says Paul, depend on the expectation of my coming and meanwhile fall asleep; that when what you were expecting has succeeded, and you have seen me, you should then slacken your diligence and be dissolved. For I can take the same pleasure from hearing of it. What is this, "in one spirit"? That is, the same grace of concord, of eagerness. There is also one spirit: and this is shown from the fact that it has been said in this way in many places: for so it is to stand in one soul, when we all have one spirit. See, by the phrase "one soul," concord is signified; see how many souls are said to be one. So it was of old: "The heart and one soul of all," he says, "was one" (Acts 4. 32). "Striving together for the faith of the gospel."

Striving together for the faith of the gospel

28. "And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation." He said very well, "terrified": for such are the things which proceed from adversaries: they merely terrify. He says therefore, "In nothing": whatever happens, even if perils are proposed, even if plots: for this is the mark of those standing upright. For they can only terrify; nothing more. For because it was likely that they would be greatly disturbed, when they noticed Paul undergoing numberless calamities: I do not say, he says, "Do not fluctuate," but, "Do not be terrified"; but also that you should greatly despise them. For if you are animated in this way, hence you will make their perdition, and your salvation, manifest. For when they see that they are devising countless artifices, and cannot even terrify you, they will take certain proofs of their own destruction. For when the persecutors [alt-version omitted, see facsimile regarding note b and c]

^A of those who are held in subjection see this, will it not be manifest to them of themselves that they shall perish, that they have no power, that their own affairs are false, and that those of their enemies are weak? “And this is from God,” he says, “because it has been granted to you on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” Again he teaches them to moderate their mindset, attributing everything to God, and saying that to suffer for Christ is a grace, and a gift, and a favor. Therefore, do not be ashamed of this gift; for it is indeed far more wonderful than raising the dead and performing signs. For in the latter, I am a debtor; but in the former, I have Christ as my debtor. Therefore, it is not only not necessary to be ashamed, but one ought even to rejoice, as possessing such a great gift. He calls virtues “gifts,” not, however, in the same way as the others; for those are entirely of God, but these are ours as well. But since even in these the greater part is of God, he says it is entirely His—not destroying free will, but rendering them humble and grateful. “Having the same conflict which you saw in me.” That is, you also have the example. Again he elevates them here. For he shows them struggling in the same contests as he, striving the same way, both privately and by themselves, in that ^B they share the temptations with him. He did not say, “You heard,” but, “You saw”; for he even wrestled there in Philippi. Therefore, this is a great virtue. For which reason, writing to the Galatians, he said: “Have you suffered such things in vain, if indeed it was in vain?” (Gal. 3:4). And writing again to the Hebrews he said: “But call to remembrance the former days, in which, after you were illuminated, you endured a great fight of afflictions; partly, whilst you were made a gazingstock both by reproaches and afflictions; and partly, whilst you became companions of them that were so used” (Heb. 10:32-33). And again, writing to the Macedonians, that is, the Thessalonians, he said: “For they themselves show of us what manner of entering in we had unto you” (1 Thess. 1:9); and again: “For yourselves know, brethren, our entrance in unto you, that it was not in vain” (1 Thess. 2:1). And to all alike he witnesses the same thing—toil and conflict. But you will not find this among us now; for now it is thought a great thing if one happens to suffer even a little in financial matters. And he witnesses to great things for them even in financial matters; for to some he says that they “took joyfully the spoiling of their goods” (Heb. 10:34); and to others he says that “Macedonia and Achaia have been pleased to make a certain contribution for the poor” (Rom. 15:26); and again: “Your zeal has provoked very many” (2 Cor. 9:2).

4. Do you see the commendations of those men of that time? But we do not bear even as far as slaps, nor even as far as a blow, nor do we endure insult, or the loss of money. Those were already zealots, and all were witnesses, struggling; but we have cooled our love toward Christ. Again I am compelled to accuse the present state of affairs. And what am I to do? I did not wish to, but I am compelled. For if it were possible, ^C by keeping silent and saying nothing, to erase through silence the things that have been done, then one ought to be silent; but if the opposite happens (for not only is it not erased through our silence, but it even becomes worse), it is necessary to speak. For he who accuses those who sin, if nothing else, does not allow them to proceed further. For there is no soul so shameless and brazen as to not be abashed, and to not abate its excessive wickedness, when hearing others constantly condemning it. For there is, surely there is, even in the shameless, a little bit of shame; for God implanted shame in our nature. Since fear was not sufficient to regulate us, He prepared many other ways to keep us from sinning; such as being accused by men, fearing the laws that are established, desiring glory, standing up for friendships. For all these are paths to keep one from sinning. For often things that were not done for the sake of God were done for the sake of shame; and things that were not done for the sake of God were done for the sake of the fear of men. For the objective is this: First, to learn not to sin; then, we shall eventually succeed in doing this for the sake of God. For why else does Paul, when preparing his converts to overcome their enemies, not exhort them from the fear of God, but also from the expectation of retribution? “For in so doing,” he says, “you shall heap coals of fire on his head” (Rom. 12:20). For the time being he desires that virtue be achieved. Therefore, as I was saying, there is something in us that can be abashed; for we have many natural goods toward virtue; for example, we are all moved by nature to show mercy, and there is nothing else in our nature so good as this. Whence one might reasonably examine why this, above all, has been implanted in our nature—I mean to be broken by tears, to be softened, to be ready for mercy. No one is lazy by nature, no one is ^D vainglorious by nature, no one is by nature free from zeal; but showing mercy is inherent in all by nature, even if one is cruel, even if one is savage. And what is surprising if we show this toward men? We even have pity on wild beasts; so abundantly is mercy inherent in us. If we see a lion's cub, we feel something; and much more so in the case of one of our own kind. See how many of us, when we see the crippled, often speak, knowing that even this is sufficient to lead us to mercy. Nothing so pleases God as almsgiving. Therefore the priests were anointed with this, and the kings, and the prophets; for they had oil as a symbol of God's philanthropy. Again, they used to learn that the ruler must have more mercy; it signified that the Spirit was about to come upon a man for his mercy; since God has mercy on men, and is philanthropic: “For You have mercy upon all,” He says, “for You can do all things” (Wis. 11:24). For this reason they were anointed with oil. For He also fashioned the priesthood out of mercy, and kings were anointed with oil. And if someone praises a ruler, he will not say anything as fitting for him as mercy; for this is the hallmark of rule: to show mercy. Understand that the world was established through mercy, and imitate the Master. “Mercy of a man is upon his neighbor, but mercy of the Lord is upon all flesh” (Sir. 18:13). How, “Upon all flesh”? Even if you mean sinners, it is in His nature.

^A Both the sinner and the just, we all stand in need of the mercy of God; we all partake of it, whether it be Paul himself, or Peter, or John. And listen to their own words—for what need is there of ours? What, then, does this blessed man say? “But I obtained mercy, because I did it out of ignorance” (1 Tim. 1:13). What then? Did he not need mercy afterward? Hear what he says: “I labored more abundantly than they all, yet not I, but the grace of God which is with me” (1 Cor. 15:10). For he was also “afflicted unto death,” but God had mercy on him, “and not on him only, but also on me, that I might not have sorrow upon sorrow” (Phil. 2:27); and again, “We were burdened beyond measure, so that we despaired even of life. But we have had the answer of death in ourselves, that we might not trust in ourselves, but in God, who delivered us from so great a death, and will deliver” (2 Cor. 1:8-10); and again, “I was delivered from the mouth of the lion, and the Lord will deliver me” (2 Tim. 4:17-18). And everywhere he ^B boasts of this, that he obtained salvation through mercy.

Peter, too, before he obtained mercy, was of this sort. For hear Christ signifying this to him in those words: “Behold, Satan has demanded you, that he might sift you as wheat; but I have prayed for you, that your faith may not fail” (Luke 22:31-32). John, too, was such by mercy; and all the apostles without exception. For hear what Christ says: “You have not chosen me, but I have chosen you” (John 15:16). For we all stand in need of the mercy of God; for “mercy of God,” he says, “is upon all flesh.” But if even these stood in need of the mercy of God, what finally is to be said of the rest? And tell me, pray, what other cause is there for His making the sun to rise upon the evil and the good? What if He had withheld the rain for even one year? Would He not have destroyed everyone? ^C But what if He had thickened the showers? But what if He had rained fire? If He had sent flies—but why do I bring this forward? If He had brought on darkness, as He once did, would He not have destroyed everyone? If He had shaken the earth, would not all have perished? “What is man, that Thou art mindful of him?” (Ps. 8:5). Opportune will my words now be: If He only threatens the earth, all will become one grave. “As a drop of water from a vessel,” he says, “so are the nations before Him; they shall be reputed as spittle, as the moment of a balance” (Isa. 40:15). Just as it is easy for us to move a scale, so is it for Him to destroy all things and make them anew. He, therefore, who has us so much in His power, and sees us sinning daily, and yet does not punish—is it not from mercy that He bears with us? But observe that beasts also exist and are preserved through mercy. “Men and beasts Thou shalt save, O Lord” (Ps. 35:7). ^D He looked upon the earth and filled it with living things. For what reason? Because of you. But for what reason did He make you? Was it not because of His goodness?

There is nothing better than oil, both here and there, for the sake of light. For then, says the prophet, “Your light shall rise in the morning” (Isa. 58:8), if you perform mercy toward your neighbor; and deservedly so. Just as this oil provides light to those sailing the sea, so also does almsgiving provide for us a great and admirable light there. Paul has a great regard for this kind of oil; for hear him saying at one time, “Only that we should be mindful of the poor” (Gal. 2:10); and at another time, “If it be worthy that I go” (1 Cor. 16:4). And you see him everywhere, in every way, solicitously caring for this matter. And again, “Let our people also learn to excel in good works”; and again, “For these things are good and useful to men” (Tit. 3:14, 8). But hear also another saying thus: “Almsgiving delivers from death” (Tob. 12:9); and another, “If You, O Lord, should remove mercy, Lord, who shall withstand?” and again, “If You should enter into judgment with Your servant” (Ps. 129:3 and 142:2); and another, “A great thing is a man, and an honorable thing a merciful man” (Prov. 20:6). For this is what it is to be a man, or rather, this is what it is to be God—to show mercy. Do you see how great is the power of divine mercy? This has done all things, this created the world, this made the angels; through goodness alone, I say. For because of this He threatened hell, that we might attain the kingdom; and the kingdom we obtain through mercy. For when He was alone, why did God make so many gods? Was it not because of His goodness? Was it not because of His kindness and philanthropy? If you ask why He did this or that, you will find goodness everywhere.

Therefore, let us have mercy on our neighbors, that mercy may also be shown toward us. We are not gathering mercy for them as much as for ourselves for that day. Where there will be the vehemence of the fire’s flame, this mercy indeed extinguishes the fire and is to us the cause of light. Thus, by these works we shall be delivered from the fire of hell; otherwise, whence will God open His bowels of compassion to you? Whence will He have mercy? From charity, mercy takes its rise. Nothing so provokes God as to be unmerciful. There was offered to Him one who owed ten thousand talents, and moved by mercy He remitted the debt; but when this same person was choking his fellow-servant for the hundred denarii he owed him, then the Lord delivered him to the torturers until he should pay the debt. Hearing these things, let us be merciful toward those who are debtors in sins; let no one be mindful of injuries, unless he wishes to harm himself. For you do not bring to him as much trouble by not remitting as you bring injury upon yourself. Since, while you persecute him, God does not persecute you, but when you forgive, either God pursues him, or He forgives your own sins to you. How, moreover, do you aspire to the kingdom if you do not remit to your neighbor? That we may not be affected by this damage, let us remit to all; for we are remitting to ourselves. Let us forgive, that God may forgive us our sins; and thus let us attain the future goods, and so forth.

Homilia V

Homily V

^A "If there is therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies: fulfil ye my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment. Let nothing be done through strife, nor by vain glory: but in humility, let each esteem others better than themselves: each one considering not the things that are his own, but those that are other men's."

1. Nothing is better, nothing more affectionate, than a spiritual teacher; he surpasses the benevolence of any natural father. Behold, therefore, how this blessed man brings a plea before the Philippians on behalf of those things that are advantageous to them. For what does he say, when exhorting them concerning the concord that is the cause of all good things? Observe how imploringly, how vehemently, how much he does so with great sympathy. "If there is therefore any consolation in Christ," he says. That is, if you have any consolation in Christ; as if he were to say: If you have any regard for me, if you have any care for me, if ever you received any good from me, do this. And we use this mode of disposition when we urge someone on behalf of a matter that we prefer over all things; for if we did not prefer it over all things, we would not wish to receive the reward of all things in that matter, and we would not say that the whole was demonstrated through it.

We, therefore, remind men of carnal considerations. As if a father were to say to a son: If you have any reverence for a father, if any memory of your upbringing, if any of the affection towards me, if any of the honor you received from me, if any goodwill, do not be an enemy to your brother; that is, in place of all these things, I ask for this reward. But Paul does not act thus; for he reminds them of no carnal thing, but of all spiritual things. Now what he says is of this sort: If you wish to give me any consolation in trials, and motivation in Christ, if you wish to show any comfort of love, any fellowship in the Spirit, if you have any bowels and mercies, "fulfil ye my joy."

"If any bowels and mercies." Paul calls the concord of his disciples his own mercies, showing how great the danger is if they do not agree. If it is possible, he says, to receive consolation from you, if it is possible to receive any comfort from your love, if it is possible for you to share in the Spirit, if it is possible to share with you in the Lord, if it is possible to be pitied and shown mercy by you, show the reciprocity of all these things in love; I have received all these things if you love one another. "Fulfil ye my joy." Observe, so that the exhortation might not seem to be made toward those who are still lacking, he did not say, "Make for me," but, "Fulfil"; that is, you have begun to plant it in me; you have already given me a share in peace, but I desire to reach the end. What do you want, tell me? That we might deliver you from dangers? That we might provide you with something? None of these, he says, but that "you be of one mind, having the same charity," in which you have begun, "being of one accord, agreeing in sentiment." Alas, how often he says the same thing out of great affection! That you be of the same mind, he says, or rather, that you be of one mind. For this he declared further on by saying, "agreeing in sentiment"; for that which says "the same" is greater. "Having the same charity"; that is, not simply concerning the faith alone, but in all other things as well. For it is possible to be of the same mind, and not have charity. "Having the same charity"; that is, to love and be loved in like manner. Do not let you be the one who enjoys the abundance, while offering less to others, so that even in this you might be a master. For if some do this, you do not endure it.

"Of one accord," he says; that is, with one soul making all people’s bodies your own, not in substance (for that is not possible), but in purpose and intent; so that everything may come to pass as if from one soul. What is, "Of one accord"? He declared it by saying, "agreeing in sentiment"; let the mind be in union, as if of one soul. "Let nothing be done through strife." He deigns thereafter to say the manner, how this might come to be: "Let nothing be done through strife, or by vain glory," he says. This is what I always say, that this is the cause of all evils; from this come battles and contentions, from this come envyings and rivalries, from this the cooling of love, when we crave the glory of men, when we are slaves to the honor of the many; for it is not possible for one who is a slave to glory to also be a genuine slave to God. How then, he says, shall we flee vain glory? For you have not yet spoken the way. Hear what follows: "But in humility," he says, "let each esteem others better than themselves." Alas, how he has set forth a teaching full of all philosophy, and a structure for our salvation! If you conceive, he says, that such a one is greater than you, and you persuade yourself of this—or rather, not if you merely say it, but are also convinced—you also award him the honor; and if you award honor to him, you will not be indignant at seeing him honored by another. Therefore, do not simply think him greater than you, but also excelling—which is a matter of intense exaggeration—and you will not be surprised to see him honored, nor will you feel pain; and if he should insult you, you will bear it nobly; for you have judged him to be greater than you; and if he speaks abusively, you are persuaded, and if he does evil, you bear it in silence. For when once the soul is convinced that he is greater, it does not fall into anger in those things that it might suffer evil from him, nor into envy. For no one would envy those who greatly excel; for he considers that all things belong to the preeminence.

2. Here, then, he instructs him to be so disposed. But when that other man also, who enjoys such great honor from you, he says, is so disposed toward you, consider what a double wall of gentleness it is. For when you for your part hold him worthy of honor, and he likewise, never at any time...

will a quarrel arise. And if this is done by both, who shall break this security? Not even the devil himself will be able; for the stronghold is triple and quadruple, and even more than that. For humility is the cause of all good things. And that you may learn this, hear the prophet saying: ^A *For if thou hadst desired sacrifice, I would have given it; with burnt offerings thou wilt not be pleased. A sacrifice to God is a contrite spirit; a heart that is contrite and humbled God will not despise* (Ps. L, 18, 19). He does not demand humility simply, but a certain intention of humility. For just as in bodies, that which is bruised will never rise up against a solid body, but however many grievous things it suffers, it will perish itself before it falls upon and takes vengeance on another; so too in the soul: for it will choose rather to suffer evil continuously and even to die than to rise up and commit an injury. ^B How long shall we puff ourselves up with vanity—a thing worthy of laughter? For just as when we see children puffing themselves up and acting proudly, even if they pick up stones to throw at us, we laugh; so too is human arrogance the offspring of a childish mind, of a weak spirit. Why are you proud, *earth and ashes* (Eccli. X, 9)? You take on high airs, O man; why? Why? What is the gain, tell me; and whence do you take on such high airs even against those who are of the same rank? Do you not share the same nature? The same soul? Did you not receive the same honor from God? But are you wise? Therefore you ought to give thanks, not to puff yourself up. ^C The first mark of an ungrateful soul is pride; for it takes away the gift of beneficence. For he who puffs himself up does so as if he himself had accomplished what was done rightly; but he who thinks that all things proceed from himself is ungrateful toward Him who gave the honor. Do you have some good thing? Give thanks to Him who gave it. Hear what Joseph says, what Daniel says. For when the king of Egypt had summoned him from the prison, and in the sight of all the army had asked about that matter in which the Egyptians, who were most skilled in these things, had failed—since he was now about to show himself superior to them all, and was to be considered far wiser than the astrologers, seers, conjurers, magi, and all the philosophers of that time, he, a boy from captivity and slavery (for then is glory greater: for it is not the same thing for a man already famous to shine, or to do so unexpectedly; for that it came to pass beyond hope made him more admirable)—what then did he say when he came to Pharaoh? Did he say, "Truly I know"? Nothing of the sort; but what? With no one accusing him, out of his own great nobility of spirit, what does he say? *Is not the interpretation of these things from God?* (Gen. XL, 8). ^D See, he immediately ascribes the glory to God; therefore he himself also received glory. For even this has no small momentum toward glory: for it is much greater that it was revealed by God than that he had accomplished it of himself; besides which, he was also gaining credibility for his words, and this was the strongest argument of his familiarity with God. For nothing is equally as good as becoming familiar with God. For if *he was justified by works, he has glory, but not before God* (Rom. IV, 2). For even he who is subject to crimes, having obtained grace, boasts in God, namely, because he is loved by Him and has been forgiven his sins; and he who works has glory, but not before God, in the same way; for the latter indeed is an argument of our great weakness: but he who received wisdom from God, how much more admirable will he be? He ascribes glory to God, and in turn received glory from Him: *For those who glorify me, I will glorify* (1 Kings II, 30). Again, of his descendant, who was wiser (for it is written, *Art thou wiser than Daniel?* [Ezech. XXVIII, 3])? This Daniel, when all those who were in Babylon were wise—and they in turn were astrologers, seers, magi, conjurers, and the entire philosophy—not only had been convicted but had even been removed from the midst (for the capital sentence passed by the king upon the wise men sufficiently indicated that he had also been previously deceived by them): coming therefore to the king, about to satisfy his request, he does not look around at himself in a grand manner, but first refers everything to God, and says: *To me, O king, it was revealed not in wisdom that is in me more than in all men* (Dan. II, 30). Then indeed the king worshipped him, and said, "Willingly [I bring] offerings." Do you see humility? Do you see a grateful soul? Do you see attitudes far removed from pride? Hear also the words of the apostles, sometimes indeed saying: *Why do you look at us, as though by our own power or piety we had made this man walk?* (Acts III, 12 and 14, 14). Sometimes indeed, *And we are mortals, men subject to passions like you* (Acts XIV, 15). But if they so rejected the honors offered to them—men who, through that humility which is according to Christ and His power, had performed greater works than Christ Himself (for, *He who believes in me*, He says, *will do greater works than these which I do* [John XIV, 12])—how are we not wretched and miserable, who cannot even drive away gnats, let alone demons? Who cannot benefit even one person, let alone the whole world, and yet take on such high airs, as not even the devil himself does?

Nothing is as foreign to a Christian soul as pride: I mean pride, not confidence, not the courage of a manly spirit; for these are consistent; for they differ greatly from it. Wherefore humility is one thing, and obsequiousness and flattery and fawning are another. And if you wish, I will bring you examples of all these. For the things that are contrary to one another seem to be placed close together in a way, like tares with wheat, and thorns with roses; but children indeed might be deceived, but those who are truly men, experienced in spiritual agriculture, know how to distinguish true goods from bad ones. Come, therefore, let us propose examples from the Scriptures themselves. What, then, is flattery and obsequiousness and fawning? Siba flattered David untimely, and slandered his own master; but Achitophel did so much more to Absalom. But David was not like this, but humble (2 Kings XVI). For those who are deceitful are flatterers: just as when the magi say, "O King, live forever" (Dan. II, 4). And we shall find many such things of Paul in the Acts, when he discusses with the Jews, so as not to flatter...

persists; but let him act with humility: for he knew how to act freely and confidently, as he says: “I have done nothing against the people, or the customs of our fathers, being bound at Jerusalem” (Acts 28:17). And in order that you may understand that these words were of humility, hear how he rebukes them in what follows, saying: *Well did the Holy Spirit speak: "Hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive”* (Acts 28:26). You see the boldness? Consider also the boldness of John the Baptist, which he used toward Herod, saying: *It is not lawful for you to have your brother Philip’s wife* (Mark 6:18). This is freedom of speech, this is boldness; but not that of Shimei, when he said: “Come out, you man of blood” (2 Sam. 16:7); although he too spoke freely. But this is not boldness, but insolence and insult and an unrestrained tongue. ^B Separate Jezebel also from Jehu, saying: “The murderer of his master” (4 Kings 9:31); but that was insolence, not boldness. Elijah also used insulting language, but it was boldness and courage: “I have not troubled the people, but you and your father’s house” (3 Kings 18:18). Elijah spoke freely again to the whole populace, saying: “How long will you halt between two opinions?” (Ibid. v. 21). This is boldness and courage, to rebuke; this is what the prophets also did; but that other was insolence. Do you wish to see words of both humility and freedom? Hear Paul saying: *But to me it is a very small thing that I should be judged by you, or by any human day: but neither do I judge my own self. For I know nothing against myself, yet am I not hereby justified* (1 Cor. 4:3-4). Such a mindset is fitting for a Christian. And again, *Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?* (1 Cor. 6:1). Do you wish to see the flattery of the foolish Jews? Hear them saying: “We have no king but Caesar” (John 19:15). Do you wish to see humility? Hear Paul again saying: *For we preach not ourselves, but Jesus Christ our Lord; and ourselves your servants for Jesus* (2 Cor. 4:5). Do you wish to see both flattery and boldness? The boldness of Nabal, and the flattery of the Ziphites? And how the one rebuked, while the others betrayed David in their intent? Do you wish to see philosophy, and not flattery, such as David’s? How he caught Saul, and spared him? Do you wish to see the flattery of those who killed Mephibosheth, whom David even executed? Simply, and as in an outline, to speak in a chapter: insolence is when one is angry and insults for no proper reason, and vindicates oneself, or in some way acts insolently unjustly; ^C but boldness and courage is when one dares to face dangers and deaths, and despises friendship and enmity for the sake of those things which are pleasing to God. Again, flattery is both slavishness and a lack of freedom, when one serves some people for no necessary cause, but to hunt after something of worldly life; but humility is when one does this for the sake of those things which please God, and, in order to achieve something great and marvelous, descends from one's own dignity. If we know these things, we are blessed if we do them. For knowing is not enough; *For not the hearers of the law*, he says, *but the doers of the law shall be justified* (Rom. 2:13). Rather, knowledge also condemns, when it is without action and accomplishments. Therefore, so that we may flee condemnation, let us turn to action, that we may obtain the promised good things, by the grace and love for mankind of our Lord Jesus Christ.

HOMILY VI

*For let this mind be in you, which was also in Christ Jesus: 6. who being in the form of God, thought it not robbery to be equal with God: 7. but emptied himself, taking the form of a servant, being made in the likeness of men, and in shape found as a man: 8. he humbled himself, becoming obedient unto death, even to the death of the cross.*

1. Our Lord Jesus Christ, exhorting his own disciples to great things, sets himself as an example, and the Father, and the prophets, as when he says: *For so did they to the prophets that were before you* (Matt. 5:12); and again, *If they have persecuted me, they will also persecute you* (John 15:20); and, *Learn of me, because I am meek* (Matt. 11:29); and again, *Be ye merciful, as your Father also is in heaven* (Luke 6:36). The blessed Paul does this too. For in exhorting them to humility, he brought Christ into the midst; and not only here, but also when he discourses about charity to the poor, he says somewhat like this: *For you know the grace of our Lord Jesus Christ, that being rich he became poor, for your sakes* (2 Cor. 8:9). For nothing so stirs the great and philosophical soul to the practice of good works, as to learn that in this it is made like unto God. For what is equal to this for exhortation? Nothing. ^D Paul, then, knowing this, in exhorting them to humility, first called upon them, and set forth a plea; then he spoke also in a manner of shame, *That you stand fast in one spirit*; he said, *That to them is an indication of perdition, but to you of salvation*. And then he finally sets this: *For let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant.* Attend, I beseech you, and be roused. For just as a sharp sword, whetted on both sides, wherever it falls, even into myriad phalanxes, easily cuts through and destroys them, because it is sharp on every side, and nothing can withstand its edge; so also are the steps of the Spirit. For by means of these words, he disposes of those of Arius the Alexandrian, and those of Paul of Samosata, and those of Marcellus of Galatia, and those of Sabellius the Libyan, and those of Marcion the Pontian, and those of Valentinus, and those of Manes and those of Apollinaris of Laodicea, and Photinus, and Sophronius, and absolutely all the

^A heresies he prostrated. So, that you may be urged on to a spectacle of this kind, and see the ruin of so many phalanxes at a single blow, be roused, lest the pleasure of the spectacle escape you. For if in the contests of chariots and horses nothing is so pleasant to behold as when someone, by a single impulse of his own, has prostrated entire chariots together with their drivers, and with many quadrigae overturned along with their standing drivers, he alone has arrived at the goal and boundary of the contest; and great applause and shouting from all sides has risen to heaven; and he, as if become winged from that joy and those plaudits, has finished the entire stadium with his horses: how much greater will the pleasure be here, when, by the grace of God, we have prostrated the entire ranks of heresies and their diabolical workshops, together with their drivers, all together and at once? And, if you please, let us first set the heresies out in order.

The errors of Sabellius, Marcion, Marcellus, Photinus, Sophronius, and Arius are set forth; Sabellius and Arius are refuted.

Do you wish for the order of impiety, or of time? But let us follow that of time, for it is difficult to judge which is prior or posterior in impiety. ^B Therefore, let Sabellius the Libyan come forward first. What does he say? That the Father, Son, and Holy Spirit are mere names applied to a single person. But Marcion the Pontian denies that the God who created all things is good, and that He is the Father of the good Christ; but he imagines some other whom he calls just, and he denies that the Son took on flesh for our sake. Marcellus and Photinus and Sophronius say that the Word Himself is an energy and an efficacy of operation; and that this energy dwells in Him who is from the seed of David, but not a hypostatic substance. Arius acknowledges the Son, but only in name; for he says He is a creature, and far lesser than the Father. Others again deny that He has a soul. Do you see the chariots standing? Consider, therefore, their ruin, and how he pushes and lays them all low at once—all, I say, at a single blow and onset. How, then, does he lay them low? For, "Let this mind be in you," he says, "which was also in Christ Jesus, who, being in the form of God, did not think it robbery to be equal to God." Hence, Paul of Samosata also fell, as did Marcellus and Sabellius. ^C For he says, "Who, being in the form of God." If in the form, how do you say, O wicked one, that He had His beginning from Mary, and did not exist before that? And how, again, do you say it was an energy? For he says, "In the form of God, and He took the form of a servant." The form of a servant, tell me, is it the energy of a servant, or the nature of a servant? You will answer, it is entirely the nature of a servant. Therefore, the form of God also is the nature of God; it is not, therefore, an energy. See, both Marcellus the Galatian and Sophronius and Photinus have fallen.

^D “He did not,” he says, “think it robbery to be equal to God.” But “equal” is not said of a single person; for that which is equal to someone is equal [to another]. Do you see the hypostasis of two persons, not mere names to which no realities are subject? Have you heard of the existence of the Only-Begotten before the ages? These things, indeed, are against those; but what now shall we say against Arius, who makes the Son of a different essence? Tell me, what is this, "He took the form of a servant"? He became man, he says. Therefore, even when existing in the form of God, He was God; for the word "form" is used both here and there. If this is true, certainly that is too: the form of a servant is the nature of man; therefore, the form of God is also the nature of God. And not only this; but, just as John does, he gives testimony to His equality, and shows that He is in no way lesser than the Father: "He did not think it robbery," he says, "to be equal to God." But what is their clever argument? For they say that the opposite is rather shown by these words; for he said, "being in the form of God, He did not commit this robbery, so as to be equal to God." But if He was God, how could He commit robbery? But how could this not be recklessly said? For who has ever said of anyone, that when he was a man, he did not commit robbery so as to be a man? For how can it be that someone commits robbery of that which he is? "Not so," they say, "but understand it thus: the Son, when He was a lesser God, did not commit this robbery, so as to be equal to the great and greater God." So, is there a small and a great God? And do you thus introduce dogmas into the Greek Church? For among the Greeks there is indeed a great god and a small one; whether this is so among you, I do not know. For in the Scriptures you will find it nowhere, but everywhere the great, and nowhere the small. For if He is small, how is He even God? If there is no small man and great man, but one nature, and if anything that is not of that nature is not man, how can there be a small and a great God who is not of that nature? He who is small is not God; for everywhere in Scripture He is called great: "Great is the Lord," says David, "and greatly to be praised." Behold also concerning the Son: for everywhere he calls Him Lord. And again, "Great art Thou, and doing wonders; Thou art God alone" (Ps. LXXXVI, 10). "Great is His power, and of His greatness there is no end" (Ps. CXLV, 3). But these things, they say, are concerning the Father. The Son, however, is small. But it is you who say this; the Scripture, however, teaches the contrary, that what is said of the Father, the same is also said of the Son. For hear Paul saying, "Looking for the blessed hope, and the glorious appearing of the great God" (Tit. II, 13). Did he then speak of an appearing concerning the Father? But so as to refute you all the more, he added "the appearing of the great God." Was it then said concerning the Father? By no means; for that addition does not allow it: "and the appearing of the great God and our Savior Jesus Christ." Behold, therefore, the Son also is great. How then do you say "small" and "great"? Hear also the prophet, who calls Him the Angel of the great counsel. Is the Angel of the great counsel not great? Is He who is the mighty God not great, but small? Why, therefore, do these impudent and wicked men use these words

to argue that He is equal to man by nature? ^A Apart from this, I will also say this: what does Paul intend to achieve by this example? To bring the Philippians to humility, you will surely say. What then, tell me, would this bring into our midst? For no one who wishes to urge another to be humble says, “Be humble, and think less of yourself than your equals; for so-and-so, who is a slave, did not rise up against his master; imitate him.” Indeed, someone might say that this is not humility, but madness. Learn what humility is, you who possess a devilish haughtiness.

What then is humility? To think humbly. And he thinks humbly, not he who is humble by necessity, but he who humbles himself. What do I mean (pay attention)? When someone who is able to think highly thinks humbly, he is humble-minded; but when he thinks humbly because he cannot do otherwise, he is no longer humble-minded. For example, if a king submits to an officer, he is humble-minded, because he descended from a height; but if an officer does this, he is not humble; for how could he be? He did not humble himself from a height. ^B It is not possible to be humble in any other way unless one has the power. For if one is forced to be humbled against his will, it is no longer an achievement of the mind or intent, but of necessity; and humility is so named because it is a humbling of the mind.

3. Tell me, if someone, not having the power to overreach, remains in possession of what he has, shall we praise him for justice? By no means. Why? Because the praise of intent is removed by necessity. Tell me, if someone unable to play the tyrant and rule, remains a private citizen, shall we praise him as a man of peace? By no means. Therefore, not here either. For praise, you most ignorant of all men, does not come from abstaining from these things, but from the performance of good deeds. ^C The former is rid of blame, but does not yet share in praise; but the latter is worthy of encomia. Behold, therefore, how Christ also praises in this way when He says: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me food; I was thirsty, and you gave me drink” (Matt. 25:34, 35). He did not say, “Because you did not overreach,” nor, “Because you did not plunder” (for these are small things); but, “Because you saw me hungry, and you fed me.” And who would have praised either friends or enemies this way? Not even Paul. ^D What do I say Paul? Not even any random man would he praise as you praise Christ, because He did not take a position not befitting Him. For to admire on these accounts is to bear witness to great wickedness. How? Because in such cases as those—for example, if a thief no longer steals—such conduct is praise; but in the case of good deeds, it is no longer so. For he is not praiseworthy just because he did not plunder an authority or honor not befitting him. And what kind of folly is this!

Otherwise (but pay attention, I beg you; for the discourse is long), who could have been urged to humility by these things? For the examples must be far greater than the subject to which we are exhorted; for one would not be urged by foreign things. For example, Christ urged us to do good to our enemies; He brought a great example, that of the Father, “Who makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust” (Matt. 5:45). He urged us to long-suffering; He brought Himself as an example: “Learn from me, for I am meek and lowly in heart” (John 13:14); and again, “If I, the Lord and the Master, do these things, how much more should you?” Do you see how far the examples are from being separated? For they ought not to be so far separated; for we too do such things. But otherwise, even here the example is not near. How? Because if He is a servant, He is lesser and subject to the greater. But this is not humility; on the contrary, it would have been necessary to show a greater person obeying a lesser; but since he did not find this in God—greater, I mean, and lesser—he at least made the equal.

^A What sort of reward does the subjection of a slave to his master bring? What sort of reward for a lesser person towards a greater? For he did not say, "Let the lesser obey the greater," but, "You who hold an equal dignity, obey one another in turn; consider one another," he says, "as better than yourselves." And what was the reason that he did not bring forward the obedience of a wife, and not say it in this way: "Just as a wife obeys her husband, so also do you obey"? Yet if he did not bring forward that state, in which there was equality and freedom, because there was nonetheless some subjection in it, how much less would he have put forward the obedience rendered by a slave?

But I also said this at the beginning: that no one is accustomed to be praised, nor even mentioned, for the reason that he does not commit crimes. For if someone wished to praise another for temperance, he would not say this, that he has not committed adultery, but he would bring this forward, that he has even refrained from his own wife. For merely to abstain from wicked actions we never place among things worthy of praise; for that would be ridiculous.

I added this, that the form of a slave is true, and has nothing less; wherefore the form of God is also perfect, and has nothing less. Why did he not say, "being made in the form of God," but, "Who, when He was in the form of God"? It is the same as if he said, "I am who I am" (Exod. III, 14). Form, insofar as it is form, demonstrates that the same nature is present; nor is it possible that what is of another essence should have the same form. Just as no man is found who has the form of an angel, nor is there any brute animal that has the form of a man: how, therefore, could the Son?

^B 4. Next, in us, indeed, because we are composed of several natures, form pertains to the body itself; but in Him, who is altogether simple and in no way composite, it pertains, without doubt, to the essence itself. But if, from the fact that it is said without the article *en morphē Theou* (in the form of God), you contend that the Father is not indicated, I will show you that in many other places it is said without the article. And what do I mean by many other places? In this very place immediately, he says, "He did not consider being equal to God to be robbery," nor did he say *tō Theō* (to the God), even though he was speaking about the Father. I would wish to add our own points, but I fear lest I overwhelm your minds. In the meantime, however, keep in memory what has been said for the overthrowing of those [heretics]; in the meantime, let us pull up the thorns, and when the thorns have been pulled up, and a little rest has been granted to the earth, then we shall cast the good seed, so that, having laid aside every vice which it had contracted from that [neglect], it may receive the divine seeds with great virtue. Let us give thanks to God for these things which have been said, and let us ask of Him that He may grant us to guard and retain them, so that joy may be obtained for both us and you, and the heretics may be suffused with shame. Let us beseech Him that He may open to us also a mouth for those things which follow, so that we may also establish our own [lives] with equal diligence. Let us pray to Him that He may also grant us a life worthy of this same faith, so that we may live to His glory, lest His name be assailed by blasphemies on our account. "Woe to you," he says, "on account of whom the name of God is blasphemed." For if we, having a son—although what does the son have to do with us?—if we, I say, having a son, because of him are assailed by blasphemies, would reject him, detest him, and not wish to call him our own, how much more will God turn away from and persecute with hatred those slaves whom He sees to be ungrateful, and from whom He knows Himself to be affected by blasphemies and insults? But whom God has hated and turned away from, who will receive and embrace? No one, except the devil and the demons. But whom the demons have taken, what hope of salvation will he have? What consolation of life? As long as we are in the hand of God, no one can seize us; for it is strong. But as soon as we have fallen from that hand, and have lost that protection, we have perished, we are exposed to all for plundering, to all for trampling, like a leaning wall and a falling fence. For when a wall is weak, it is easily open to anyone to break through. ^C Nor should you think that what I am about to say pertains to Jerusalem alone, but to every individual man. For what was said about Jerusalem? "I will sing to my beloved a canticle of my beloved concerning my vineyard. My vineyard was in a corner, in a fertile place. And I fenced it in and walled it about, and planted the Sorech vine, and I built a tower in the midst of it, and I dug a winepress in it, and I waited for it to make grapes, and it made thorns. Now therefore, O men of Juda and inhabitants of Jerusalem, judge between me and my vineyard. What is it that I ought to have done more to my vineyard, and I have not done to it? Because I waited for it to make grapes; but it made thorns. Now therefore I will show you what I will do to my vineyard: I will take away its fence, and it shall be for plundering; and I will break down its wall, and it shall be for trampling; and I will abandon my vineyard, and it shall not be pruned and it shall not be dug; thorns shall come up into it, just as into uncultivated land; and I will command the clouds not to rain rain upon it. For the vineyard of the Lord of Hosts is the house of Israel, and the man of Juda is his beloved sprout. I waited for it to make judgment; but it made iniquity and not justice, but a cry" (Isai. V, 1-7). That is said also concerning any soul whatsoever. For when the benevolent God has fulfilled all things which were necessary, and that [soul], instead of grapes, has made thorns, He will take away the fence and break down the wall, and we shall lie open to plundering. But hear also with how much weeping another prophet says these things: "Why have you broken down its wall, and all who pass by the way gather its vintage? The boar from the forest has devastated it, and a solitary wild beast has grazed upon it" (Psal. LXXIX, 13-14). There, indeed, he speaks of the Mede and the Babylonian; here, however, there is nothing that is said concerning him; but the boar and the solitary beast is the devil himself, and all his hand. And he called him "solitary," to place his ferocity and impurity before our eyes. For Scripture, when it wishes to demonstrate his rapacity, says this: "Like a roaring lion he circles round, seeking whom he may devour" (1 Pet. V, 8); but when it signifies that pernicious and lethal virus, it calls him a serpent and a scorpion: "Tread," he says, "upon serpents and scorpions, and upon all the power of the enemy" (Luc. X, 19). When it indicates at once both venom and strength, it names him a dragon, just as in that place: "This dragon, which you have formed to mock him" (Psal. CIII, 26). And both dragon and serpent ^D and asp it calls him in every place. For the beast is manifold and varied, and it has much strength; it moves all things, it disturbs all things, it turns all things upside down. "But do not fear, and do not be terrified: only watch, and you shall be like a sparrow." For, he says, "tread upon serpents and scorpions." He made them the trampling of our feet, if we wish.

^A see then what laughter, what wretchedness it is, that he whom we were given to trample, we should see standing over our own heads. And how does this come to be? Through us: if we will it, he is great; if we will it, he becomes small. If we pay attention to ourselves and are with our King, he shrinks and will be no better than a small child in the battle against us; when we withdraw from Him, he puffs himself up and makes a great noise, he roars and gnashes his teeth, having caught us deserted by that great alliance; for he does not approach unless God permits it. For if he did not dare to set upon the herds of swine without God permitting it, how much less upon the souls of men. And God permits it, either to discipline, or to demand penalty, or to make one more approved, as in the case of Job. Do you see him not approaching, nor daring to draw near, but fearing and trembling? And why do I speak of Job? For leaping upon Judas, he did not dare to seize him entirely and enter into him until Christ had severed him from the sacred choir. At that time, then, he attacked from without, but dared not enter within; but when he saw him severed from the sacred flock, he leapt upon him more violently than any wolf, and did not depart until he had destroyed him with a double death.

These things are written for our admonition. For what profit is it to know that one of the twelve betrayed Him? What benefit? What utility? A great one. For when we learn from whence he came upon this destructive counsel, we ourselves will guard against this so as not to suffer the same things. From whence, then, did he come to this? From avarice; he was a thief; from this he was so intoxicated by the passion that he betrayed the Master of the world for thirty pieces of silver. What is worse than this madness? He whom nothing is worthy of or equal to, for whom the nations were counted as nothing, Him he betrayed for thirty pieces of silver. For the tyranny of avarice is grievous, terrible in leading a soul astray. No one is made so senseless by drunkenness as he is by avarice; not so much by madness and lunacy as by avarice. For why, tell me, do you betray Him? He called you when you were obscure and unknown, and made you one of the twelve, imparted teaching to you, promised you ten thousand good things, caused you to work miracles, you shared in the table, the journeys, the discourse, the intimacy—all things which the others shared. Were these not enough to restrain you? For what reason, then, did you betray Him? What did you have to complain of, O vile one? What goodness did you not receive? He knew your mind, yet He did not cease contributing what was His; He said often, "One of you will betray me" (Matt. 26:21); He often pointed it out, and spared you, and even knowing you to be such, He did not cast you out of the choir; He still bore with you, still honored you as sincere and as one of the twelve, still loved you. Finally, O the vileness! Even taking a towel, He washed your vile feet with those immaculate hands, and not even this restrained you. You were stealing what belonged to the poor; and so that you might not proceed to a greater evil, He even bore with this; yet nothing persuaded you. For if you were a wild beast, if you were a stone, ought you not have been changed by the benefits bestowed upon you, by the miracles, by the teachings? ^B Yet even so, He called the one who had become a beast, and tried to lead you—more insensible than a stone—by His wondrous works. But you became better for none of these.

You perhaps marvel at such great senselessness in the betrayer. Therefore, fear his wound; he became such from avarice, from the love of money. Cut out the passion; for it breeds such diseases; it makes men impious, and prepares them to ignore God, even if we were benefited ten thousand times. Cut it out, I entreat you; it is not one of the ordinary things, it knows how to breed ten thousand destructive deaths. We have seen his passion; let us fear lest we ourselves fall into the same. For this reason it was written, in order that we might not suffer the same things; for this reason all the evangelists narrated this, in order to sober us. Flee from it from afar; avarice is not just this, to love many things, but to love money at all. Avarice is terrible, to ask for more than one’s need. For were they talents of gold that persuaded the betrayer then? They were thirty pieces of silver; for thirty pieces of silver he betrayed the Master. So, do you remember when I was saying before this, that greed is not shown in receiving much, but much more in a little? Behold what evil this man wrought for a little gold; or rather, not for gold, but for silver. It is not, it is not possible to see an avaricious man ever [behold] the face of Christ; this is among the impossibilities. It is the root of all evils. And if he who has [some] evil falls from that glory, where will he stand, he who carries the root itself? It is not possible for one who is a slave to money to be a sincere slave of Christ. Christ Himself declared that the thing is impossible: "You cannot," He says, "serve God and mammon" (Matt. 6:24); and, "No one can serve two masters." For they command opposite things. Christ says, "Spare the needy"; mammon says, "Strip even what they have." Christ says, "Empty out what you have"; mammon says, "Take even what they have." ^C Do you see opposition, do you see war? Do you wish that we show how one cannot easily obey both, but must despise one? Or is there no need of argument? How? Do we not see this in deeds, Christ being despised, and mammon being honored? Do you see how even the words are burdensome? How much more the realities! But in the case of realities, it does not appear burdensome in the same way, because we are possessed by the passion. For now, even if the soul is slightly pure from the passion, as long as it stands here, it is able to judge correctly; but having departed there, and having been seized by the fever, and having come to be in the pleasure of the thing, it does not have a pure criterion, it does not have an incorrupt tribunal; Christ says, "Unless one renounces all his possessions, he is not my disciple"; mammon says, "Take bread from the hungry"; Christ says, "Clothe the naked"; this one says, "Strip the naked"; Christ says, "You will not withhold from the kin of your seed"; mammon says, "You will not show mercy to the kin of your seed, but even if you see a mother, even if a father, despise them." And what do I say of father and mother? Even your own soul, even this destroy.

have a mind not pure in its judgment, nor an incorrupt tribunal. Christ says, "Except a man renounce all that he possesses, he is not My disciple" (Luke 14:33). Christ says, "Clothe the naked"; but here, "Strip even the naked." Christ says, "Do not despise the domestics of your own seed"; Mammon says, "Do not have mercy on the domestics of your own seed; even if you see your mother, even if your father, despise them." And why do I speak of father and mother? "Destroy," he says, "even your own soul." Yet he is listened to. Woe is me! To him who imposes such savage, cruel, and feral commands, we are more obedient than to Him whose commands are light and salutary for us. Hence comes Gehenna, hence the fire, hence the river of fire, hence the worm that knows no end. I know that many are they who do not hear us speak these things with pleasure. For neither are they pleasant for me to speak of; for what do I gain by saying these things? I would wish to tell you always of the things proper to the kingdom: that rest, the water that fully refreshes, the green and joyful pastures. For He says, "He brought me up beside the waters of refreshment; He has placed me in a place of pasture" (Ps. 22:2). I would wish to speak of that place, whence pain, sickness, and mourning are absent; I would wish to tell of the pleasure which is taken from the company of Christ, although it surpasses all speech and all thought; nevertheless, according to my power, I wished to dwell upon that argument. But what am I to do? It is not fitting to speak of the kingdom to one who is laboring under a fever and is unwell; for while he is in such a state, one must discourse on health. It is not right to discourse about honor to one who is subject to punishment; for now this is the only thing being sought: to be freed from pain and torment. If we do not attain this, how shall we attain that? Therefore I speak of these things constantly, that we may come to those things more quickly. For God Himself has threatened Gehenna for this reason, that no one might fall into Gehenna, that we might all attain to the kingdom. And we for this reason constantly make mention of Gehenna, that we might incite you to the kingdom, that softening your minds with fear, we might prepare you to do things worthy of the kingdom. Do not, therefore, take ill the gravity of these words; for the gravity of these words renders our souls light from the weight of sins. For iron is heavy, and the hammer is heavy, yet they fashion vessels of gold and silver, and they straighten what is distorted; for if they were not heavy, they could by no means straighten the distorted matter. So also our heavy speech is able to compose the soul. Let us not, therefore, flee the gravity of words and the wounds made by them; for the wound is not inflicted in order to break and lacerate the soul, but in order to correct it. For we know, by the grace of God, what is the manner of scourging, and how deeply we inflict the wound; so that the vessel may not be crushed but polished, so that it may be restored, so that it may be rendered fit for the Master to use, so that it may be offered splendid from its health, and well-wrought in that day in which there shall be a river of fire; so that it may not be offered to that pyre which shall be there. For unless we inflame you while you are here, it is necessary that you be entirely inflamed there, nor can it be otherwise: "For the day of the Lord is revealed in fire." It is better that you should be burnt by our words for a short time, than by that flame forever. For that it must be so in the future is clear, and I have often brought before you arguments which cannot be gainsaid. And the Scriptures alone ought indeed to have given you full faith; but since some are inclined to contention, we have moved many things also by reasonings. Nothing, indeed, prevents us from bringing forward the same things even now. What, then, were they? We all confess that God is just—Greeks, Jews, heretics, and Christians. Yet here many who have sinned have departed unpunished, and many who have lived with virtue have departed only after having undergone countless calamities. If, therefore, God is just, where will He bestow rewards on the ones and punishments on the others, if there is no Gehenna, if there is no resurrection? Therefore, sing this argument to others and to yourselves always, and it will not allow you to disbelieve in the resurrection. But he who does not doubt the resurrection will sedulously and attentively care for his life, so that he may attain eternal goods; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY VII

^AChapter 2, v. 5. "For let this mind be in you, which was also in Christ Jesus: 6. Who, being in the form of God, thought it not robbery to be equal with God, 7. But emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man, 8. He humbled Himself, becoming obedient unto death, even the death of the cross.

^A dared not put it off. And we shall come to another example. But if the examples are not powerful enough to demonstrate the whole matter, do not be annoyed; for such is the nature of examples: they leave the greater part to be grasped by the understanding. Someone rose up against a king, and snatched the kingdom; this man dares not put off or hide the thing; for if he once hides it, he is immediately destroyed. Or let us come to another example; for instance, if someone snatched something, he keeps hold of it permanently; for if he were to put it off, he would immediately lose it. And, in short, those who have something by robbery are afraid to put it off and hide it, and not to be constantly in that which they are in. But not so those who do not have things by robbery; for instance, man has the dignity of being rational. I cannot find an example. For there is no natural authority among us; for nothing of our good things is natural, since all things are shared by the nature of God. What then do we say? That the Son of God was not afraid to descend from His dignity; for He did not think it a robbery to be equal to God, nor did He fear that someone would take away His nature or His dignity. Therefore He even put it off, ^B confident that He would resume it; and He hid it, thinking it no diminution to Him. For this reason He did not say, "He did not snatch it," but "He thought it not a robbery," because He did not obtain the authority by snatching it, but possessed it by nature, not given, but permanent and secure. Therefore He does not refuse even to take up the form of a shield-bearer. The tyrant is afraid to lay aside the purple in war, but the king does this with much security. Why? Because he does not hold his authority by robbery. So he did not put it off as if he had snatched it, but as one having it by nature, and as something that could never be lost, he concealed it. This "being equal to God" He did not hold as a robbery, but as natural; therefore He emptied Himself. Where are those who say that He underwent necessity, that He was made subject? "He emptied Himself," he says, "He humbled Himself, becoming obedient unto death." ^C How did He empty Himself? By taking the form of a servant, becoming in the likeness of men, and being found in habit as a man. Here, with reference to the words "esteeming others better than themselves," he said this, namely, "He emptied Himself"; for if He was made subject, it was not an act of humility, unless He chose this of His own accord, unless it was from Himself. For if He did not know that this had to be done, He would be imperfect; if, not knowing, He waited for the time of the commandment, He would be ignorant of the time; or if He knew both that it had to be done and when it had to be done, why did He submit to being made subject? To show the superiority of the Father. This is not showing the superiority of the Father, but His own inferiority; for is not the name of the Father sufficient to show the precedence of the Father? For apart from this, all things are the same to the Son. Otherwise, this honor is not sufficient to pass from the Father to the Son. But apart from this, all things of the Father are common to the Son. ^D 2. *Against the Marcionites.*—Here those from Marcion, laying hold of this text, say: "See, He was not made a man, but 'being made in the likeness of a man.'" But how is it possible to be 'made in the likeness of men'? We are casting a shadow. But otherwise, He did not even do the deed according to them, nor did He gird Himself. For if the matter was a fantasy, it was not reality; if He did not have hands, how did He wash? If He did not have a waist, how did He gird Himself with a towel? And what kind of garments did He take? "He took His garments," he says. Just as the deed here is not found to have happened, but is only a deception, so He did not wash the feet of the disciples. For if the incorporeal nature did not appear, it was not in a body. Who then washed the disciples? What then shall we again say to Paul of Samosata? And what did he say, he asks? He says the same thing himself; but this is not an emptying, for one who is of human nature and a mere man to wash his fellow-servants. For what we said to the Arians, this must be said also to these; for they differ in nothing from one another, but only in a little time; for he, too, like them, says the Son of God is a creature. What then shall we say to them? If a man washed men, He did not empty, He did not humble Himself; if a man—

^A if when he was a man, he did not snatch this, to be equal, it is not from God that he is to be praised. For that God should become man is a great and ineffable humiliation; but for one who is a man to do human things, what humiliation is that? And where is the form of God called the work of God? For if he was a mere man, and is called the form of God because of his works, why do we not say the same of Peter, who performed even greater works? Why do we not also call Paul the form of God? Why did Paul not set himself forward as an example, who had performed countless servile ministries and had refused nothing? For he says: "For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your servants through Jesus" (2 Cor. 4:5). These things brought forward by them are ridiculous and nonsense. He emptied Himself, he says. How did He humble Himself? Tell me; what is this emptying? What is this humiliation? Is it because He performed miracles? But both Paul and Peter performed these; wherefore this would not be a property and peculiarity of the Son. What, then, do the words mean, "In the likeness of men, made"? He had many things of ours, indeed, but many He did not have; such as not being born from the mixing of bodies, and not having admitted sin. These were His own, and common to no man. It was not this alone that appeared, but He was also God. For He appeared as man, but in many things He was not similar, although He was like in flesh. This, therefore, these words indicate, that he was not a mere man: therefore he says, "In the likeness of men" (Rom. 8:3). For we are soul and body; but He is God, soul, and body: therefore he says, "In the likeness." For lest, hearing those words, "He emptied Himself," you might suspect some change, degeneration, or destruction, remaining, he says, what He was, He assumed what He was not, and being made flesh, remained God the Word ^B and man, and for this reason he adds, "And in habit": for nature did not degenerate, nor did any confusion take place, but He was made in habit. For when he had said that He took the form of a servant, he confidently thereafter brought this forward as well, once he had stopped the mouths of all. For even when he says thus, "In the likeness of the flesh of sin," he does not mean that He did not have flesh, but that that flesh did not sin, yet was similar to sinful flesh. In what is it similar? According to nature, not according to wickedness: therefore it is similar to the sinful soul. Just as, therefore, he used the term of likeness there, because not all things were equally held: so here also it is called a likeness, because not all things are equal, since he was not from the mixing of bodies, since he was without sin, since he was by no means a nude man. And he said beautifully, "As a man": for He was not one of the many, but as one of the many. Neither did God the Word degenerate into man, nor was the substance changed; but He appeared as a man, not deceiving us by images and visions, but teaching us towards humility. When, therefore, he says, "As a man," this is what he means: otherwise he also calls Him man elsewhere, as when he says, "One God, and one mediator, Christ Jesus" (1 Tim. 2:5). We have said the things which were to be said against them. But next, we must necessarily speak against those who deny that He assumed a soul. If the form of God is perfect God, certainly the form of a servant is also a perfect servant. It is argued again against the Arians. "Who being in the form of God," he says, "did not consider it robbery to be equal to God." Here, speaking of the divinity, he nowhere uses these words, "He was made," or "He took," but, "He emptied Himself, taking the form of a servant, in the likeness of men having been made." Here he says of the humanity, "He took," and, "He was made." He was made this, He took this: but that He was. Therefore, let us neither confuse nor divide. One God, one Christ, the Son of God. But when I use this word, "one," I say a union, not a confusion: for this nature was not turned into that and degenerated, but was united. "He humbled Himself, becoming obedient unto death, even death on a cross." Behold, they say, He was made obedient, when He was in no way equal to Him to whom He was obedient. O foolish and mad men, this detracts nothing from Him; for we also are obedient to our friends, nor does that make us any less. The Son willingly obeyed the Father, not falling into a servile condition, but by this very act preserving most of all that admirable dignity of the genuine Son, by showing great honor to the Father. He honored the Father, not that you might despoil Him of honor, but that you might suspect even more, that you might recognize the genuine Son even from this, that He honored the Father most of all. No one has so honored God: as much as He had of height, so much in turn of humility He underwent. Just as He is greater than all, and no one is equal to Him: so also in honoring the Father He overcame everyone, not compelled, nor unwilling. But this was also of His own virtue: or rather, words fail me to use. Papas! It is a great and inexplicable thing to become a servant; but to undergo death in addition is far greater still. But there is some other thing greater than this, and surpassing all human opinion. What is that? That not every death is similar. For this one, which the Lord endured, was considered the most shameful of all; this was full of ignominy, this was execrable: "For cursed," he says, "is everyone that hangs on a tree" (Deut. 21:23). Therefore also the Jews were eager to inflict this death upon Him, that they might render Him infamous, so that if anyone did not abandon Him for the reason that He had been removed from the midst, at least he would abandon Him because He had been so removed. Therefore He was also crucified between two thieves, that the same estimation might be held concerning Him as concerning them; and that what was said might be fulfilled, "And He was reckoned with the lawless" (Isa. 53:12). But so much the more ^D

did neither the consciousness of their own sins, nor the fact of being in punishment, nor the fact that they themselves suffered the same things, hold back their madness. Which is why the one said to the one and silenced him, saying: "Do you not fear God, seeing that we are under the same condemnation?" (Luke 23:40). Such was the wickedness they possessed. But nothing was harmed regarding His own glory from this. Wherefore he says: "And God highly exalted Him, and bestowed on Him the name which is above every name."

4. When the blessed Paul forgets the flesh, he speaks all the humble things thereafter with confidence. For as long as he did not say that He took the form of a servant, but was discoursing concerning the Godhead, see how highly he speaks—highly, I say, according to the power; for he does not speak according to His own worth, for he cannot: "Being in the form of God," he says, "He did not count equality with God a thing to be grasped." But since he had said that He became man, henceforth he speaks the humble things with confidence, trusting that it does not harm the Godhead to say humble things, as His flesh receives these. Therefore also, "God highly exalted Him, and bestowed on Him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Let us say to the heretics: if these things are said concerning Him who was not incarnate, if concerning the God ^D Word, how did He highly exalt Him? As having given Him something more? Then He was imperfect according to this, and for our sake He became perfect. For if He did not do us good, He would not have attained the honor. "And He bestowed," he says, "a name." Behold, He did not even have a name according to you! But how, if He received a debt, is He found having received it by grace and as a gift, and "the name which is above every name"? And what is the name? Let us see. "That in the name of Jesus Christ," he says, "every knee should bow." They say the name is the glory. Well then, this glory is above every glory; and what is glory at all, is to worship Him. You are far from the majesty of God, you who think you know God as He knows Himself. And from this it is clear how far you are from the understanding concerning God; and it is clear also from this. Is this glory, tell me? Well then, before men were made, before the angels, before the archangels, He was not in glory. For if this is the glory, the one above every glory (for this is what "above every name" means)—if He was even in glory, it was in less than this. Consequently, this One "made existing things," and for this reason, that He might be in glory—no longer by goodness, but needing the glory from us! Do you see the folly? Do you see the impiety? If therefore they said these things concerning the incarnate One, it had reason—for the God ^A Word endures these things to be said concerning the flesh; for it does not touch the nature, but the whole matter stands around the dispensation. But now, when these things are said concerning the Godhead, no forgiveness is left for those who contrive evil. So when we say, "God created man immortal," even if I speak concerning the whole, I know what I say. And what is "of things in heaven, and things on earth, and things under the earth"? That is, the whole cosmos, and angels, and men, and demons—or that both the righteous and the sinners are meant. "And every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father." That is, that all might say this; and this is the glory of the Father. Do you see everywhere, when the Son is glorified, the Father is glorified? So also when the Son is dishonored, the Father is dishonored. For if this is the case with us, where there is much distance between fathers and sons, much more so in the case of God, where there is no distance, both the honor and the dishonor pass on to Him. For if the world is subjected to the Son, he says, this is the glory of the Father. Therefore also when we say that He is perfect, lacking nothing, that He is not less than the Father, this is the glory of the Father. This is also a great proof of His power and goodness and wisdom, that He begat such a Son, that He is not less, neither in goodness nor in wisdom. When I say that He is wise as the Father, and not at all less, this is a proof of the abundant wisdom of the Father; when I say that He is powerful as the Father, this is a proof of His power; when I say that He is good as the Father, this is the greatest demonstration of His goodness, that He begat such a one, lacking nothing of His own, nor falling short; when I say that He is not less according to essence, but equal, and not of a different essence, even in this I admire God again, and His power and goodness and wisdom, that He showed us another such from Himself, save that He is the Father. So that whatever great things I say concerning the Son, these pass on to the Father. For if this small and trivial matter (for it is small compared to the glory of God that the world should worship Him) becomes for the glory of God, how much more all other things?

5. Let us believe, therefore, in His glory, and let us live unto His glory; since there is no profit in the one without the other. So when we glorify Him well, but do not live well, then we most of all insult Him, because, naming Him Master and Teacher, we despise Him, and we do not fear His fearful judgment. For the Greeks—that they live impurely—is nothing surprising, nor worthy of such condemnation; but for Christians, who share in such mysteries, who enjoy such glory, so to live impurely—this is the worst and most unbearable thing of all. For tell me: He obeyed the extreme obedience, for this He received the honor above; He became a servant, for this He is Master of all, both of angels and of all other things. So let us, too, not think that we are descending from our dignity when we humble ourselves. For then is it more reasonable to be exalted; then most of all is it to be admired. For that He...

who is ^A exalted is humble, and the humble is exalted, Christ's own decision is sufficient to prove. But let us examine the nature of the matter itself. What is to be humbled? Is it not to be vilified, to be accused, and to be attacked with calumnies? What, then, is to be exalted? Is it not to be honored, to be praised, and to be in great glory? Rightly so. Let us see, therefore, how these are attained. The devil was an angel; he exalted himself. What, then? Was he not humbled more than all? Is not the earth his seat? Is he not accused by all, and exposed to all men's reproaches? Paul was a man; he humbled himself. What, then? Is he not looked up to? Is he not celebrated with praises and encomiums? Is he not a friend of Christ? Did he not perform greater works than those which Christ had done? Did he not often command the devil as a servant? Did he not lead the executioner about? Did he not treat him with mockery? Did he not put his crushed head under his feet? And did he not, with great confidence before God, pray that this same thing be done by others? Why do I bring these things forth? Absalom exalted himself; David humbled himself. Which of them was finally placed on high? Which overflowed with glory? For what is more humble than these words which this blessed prophet used toward Shimei, when he said: "Let him alone, that he may curse me; for the Lord has commanded him" (2 Kings 16:10)?

If it pleases you, let us also examine the deeds themselves. The publican humbled himself—even though it was not actually humility, yet he spoke with modesty and reverence. The Pharisee exalted himself. But, if it pleases you, leaving aside the persons, let us examine the facts themselves. Let there be two men, both of them abundant in wealth and honors, and having high thoughts of themselves in wisdom, power, and other worldly goods. Then let one seek honors from all men, and be angry if he does not receive them, demanding more than is necessary, and exalting himself; but let the other despise the whole matter, be offended at no one for this reason, and reject the honor offered to him. Tell me, which is greater? Is it he who does not receive honor, ^B even though he seeks it? Or he who even rejects it when it has been offered? Clearly, the one who contemns it; and rightly so. For there is no other way to attain glory than by fleeing glory. For as long as we pursue it, it flees from us; but when we flee it, it pursues us. If you wish to be in glory, do not covet glory; if you wish to be high, do not exalt yourself. And there is another reason also why men cherish him who does not court honor, but turn away from him who pursues it. For it is innate in the human race to be contentious and to struggle against the desires of others. Let us therefore despise glory; for thus we shall be able to become humble, or rather, high. Do not exalt yourself, in order that you may be exalted by another. He who is exalted by himself is not exalted by others; he who casts himself down is not cast down by others.

Arrogance is a great evil. It is better to be a fool than arrogant; for in the former case folly is merely a weakness of mind, but in the latter, it is worse than folly, and is folly joined with madness. The fool harms only himself, but the arrogant man is a destruction also to others. This disease is born of madness; it is impossible for anyone to entertain great thoughts of himself unless he is foolish, and he who is very foolish is also arrogant. Listen to a certain wise man saying: "I have seen a man who seemed to himself to be wise; but a fool has more hope than he" (Prov. 26:12). Do you see that I did not rashly say that this evil is heavier than folly? For, he says, "a fool has more hope than he." Therefore, Paul also said: "Do not be wise in your own estimation" (Rom. 12:16). Tell me, in bodies, which do we say are healthy—those which are very tumid and filled inside with much wind and water, or those which are depressed and have a shrunken surface? Without doubt, the latter. Therefore, in the soul also, that which is swollen has a disease graver than dropsy, while that which is depressed is free from all vice. How many good things, therefore, does humility produce for us? What do you seek? To be patient of evil things, free from anger, humane, sober, attentive, and eager? All these good things proceed from humility; but their opposites from arrogance. For he who is arrogant is necessarily also insulting, a striker, irritable, bitter, and gloomy; he is altogether a beast rather than a man. You are strong, and you are proud? You should rather have been humbled on that account; for why do you entertain great thoughts of yourself from a thing which has no weight? For a lion is bolder than you, and a pig is stronger; and in comparison to them, you are not even a gnat. Both robbers and grave-robbers, gladiators, and your own servants—and perhaps also the most dull-witted among them—surpass you in strength and power. Is this, therefore, worthy of praise? Should you not rather hide yourself for shame, you who are proud for such a reason?

But you are handsome and beautiful? This is the boast of crows; you are not more beautiful than a peacock, whether you look at its sheen or its feathers; the bird's feathers surpass you by far in both composition and sheen. And the swan, too, is very beautiful, as are many other birds; if you compare yourself with them, you will clearly despise yourself. And often even base little boys, unmarried virgins, harlot women, and effeminate men have this boast. Is this, therefore, worthy of arrogance? Are you wealthy? With gold, silver, and precious stones? This is the boast of robbers, of cutthroats, and of those who mine the earth. Shall that which you condemn as labor be your cause for boasting? But you shine with adornment? It is possible to see horses beautifully adorned, and among the Persians you may see even camels wonderfully caparisoned; but among men, you see ^C all those who come from the stage. Do you not feel ashamed to be proud of these things?

that is why you say you are worthy to exercise authority over the irrational animals? From reason? But that is not so. For when you have not used it as you ought, you are again worse than they; for when you have reason but are more irrational than they, it would have been better if you had not been created a rational being from the beginning. For it is not the same thing, to have received a principle and betrayed it, and not to have received it at the proper time. For a king who is worse than his own bodyguards, it would have been better if he had not worn the purple. So it is here as well. Knowing, therefore, that we are worse than the irrational animals without virtue, let us practice it, so that we may become human beings, or rather angels, and that we may enjoy the promised goods, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.

HOMILY VIII

^AChap. II. 12. Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God who works in you both to will and to work for his good pleasure. Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, for my boasting in the day of Christ.

1. Exhortations must be made with praises; for in this way they are also well received, when we call those who are exhorted to their own proper zeal: as Paul also did here. And see how wisely: Therefore, my beloved, he says. He did not say simply, "Obey," but first having praised and said, As you have always obeyed; that is, I exhort you to imitate not others, but yourselves. Not as in my presence only, but much more in my absence. Why, "much more in my absence"? At that time, perhaps, you seemed to be doing everything due to respect for me and out of reverence,

and in honor of me; but now, not so. If, however, now you show a greater struggle of soul and diligence, it will be established at the same time that you were doing it then also for the sake of God, not for mine. Tell me, I pray, Paul, what is your intention? Not that you hear me, but that you "work out your own salvation with fear and trembling"; for he who lives without fear cannot produce anything illustrious and admirable. And he did not just say "fear," but added "and trembling," which is a greater and more intense fear; he is clearly striving to make them more attentive. Paul had this fear; for this reason he also used to say: "I fear lest, having preached to others, I myself should become a castaway" (1 Cor. 9:27). For if things pertaining to this life cannot be rightfully acquired without fear, how much less spiritual things? Tell me, for instance, who has learned letters without fear? Who has mastered an art without fear? And if, where the devil does not threaten, but only negligence is the obstacle, there is need of so much labor to overcome just that natural negligence, how, where so great a war is imminent, so great are the obstacles, can it ever be possible for us to attain salvation without fear? And by what reasoning will this fear be excited in us? If we have this in mind: that God is present everywhere, hears everything, sees everything, not only the things that are done or said, but also the things that lie in the hearts and the recesses of the mind: "For he is a discerner of the thoughts and intentions of the heart" (Heb. 4:12). If we have prepared ourselves in this way, we will do nothing joined with wickedness, we will say nothing, we will think nothing. Tell me, for if you had to stand continually in the sight of a prince, would you not stand with fear? And how is it that when you stand with God, you laugh and yawn, and neither fear nor tremble? Do not abuse his tolerance through contempt; for he delays for this reason, that he may lead you to repentance; nor, when you have something to do, be brought to do it without this thought, that God is present to all things; for he is present entirely. Therefore, whether you are eating, or going to sleep, or are angry, or are grabbing, or are living in pleasure, or doing anything else, believe that God is present, and you will never fall into laughter, you will never be kindled with anger. If you keep this thought continually, you will be continually in fear and trembling, inasmuch as you stand in the sight of the King. An architect, even if he were well-skilled and a good craftsman, nevertheless stands with fear and trembling, fearing that he might fall from the building. Therefore, you too who have believed, you have discharged many duties of virtue, you have arrived at a certain high degree, keep yourself in safety, and stand with fear, and keep your eyes open, lest you fall from it; for there are many of those spiritual wickednesses that strive to cast you down. "Serve," he says, "the Lord with fear, and rejoice in him with trembling" (Ps. 2:11). And what kind of rejoicing can there be with trembling? Why, this is the only rejoicing. ^B For when we have performed some duty of virtue, and indeed something of that kind which it is fitting for those to perform who apply trembling to their acting; then we truly rejoice. "Work out your own salvation with fear and trembling." He did not only say, "work," but, "work out": that is, do not work in any way at all, but work carefully and with great zeal. Since, however, he said, "with fear and trembling," and injected solicitude, see how he mitigates it. For what does he say? "It is God who works in you." Let that not strike fear into you which he said: "With fear and trembling": for I did not say this so that you might despair, nor that you might think virtue is difficult of access, but that you might apply your mind, and not relax yourself as if you were flagging. If you bring this, God will work all things: you have confidence: "For it is God who works in you." Therefore, if he himself works, it is fitting that we provide the will itself, thoroughly compliant, not relaxed, but collected in itself: "For it is God who works in you both to will and to work." If it is God who works this in us, that we might will, why does he exhort us? For if he himself is the one who makes us will, you say to us in vain, "You obeyed"; for we are not the ones who obey: you say in vain, "With fear and trembling"; for the whole is of God. But I have not brought forward these words, "It is God who works both to will and to work," with this intent; but that I might calm your solicitude. If you are willing, then he will work so that you will. And do not fear the inclination of the will, and do nothing: he himself gives us the operation also. For when we have willed, he will increase the propensity of the will: for instance, I wish to work some good thing; he works the good itself, he works also the willing through it. Or he says this out of the abundance of his piety, just as when he calls our righteous deeds "charismata." ^C He does not cast us down from the possession of free will, but he permits to us this very free power to be our own masters; thus, when he says that it is God who works in us to will, he in no way deprives us of free will; but he shows that by doing what is right, we acquire a great propensity for willing. For as by doing it we achieve that we act: so by not doing it, this is prepared, that we do not act. Have you given alms? You have encouraged yourself more to give. Have you not given? You have prepared yourself more for cessation. Have you acted wisely for one day? You have an incentive to act similarly on the next. Have you been negligent? You have increased your negligence: "For the impious man," he says, "when he has come into the depth of evils, he scorns" (Prov. 18:5). As, therefore, he who has descended into the depth of evils, scorns: so he who has come into the depth of goods, acts with zeal. For as the former becomes more negligent through despair, so the latter, reflecting on the abundance of goods with himself, becomes more diligent, lest he lose all. "For the sake of good pleasure," he says: that is, for the sake of love, that you may please God, that the things that are approved by him, and that are consonant with his will, may be done. In this place he shows, and gives confidence, that it will be entirely that God works. For he wishes us to live as he himself wishes. But if God wishes, and he himself works that which he wishes, surely he will also work and provide this, that ^D maybe [original-script column: see facsimile].

^A if not this, then murmuring, or, if none of these, discrimination. See, then, how Paul cleanses these things. He spoke concerning humility as much as he spoke, removing arrogance; he spoke concerning vainglory, abating the swelling; and elsewhere, indeed, *Not in my presence only*; but here he speaks concerning murmuring and discernment. Why, then, when removing this passion in the case of the Corinthians, did he make mention also of the Israelites, but here he said nothing of the kind, but simply commanded it? Because there it had already occurred; wherefore it needed a more vigorous blow from him, and a greater rebuke; but here, he exhorts that it might not occur. It was superfluous, therefore, to secure those who had not yet sinned more sharply; since, in leading them to humility, he did not set forth the example in the Gospel, where the arrogant were punished, but introduced the exhortation from God, and converses with them as with free men, as with genuine children, not as with servants. For among good ^B things, the grateful and noble person is led by those who perform well, but the ungrateful person not by these, but by those who are punished; the former by honor, the latter by punishment. For this reason, also writing to the Hebrews, he said, bringing Esau into the midst, who *for one meal sold his birthright* (Heb. 12:16); and again, *If he draws back, my soul takes no pleasure in him* (Heb. 10:38). And among the Corinthians also there were many who had committed fornication; for this reason he said, *Lest when I come again to you, my God will humble me, and I shall mourn for many of those who have sinned before and have not repented of the uncleanness and fornication and licentiousness which they practiced* (2 Cor. 12:21). *That you may be*, he says, *blameless and innocent*, that is, irreproachable, sincere; for murmuring brings no small stain. And what is, *without murmurings*? Whether it is good, whether it is not good? *Do not dispute*, he says, even if there be labor, even if there be toil, even if it be anything whatsoever. He did not say, "Lest you be punished"—for punishment is set aside for the deed, and this he indicated in the Epistle to the Corinthians; but here he said no such thing, but, *That you may be*, he says, *blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, as a boast for me in the day of Christ*. Do you see ^C that he instructs them not to murmur? So that murmuring belongs to ungrateful and senseless servants. For who, tell me, is a son working in the things of his father, and working for himself, who murmurs? Consider, he says, that you are working for yourself, that you are gathering for yourself. It is proper to them to murmur, when they work for others, when they toil for others. But he who is gathering for himself, why does he murmur? Because his wealth is not increasing? But this is not so. He who does so willingly and not by necessity, why does he murmur? It is better to do nothing than to do it with murmuring; for the thing being done itself is also destroyed. Or do you not see that even in our own houses we always say these things, "It is better that these things not be done than with murmuring"? And how often have we chosen to be deprived of our service rather than to endure a murmurer? For it is terrible, terrible, is murmuring; it is close to blasphemy; since for what reason did those others pay such a penalty? The affair is ingratitude. The one who murmurs is ungrateful to God; and the one who is ungrateful to God is, in fact, a blasphemer. For indeed at that time the temptations were continuous, and successive dangers, no rest, no relief, myriad evils flowed in from everywhere; but now it is deep peace, now it is ease.

3. *Against those who murmur.*—Why, then, do you murmur? Because you are poor? But consider Job. But because you are sick? What then, if, as one who has realized such good works and achievements as that holy man, you have become sick? Consider him again, that he continued for a long time swarming with worms, and sitting on the dunghill, and scraping the pus. For, he says, *much time having passed, his wife said to him, "How long will you hold out, saying, 'I wait a little longer'? Speak some word toward the Lord, and die"* (Job 2:9). But has your child died? What then, if you have cast away everyone, and by an evil death, like that man? For you know, you know that there is much consolation in sitting by one who is sick, in joining mouth to mouth, in closing eyes, in touching the chin, in hearing the final steps. But the righteous man was counted worthy of none of these, but all were buried together. And why do I say these things? If you were commanded yourself to slaughter your son and to offer him, and to see him burned, just like that blessed patriarch, what would you have done? And who was he, building the altar, putting on the wood, binding the child? But do some reproach you? Who would you then be, if you were hearing these things from friends who had come for consolation? For ^D now we have many sins, and we are rightly reproached; but then that one, the true man, the just, the God-fearing, he who kept away from every evil thing, heard the opposite of these things from his friends. And what, tell me, if you were hearing the wife reproaching, saying, "I am a wanderer and a servant, going around from place to place, and house to house, waiting for the sun when it will set, and I shall get rest from the pains encompassing me"? Why do you say these things, O foolish one? For is not your husband the cause of these things? Not this man, but the devil. *Speak some word toward the Lord*, she says, *and die*. Then, if the person lying there speaks and dies, have you become easier? There is no sickness more severe than that one, even if you speak ten thousand times. It was such that he could not even be in a house and under a roof; it was such that everyone despaired. For he would not, if he had not been incurably sick, have been sitting outside the city.

in a condition worse than those who suffer from leprosy. For those people ^A even enter houses and gather with one another, but he was passing the nights out in the open on a dunghill, naked, and could not even put on a garment. How could he? Indeed, perhaps the pain would have increased. "I scrape the clods of earth," he says, "wiping off the matter" (Job 7.5). His flesh teemed with matter and worms, and this continuously. You perceive how each of us shudders hearing this. But if these things are intolerable to hear, how much more so to suffer? Yet that righteous man endured it, not for one or two or three days, but for a long time, and he sinned in nothing with his lips. What disease of this kind can you bring me, filled with so many pains? Was not this worse than blindness? For he says, ^B "I have perceived my food to be foul-smelling," and not only this, but even that which usually provides some rest for others, night and sleep, brought no comfort to him, but was more burdensome than any torment; and learn this from his own words: "Why do you terrify me with dreams, and shake me with visions in my sleep? When morning comes, I say, When will evening come?" (Job 7.14, 4). And though affected by so many and such great evils, he did not murmur. Nor was this the only trouble involved, but also the evil opinion which many had conceived of him; for from the calamities which had befallen him, they judged him guilty of a thousand crimes—which his friends also said to him: "You have suffered scourges less than your sins" (Job 11.6). Wherefore he himself also said: ^C "And now ^D the most base men warn me, whom I would not have deemed worthy of the dogs of my sheep" (Job 30.1). How was this not worse than any number of deaths? Nevertheless, pressed on all sides by such great waves, and with so savage a storm assailing him on all sides, in the midst of clouds, tempests, lightnings, whirlwinds, and eddies, he remains himself unmoved; in such a great and truly heavy storm, just as if he were sitting in a tranquil harbor, he did not murmur. And this was before the time of grace, before anything had been said about the resurrection, about hell, about punishment, and about retribution. But we, who hear both prophets and apostles and evangelists, and see a thousand examples, and have learned those things which make the resurrection certain for us, still take it hard—although there is no one who can say that so many and such great evils have happened to them. For even if someone has lost their money, they have not lost so many sons and daughters; and if they have lost them, perhaps it is because they have sinned; but that man, suddenly, in the midst of sacrifices, at the very time while he was serving and offering worship to God! And even if he had lost sons—as well as such great riches, which is hardly possible—still, he is not covered with ulcers over his whole body and pouring forth matter. And if this too were so, yet he did not encounter scorners and reproachers, which is indeed what is most accustomed to sting us of all, and more than the disasters themselves. For if, when those who can console us and lighten our pain and cast into us good hopes are present during our misfortunes, we are still so broken and despondent, consider how great that must have been—to have reproachers. If that, "I waited for someone who would grieve with me, and there was none, and for one who would comfort me, and I found none" (Ps. 68.21), was a grave and intolerable thing, how much greater an evil will it be, instead of consolers, to fall in with reproachers? "All are comforters of evil," he says (Job 16.2).

Homily IX

4. If we were to revolve these things constantly, if we had reasoned in this way, surely no pain from present things would have affected us, looking at that athlete, at that adamantine soul, at that mind of iron, incapable of being broken; just as if he were surrounded by a body of bronze or stone, he bore everything generously and patiently. Thinking these things, let us do everything without murmurings and hesitations. Do you do something for good, and you murmur? Why? Is it because a necessity has been imposed upon you? "I know," he says, "many who are around you, who almost force you to murmur" (for this he implies with the words, "In the midst of a crooked and perverse generation"), but this, at last, is admirable: not to be brought to this even when you are stung and goaded. For even the stars shine in the night, they gleam in the darkness; and they are so far from suffering any loss of their own beauty that they appear even more splendid; for when the light has arrived, they do not appear as much. So also you, if you remain upright among perverse men, you will shine more, and it will be by far more admirable to be without blame. Therefore, lest they bring this up, he himself, anticipating it, brought it up. What is, "Holding fast the word of life?" That is, you who are about to attain to life, you who are of the number of those who are obtaining salvation. See how he immediately subjoined the rewards: ^A "Luminaries," he says, "holding the reason and faculty of light." What is, "The word of life?" You have the seed of life in you, that is, possessing the pledges and the seed of life; this he calls the "word of life." Therefore, are all others dead? For he indicated this with those words; otherwise, others also would have held the word of life. "To my glory," he says. What is this? "And I," he says, "am a participant in your good things. Such is your virtue that it not only gives you salvation, but also makes me glorious." What glory, O blessed Paul? You are beaten with scourges, you are cast out, you are treated with indignity on our account; for this reason, he says, "For the day of Christ, because I have not run in vain, nor have I labored in vain," but there is always a reason to glory that I have not run for nothing. 17. "But even if I am poured out." He did not say, "even if I die," just as he did not when writing to Timothy; for there too he says the same things: "For I am already being poured out" (2 Tim. 4.6), partly comforting them regarding his own death, and partly instructing them to bear death for Christ moderately. "I am becoming," he says, "a certain libation and sacrifice." O blessed soul! He calls their instruction a sacrifice. It is much better to sacrifice the soul than to sacrifice an ox. Wherefore, if I shall have delivered up myself in this sacrifice, he says, as a victim; I rejoice, he says, in my death; for this is what these words signify, "Upon the sacrifice and service of your faith, I rejoice and congratulate you all: 18. but do you also rejoice and congratulate me." Why do you congratulate? Do you see how he shows that they ought to rejoice? "I rejoice, therefore," he says, "in becoming a libation; I congratulate you, because I have offered the sacrifice. Both you and I rejoice and congratulate me, because I have been offered. Congratulate me ^B—"

rejoicing at my death. The death of the just is not, therefore, worthy of tears, but of joy. If they themselves rejoice, one ought to rejoice with them; for it is absurd that, when they are rejoicing, we should weep. But we seek out our custom, he says. This is a pretext, a device. Observe, then, what he enjoins upon the Philippians: *Rejoice with me and be glad*; and do you still seek out custom? If you yourself were meant to remain here, you would speak ^A reasonably; but if you are to overtake the one who has departed a little later, what custom do you seek? A person seeks out custom when someone is separated for all time; but if he is to travel the same road as you, what custom do you seek? Why do we not weep for those who are away on a journey? Do we not, after weeping a little, immediately cease after the first or second day? If you seek out custom, weep only so much as to demonstrate nature; but after that, rejoice, just as Paul says, "I suffer nothing terrible, but I even rejoice in departing to Christ." And *you also be glad,* *rejoice with me,* he says. Let us, therefore, also rejoice when we see a just man dying, or rather even ^B when we see one of those who were given up for lost. For the one departs to receive the reward of his labors, and the other has cut short some of his sins. But perhaps, he says, he would have changed if he had lived. But God would not have taken him if he were going to change. For He who orders all things for our salvation, for what reason would He not leave him if he were going to be well-pleasing? If He leaves those who do not change, how much more those who do change! Let our wailing, therefore, be cut off on every side; let our lamentation be dissolved on every side. For all things let us give thanks to God, let us do all things without murmurings; let us be gladdened. Let us become well-pleasing to Him in all things, so that we may also attain the ^C future good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY IX

*I hope, however, in the Lord Jesus to send Timothy to you shortly, so that I also may be of good cheer when I know your state. For I have no one like-minded, who will naturally care for your state. For all seek their own, not the things which are of Jesus Christ.*

^D 1. He said that the things concerning him had fallen out unto the furtherance of the Gospel, so that his bonds were made manifest in the whole praetorium; he said, *But even if I am poured out upon the sacrifice and service of your faith*; he strengthened them through these things. Perhaps they might have suspected that the former things were said for the sake of consolation. What, then, does he do, and how does he dispel the suspicion? "I send Timothy to you," he says; and indeed he was longing to hear everything regarding them. And for what reason did he not say, "That you may know the things concerning me," but, "That I may know yours"? For Epaphroditus was going to report his own [situation] before Timothy; wherefore he says further on, *Yet I considered it necessary to send Epaphroditus the brother to you*. But, he says, I wish to learn your [situation]. For it is likely that he had spent much ^A time with Paul because of his bodily weakness. So, he says, I necessarily wish to learn your situation. Observe how he refers all things to Christ, even the sending of Timothy, saying, *I hope in the Lord Jesus*, that is, I am confident that God will facilitate this for me, *so that I also may be of good cheer when I know your state*. Just as I recovered you, he says, when you heard these things, which you were praying for concerning me, that the Gospel had advanced, that those people had been put to shame, that through the things which they thought would harm, through these they were gladdened; so I wish to learn your situation, so that I also may be of good cheer when I know your state. He shows here that they ought to have rejoiced at his bonds, and to have followed in these [footsteps]; for they produced much pleasure for him; for the words, *that I also may be of good ^B cheer*, mean this, "Just as you were." Wow, how much he had a longing for the Macedonians! And he testifies the same to the Thessalonians, as when he says, *But we, having been taken from you for a short time*. And here, "I hope," he says, "to send Timothy, that I may know your state"; [a sign] of the greatest guardianship. For when he himself could not be present, he sent his disciples, not enduring to be ignorant of their situation even for a little while; for he did not indeed learn all things by the Spirit; and this, too, occurred reasonably. For if the disciples had been persuaded of this, they would have become shameless; but now, expecting to escape observation, they were more easily corrected. And he turned them to this most of all, by saying, *That I also may be of good cheer*, and he made them more diligent, so that if Timothy did not come, they might find someone [else] and report to him. But he appears himself to have used this manner, and to be ^C putting off his presence, so that the Corinthians might be changed. For this reason he also wrote: "Sparing you, I came no longer to Corinth." For love is not shown by this alone, by reporting one's own affairs, but also by seeking to learn theirs; for this is [the act] of a soul that is worried and concerned and always in a state of contention. But at the same time he honors them. Sending Timothy. What are you saying? You are sending Timothy? For what reason? "Yes," he says; *For I have no one like-minded*, that is, of those who care for me in the same way, *who will naturally care for your state*. Did he then have no one like-minded among those with him? No one. What then does this mean? In place of, "One who cares for you and is concerned for you in the same way as I." No one, he says, would easily choose to make so long a journey for this reason. The one who loves you with me is Timothy; for there were others indeed...

whom I could send, but no one is like him. Therefore, this is what it means to be of one soul: to love the disciples just as he himself does. "Who," he says, "will be genuinely concerned for your affairs"—that is, with a father’s heart. For all seek their own interests, not those of Jesus Christ; that is, their own pleasure and security. This is also what he was writing to Timothy about. But why does he complain of these things? He is teaching us, as we hear these things, not to fall into the same state; he is teaching his listeners not to seek relaxation and rest. For he who seeks rest does not seek the things of Christ, but his own; for we ought to be prepared to undergo any labor, any misery.

^B 22. "You know the proof of him, that as a child to a father, he has served with me in the Gospel." Do not think that this is said by me rashly; know also, he says, that he has served me in the Gospel as a child does a father. Rightly does he commend Timothy here, so that he may be held in high honor among them. He does this also when writing to the Corinthians, with these words: "That no one may despise him; for he does the work of the Lord, as I also do" (1 Cor. 16:10)—looking not so much to him, as to those who receive him, so that they may report a great reward. 23. "Him, therefore," he says, "I hope to send, as soon as I see how things go with me." That is, when I see what the state of my affairs is, and what end they will have. 24. "And I trust in the Lord that I myself also will come to you shortly." Not for this reason do I send him, because I am not coming myself, but so that I may be of good spirits, having learned how it is with you, and so that I may not meanwhile be in ignorance of your affairs. "But I trust," he says, "in the Lord"—that is, if God wills—and pronounces nothing from his own opinion.

25. "But I thought it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier." ^C And he sends him again, adorned with the same praises as Timothy. For he commended him with these two names, because he loves them; for he said, "Who will be concerned for your affairs," and because he has proven himself greatly in the Gospel; therefore, he praises him with the same names as the other. How? Because to call him brother and fellow-worker, and not being content with this, to add also fellow-soldier, is of one who shows that he too had had common dangers with him, and who testifies the same things about him as about himself. To say "fellow-soldier" is more than "fellow-worker." For perhaps there might be someone who shows himself a partner in light matters, but not in war and dangers; but while he said "fellow-soldier," he signified this as well. "And your apostle," he says, "and minister to my need." That is, we bestow your own upon you, when we send your own man to you, or one who may teach you. He adds many things again concerning his love, saying, 26. "Since he was longing for all of you, and was distressed because you had heard that he was ill." 27. "For he was indeed ill, near to death; but God had mercy on him, and not on him only, but on me also, so that I would not have sorrow upon sorrow." ^D In this place he also accomplishes something else, showing that it was very well known to Epaphroditus that he was loved by you. This, indeed, is wont to not a little entice one to love. How? "He was sick," he says, "and you were sorrowful; he recovered, and freed you from the sorrow which you felt from his infirmity." Yet he did not for this reason cease to sorrow himself, but he was pained that he had not seen you when he was well. Here he also does something else, bringing forward a cause for his own defense, on account of which he sends him to them later: namely, that it was not done out of negligence, but that Timothy was kept back by him, because he had no one; "For I have no one," he says, "of one soul." But Epaphroditus was kept back on account of his infirmity. Then, showing that it was long and protracted, he added: "For he was indeed ill, near to death." You see how much diligence Paul employs, so that he might not leave any room for his disciples to accuse him of any negligence or sloth, nor to suspect that he did not go because he despised them. For the disciple cannot be enticed by anything as much as by this persuasion: that he is a care to his teacher, and that for his sake he sorrows, which is of exuberant love. "You had heard," he says, "that he was ill; for he was indeed ill, near to death." And so that you do not think that these things are said by me through simulation, hear what follows: "But God had mercy on him." What say you, heretic? In this place he calls it the mercy of God, to retain him who was about to depart and to call him back to life. But if the world were in evils, it would not be a mercy to leave him in evil. Furthermore, against the heretic indeed it is easy to speak, but toward the Christian, what shall we say? For perhaps he will hesitate here and say: "What? If to depart and be with Christ is much better, why does he say that he obtained mercy?" But I will say: What is it, that he himself says it is more necessary to remain for your sake? For as this was necessary for Paul, so it was for Epaphroditus, inasmuch as he would have departed to God with greater riches and greater confidence and security. For indeed, even if that were delayed a little, it was nevertheless destined to happen at all events; but to gain souls, after he had gone there, he could not. To this is added that Paul brings forward many things from the common sense of his hearers, and does not philosophize everywhere: for his discourse was instituted toward worldly men, who still feared death. Furthermore, he shows how much he valued Epaphroditus; and hence he conciliates a certain reverence for him, inasmuch as he testifies that his safety is so useful to himself, that he considers himself also to have been treated mercifully by his preservation. Furthermore, indeed, to leave this aside, the present life is good for another reason also. For if it were not a good, why does he count untimely deaths among the punishments? As when he says, "For this reason among you many are weak and sickly, and many sleep." It is not better, but rather it is evil; but for the righteous, it is better. "So that I would not have sorrow," he says, "upon sorrow," so that toward the sorrow which I was feeling from his own infirmity, there might not be added sorrow from his death. So much did he value Epaphroditus.

^B "Therefore I sent him the more eagerly." What is "the more eagerly"? That is, without delay, without any putting off, with great speed, having commanded him, after setting everything aside, to go to you, so that he might be released from his distress. For we do not so much rejoice when we hear that those we yearn for are in health, as we do when we see them, and especially when the thing happens beyond our expectations; which was the case at that time with Epaphroditus. "Therefore," he says, "I sent him the more eagerly, that you may rejoice when you see him, and I may be the less sorrowful." How the less sorrowful? Because if you rejoice, I rejoice, and he himself rejoices at such joy, and I shall be the less sorrowful. And he did not say, "without sorrow," but, "the less sorrowful," showing that his soul was never devoid of sorrow. For the one who says, *Who is weak, and I am not weak? who is offended, and I do not burn?* (2 Cor. 11:29) — when was he ever devoid of sorrow? It was as if he were saying, "I am putting aside this distress." ^C "Receive him therefore in the Lord with all joy." "In the Lord," that is, spiritually. That is to say, with great eagerness; or rather, "In the Lord" here means, if God wills it. "Worthy of the saints receive him," and just as it is fitting to receive the saints, "With all," he says, "joy."

3. He does all this for their sake, not for the sake of those who are sent. For the profit is greater to the one who does well than to the one who receives it. "And hold such men in honor." That is, receive him worthy of the saints. For he held his life cheap for the work of Christ, even unto death, so that he might supply your lack of service toward me. ^D This man had been sent in common by the city of the Philippians, in order to minister to Paul, or perhaps he had even come bringing something for him. For that he also brought money is shown at the end when he says, *Having received from Epaphroditus the things from you* (Phil. 4:18). It is likely then that when he arrived at the city of the Romans, he found Paul in such great and severe danger, that not even those who were close to him could do this with safety, but even they approached him dangerously; which is wont to happen especially in great dangers and in the excessive wrath of kings. For when someone who has offended a king is cast into prison and is in strict confinement, then the approach is blocked even to his own household, which is what it is likely Paul was suffering at that time; and that Epaphroditus, being a brave man, despised every danger, so as to approach and minister and do all that was necessary. ^A He therefore sets forth two things from which he makes him worthy of respect: one, that he risked even unto death, he says, for my sake; second, that because he took on the person of the city, he suffered these things, so that in that danger the reward should be reckoned by those who sent him, as if the city had sent an ambassador. So that to receive him with honor and to be grateful for what has happened is rather to share in the things that were dared. And he did not say, "For my sake," but he makes it more credible by saying that it was for the work of God. ^B For he does not do it for my sake, but for the sake of God he drew near unto death. What then? If he did not die, it being God's design, yet he himself took the risk and gave himself up, as one who, no matter what it was necessary to suffer, would not depart from the service toward me. ^C But if he gave himself up unto death for the service of Paul, much more would he have suffered this for the sake of the preaching; or rather, even this was for the sake of the preaching, to die for him. For not only is it possible to crown oneself with the crown of martyrdom for the sake of not sacrificing, but such circumstances also make a martyrdom; and if one must say something wonderful, much more do such ones than those. For the one who dares death for the sake of the lesser, will much more do so for the sake of the greater. So that we too, when we see saints in danger, ought to risk. For it is not possible to be a person who does not dare and yet ever do anything brave, but it is necessary that the one who is anxious about safety here will fall from that which is to come. ^D "To supply," he says, "your lack of service toward me." What is this? The city was not present, but it ministered to me through him, by sending him to perform every service. The lack of your service, therefore, he himself supplied, so that according to this he would be worthy to enjoy much honor, because what it was necessary for all to do, this he did himself on your behalf. And he shows that there is a prior service from those in safety to those in danger; for the "lack of service" is spoken in relation to that. Do you see apostolic concern? This does not come from arrogance, but from great care. ^A For in order that they might not be puffed up, but might be humble, and might not think they had provided something great, but might be lowly, he calls the act a "service" and a "lack." Let us not, therefore, think highly of ourselves when we provide for the saints, nor think that we are doing them a favor in this; for the act is actually owed to the saints from us, and we are not doing them any favor. For just as to those who are standing in the camp and fighting, dues are owed from those who are in peace and are not fighting (for these stand for their sake), so it is here. For if Paul were not teaching, who would have cast him into prison then? So one must serve the saints. For how is it not absurd to contribute everything to a king who is campaigning on earth, both clothing and food, not according to need only, but also according to affluence, while to the one who is campaigning for the King in heaven, and is arrayed against much more cruel enemies ("For the struggle," he says, "is not against blood and flesh" [Ephes. 6:12]), we do not even provide the necessary need? How much senselessness, how much ingratitude, how much parsimony is this? ^B 4. But, as it seems, the fear of men has more power with us than Gehenna and the punishments to come. For this reason everything has been overturned, because worldly matters are carried out with great quickness day by day, and it is not possible for them to be left undone; but for spiritual matters there is no care anywhere; rather, the things that are demanded with necessity and tortures, and are handed over as if by slaves and those who are unwilling, are paid with much

alacrity; but the things that are intended to be given by those who are willing, and provided as if by free citizens, are all omitted. I do not say this of everyone, but of those who refuse to make such contributions. Could not God have imposed the necessity of doing this? But He does not wish to, for He considers you more than those who are fed. Therefore, He does not wish for these things to be done by you out of necessity, since no reward would remain for you. And yet, many of those who are here are inferior and more vicious than the Jews. Think of how many things were given by the Jews: tithes, first-fruits, again tithes, and again other tithes, and yet again other tithes, and the shekel; and there was no one who would say that the priests were devouring many things. The more they receive, the greater the reward for you. They did not say, "They take much, they indulge their belly," which I now hear some people saying. And these men, who build houses and buy fields, think they have nothing; but if any priest has been clothed in a slightly more splendid garment, or does not lack necessary food, or has a servant, lest he himself be forced to depart from decency, this they call wealth! Truly, we abound in wealth, and they admit this even against their will. For we, even if we have little, abound in wealth; but they, even if they acquire everything for themselves, labor in need. How long shall we be demented? Does it not seem sufficient to you to procure punishment for yourselves, that you do not produce any good work, unless you also contract that damage which comes from detracting from others? For even if you were the one who had given to the priest what he has, you would nevertheless have lost the reward by that very fact, because you brought into crimination the things that you yourself had given; and entirely, if you gave it, why do you criminate? Previously you testified that he was poor; "Whatever he has," you say, "I gave." Why, then, do you criminate? It should not have been given at all if you were going to bring it into crimination. But when another has given it, do you say these things? It is truly a graver offense to criminate the good deeds of another when you have given nothing yourself. How great a reward do you think awaits those who hear these things? For they suffer these things for the sake of God. Why so? They could, if they had wished, have become innkeepers, even if nothing had been left to them by their ancestors. For I hear many saying these things shamelessly, if we ever say, "This one or that one is poor": "He could," they say, "if he had wished, have attained to riches." Then they add insults: "His grandfather and great-grandfather were such, but this one now is clothed in such a garment." But what, tell me? Ought he to have gone around naked? Therefore, you evaluate these things minutely by calculation; but see that you do not say these things against yourself; and hear that admonition of Christ: "Judge not, that you be not judged" (Matt. VII, 1). He could, therefore, if he had wished, have practiced innkeeping and trade, and altogether he would not have been in need; but he did not wish to. What, then, I ask, does he gain? Is he clothed in silk garments? Does he lead around a multitude of followers as he walks through the forum? Is he carried on a horse? Does he build houses, having a place where he may dwell? If he does these things, I also reprove him, and I do not spare him, but I affirm that he is unworthy of the priesthood. For how will he be able to warn others not to be occupied with such useless things, who cannot warn himself? But if he acts unjustly by the very fact that he does not lack things necessary only for life, ought he to have gone around and begged? And would nothing, O disciple, put you to shame? And if a bodily father were to do this, you would think it a great disgrace; but if a spiritual one is forced to descend to this, will you not blush, and will you not think that he should be hidden in darkness? "For a father without honor is a disgrace to his children" (Eccli. III, 13). What then? Was he to have perished from hunger? But neither is this the way of a pious man; nor indeed is it approved by God. However, when we bring these things against them, they suddenly philosophize: "It is written," they say, "Do not possess gold, nor silver, nor two tunics, nor copper in your belts, nor a staff" (Matt. X, 9, 10). But these men have three and four garments, and arranged beds. Woe to me! I am forced now to sigh, and if I did not have to preserve decorum, I would shed many tears. Why? Because we inquire so diligently into the specks of others, but we do not even feel the beams which we have in our eyes. Tell me, why do you not say these things to yourself? "Because this," he says, "is commanded only to teachers." Therefore, when Paul says, "Having food and wherewith to be covered, let us be content with these" (1 Tim. VI, 8), does he make his words to teachers only? By no means; but to all men. And this will be sufficiently established if we look at that passage from the beginning; for when he had said, "But godliness with sufficiency is a great gain," and then added, "For we brought nothing into this world, and it is certain that we can carry nothing out," he immediately subjoined, "But having food and wherewith to be covered, let us be content with these. For they who desire to become rich fall into temptation and a snare, and many foolish and hurtful desires" (Ibid. v. 6-9). When he says again, "Make not provision for the flesh in its desires" (Rom. XIII, 14), does he not speak to all generally? But what, when he says, "Food for the belly, and the belly for foods: but God shall destroy both this and them" (1 Cor. VI, 13)? But what, when he says, "She who lives in pleasures is dead while she lives," speaking of a widow? Is the widow, perhaps, also a teacher? Was it not he himself who said, "I suffer not a woman to teach, nor to use authority over a man"? [The case of the widow is different,] where even her age is advanced; for old age needs much care, and nature itself; for the female genus needs greater solace because it is infirm: therefore, if, where age and nature stood in the way, he nevertheless does not permit her to live delicately and softly, but says that she is even dead—for he did not only say, "Let her not live delicately," but, "She who lives in pleasure is dead while she lives," and he removed her from the midst; for she who is dead has been taken from the midst—what pardon will a man have, who does these things, on account of which an old woman...

^A is wrongly accused, and you are harmed by speaking ill of them? Why is this? For whether ^B the charges be true, even so you are harmed by judging the teachers and overturning the order; for if one must not judge a brother, much less a teacher; but if they were false, the punishment and penalty is unbearable; for you shall give an account for every idle word. Thus, it is for your sake that we do and labor in all things.

But as I said, no one examines these things, no one investigates them, no one says any of these things to himself. Would you have me add others? "Unless," says Christ, "one renounces all that he possesses, he is not worthy of me." What, when he says, "It is difficult for a rich man to enter into the kingdom of heaven"? Or what, when he says, "Woe to you who are rich, for you have received your consolation"? No one examines this, no one considers this, no one speaks to himself about it, but all sit as fierce judges of other people’s faults. And yet, this is to make yourselves partakers in their crimes. But in order that I may also relieve you of those things for which you say the [72] priests are responsible, hear me: for the conviction regarding these things, that they are transgressing the law of God, is a great inclination toward evil.

Come, then, let us examine those points as well. Christ said, "Do not possess gold, nor silver, nor two tunics, nor shoes, nor a belt, nor a staff." What then, tell me? Was Peter acting against the command? How could he not, he who had a belt, and a cloak, and shoes? For that he had them, hear the angel saying to him, "Gird yourself and put on your sandals," although there was not such a need for these shoes; for it is possible at that time to be without shoes, and the great need was in the winter; but nevertheless, he had them. What of Paul? When he writes to Timothy, "Make haste to come before winter"—then he instructs him and says, "The cloak which I left at Troas with Carpus, when you come, bring it, and the books, especially the parchments." Behold, he mentioned a cloak; and no one could say that he did not have another which he was wearing. For if he were not wearing any at all, he would have superfluously ordered this one to be brought; but if it was not possible not to wear one, it is clear that he had another.

What of the fact that he stayed for two whole years in his own hired dwelling? Was the vessel of election then disobeying Christ, who said, "I no longer live, but Christ lives in me," concerning whom Christ bore witness, saying, "He is a chosen vessel for me"? I ought to have let this doubt remain with you, and provided no solution to the question, but made you pay this penalty for your negligence regarding the Scriptures; for all these things happen because of that. For this reason we are bitter searchers into the faults of others, and take no account of our own, because we do not know the Scriptures, because we are not taught the divine laws. I ought to have made you pay this penalty; what can I do? I am a father. Fathers grant many things, even beyond what is necessary, to their children, their own inner feelings [for those] of their fathers being warmed; and if they see the child looking sad, they themselves are bitten more than he, and they do not rest until they have removed the subject of his dejection. Nevertheless, even if this happens, even if you are sad because you did not receive, [it is] in order that you may receive well.

^C

Homily X

What if a severe storm came, and he was drenched, or he even froze; how was it possible to be dried? Was it necessary to sit naked again? What if cold pressed upon the body; did he have to waste away, and not speak? For that their bodies were not made of adamant, hear what he says about Timothy: "Use a little wine for your stomach’s sake and your frequent infirmities"; and again about another: "I thought it necessary to send you your apostle and minister of my need. For he was sick near to death; but God had mercy on him, and not on him only, but on me also." So they were liable to all the passions. What then? Was it necessary to perish? By no means. Why then did he command this at that time? Wishing to show his power, that even after this he could have done so, but he did not do it. Why then did he not do it? These were much more wonderful than the Israelites, whose shoes did not wear out, nor their garments, and that even while they were traveling through that desert, where the sun’s ray striking down is hotter ^D and can scorch the very stones.

Why then did he do this? For your sake. Since you were not about to thrive, but to be wounded, he provided the subject of the remedies for you; and this is clear from that. For tell me, could he not have fed them himself? If he gave to you who had stumbled, would he not much more have given to Paul? He who gives to the Israelites, to the grumblers, to the fornicators, to the idolaters, would he not much more have forgiven Peter, who had left everything for his sake? He who allowed impure men to have [possessions], would he not much more have granted it to John, who even left his father for his sake? But he did not want to; but he feeds them through you, in order that you may be sanctified. And behold for me the excess of his love for mankind. He chose for his own disciples to be deprived, in order that you might breathe a little. But if he had made them lack nothing, you say, they would have been much more wonderful, much more glorious. But your salvation would have been cut off. He did not choose, therefore, for them to become wonderful, but to be deprived instead, in order that you might be saved; and he allowed them to be deprived, in order that you might be able to be saved. For he did not...

[LATIN COLUMN] 255 S. JOHN CHRYSOSTOM ARCHBISHOP OF CONSTANTINOPLE [A] pterea provided you with the power to procure means of support; for this is sufficiently evident from the following. Tell me, could not He have fed them himself? How could He who gave to you, who are a transgressor, not give to Paul? He who gave to the Israelites—the murmurers, the fornicators, the idolaters—would He not much more have permitted it to Peter, who had left all for His sake? He who gave to wicked men the power of possessing wealth, would He not much more have granted favors to John, who for His sake had even left his own father? Yet He would not, but feeds them through you, that you yourself might be sanctified. And observe for me the superabundance of His kindness; He willed his disciples to be in need, that you might find some relief. But if, one might say, He had rendered them lacking nothing, they would surely have been much more admirable, much more glorious. But the aid for your salvation would have been taken away. He did not, therefore, want them to become admirable, but preferred them to be in need, that you might obtain salvation; and He allowed them to be in need, that you might be able to attain salvation. For a teacher who receives is not held in as great honor as the one who does not; rather, that one is especially esteemed who does not receive; but in the meantime, the disciple is not helped, but loses the fruit. Do you see the wisdom of the God who loves mankind? For just as ^B He himself did not seek His own glory, nor look to His own interests, but while He was in glory, willed to become of no account for your sake; He preserved the same thing also in the case of the teachers; that although He could have rendered them venerable, He preferred them to be abject for your sake, so that you might have something from which you could grow rich; for in order that you might abound in spiritual things, He is in need of things pertaining to this life. That God could have rendered them lacking nothing, I have taught by many arguments; that they were left in indigence for your sake, has likewise been shown. Knowing these things, therefore, let us turn not to accusations, but to the bestowing of benefits: let us not curiously examine the evils of others, but recount our own: let us think of the good deeds of others, and reflect upon our own sins; and in this way we shall please God. For one who looks at the sins of others, and his own good deeds, carries away a double loss; for he is lifted up into arrogance by the latter, and falls into negligence by the former. For while he thinks that this one or that one has sinned, he will easily sin himself; while he thinks that he has performed his duty well, he will easily be puffed up by pride. But ^C he who consigns his own good deeds to oblivion, but looks only at his sins, and investigates with zeal not the sins of others, but their actions consistent with virtue, will profit in many ways. How? Hear. For when he sees that another has conducted himself rightly, he is moved by emulation to imitate; when he perceives that he himself has sinned, he will lower his mind and maintain modesty. If we hold to this principle, and dispose our affairs in this way, we shall be able to attain the promised goods, by the grace and kindness of our Lord Jesus Christ, with whom, with the Father and the Holy Spirit, be glory, power, honor, now and always, and for ever and ever. Amen.

HOMILY X

Chapter 3, verse 1. *Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but to you it is safe.* ^D ...are the anxieties and cares; when they exceed the measure, they weigh down the soul, and strip it of its own strength. Therefore Paul also, when the Philippians were in great sorrow, rouses and relieves them. Now they were in sorrow, because they were ignorant of how the affairs of Paul stood; they were in sorrow, because they thought that he had died; they were in sorrow because of the preaching, because of Epaphroditus. Therefore, filling up their minds on all these matters, he adds: *Finally, my brethren, rejoice.* You have no cause, he says, for sorrow hereafter: you have Epaphroditus, for whom you were grieving; you have Timothy; I am also coming; the gospel is advancing. What is lacking to you now? Rejoice. And the Galatians indeed he calls children, but these he calls brethren. For as often as he wishes either to correct something or to show a vehement affection of love, he calls them children; but when there is more honor to be given to those with whom he speaks, he calls them brethren. *Finally, my brethren,* he says, *rejoice in the Lord.* Rightly he said, *In the Lord*, not with worldly joy: for this is not rejoicing. Tribulations, he says, that are according to Christ, these possess joy. *To write the same things to you, to me indeed is not irksome, but to you it is safe.* *Beware of the dogs.* You see that the admonition is not introduced at the very beginning, but after he has praised them with many names, after he has held them in high regard, then he does this, and again praises them as well. For this kind of speech seemed to be more burdensome: for which reason he softens it on all sides. Whom, then, does he call dogs? There were here some, whom he indicates in all his epistles, Jews, impure, execrable, greedy for filthy lucre and power, who, because they wanted to attract many of the faithful to themselves, were preaching both Christianity and Judaism, corrupting the gospel. Therefore, because they were difficult to detect, he says, *Beware of the dogs.* No longer are the Jews sons. Formerly the Gentiles were called by this name of dogs, but now these are. Why? Because, just as the Gentiles were alien both to God and to Christ, so the Jews have now alienated themselves; and hence he sets before our eyes their impudence and wickedness, and their great separation and dissension from the sons. For that formerly the Gentiles were called dogs, hear what the Canaanitess says: *Yes, Lord; for even the dogs eat of the crumbs which fall from the tables of their masters* (Matth. 15. 27). But, so that they might not attain even this, for they are certain dogs who stand around the table, he adds these things, by which he drives them away entirely: *Beware of the evil workers.* And wonderfully he said, *Beware of the evil workers*: for they work indeed, he says, but in a bad way; and the work is far worse than idleness, while they tear down what was rightly established. *Beware*, he says, *of the concision.* Circumcision was something to be honored among the Jews, since even the law yielded to it, and the sabbath was viler than circumcision. For example, so that circumcision might come to pass, the sabbath was broken—so that the sabbath might be kept, it was never broken for the sake of circumcision. And behold for me the providence of God—this is found to be more venerable than the sabbath in certain times [when it] is not passed over. When, therefore, it is broken, the sabbath is so much the more. For this reason, by the name of it, Paul calls it *concision*, and says: *Beware of the concision.* And he did not say, *beware of the circumcision*, so as not to strike the men, but...

rather, because he deals with the matter more wisely, withdrawing them from the thing itself, and granting them the favor of the terminology—or rather, [treating] the matter itself more earnestly. Not so, however, with the Galatians. For since a great disease was there, he leads forth the "cutting" with open countenance and with great authority; but here, since they had not committed anything of the sort, he grants them the pleasure of the name—and rejects those [men], and these [Christians], and says: *Beware of the concision. For we are the circumcision*, how? *Who serve God in the spirit, and do not glory in the flesh.* He did not say that we examine that circumcision and this one, to see which is better; he did not even grant it the same name. But what does he say? That circumcision is *concision*. Why? Because they do nothing else but cut the flesh. For when what is done is not lawful, it is nothing else but a cutting of the flesh and *concision*. Therefore, he called it so for this reason, or because they were attempting to cut the Church. And we use the word "concision" for those who do this aimlessly and simply and without art. ^A For if one must seek for circumcision, he says, you will find it among us: *who serve God in the spirit*, that is, who serve spiritually.

2. Tell me, for what is better, soul or body? Clearly, it is the soul. Therefore, that circumcision is not better, but this alone is circumcision. For as long as the type stood, ^B it was rightly ranked in comparison. *To circumcise*, he writes, *the foreskin of your heart.* Thus also in the Epistle to the Romans he destroys it, saying: *For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter* (Rom. 2. 28, 29). And now he even deprives it of the name; *there is not*, he says, *circumcision.* For even the type, so long as the truth is about to come, is called by this name; but when the truth has come, it is no longer called so. For instance, in a sketch: someone was sketching a king; so long as the colors are not applied, he is not called king; but when they are applied, the type is hidden by the truth and does not appear; then we say, *Behold the king.* And he did not say, *For the circumcision is in us*, but, *We are.* With good reason. For this is a man, this virtuous circumcision, this is truly a man. But regarding those others, he did not say it in this way, but, *Beware of the concision*; for they were already in perdition and vice. Then, showing that the circumcision no longer takes place in the body, but in the heart, he says: *And have no confidence in the flesh, though I might also have confidence in the flesh.* What does he mean here by "confidence" and "in the flesh"? Boasting, liberty, grounds for pride ^C—and he very well added this. For indeed, if he were from the Gentiles and were accusing circumcision—and not only circumcision, but also those who practiced it inopportunely—he would have seemed to be attacking it as one deprived of the nobility of Judaism, as one who did not know its sacred things, nor had participated in them. But now, he who participated in them and [then] accuses them—he does not accuse them for this reason, as one who has not participated, but as one who has condemned them, not through ignorance, but most of all through full knowledge. ^D See, therefore, what he also says in the Epistle to the Galatians, having fallen into the necessity of saying great things about himself; how, even so, he points to humility: *For you have heard*, he says, *of my conversation in time past in the Jews' religion* (Gal. 1. 13); and again here: *If any other man thinketh that he hath whereof he might trust in the flesh, I more: and straightforwardly he added: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews.* He did not say this primarily, but after saying, *If any other man*, showing the necessity, showing that he spoke because of them. If you have confidence, he says, so do I, more so. I say this now, since I was silent. And also the inoffensiveness of the rebukes; for the fact of not doing this by name, gave them an opportunity to recover. *If any man thinketh that he hath whereof he might trust.* And well did he say, *thinketh*, either as not having such confidence, or as that confidence not being really confidence; for all of it was of necessity, not of choice. *Circumcised the eighth day.* And first he puts what they especially boasted of, that of circumcision; then, *of the stock of Israel.* He showed both, that he is not a proselyte, nor from proselytes. For by being circumcised on the eighth day, he is not a proselyte; and by being *of the stock of Israel*, neither are his parents proselytes. But that you may not think, *of the stock of Israel*, means from the ten tribes, he says: *Of the tribe of Benjamin*; thus from the more approved part; for those of the priests were in the lot of this tribe. *An Hebrew of the Hebrews.* From this he shows that he is not a proselyte, but from the ancient and reputable Jews. For it was possible to be of Israel, but not an Hebrew of the Hebrews. For many were already corrupting the matter, and were uninitiated in the language, being mixed with other nations. Either this, then, or he shows his great nobility from this. *As touching the law, a Pharisee.* He comes, therefore, to the matters of his own choice; for those were all unchosen. For both to be circumcised was not his own, and to be *of the stock of Israel*, and to be *of the tribe of Benjamin*; so that even from these he *more* excels, even if many shared in them. Where, then, is the *more*? Most of all in this, that he was not a proselyte, and that he was from the most approved tribe, and that [he was so] from ancestors of old, which not many possessed; but, since all those were by necessity, he comes to the matters of choice, where the *more* is. *As touching the law, a Pharisee; concerning zeal, persecuting the church.* This he says, because it is not enough to show *more* only in that; for it is possible to be a Pharisee and not very zealous. *Touching the righteousness which is in the law, blameless.* Since it is possible for things to be precarious, namely, to do this for the sake of ruling, and not being zealous for the law, as the high priests were doing. But he himself is not of this kind; but, *Touching the righteousness which is in the law, blameless.* If, therefore, and for the sake of nobility, and eagerness, and character, and life, I was excelling in all things, for what sake, he says, did I leave those sacred things, if not for the sake of finding the things of Christ to be greater, and by far greater? Therefore he added...

7. "But what things were gain to me, these I have counted loss for Christ." ^A Paul, having embraced a life-account so exquisite and adopted from his earliest years, having cast aside and considered as loss so much nobility, so many dangers, so many treachery-plots, labors, and studies, which were formerly gains, that he might gain Christ; we, on the other hand, do not even despise money so that we might gain Christ, but we prefer to incur the loss of the life to come rather than that of present things; although these are nothing else but loss. For come, let us examine them one by one, the things that are in riches, if it is not a loss, having untold labor, but no gain? ^B For tell me, what benefit is there from many and expensive garments? And when we are clothed in such, what gain do we acquire? None at all; but we only sustain a loss. How? Because even the poor man, wearing a cheap and worn-out garment, bears the heat in maximum temperatures no worse than you do; nay, he bears it more easily: for worn-out and simple clothing allows the body to breathe and be refreshed more easily; but that which is newly made, even if it be finer than a spider’s web, does not. And you, indeed, lifted up by excess of pride, have double and triple tunics, and often a mantle, a belt, and undershirts; but for him, no one brings an accusation, because he wears only a single tunic, and hence he bears the heat more easily. And for this reason, we see the rich dripping with sweat, while the poor man does not. When, therefore, cheap garments provide the same, or even better, utility to a man, and bought at almost no price, while those in which it was necessary to pour out much gold accomplish nothing more: is that not, truly, a loss and something superfluous? For they bring nothing more as far as use and convenience are concerned; but you have poured out more gold, while it has the same use and convenience. You, indeed, O rich man, have bought them for a hundred or perhaps more gold coins; the poor man, for a little silver. Do you see the loss? But pride does not allow you to see it. ^C Do you want us to examine the gold also, with which they surround both horses and women? For to other evils, this also is added, that wealth makes people mindless. For they deem women and horses worthy of the same honor; the adornment of both is one and the same; and through the same items women wish to appear more splendid, through which also the carriages appear, and through which the coverings of the curtains in which they are transported appear.

Against luxury. The adornment of buildings.

What, moreover, when we build splendid and large houses, and adorn them with columns and marbles and porticoes and promenades, and in every way, placing idols and statues everywhere? Many indeed call them demons; but let us omit that for now. What does the golden roof mean? Does it not provide the same use for him as the house does for one who has a fitting and moderate one? But it has, he says, great delight. Truly, for one or two days, but after that, by no means. For if we do not greatly admire the sun itself, because we are accustomed to seeing it, certainly we notice the works of art much less; but we pay no more attention to them than if they were made of clay. For tell me, what does a multitude of columns and the beauty of images and gold sprinkled on the walls contribute to the utility of a building? Nothing; but all these things are of luxury, insolence, excessive pride, and madness. For everywhere we must strive for necessary things, which we can use, and not for useless ones. For if it brings neither greater use nor delight (for with the passage of time it breeds satiety), it is nothing else but a loss. But the resistance of the desire for vainglory makes it so that we do not see. Thus Paul, indeed, abandoned what he considered to be gains; but we, shall we not abandon even what are losses for the sake of Christ? How long, finally, shall we remain fixed to the ground? How long shall we not look toward heaven? Do you not see the elderly, how they have no sense of past things? Do you not see those who are dying, both the elderly and the young? Do you not see those who in life itself have been despoiled of their own things? Why do we pine after unstable things? Why are we bound to infirm things? How long shall we not pursue the things that remain and are stable? What would the elderly not give, if it were possible to lay aside old age? And yet what kind of madness is this, to wish to return to the former...

and to be unable to dispel it, or to prevent old age, or any of those necessary things which come to pass according to the law of nature! And yet, if you possess them, what is the gain, tell me? From these arise drunkenness, gluttony, and senseless and manifold pleasures, which rack us more fiercely than cruel masters. These are the only things one can gain from wealth, and nothing else, since we do not wish for better; for had we wished, we might have inherited heaven itself through wealth. "Wealth, then, is a good thing," you say. Wealth does not do this, but the choice of the one who possesses it; and that choice does this, consider from this: it is possible for the poor man to inherit heaven too. For what I have often said, God does not look to the measure of what is given, but to the intention of those who provide it. It is possible, even while in poverty, to give a little and carry off the whole. For God requires things according to one's ability. Neither does wealth procure heaven, nor poverty hell, but both are according to a good or evil choice. Let us therefore correct this, let us regain this, let us regulate this, and all things will be easy for us. For just as the craftsman, whether he has a steel or a golden axe, works the wood in the same way—or rather, more effectively with the steel one—so too here, virtue is achieved more easily through poverty. For concerning wealth, Christ says, "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven" (Matt. 19:24). But regarding poverty, He pronounced nothing of the sort, but rather the opposite: "Sell what you have, and give to the poor, and come, follow me" (Matt. 19:21), implying that the following is a matter of choice.

5. Therefore, let us not flee from poverty as an evil, for it is an usher to the kingdom; and again, let us not pursue wealth as a good, for it destroys those who do not attend to it. But everywhere, lifting our eyes toward God, let us use what has been provided to us by Him for the necessary ends—the strength of the body, the abundance of money, and all other things. For it is absurd that, having been made by Him, we provide these things to others as useful, but not to the One who made us. He made you eyes; provide these as useful to Him, not to the devil. How shall you provide them to Him? By contemplating His works, and glorifying Him, and withdrawing them from the sight of women. He made you hands? Possess these for Him, not for the devil, not for rapacity and greed, but for commandments and acts of kindness, stretching them out in earnest prayers, and reaching out a hand to those who have fallen. He made you ears? Provide these to Him, but not to dissolute limbs, nor to shameful hearing. "For all your discourse," he says, "let it be in the law of the Most High" (Eccli. 9:15); and again, "Stand in the multitude of the elders, and if there is a wise man, attach yourself to him" (Eccli. 6:34). He made you a mouth? Let this do nothing of the things that are not pleasing to Him, but let it sing psalms, hymns, and spiritual songs; that it may give grace, he says, to those who hear, for edification, and not for destruction, for praise, and not for accusation, not for plots, but all the contrary. He made you feet, not that you should run toward wickedness, but toward good things. He made you a stomach, not to burst it, but that you might be philosophical. He placed in you desire for procreation, not for fornication and adultery. He gave you a mind, not that you might blaspheme Him, not that you might be abusive, but that you might speak well. He gave also money, that we might use it for necessary ends, and strength, that we might also use it for necessary ends. ^C He made crafts, that life might be sustained, not that we should separate ourselves from spiritual things, not that we should attend to base crafts, but to necessary ones, that we might serve one another, not that we might plot against one another. He gave a roof, that it might shelter from the rain, and this alone, not that this one should be adorned with gold while the poor man is destroyed by famine. He gave garments, that we might be covered, not that we might make a display, not that these should have much gold, while Christ goes naked and is destroyed. He gave a house, not that you alone might have it, but that you might provide for others as well. He gave land, not that you, cutting off the greater part of it, should spend the gifts of God on harlots, dancers, mimes, flute-players, and harpists, but on those who are hungry and in need. He gave you the sea, that you might sail, that you might not weary yourself by traveling on foot, not that you should investigate its depths and bring up stones and such things from there, nor that you should make this your work. For what reason then, you say, are the stones? Tell me rather yourself, for what reason are the stones, and how are they so highly valued? Is it for their power? Is it for their use? Rather, the ones that are not of that sort are useful. For the former contribute to building, whereas those contribute nothing. And these are stronger than those. "But those," you say, "produce beauty." How? The work is one of opinion. Are they whiter? But they are not whiter than the whitest marble, nor even equal. Are they stronger? Not even this could one say. Are they more useful? Are they larger? Not even this. Whence then were they admired? Not from anything else, but from opinion. For if they are neither more beautiful (for we will find others more brilliant and whiter) nor useful, nor stronger, whence were they so admired? Not from opinion alone? For what reason then did He give them? He did not give them, but you deemed them to be something great. What then, you say, that even Scripture admires them? It speaks according to your own opinion. For since a teacher talking with a child often admires the same things as him, when he wishes to attract and lead him on. What beauty do you seek in garments? He clothed you with garments and footwear; be adorned with these, be content with these. "To be desired," says David, "above gold and much precious stone are the judgments of God" (Ps. 18:11). Could these have any account of reason? These are not, beloved, useful; if they were useful, He would not have commanded us to despise them; but toward the opinion...

the divine Scripture speaks to our estimation. And this too belongs to the divine benevolence. What, then, he says, is the reason for giving purple, and other such things? These are works of divine magnificence. For He wished to show His riches from other things as well. For He gave only the grain; but you from this prepare many things, cakes, confections of various kinds, bringing great pleasure. Otherwise, both pleasure and the love of vain glory introduced all these things: for these seemed to you preferable to all things. Besides, if some stranger or farmer, unskilled in these things, should question you, and seeing you admiring these things, should say: "Why do you admire these things?" what will you have to answer? That they are beautiful to look upon? But it is not so. Let us therefore put aside this opinion, and let us cling to truly good things. For these things are not so at all, but they pass away rashly, flowing by just like a river. Wherefore, I beseech you, let us be careful; let us set ourselves upon the rock, so that we may not easily be carried about, so that we might attain to future good things, by the grace and benevolence 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. ^A

HOMILY XI

3. v. 7. *But what things were gain to me, these I have counted loss for Christ.* 8. *Yes, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,* 9. *and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,* 10. *that I may know him, and the power of his resurrection.*

We must apply a keen mind to these struggles against heretics, and be constantly fixed on this thought. For so shall we be able to disturb their battle lines, and carry off a most complete victory, giving them no space to breathe. Wherefore, ^B since I wish to equip you from the Scriptures for such struggles, so that from this point you may also be able to silence those who contradict, I shall take the beginning of this discussion, which is now in our hands, from the end of the previous one. But what was that end? When he had brought together all the things of the Jews that gave cause for boasting, those from nature and those he had added from counsel and choice, he added: "But what things were gain to me, these I count loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." The heretics insult us at this point. For this also is part of the wisdom of the Spirit, to lay down hopes of victory for them, so that they may take up the battle. For if He had spoken openly, they would have done in these cases what they did in others: ^C for they blotted out the letters and rejected the Scripture, when they could not bear its blazing rays. But what happens with fish—that the thing from which they are to be caught is not openly displayed to them, but hidden, so that they do not fear to run toward it—the same thing happens here, where the law is called a loss by Paul. Truly, what Paul says is of this sort: He calls the law dung and loss: it was not possible to win Christ unless I had thought this a loss. All these things entice the heretics so that they accept the passage, thinking it works for them; but when they have accepted it, then he binds them on all sides with nets. What then do these people say in their insolence? "Behold, the law is a loss, behold it is dung; how then do you say that it is God's?" But all these things are in favor of the law; how, however, will this become clear from here? Let us attend carefully to what is said: he did not say, "The law is a detriment," ^D but, "I counted it a detriment." And speaking of gain, he did not say, "I counted it," but, "They were gains"; but of the loss, he said, "I counted it": and rightly so. For the former was in the nature of things, but the latter had already proceeded from our own opinion. What then? he says, "Is the law not a loss?" It is certainly; but it is so "for Christ's sake." But now it has become a gain. "It was not thought a gain," he says, "but it was": as if he were to say: "Consider how great a thing it was to lead men already brutalized by nature to the human way of life, if the law had not existed, and grace had not yet been given." Why? Because it was like a bridge. For because it was by no means right to ascend from the lowest place to the highest, it became a ladder. And though there is no longer need of a ladder, he does not for this reason despise it, but rather is grateful to it. For it was that which led him to this point, that he does not need it henceforth: and yet for this very reason, that he is in no need of it, he justly confesses he owes a favor to it: for without it he would not have ascended. The same must be said of the law: it lifted us up to the heights; therefore it was a gain: but now we count it our loss. How? Not because it *is* a loss, but because grace is far better. For just as a starving poor man, as long as he has silver, staves off hunger with it; but when he has found gold, if it is not allowed to keep both, he counts it a loss to retain the silver, and having let that go, takes the gold; he lets it go, not because the silver is a loss—for it is not—but because it is not allowed to have both at once, but one must necessarily be left behind: so also here. The law, therefore, is not a detriment, but to fail to reach Christ while clinging to the law is. Wherefore when it leads us away from Christ, then it is a loss; but if it brings us to Him, not so. Therefore he says, "For Christ’s sake," [it is] "loss." If for Christ's sake, then it is not a loss by nature. But why does the law not allow [one] to approach Christ? And yet it was given for this very purpose, he says: for "Christ is the fullness of the law," and "Christ is the end of the law" (Rom. 10:4). It does allow it, if we are willing to be obedient. Does he who obeys the law therefore abandon the law itself? He abandons...

it if we give heed; ^A but if we do not give heed, he does not abandon it. "Yes, and I account all things to be loss." What do I mean, he says, by this regarding the law? Is the world not something good? Is this present life not something good? But if it leads me away from Christ, I account these things as loss. Why? "By reason of the surpassing knowledge of Jesus Christ my Lord." For when the sun has appeared, to sit by a lamp is a loss. So from the parable the loss arises—from that which is superior. Do you see that he is making a comparison? "By reason of the surpassing," he says, not by reason of it being alien; for that which is superior is superior to that which is of the same kind. Thus, by means of those things from which he makes the comparison of superiority, he demonstrates the appropriation of the knowledge. "For whom I suffered the loss of all things, and do count them to be refuse, that I may gain Christ." ^B "Refuse"—it is not yet clear if he is calling the law "refuse"; for it is likely he is saying this about worldly matters. For having said, "What things were gains to me, these I have counted loss for Christ," he says, "Yes, and I count all things to be loss." He said "all things," both the old and the present. And if you wish it to include the law, not even thus is it insulted. For refuse comes from grain, and that which is strong in the grain is refuse—I mean the chaff. So that before this time, the refuse was useful; for we gather it along with the grain, and if there were no refuse, the grain would not have come into existence. So, too, with the law.

2. Do you see how he everywhere calls the thing itself a loss, not as such, but for the sake of Christ? "Yes, and I count all things to be loss." Why? Again, "By reason of the surpassing knowledge, for whom I suffered the loss of all things." Then he adds, "Wherefore I also count all things to be loss, that I may gain Christ." Do you see how he takes hold of the support of Christ from every side, and does not allow the law to be stripped anywhere, nor to receive a blow, but surrounds it on every side? "And be found in him, not having a righteousness of mine own, that which is of the law." If he who possessed righteousness, because it was nothing, ran toward this righteousness, how much more are those who do not possess it obligated to run toward Him! ^C And he well said, "Not having my own righteousness," not which I acquired through labors and sweat, but which I found from grace, he says. If, then, he who has succeeded is saved by grace, how much more are you? Since it was likely they would say that this righteousness which is through labors is greater, he shows that this is refuse compared to the other. For never, once I had succeeded, would I have cast it away and run toward this. And what is this? That which is through faith in God; that is to say, this also is given by God; this righteousness is God's; it is a complete gift. And the gifts of God exceed by a great measure the insignificance of the successes that come about through our own diligence. What is faith? "Upon the faith," he says, "of knowing him." Therefore, knowledge is through faith, and without faith, it is not possible to know Him. And how? Through it, one must know the power of His resurrection; for what reasoning will demonstrate the resurrection to us? None at all, only faith. But if the resurrection of the Christ according to the flesh is known by faith, how is the birth of God the Word understood by reasonings? For the resurrection is lesser than the birth. Why? Because many examples of the former have occurred, but of the latter, not even one. For many dead people rose before Christ, even if they died after they rose; but no one was ever born from a virgin. If, therefore, that which is even more insignificant than the birth according to the flesh must be accepted by faith, how is that which is much greater—infinitely and incomparably greater—understood by reasoning? ^D These things make righteousness. For this one must believe, that He was able; but how He was able, it is no longer possible to demonstrate; for from faith comes the communion of sufferings. How? For if we did not believe, we would not even have suffered; if we did not believe that by enduring together we shall also reign together, we would not even have suffered the sufferings. Therefore, both the birth and the resurrection are understood by faith. Do you see that faith must not be simply faith, but through works? For this one most truly believes that Christ is risen, he who recklessly delivers himself to dangers, he who shares with Him in the sufferings; for he shares with Him who rose, with Him who lives. For this reason he said: "And be found in Him, not having a righteousness of mine own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith, that I may know Him and the power of His resurrection, and the communion of His sufferings, being conformed to His death, if by any means I may attain unto the resurrection of the dead." "Being conformed," he says, "to His death," that is, sharing in it. For just as He suffered at the hands of men, so also do I; for this reason he said, "Being conformed"; and elsewhere again, "I fill up the remainder of the sufferings of Christ in my flesh" (Col. 1:24). That is to say, these persecutions and sufferings create that image of His death. For he was not seeking his own, but that of the many. So that even persecutions and afflictions and distresses not only should not trouble you, but should even gladden you, because through these we are being conformed to His death; as if he were to say, "We are being formed into His image"; which he also says elsewhere, writing: "Bearing about in the body the dying of the Lord Jesus" (2 Cor. 4:10). And this also happens from great faith. For we believe not only that He rose, but that even after His resurrection He possesses great power. For this reason, we walk the same path that He walked, that is to say, we become brothers to Him even in this; as if he were to say, "We become Christs in this respect." Oh, the dignity of sufferings! We believe that we are conformed to His death through sufferings. For just as in baptism "we were buried with Him through the likeness of His death," so here we are conformed to His death. There he rightly said, "In the likeness of His death"; for we did not die the whole death; for we did not die bodily in the flesh, but to sin. Since, therefore, death is called both one and the other, but He died in the body, whereas we died to sin, and

^A because here it is the man of sin, for that reason he says there, "To the likeness of his death;" but here, not to the likeness of death, but to death itself.

[287] 3. For Paul did not die to sin in persecutions, but to this very body; so that He himself underwent death. "If by any means," says he, "I may attain to the resurrection from the dead." What are you saying? For do not all attain to it? "For we shall not all sleep," he says, "but we shall all be changed," and not to a resurrection only, but also to incorruptibility, all; some to honor, others to the occasion of punishment. If, then, all attain to the resurrection, and not to the resurrection only, but also to incorruptibility, how were you saying, as though you were about to attain something choice, "If by any means I may attain?" For this reason, he says, I undergo these things, "If by any means I may attain to the resurrection from the dead;" for unless you shall have died, you will not rise again. What, then, is this? It seems that he is hinting at some great thing here; for it was so great, that he did not even dare to assert it, but only says, "If by any means." I believed in Him and His resurrection; moreover, for His sake I suffer, and yet I am not even now able to be entirely confident that we shall rise. What resurrection is he speaking of in this place? That which leads to Christ Himself. He said, I believed in Him and in the power of His resurrection, and that I am a partaker of His sufferings, and am being conformed to His death; yet, after all these things, I am not even yet entirely confident, just as he said elsewhere, "Let him that thinketh he standeth take heed lest he fall" (1 Cor. x, 12); and again, "I fear lest that by any means, when I have preached to others, I myself should be a castaway" (1 Cor. ix, 27). "Not that I have already attained, ^B or am already perfect: but I follow after, if that I may apprehend that for which also I was apprehended by Jesus Christ." "Not that I have already attained." What is, "I have already attained?" The prize, he says. For if one who had suffered so much, who was being vexed, who had the mortification, was not yet confident concerning that resurrection, and secure in his mind, what then shall we say? What is, "If I may apprehend?" What he had said before, "If I may attain to the resurrection from the dead." "If I may apprehend," he says, and possess His resurrection; that is, if I were able to suffer so much, if I were able to imitate Him, if to become conformed to Him. Just as Christ suffered much, was spat upon, struck with slaps and rods, and at last underwent death. This is the stadium; it is necessary through all these things to arrive at His resurrection, bearing all the contests. Whether, therefore, this is what he wills, or that: If I shall be worthy to follow that approved resurrection and one full of confidence, I shall attain to His resurrection. For if I could bear the contests, if I could bear all the labors, I shall be able to attain to His resurrection also, and to rise with glory. "For not yet," he says, "am I worthy; but I follow after, if by any means I may apprehend." Still my life is engaged in the contest, still I am far from the goal, still I am distant from the prizes, still I am running, still I am following. And he did not say, "I am running," but, "I am following;" and with reason. For ^C he who is pursuing, you know what great contention he applies in the pursuit; he looks at no one, he thrusts aside with great momentum all who interrupt his course; and he draws together both mind and eyes and strength and soul and body, looking only at the prize. But if Paul, such a pursuer and having suffered so much, still says, "If by any means I may apprehend," what shall we say, we who are falling out? Then, showing that this is a debt, he says, "In which also I was apprehended by Jesus Christ." I was, he says, of the number of the lost; I was being suffocated, I had to perish entirely; God apprehended me; for He also pursued us as we were fleeing from Him with great diligence. By this He indicates all these things; for by these words, "I was apprehended," both the diligence of God desiring to apprehend us, and our long recession and deviation, and that we had entirely fled from Him, he demonstrates.

4. Therefore it is worth shedding tears, that whereas all have returned to the former state, and because though we are liable to a great debt, no one nevertheless laments, no one weeps, no one sighs. And do not think that these things are said by me ironically. For as before the coming of Christ we were fleeing from God, so now we flee from Him. For we are able to flee from God, not indeed in place, for He is everywhere, but by works. And that we cannot flee from Him, hear the prophet saying, "Whither shall I go from thy spirit? and whither shall I flee from thy presence?" (Ps. cxxxviii, 7). How, then, can we flee from God? In the same way that we can depart far from God, and be at a distance. "They that withdraw themselves from thee shall perish," he says (Ps. lxxii, 27); and again, "Shall not your iniquities ^D make a division between me and you?" (Isa. lix, 2). How, therefore, comes this distant departure? And how does an interval intervene? By choice and soul; for in place we cannot; for how could one flee from Him who is present everywhere? The sinner, therefore, flees. This is what the Scripture says, "The wicked fleeth when no man pursueth" (Prov. xxviii, 1). We flee greatly from God; although He is always pursuing us. The apostle directed his course so that he might draw near to Him; we direct ours so that we may depart far away: are these things, therefore, not worthy of lamentations? Whither do you flee, O unhappy and miserable one? Whither do you flee from your life and salvation? If you flee from God, to whom will you take refuge? If you flee from the light, whither will you look? If you flee from life, from whence will you live hereafter? Let us flee the enemy of our salvation. When we sin, we flee from God, we wander after the manner of fugitives, we depart to a foreign land; just as he who had eaten up his paternal goods, and had gone into a foreign land, who had consumed the whole patrimony, and was living in famine (Luke xv). We also have a patrimony. And what kind is this? He delivered us from sins, He gave us strength to perform the duties of virtue, He gave us alacrity, patience; in baptism He gave us the Holy Spirit: if I consume these...

[269] ^A ... we lay not upon a bed, but in wickedness itself, as if in dung; cast aside into vice, wounded, full of foul stench, withered, worn-out, being idols rather than men. Evil demons stood around us, the prince of this world laughing and trampling upon us. Then the Only-begotten of God came, He let shine the rays of His presence, and immediately drove away the darkness; the King who is upon the throne of the Father came to us, having left the Father’s throne (but when I say “having left,” do not suppose a change of place; for He Himself fills heaven and earth; but I say this on account of the dispensation); He came to an enemy, to one who hated Him, who turned away from Him, who could not bear even to look at Him, who blasphemed Him every day. He saw us lying in the dung, wounded by worms, held fast by fevers and famine, having every kind of disease. For fever also troubled us—this is evil desire; and inflammations pressed upon us—this is arrogance; and a certain kind of gluttony, as it is called, held us—this is covetousness; and rot on all sides—this is fornication; and blindness of the eyes—this is idolatry; and deafness and paralysis—this is the worshipping of stones and wood, and speaking to them; and great deformity—this is vice; a loathsome thing, and a most grievous disease. He saw us speaking even worse things than the madmen, calling the wood God, and the stone likewise; He saw us in such great wickedness, and He did not loathe, did not disdain, did not turn away, did not hate; for He was Master, and would not hate His own workmanship. But what does He do? Like an excellent physician, He prepares remedies of great worth, and He Himself is the first to taste of them; for He Himself first practiced virtue, and thus gave it to us. And first, as a kind of antidote, He gave the bath, and thus we vomited up all wickedness, and all things were put to flight at once, and the inflammation ceased, and the fever was extinguished, and the rot was seared. For all things, both those from covetousness, and those from anger, and other evils, were emptied out through the Spirit; the eyes were opened, ^B the ears were opened, the tongue spoke a fair-sounding word, the soul received strength, the body received beauty and such bloom as it is becoming for a Son of God born to have from the grace of the Spirit, such glory as it is becoming for a son just born to a king to have, and to be nurtured in purple. Woe is me, how much nobility He has bestowed upon us! But we remain ungrateful towards Him who has so loved us. We were born, we were nurtured, we were benefited; why yet do we flee from the benefactor? He, therefore, who has done all these things, also gives strength; for it was not possible for those held by the disease to bear it, had He not given us the strength. He gave the remission of sins: we have set at naught the gift; He gave us wealth: we scattered it, we consumed it all; He gave us strength: we spent it; He gave us a grace: we extinguished it. How? We spent it on nothing necessary; we used it for nothing useful. These things have ruined us, and, what is most terrible of all, while being in an alien land, and eating husks, we do not say: “Let us return to the Father and say: ‘We have sinned against heaven and against thee,’” and having a Father so affectionate, who deeply craves our return. If only we depart from wickedness, if only we return to Him, He no longer endures to accuse us for the former things; let us only depart; for the return is a sufficient apology. What do I say, “He does not endure to accuse”? Not only does He Himself not accuse, but even if another accuses, he is silenced, even if the accuser has achieved distinction. Therefore, let us return; how long shall we remain apart? Let us gain a sense of shame, let us gain a sense of our own worthlessness; wickedness makes men like swine, wickedness brings famine to the soul. Let us reclaim ourselves and recover, and return to our former nobility, that we may attain the blessings that are to come, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

HOMILY XII

Cap. 3, v. 13. *Brethren, I do not consider myself to have apprehended: 14. one thing, however, forgetting what is behind, and reaching out to what lies before, I press toward the goal for the prize of the upward call of God in Christ Jesus.*

1. Nothing so renders one empty and puffs one up as the memory of the good works we have performed. For it brings forth two evils: it makes men more slothful, and it lifts them up into arrogance. Therefore, Paul, because he knows that our nature is prone to sloth, and he had praised the Philippians many times, see how he humbles their mind, through many other things above, but especially through the present one. Saying what? *Brethren, I do not consider myself to have apprehended.* If Paul has not yet apprehended, nor is confident concerning the resurrection, nor concerning the things to come; then those who have not achieved even a thousandth part of his merits would surely [270] not have done so. But what he says is this: I do not yet consider myself to have apprehended all virtue; having spoken thus, as if one were to speak concerning a runner, “He has not yet finished.” I have not yet accomplished the whole, he says. If, however, he says elsewhere, *I have fought the good fight*, and here, *I do not consider myself to have apprehended*, one reading both will know well the cause of both these statements. For it is not necessary to turn the same things over constantly, and to teach us everything at once, and that he said those things long before, but these toward the end. *I do not yet consider myself to have apprehended...*

he says, *but I am entirely in this, that I reach out to those things that are before*. For this is what he means when he says: "One thing, forgetting the things which are behind and reaching forward to those things which are before, I press toward the goal for the prize of the upward call of God in Christ Jesus" (Phil. III, 13-14). See how, by saying this, he ^A indicated what it was that made him reach out to the things before. For he who thinks he has already been perfected, and that nothing is wanting to him for the attainment of virtue, will cease from running, as one who has already grasped the whole; but he who thinks he is still far from the goal, never ceases from running. This, therefore, we must always consider, even if we have performed ten thousand good works. For if Paul, after ten thousand deaths and after so many dangers, thought this, much more should we. "I have not," he says, "succumbed," even though I have not yet arrived after such a [long] course; "but I have not despaired, rather I am still running, I am still struggling; this alone I keep in view, how I may constantly make progress." So also we must act: the good deeds are to be committed to oblivion, and those things that are behind are to be left behind. For the racer does not reckon how many laps he has completed, but how many are still lacking. Let us also not reckon how much we have accomplished in virtue, but how much remains to be achieved. For what profit is it to us that we have advanced, if we have not also finished what remains? And he did not say, "I do not think of them," or "I do not remember them," but "forgetting," making us more attentive. For then we become most vehement, when we cast all the impulse of our soul into what remains, when we have consigned the past to oblivion. "Reaching out," he says, before we arrive, we desire to take hold. For he is said to be reaching out, who, even though his feet are running, is eager to anticipate with the rest of his body, and inclines himself forward, and stretches out his hands, so as to gain a little more ground. And this comes from great eagerness and great ardor. ^B He who runs must run in this way, with such zeal, with such impulse, and not remissly. Now, how much of a difference exists between him who runs in this manner and him who lies supine—that much is the difference between Paul and us. Every day he was dying, every day he was meriting well; there was no occasion, no time, in which some addition was not made to his course; he did not wish to take, but to seize: for in this way it is permitted to take. He who gives the prize is on high; on high the prize is placed.

Homily XII

^C See how great this distance is to run over, see how great the height is! There we must fly with the wings of the spirit; for otherwise that height cannot be attained. With the body one must hasten there; for it is allowed, as he says: "For our citizenship is in heaven" (Phil. III, 20); there is the palm. You see those who run, how they live by the rule? How they touch nothing that enervates their strength? How they contend every day in the palaestra under a master and a law? You must imitate them, and rather show even greater eagerness; for the prize is far superior, and many are those who hinder you; live by the rule, for there are many things that dissolve strength; make the leg of your foot secure; for you are able, for this is not a matter of nature, but of resolution. Let us make it light, lest the remaining weight hinder the swiftness of the feet; teach your feet to be steady; for the ground is slippery in many places; and if you fall, you have lost much. Yet, even if you have fallen, rise again; for it is allowed to win even in this way. Never commit yourself to slippery things; and you shall not fall; run upon solid and stable things; have your head up, have your eyes up. The masters of the runners instruct them in this; thus their strength is consolidated. If you lean downward, you will fall, and you will become exhausted. Look up, where the prize is; this sight of the prize increases the zeal of the resolution; hope takes away the sense of labors and troubles; the distance makes the prize appear small. What is that prize? Not a branch of a palm tree; but what? The kingdom of heaven, everlasting rest, glory with Christ, the inheritance, the brotherhood, countless goods, which cannot be explained in words. We cannot explain the beauty of that prize: only he knows it who obtains it, and he who is about to receive it. It is not made of gold, it does not consist of stones; it is far more precious than these; gold is mud compared to it; precious stones are bricks compared to that beauty. If you have obtained it and gone into heaven, you will be able to walk there with great honor; the angels will revere you who bear that prize; you will approach all with boldness. *In Christ Jesus*. See his grateful mind: "In Christ Jesus," he says, "I do this." For it is not permitted to complete such a distance without His impulse; there is need of much help. He willed you to struggle below, He crowns you above; not as here, where the struggle is, there is also the crown, but that crown is in a splendid place. Do you not see here also that among the athletes and the charioteers, those whom they honor most, they do not crown down below in the stadium, but with the Emperor calling from above? So also you shall take the palm from heaven.

"Whoever therefore are perfect," he says, "let us think this: and if you think otherwise, God will also reveal this to you" (Phil. III, 15). What is this? Surely, that the things which are behind must be forgotten; so that it is the mark of a perfect man not to think himself to be perfect. How then do you say, "Whoever therefore are perfect"? Tell me, do you wish us to think what you think? For if you have not attained, if you are not perfect, how do you command ^D the perfect to think this, which you also think, who are not yet perfect? "For this," he says, "is perfection." "And if you think otherwise, God will also reveal this to you." That is, if anyone thinks he has attained everything correctly, He indeed guards against them; yet he did not say it that way, but what? "And if you think otherwise, God will also reveal this to you." You see how modestly. He says, "God will teach you this," that is, God will persuade you, not only teach you; for Paul was indeed teaching, but God was inducing. And he did not say, "He will induce," but "He will reveal"; so that the matter might appear to proceed from ignorance. These things were not said about dogmas, but about the perfection of life, so that no one might think himself to be perfect. For he who thinks he has attained everything, has nothing. "Nevertheless to what we have attained, let us remain in the same..."

^A rule, let us think the same." "Nevertheless to what we have attained," what does this mean? For the time being, he says, that which we have achieved, let us hold—that of love, that of concord, that of peace: this has been achieved by us. "To what we have attained, let us remain in the same rule, let us think the same." "To what we have attained": this is, this has already been achieved by us. Do you see that he wishes the commandments to be a rule? A rule receives neither addition nor subtraction, since it loses the name of rule. "In the same rule": that is, in the same faith, in the same boundary. "Be imitators of me, ^B brethren, and observe those who walk thus, as you have us as a pattern." He said earlier, "Beware of dogs," and led them away from those; he here brings forward those whom one ought to imitate henceforth. If anyone wishes to imitate us, he says, if anyone wishes to walk the same path, give heed to those; even if I am not present, yet you know the manner of my walking, that is, the manner of the conduct of my life. For he did not teach only by words, but also by deeds; just as in a chorus and in an army, it is necessary for the others to imitate the chorus-leader and the commander, and so to walk in good order; for it is possible even by a standing still for the order to be broken.

3. The duties of teacher and disciple. Therefore the apostles were a ^C form and a figure, preserving a certain archetype image. Think how accurate their life was, that they should be set as an archetype and pattern and as living laws. For whatever the letters said, these they made manifest to all through their deeds. This is the best way of teaching: this is how light shines. But look at this one—brought to light through riches: for instance, Elijah through poverty, Abraham through riches; whichever you think is lighter and more convenient, that one—come! Again, one way through marriage, another through virginity: Abraham through marriage, the other through virginity. If you wish, walk on; for each way leads to heaven. One way through fasting, like John, and another without fasts, like Job. Again, this same man [Job] was concerned with wife and sons and daughters and house, and possessed much wealth; the other [John] possessed nothing except his garment made of hair. And why do I speak of house and wealth and money, since it is ^D possible to grasp virtue even while in a kingdom? For the royal house might be found to be more full of business than any private house. David, therefore, shone in the kingdom, and neither that purple robe nor the diadem relaxed him; another was entrusted with the oversight of an entire people—Moses, I mean—which is also more difficult to handle. For here the authority was greater, and hence the difficulty became greater. You have seen those who were approved in wealth, you have seen them also in poverty; you have seen them in marriage, you have seen them also in virginity. Look at the opposite, again, and see those who were lost in marriage and in virginity, and in wealth and in poverty; for instance, many men were lost in marriage, such as Samson, though not from the marriage itself, but from his own choice; in virginity, such as the five virgins; in wealth, the rich man who overlooked Lazarus; in poverty, countless poor are still being lost now. In a kingdom I can show you many who were lost, and in popular leadership. But do you wish to see some preserved even in military order? Behold Cornelius; and in the oversight of a house? Behold the eunuch of the Ethiopians. Thus, from every side, if we use wealth as we ought, the one teaching will not be able to lead the disciple astray. But if he himself speaks and philosophizes, but does the opposite in his deeds, he is not yet a teacher. For this will ruin us both for the disciple; if he does not, he will ruin everything—base [are they who try] to philosophize in words; but there is need for admonition and guidance through deeds; for this both makes a teacher venerable and prepares the disciple to yield. How? For when he sees him philosophizing in words, he will say that he has commanded impossibilities; and that they are impossible, the teacher himself is the first to show by not doing them. But if he sees virtue perfected through deeds, he would not be able to say these things. Nevertheless, even if the life of the teacher be neglected, let us pay attention to ourselves, and let us hear the prophet saying that "they shall all be taught by God"; and, "they shall not each teach his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them" (Jer. 31:34). Do you not have a virtuous teacher? But you have the truly teacher, whom it is right to call the only teacher; learn from him: he said, "Learn from me, for I am meek" (Matt. 11:29). Do not therefore pay attention to the teacher, but to him and his lessons; take the pattern from thence; you have a most excellent image; adjust yourself to that. There are ten thousand images set forth in the Scriptures of virtuous lives: for instance, if you wish, come also among the disciples after the teacher: one through poverty, another through wealth: poverty, and wealth. Yet nothing will be able to harm the sober man. For tell me, what did captivity harm? Nothing; for think of Joseph becoming a slave, and preserving his virtue; think of Daniel, and the three children who became captives, and how much more they shone. For virtue shines everywhere, and is unconquerable, and nothing can hinder it. Why do I speak of poverty and captivity and slavery? Not even famine, nor ulcers, nor disease can harm; for disease is more grievous than slavery. Such was Lazarus, such was Job, such was Timothy, who was gripped by frequent infirmities. Do you see that nothing can prevail over virtue? Not wealth, not poverty, not rule, not being ruled, not holding charge of affairs, not disease, not ill-repute, not being cast out; but, leaving all these things below and upon the earth, it reaches up to heaven; only let the soul be noble, and nothing will be an obstacle to being virtuous. For when the worker is strong, nothing from without hinders. For indeed, in the arts, when the craftsman is experienced and patient and knows the whole art, even if disease comes upon him, he possesses it; if he is poor, he possesses it; if he has the tool in his hands, or if he does not have it, if he works, or if he does not work,

275 and is not diminished at all. And so, the virtuous man who is anchored in God, even if you cast him into wealth, displays his virtue; or into poverty, no less; or into illness, or into health, or into glory, or into infamy. ^A For did not the apostles pass through all these things? "Through glory and ignominy," he says, "through defamation and good repute" (2 Cor. 6:8). This is what it means to be an athlete, to be prepared for everything; for such also is the nature of virtue. And if you say, "I cannot preside over others, I am bound to live a solitary life," you have done an injury to virtue; it is indeed able to be used by all, and everywhere it is resplendent, provided it resides in the soul. Is there famine present? Is there an abundance of crops? Virtue manifests its own strength; ^B just as Paul says, "I know how to have abundance, and I know how to suffer want" (Phil. 4:12). Was it necessary to work? He was not ashamed, but for two years he worked at his trade. Was it necessary to endure hunger? He did not collapse, nor did he waver. Was it necessary to die? He did not cast down his spirit; on all sides he exhibited that generous spirit and his skill. Let us, therefore, emulate this man, and there will be no cause for us to mourn. For what, tell me, could bring sorrow to such a man? Nothing indeed; as long as no one wrests this from us, we will be more blessed than all men, ^C and here, not only there. For let one be an inheritor of virtue; then even if he has a wife and children and money, and abounds in glory, in all these things he will retain his virtue; take these away, he will nonetheless exercise virtue, not overwhelmed by calamities, not swelling up from prosperity; but just as a certain maritime rock, whether the sea surges or a calm exists, remains equally immovable, neither broken by the waves nor suffering any harm from the calm; so also a solid soul stands equally stable in the waves ^D and in the calm. And just as children sailing in a ship are thrown into confusion, but the pilot sits laughing and unmoved, and takes pleasure from their trepidation; so the philosophical soul, while all others are being disturbed, or conversely laughing out of season at the changes of things, itself sits as one at the helm of piety and stands unmoved. For what, tell me, can disturb a pious soul? Is it death? But this is the beginning of a better life. Is it poverty? But this further advances it on the path of virtue. Is it illness? But it accounts this life as nothing. And what do I say of illness? It equally accounts pleasures and hardships as nothing; for it has anticipated them, and has already afflicted itself. Is it ignominy? But the world is crucified to it. Is it the loss of children? But it does not fear; for it has convinced itself of the coming resurrection. What will be able to overthrow it? Nothing at all. But do riches puff one up? Not at all; for it knows that money is nothing. But glory? But it is already practiced in this discipline, that all human glory is as the flower of the grass (Isa. 40:6). But delights? But it heard Paul saying, "She who lives in pleasure is dead while she lives" (1 Tim. 5:6). Therefore, since it neither swells with pride nor is cast down, what can be found equal to this health? But other souls are not like this, but are changed more frequently than the sea and the chameleon. Wherefore their condition is very ridiculous, when you see the same person now laughing, now weeping, now anxious, now beyond measure relaxed and sluggish. Therefore Paul says, "Do not be conformed to this world" (Rom. 12:2). For we dwell in heaven, and we behave as citizens there, where there is no change. Incorruptible rewards have been promised to us; let us also exhibit such a manner of life; let us already grasp the good things from there. Why then do we project ourselves into the euripus, and into the midst of waves and storms and whirlwinds? Let us embrace tranquility; it does not depend on riches, not on poverty, not on glory, not on ignominy, not on illness, not on health, not on infirmity, but on the soul of each one of us. If this is solid, and rightly practiced in the discipline of virtue, everything will be easy for it. And from here it will now perceive rest, and a tranquil harbor, and having traveled thither will attain numberless good things: which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY XIII

1. Nothing is so inappropriate and alien to a Christian as seeking ease and rest; nothing is so alien to his profession and the military service to which we have given our names as to be fixed upon the present life. Your Lord was put on the cross, and you seek rest? Your Lord was fixed with nails, and you take your delight? Are these the marks of a generous soldier? Therefore Paul also says, "For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ" (Phil. 3:18). Since there were some who were pretending to be Christians, but were living in ease and pleasure, and that is opposed to the cross; for this reason he spoke thus. For the cross is the property of a soul standing in the battle line, desiring to die, asking no gratification for itself; but they follow a way of life contrary to this. Wherefore, although they say they are Christ's, they are nevertheless enemies of the cross; otherwise, if they loved the cross, they would also strive to live a crucified life. Was not your Lord put on the cross? If he...

Imitate him in another way, if you cannot in his own way: crucify yourself, even if no one else crucifies you; I say, crucify yourself, not that you should kill yourself (God forbid, for that is impious), but as Paul said: ^A *For me the world is crucified*, he says, *and I to the world* (Gal. 6:14). If you love your Lord, die his death; learn how great is the power of the cross, what it has accomplished, what it does accomplish, and how it is the safety of life. By it all things are fulfilled: baptism through the cross (for one must receive the seal), ordination through the cross; and whether we are on the road, or at home, or wherever we may be, the cross is a great good, a saving armor, an invincible shield, an opponent to the devil. Therefore, if you are an enemy to this, you bear the cross not just by taking the sign upon you, but by suffering the things of the cross. Christ knows how to call sufferings a cross, as when he says, *If anyone will not take up his cross and follow me* (Matt. 16:24); that is, if anyone is not prepared for death. These, however, being ignoble and lovers of life and lovers of the body, are enemies of the cross; and everyone who is a lover of luxury and security here is an enemy of the cross, in which Paul glories and to which he is bound, and to which he strives to be united, as when he says, *I am crucified to the world, and the world to me*. But now he says, *And I tell you weeping*. Why? Because the evil has increased, because such men are worthy of tears. Truly these who live in luxury are worthy of tears, fattening their covering—that is to say, their body—while taking no account of the account to be rendered in the future. Behold, you live in luxury, behold, you are drunk, today and tomorrow, and ten years and twenty and thirty and fifty and a hundred, which is impossible; but nevertheless, if you wish, let us suppose it: what is the end? What is the gain? Nothing. Is not living such a life worthy of tears and lamentations? God brought us into this stadium so that he might crown us, and we go away having done nothing noble? Paul therefore weeps for the things at which others laugh and revel; such is his sympathy, such is his care for all men. *Whose god*, he says, *is the belly*. Therefore it is a god to them; this is, *Let us eat and drink*. Do you see how great an evil luxury is? To some, money is their god, to others the belly. Are not these also idolaters, and even worse than those? *And their glory*, he says, *is in their shame*. Some say that by this he means circumcision; but I do not say this, but rather this: ^B they boast in those things in which they ought to be ashamed. This is what he says elsewhere: *What fruit then had you in those things of which you are now ashamed?* (Rom. 6:21). For while it is a terrible thing to do shameful deeds, to be ashamed of the actor is half the evil; however, when someone even glories in them, it is the height of insensibility. Are these things said only about them, and have those present here escaped the accusation? And is no one here responsible for this? Does no one have his belly as his god? Or glory in his shame? I wish—and I strongly wish—that none of these things belonged to us, nor to know anyone guilty of the things mentioned; but I fear lest it be said more of us than of them. For when someone consumes his whole life in drinking and revelry, and spends only a few things on the poor, but spends the greater part on his belly, will it not reasonably be said of him also?

2. There is nothing more shaming than this expression, nothing more striking, if *their god*, he says, *is their belly, and their glory is in their shame*. Who are these? They who *mind earthly things*, they who say, Let us build houses. Where? On the earth, he says: let us acquire fields, again on the earth; let us obtain authority, again on the earth; let us obtain glory, again on the earth; let us be rich, everything on the earth. These are they whose god is their belly. For they who mind nothing spiritual, but possess everything here, and think only of these things, reasonably have their belly as their god, saying, *Let us eat and drink, for tomorrow we die*. Then you suffer regarding the body, because it is earthly, even though this does nothing to harm you in terms of virtue; but as for the soul, dragging it down to the earth with luxury, and taking no account of this, you laugh, tell me, and let yourself go? And what pardon will you obtain, being disposed so insensibly, when you should make even the body spiritual? For it is possible, if you wish. You received a belly to feed, not to tear apart; to control it, not to have it as a mistress; that it might serve you for the nourishment of the other parts, not that you might serve it, not that you might go beyond the limits. The sea does not perform such great evils by overstepping its boundaries as the belly does to our body and soul; that one floods the whole inhabited world, and this one the whole body. Set for it as a limit self-sufficiency, just as God set the sand for the sea; and even if it surges, even if it rages, rebuke it with the power that is within you. See how God honored you with reason, that you might imitate him; but you do not wish it, but seeing it overflowing, and destroying the whole nature, and stagnating, you do not dare to restrain or discipline it. *Whose god*, he says, *is the belly*. Let us see how Paul served God; let us see how gluttons serve the belly. Do they not endure countless deaths? Do they not fear to disobey whatever it commands? Do they not perform impossible tasks for it? Are they not worse than slaves? But Paul is not like this; ^C therefore he also said, *For our citizenship exists in heaven*. Let us not, therefore, seek rest here; let us desire to be glorious there, where we also have our citizenship. *From whence*, he says, *we also await a Savior, the Lord Jesus, who will transfigure the body of our humiliation to become conformable to the body of his glory* (Phil. 3:20–21). ^D By little and little he has brought us up; from heaven, he says, is our Savior; showing the dignity from the place, from the person. *Who will transfigure*, he says, *the body of our humiliation*. Our body suffers much now, it is bound, it is scourged, it suffers countless terrible things; but the body of Christ also suffered so much. This then he hinted at by saying, *To become conformable to the body of his glory*. Is then the

same body, but it is clothed in immortality. "He will transform it," he says. Is it therefore a different form? Or did he call the change that in a less proper sense? He called it the "body of our humiliation" because it now lies in humiliation, because it is subject to destruction and pain, because it seems vile and has nothing more than the rest. *To become conformable*, he says, *to the body of his glory*. Wonders! For to which one? To that which sits at the right hand of the Father? This very body becomes conformable to that which is adored by angels, to that which the incorporeal Powers stand beside, to that which is above every Principality and Virtue and Power; to that very one it becomes conformable. If the whole world, having taken up tears, should weep for those who have fallen from this hope; it will weep according to the gravity of the matter, because when this promise is set before us—that our body is to become conformable to his—does it depart with the demons? I dismiss hell for now; for whatever you might say, I consider it nothing if it is compared with this loss. What are you saying, Paul? Does it become conformable to that? ^B Indeed, he says. Then, so that you might not disbelieve, he has added an argument: *According to the operation*, he says, *of his power, by which he is able even to subject all things to himself*. He has, he says, the power of subjecting all things to himself: therefore also destruction and death; or rather, that he does even this out of the same power. For tell me, what is a greater work of power, to subject angels and archangels and Cherubim and Seraphim and demons, or to make a body immortal and not subject to corruption? That surely is much greater. He shows the greater works of his power so that you might believe these as well. Wherefore, even if you see those of the world rejoicing, and wallowing in glory, stand firm nonetheless, do not be harmed by them, nor be troubled: such hopes as these which are set before us are suitable to stir up and raise even one who is very sluggish and nodding. ^C (Chap. 4.) 1. *Therefore, my brethren*, he says, *most beloved and longed for, my joy and my crown, so stand in the Lord, most beloved*. "So," how? As you have stood unmoved. See after the admonition his encomia: *My joy and my crown*. Not only joy, but also glory; not only glory, but also a crown: for which glory no equal could be found, since they are Paul’s crown. *So stand in the Lord, most beloved*; that is, in the hope of God. 3. *And I ask thee also, loyal yokefellow, help those women*. A yokefellow, to ask his own wife: which is by no means true; but he calls some other woman by this name, or even the husband of one of these women. *Help them*, he says, *who have labored with me in the gospel with Clement and the rest of my fellow-workers, whose names are in the book of life*. You see what testimony of virtue he gives them? That which Christ said to the apostles, *Do not rejoice in this, that the demons are subject to you, but that your names are written in the book of life* (Luke 10:20); this Paul also testifies concerning these women, saying, *Whose names are in the book of life*. Now ^D these women seem to me to have been the head of the Church that was there; and he commends them to a man perhaps admirable, whom he even calls *yokefellow*: to whom perhaps he was accustomed to commend them, as to an auxiliary and comrade, participant and brother. He does this indeed in the Epistle to the Romans as well: *I commend to you*, he says, *Phoebe our sister, who is in the ministry of the Church, which is at Cenchreae* (Rom. 16:1). *Yokefellow*. Either some brother of these women, or even the husband of one of them he calls by this name: as if to say, Now you are a brother in the flesh, now a lawful husband; seeing that you have become a member. *Who have labored with me in the gospel*. Hence the solicitude and care toward them, not because of friendship, but because of their good deeds. *Have labored with me*. What do you say? Women have labored with you? Indeed, he says. Not little did they contribute; for although there were many who were helping Paul, yet among many these too were performing their own parts in acting. Not little therefore were the Churches then anxious; for from the fact that those who were approved, both men and women, were treated with such honor by others, many good things came to pass. For first indeed, others were brought to an equal zeal; secondly, in the fact that they deferred honor, they made a profit; thirdly, they made those very people more eager and ardent. Wherefore everywhere you see Paul being careful of this and commending such men: which he also says in the Epistle to the Corinthians, *Who are the firstfruits of Achaia* (1 Cor. 16:15). Some say they had a proper name, *Syzygos*, that is, yokefellow—but it matters little, whether this or that it be: this is not to be curiously inquired into, but this is to be admired, that he has commanded that great honor be deferred to them.

[Regarding the phrase: "Our conversation is in heaven"]

of the heavenly kingdom. For if there were no Gehenna, would not the fact that some are honored and others put to shame be enough? ^A Gehenna is unendurable, I confess, and exceedingly unendurable; and yet, more unendurable than it is the falling short of the kingdom. Tell me: if some king, or son of a king, having returned after having achieved ten thousand victories in war—and having been admired, and possessing an entire army—should enter some city in his chariot, with trophies, with ten thousand regiments all in golden armor, with all the bodyguards around him bearing golden shields, and the whole city being garlanded, and all the rulers of the inhabited world with him, and followed by every age, and behind him captive foreign nations, with governors, satraps, consuls, tyrants, and princes; if then, amid all that brilliance, he should receive and kiss the citizens who meet him, and offer his hand, and impart every kind of boldness, or even talk to them all as they stand there as if they were friends, and say that all that journey had been undertaken for their sake, and should lead ^B some into his own palaces while leaving others behind—of how much punishment would this not be worthy, even if they were not being punished? And if, in the case of a human being, it is so bitter to fall from such glory, much more so is it in the case of God, when all the powers above are present with the King, when the demons are bound and looking downwards, and the devil himself is led as a captive, and every opposing power, when the powers of the heavens are present, and he himself comes upon the clouds. Believe me, from the pain that grips my soul at this narrative, I am not even able to finish the discourse. Let us consider of how much glory we are being deprived, when it is possible not to be deprived of it. For this is the terrible thing: that, being masters of not suffering these things, we suffer them. For when he receives some [503] and leads them to the Father into the heavens, while leaving others behind, and certain angels take them and drag them against their will, weeping and looking downwards, into the fire of Gehenna, having first been made a spectacle for the entire inhabited world—how much pain do you think that is? Let us hasten, therefore, while there is time, and let us take great care of our salvation. How many such things we have to say like the rich man: "If any one now allowed us, we would have devised something of what is profitable; but no one allows us!" And that we will say this is clear not only from that man, but also from many others. And in order that ^C you may learn how many were in a fever and said, "If we recover ourselves, we will no longer fall into the same things!" Many such things we will say then, but we will hear what the rich man heard—that there is a chasm, that from there we received good things here. Let us groan, therefore, I beseech you, bitterly; or rather, let us not only groan, but let us also set about virtue. Let us mourn now for our salvation, so that we may not mourn then in vain; let us weep now, and not then weep for wickedness; this is the weeping of virtue, that is of useless repentance. Let us afflict ourselves now, so that we may not be afflicted then. It is not the same to be afflicted here and there. For here, you are afflicted for a short time, or rather, you do not even experience the perception of the affliction, knowing that you are afflicted for a good purpose; but there, the affliction is more grievous, because it is not for a hope, nor for any way out, but it is endless and forever. May it be that we, having been delivered, obtain that rest. But since for us not to lose it, there is need of intense zeal and unceasing prayers, let us be zealous, I beseech you; for if we are zealous, we also succeed through prayer; if we pray earnestly, God gives. But if we neither ask him, nor do anything of the sort, nor labor, how is it possible, while sleeping, to succeed at all? In no way. For it is desirable, even for those running, and reaching forward, and being conformed to his death, as Paul said, to be able to attain it—to say nothing of those who are sleeping. "If by any means I may attain," he says. But if Paul was saying, "If by any means I may attain," what shall we say? For while sleeping, it is not even possible to accomplish worldly things, much less spiritual; while sleeping, it is not even possible to receive anything from friends, much less from God; while sleeping, parents do not honor, much less God. Let us labor a little, so that we may rest forever. By all means, it is necessary to be afflicted; even if we are not afflicted here, this remains there. Why do we not choose to be afflicted here, so that we may rest there? May it be that we all, having lived worthily of Christ and having been conformed [304] to his death, obtain the ineffable goods in Christ Jesus, with whom to the Father together with the holy Spirit be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY XIV

this joy that is contrary to that mourning; nay, from that mourning this joy is procreated. For he who mourns his own evils and confesses them, he shall rejoice. Furthermore, it is permitted to mourn indeed for one’s own sins, but to rejoice for the sake of Christ. Since, therefore, they were being vexed by the suffering of troublesome things; "For unto you it is given," he says, "not only to believe in him, but also to suffer for his sake" (Phil. 1:29); therefore, he says, "Rejoice in the Lord." It signifies the same thing as if he had said: Show such a manner of life that you have reason to rejoice. When, therefore, things pertaining to God have no impediment among you, rejoice. Therefore, he either says this, or that little word "in" is worth the same as "with," that is, always with the Lord. I say again, Rejoice. This is a sign of one who is bold and of one who shows that he who is in God must always rejoice. Even if he is oppressed or suffers anything whatsoever, he always rejoices. For hear Luke saying concerning the apostles, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name" (Acts 5:41). If stripes and bonds, which seem more troublesome than anything else, beget joy, what then will there be that can bring us grief? I say again, Rejoice. He rightly doubled these words; because since the nature of things brought forth grief, by this repetition he shows that one must rejoice altogether. "Let your moderation be known unto all men." He had said a little before, "Whose god is their belly, and whose glory is in their shame, who mind earthly things." Since, therefore, it was likely that the Philippians would conceive an angry soul against the wicked, he therefore now warns them to have nothing common with them, but to use great moderation not only toward brothers but also toward enemies and adversaries. "The Lord is at hand; be careful for nothing." For what cause is there, tell me, why you should lose heart? Is it because they rise up against you, and you see them living in delights? Be careful for nothing. The judgment is already at hand, it will not be long before they render an account of their deeds. You struggle in straits, but they flow with delights? These things will soon have an end. But they scheme and threaten? But these things will not always succeed for them according to their desire; the judgment is already at hand, and then all things will be contrary for them. Be careful for nothing: the time for rendering the reward is already pressing. But if you show equity of soul toward those who inflict troubles upon you, all things will vanish, even if poverty, if death, if any other grievous calamity presses; all things will cease. "Be careful for nothing; but in every prayer and supplication with thanksgiving let your requests be made known unto God." One consolation indeed is, "The Lord is at hand," and that [saying], "I am with you always, even unto the end of the world." Behold another consolation, a medicine which can drive away every grief and sickness, and all troublesome things. What is this? To pray, to give thanks in all things. Wherefore he does not want our prayers to be a naked petition, but conjoined with thanksgiving for those things which we have received. For how shall anyone request future things who does not have gratitude for past things? But "in everything," he says, that is, in every deed: "with prayer and supplication." And so, thanks must be given for all things, even for those which seem troublesome; for this is truly the way of a grateful man. That [first] is demanded by the nature of things itself; this [latter] however proceeds from a soul that is grateful, and deeply affected toward God. God acknowledges these prayers, but the others he does not even wish to know. Pray for such things, therefore, as can be acknowledged. For he administers all things for our benefit, even if we do not perceive it. And that it brings us great benefit is the argument that we do not perceive it. ^A "And the peace of God, which passeth all understanding, shall keep your hearts and your minds in Christ Jesus." What is this? The peace of God, he says, which he made with humans, surpasses every thought. For who expected, who hoped for such great goods to come? They exceed all human understanding, and not only prayer; for his enemies, for those who were persecuting him with hatred, who were turning away, for their sake he did not refuse to deliver up his only-begotten Son, that he might make peace with us. But this is the peace, that is, the reconciliation, the charity of God. "It shall keep your hearts and your minds."

Homily XIV

^B 2. This belongs to a teacher, not only to admonish, but also to pray and to assist also through supplication, so that they may neither be overwhelmed by temptations, nor carried about by deceit; just as if he were saying, He who has liberated you in the same way, whom even the mind itself cannot grasp, may he keep and fortify you, so that you suffer nothing. Therefore either he signifies this; or else that [other], the peace of which Christ spoke, "Peace I leave with you, my peace I give unto you" (John 14:27), it shall keep you. For this peace surpasses every human mind. But if you ask, how? Hear. When he commands to have peace with enemies, with those who return injury, who pursue us with war, who bear a hostile spirit toward us; how does this not surpass the human mind? But, if it pleases, let us attend to this first: "The peace of God, which surpasseth all mind." If peace surpasses every mind, ^C much more will God himself, who gives peace, surpass every thought, not only ours, but also of the angels and of the supernal powers. What, however, is "In Christ Jesus"? In him he will keep, he says, that you may persevere, and not fall away from his faith. 3. "Furthermore, brethren, whatsoever things are honest, whatsoever things are just." What does "Furthermore" signify? It is that all things have now been said to us. It is the language of one who is hastening, and who has nothing in common with present things. "Furthermore, brethren, whatsoever things are true, whatsoever things are holy, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." 9. "Those things, which ye have both learned, and received, and heard, and seen in me." What does "whatsoever things are lovely" mean for itself? Lovely to the faithful, lovely to God. "Whatsoever things are true." For these are deservedly called true; that is, virtue itself; but vice is a lie, for its pleasure is a lie, and its glory is a lie, and all things of the world are nothing else but a lie. "Whatsoever things are pure." This is opposed to that which he said before, "who mind earthly things." "Whatsoever things are holy." This [is] against that, "Whose god..."

^A is their belly." "Whatsoever things are lovely." This is opposed to our being hated for the sake of our transgressions. "Whatsoever things are of good report." This is opposed to our being reproached. "If there be any virtue, and if there be any praise." In this place he wishes them also to provide for things that pertain to men. "Think on these things," he says. Do you see that he wishes to banish every wicked intent from our souls? For wicked actions arise from [wicked] intents. "Those things which ye have both learned, and received." This is the best method of teaching, to provide oneself as an example in all exhortations, just as elsewhere he says, "As ye have us for an ensample," and again here, "Those things which ye have both learned, and received;" that is, ye were taught, and ye heard, and ye saw in me, both in regards to words, and actions, and manner of life. Do you see that he regulates these things even to every matter? Since it was not possible to be precise about all things, 307 both regarding comings in and goings out, and word and figure and familiar intercourse (for the Christian ought to provide for all these things); he said briefly and as it were in summary, "In me ye have heard and seen;" that is, from me. As though he were saying: Both by deeds and by words I have led you. "Do these things;" do not say them only, but also do them; "and the God of peace shall be with you." That is, if ye thus keep these things, and are at peace toward one another, ye shall be in serenity, in great security; ye shall suffer nothing grievous, nor anything undesirable. For when we are at peace toward Him—and we are at peace by means of virtue—He will be with us much more. For He who so loved us, as that even when we did not wish to come, if He sees us running towards Him, will He not much more display His friendship? There is nothing so hostile to our nature as wickedness. And how wickedness is hostile to us, and virtue friendly, is manifest from many considerations; and, if you wish, let us consider this first from one of the opposites, such as fornication: Formication renders men shameful, poor, ridiculous, held in contempt by all, treating them in the way that it is the business of enemies to treat [men]; and often it has involved them also in diseases and dangers; and many have even perished on account of harlots, and received blows. If fornication causes these things, adultery does so much more. Is charity then likewise? By no means; but as a mother who is fond of her children, she places the child in great propriety, in good order, in good repute, and it occupies him with the ^B pursuit of necessary things; she does not allow us [to be harmed], nor does she lead [us] away with safety, no care, no lamentation [follows]. 308 You see that she is much better? What of it, tell me? Is it better to envy, or to rejoice with others? Let us examine all these things, and we shall find that virtue, just like a truly affectionate mother, places one in security; but wickedness [places one] in dangers, being a matter full of peril and danger. For hear the prophet saying: "The Lord is a stronghold to them that fear Him, and His covenant is to show them." He fears no one who is conscious of nothing wicked in himself; on the other hand, he who lives in wickedness trusts no one, but even fears his servants, and observes them with suspicion. What do I say, his servants? He does not bear the tribunal of his own conscience; not only those without, but even the thoughts within strike him, not allowing him to remain at rest. What then, he says? Ought one to live with an eye to praises? He did not say, Look to praise, but, "And do the praiseworthy things," not however for the sake of praise. "Whatsoever things are true"—for these are not lies;—"Whatsoever things are holy." The holy pertains to the outward power, but the pure [to that] of the soul. Do not give, he says, any offense, nor cause of stumbling. Since he had said, "Whatsoever things are of good report," in order that you might not imagine that he speaks simply of things held to be so by men, he added, "If there be any virtue, and if there be any praise, think on these things, do these things." He wishes us to be in these things at all times, to be concerned about these, to think about these. For if we are about to be at peace with ourselves, God also will be with us. But if we stir up war, the God of peace will not be with us. For nothing is so hostile to the soul as wickedness; and nothing again establishes it in security as peace and virtue; so that it behooves [them] to begin from us, and then we shall draw God to us. God is not a god of war and fighting. Therefore, put an end both to war and to fighting, both toward Him, and toward your neighbor; be peaceful toward all; consider whom God saves. "Blessed are the peacemakers," He says, "for they shall be called sons of God." Such men always imitate the Son of God, and do you also imitate Him; be at peace. By how much the brother wars against you, by so much is the reward greater. For hear the prophet saying, "With them that hate peace I was peaceful" (Ps. CXIX, 7). This is virtue, this is greater than human reasoning, this makes one to be near to God. Nothing so gladdens God as the not being mindful of wrongs; this releases you from sins, this makes the soul wiser. For nothing is more unwise than fornication. But what? Do you wish to see [the nature of] covetousness? This also causes us to be treated in the way that an enemy would treat us. How? This also causes one to be hated by all; it makes everyone to pray against us, both those who have been wronged, and those who have not been wronged—the former sympathizing with the victims, the latter fearing for themselves; all look upon them as common enemies, as beasts, as demons; there are myriad accusations everywhere, plots, envies, which are the actions of enemies. But justice does the contrary; it makes all men friends, all acquaintances, all to be kindly disposed toward us; prayers are offered for us by all. From this source our affairs are in great security; there is no danger, no suspicion, but even sleep comes without fear; this dissolves your crimes. But if we fight and box [with one another], we become far from God. For from fighting, enmities are born, and from enmity, the remembrance of wrongs. Cut off the root, and the fruit shall not be; thus we shall learn to despise worldly things. For there is not, there is not any fighting in spiritual matters, but whatever you see happening—either fighting, or envy, or whatever one might say—it happens for the sake of worldly things; for every fight has its beginning from covetousness, or envy, or vainglory. If, therefore, we make peace, we shall learn to despise also the things on earth. Has someone snatched your money? He has harmed you in nothing, only do not...

the beginning of all conflict. Therefore, if we preserve peace, we shall learn also to despise earthly things. Has someone seized your money? But he has harmed nothing, you will say, provided he does not seize those superior riches. Has he hindered your glory? Yet not that which is before God, but this worthless one; for this is not glory, but the name of glory, or rather, obscurity. Has he seized your honor? Rather, not yours, but his own. For just as the one who does an injury does not do it, but receives it: so the one who prepares snares for his neighbor destroys himself first (Eccli. 10. 8): for he who digs a pit for his neighbor falls into it himself. Therefore, let us not lay snares for another, so that we may not harm ourselves; when we subvert another’s glory, let us consider that it is we ourselves whom we harm and to whom we lay snares. For against him, if we are more powerful, we perhaps do harm among men; but we harm ourselves before God, provoking Him. Therefore, let us not harm ourselves. For just as by doing injury to our neighbor, we do it to ourselves: so by benefiting him, we benefit ourselves. When an enemy has brought harm upon you, consider that you have brought a benefit upon yourself, if you are wise, and you will not only not inflict an equal harm upon him, but you will even benefit him. But, you say, the blow inflicted remains grievous. Think of this, then, not that he is the one you are to benefit, but rather that while you are taking vengeance on him, you are benefiting yourself, and soon you will be brought to this, to benefit him. What then? Should you propose this purpose to yourself in benefiting? Not truly that; but when your heart cannot be moved otherwise, lead it, even by this reasoning, and shortly you will persuade it to lay aside the enmity, and henceforth you will benefit your enemy as a friend, and you will attain the future goods: which may we all enjoy, in Christ Jesus, etc.

HOMILY XV

(Phil. 4. 10) *I rejoiced in the Lord exceedingly, that now at length you have reflourished to think for me, as you were indeed thinking; but you were occupied.* 11. *Not as if I speak because of want: for I have learned, in whatever state I am, to be content.* 12. *I know how to be humbled, I know how to abound; I have been initiated everywhere and in all things, both to be filled and to be hungry, and to abound and to suffer need:* 13. *I can do all things in Him who strengthens me, Christ.* 14. *Nevertheless, you have done well in communicating to my tribulation.* ^A I have often said that almsgiving was introduced not because of those who receive, but because of those who give: for they are the ones who make the greatest gain. Paul shows this also now. How? The Philippians had sent him certain things after a long interval, and they had given them to Epaphroditus to be carried to him. Therefore, as he was about to send him back with this epistle, see how he praises them and shows that the benefit did not so much redound to the receivers as to the givers. He does this so that those who do good may not be puffed up with pride, but may become more eager to do good, inasmuch as they benefit themselves more; and so that those who receive may not run forward licentiously to receive, lest they receive condemnation: For *it is more blessed,* he says, *to give than to receive* (Acts 20. 35). What, then, does he mean when he says, *I rejoiced in the Lord exceedingly*? I did not rejoice in the manner of the world and of this life, he says, but in the Lord, *not* because I have found relief, *but* because you have progressed: for this is my refreshment. Therefore he also says, *Exceedingly*: since it was not a bodily joy, nor was he rejoicing for his own refreshment, but for their progress. And see how, although he had rebuked them somewhat regarding the past time, he immediately concealed it, teaching them to be assiduous and perpetual in doing good. *That now at length*, he says. That expression, *At length*, indicates a long time. *You have reflourished*, as if speaking of trees budding, then drying up, and again budding. This indeed is an indication that they, having flourished before and then having withered, had begun to thrive and bud again; wherefore this word, *You have reflourished*, contains both a reprimand and a praise: for it is no small thing, when you have withered, to reflourish. He shows that all this happened to them out of negligence. *To think for me, as you were indeed thinking.* Here he shows that they were accustomed to behave liberally in such matters: therefore he adds: *To think for me, as you were indeed thinking.* And lest you should think that they had withered afterward in other matters, although they were more prompt, but only in this, see how he guards against this, saying thus: *Now at length you have reflourished to think for me.* As if he were saying, I wish "At length" to be accepted only regarding this matter; for in other matters not so. But ^B some one here will ask why, if he says, *It is more blessed to give than to receive*; and, *My hands have ministered to my needs, and to those who are with me* (Acts 20. 34); and again, writing to the Corinthians, he said, *For it is better for me to die, than that anyone make my glory void*. To be voided, and to fall to nothing. How? Namely, while he was accepting. For if this is my glory, he says, to accept nothing, how is he now brought to this? What then must be said? There, with the best right, he was not accepting because of the false apostles, *That in what they boast*, he says, *they may be found as we also are* (2 Cor. 11. 12). He did not say, "They are," but, "They boast"; thus showing that they were accustomed to accept indeed, but secretly: therefore he said, *In what they boast.* But he himself was also accepting, although not there: therefore he himself said, *My boasting shall not be broken* (Ibid. v. 10). And he did not only say, *It shall not be broken*, but he also explains where, saying: *In the regions of Achaia*; and again, *I have despoiled other Churches, receiving wages unto your ministry* (Ibid. v. 8). This is an indication that he was accustomed to accept. Truly, Paul deservedly accepted, having such a work: but those who do nothing, how can they accept? But, they say, I offer prayers. But this is not the work: for it is possible to do that even while doing the work. But I fast. But neither is this the work. See this blessed [man]

^A [man] preaching and working in many places. "You were [b] occupied," he says. What is "You were occupied"? Not of your sloth, he says, but of necessity: you did not have it in your hands, nor were you in abundance; for this is what "You were occupied" means. He took this from common parlance. For so do most people speak, when their livelihood does not flow to them in abundance, but they are in straits. "Not that I speak in respect of want. I said," he says, "At length, and I rebuked," not seeking my own, nor on that account complaining, as if I were in need; for it was not for that reason that I sought. Whence is it manifest, O Paul, that you do not boast? To the Corinthians, at least, he says, "For we write no other things to you, but what you read, or also acknowledge." And even regarding these, he would not be speaking if he were to be caught. He would not have said these things if he were boasting, for he spoke before those who knew, and the shame of being caught would have been greater. "For I have learned," he says, "in whatever state I am, to be content." So the thing is a matter of teaching, and exercise, and practice. For it is not easily achieved, but is very difficult and involves much labor. "In whatever state I am," he says, "to be content. I know both how to be brought low, and I know how to abound; in everything and in all things I am instructed." That is to say, I know how to use few things, and to bear hunger and need. And to abound, and to suffer want. "Yes," he says; but this is not a matter of science, just as it is not of virtue, to abound. Indeed it is very much a matter of virtue, no less than the other. How? Because just as straitness prepares one to do many evils, so also does fullness. ^B 2. For many, often becoming in abundance, have become more slothful, and have not known how to carry prosperity; many have often taken occasion to work no longer. But not so Paul; for even receiving, he spent it on others, and poured it out for others. This is what it means to know how to use possession well. He was not swayed, nor did he rejoice in his abundance, but was the same in both need and fullness, neither pressed by the one nor puffed up by the other. "And to be filled," he says, "I know, and to hunger, and to abound and suffer want." Many do not know how to be filled, like the Israelites; for they ate, and kicked. But I remain in the same orderly state. He shows that he was not even now delighted, nor was he previously grieved; but if he was grieved, it was not for his own sake, but for theirs; for he himself remained the same. "In everything," he says, "and in all things I am instructed." That is to say, I have had experience in this long time of all things, and all these things have been rightly achieved by me. But since the matter was a boastful one, see how he quickly checks himself, and says: "I can do all things through Christ who strengthens me," he says. It is not my achievement, but of the One who has given strength. But since, again, those who do good, when they see the receiver not disposed well toward them, but despising what is given, become more slothful—for they were disposed as showing favor and giving relief—in order, then, that this may not happen, nor anyone say that "Since Paul despises the relief, there is a necessity for these to become more slothful"—see how again he heals even this. For by the words spoken he had broken down their pride; but by what follows he makes their fervor ^C revive, saying: "Nevertheless you have done well that you have communicated in my affliction." Do you see how he also separated himself, and how he again united? This is a mark of genuine and spiritual friendship. For do not think, he says, that because I am not in need, I do not have need of the thing; I have need for your sakes. How then did they communicate in his afflictions? Through this; which he also said when bound, "You are all partakers of my grace." For grace is to suffer for Christ, as he also says elsewhere: "For to you it is given by God, not only to believe in Him, but also to suffer for Him." Since indeed those things spoken alone were enough to pain them, for this reason he heals and accepts and praises [them] again, and this with moderation. For he did not say, "Having given," but, "Having participated/communicated," showing they also gained, if they became participants of the prizes. He did not say, "Having relieved my afflictions," but, "Having communicated in my affliction," which was more honorable. Do you see the humility of Paul? Do you see the nobility of it? When he showed he was in no need of their things for his own sake, then finally he speaks words [that are] fearless and humble, and such as those who are begging tell, as you are accustomed to give. For he refuses nothing, neither to do nor to say, in order only to achieve what he wishes. But what is this? Do not think, he says, that the words are those of shamelessness, to complain, and to say, "At length you delayed," and of being in need; for I do not say these things because I am in need, but what? Out of the exceeding confidence I have in you; and you are the cause of this also. Do you see how he heals them, and how he says, "You are the cause," having before others leapt into the matter, and given us boldness to remind you about such things? And behold the dignity; he does not complain when they do not send, lest he appear to be serving his own interests; but since they did send, then he reproved them for the past time, and they bore it; for then it would not have seemed that he was serving [his own interests]. "You know," he says, "also you, Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me in the matter of giving and receiving, but you only." Wonderful! How great the encomium! If indeed the Corinthians are urged on from hearing these things from him, and the Romans, yet these [did so] with no church having begun (for, "In the beginning of the Gospel," he says), they showed such zeal toward the saint, that having no example, they themselves were the first to begin this fruit-bearing. And it is not to be said, that because he remained with them he did not do these things for their sake: "When I departed," he says, "from Macedonia, no church communicated with me in the matter of giving and receiving, but you only." What is, "of receiving"? And what is, "Communicated"? Why did he not say that no church gave to me, but, "Communicated in the matter of giving and receiving"? For the thing is a communion/sharing. For if we have sown spiritual things for you, he says, what is great, if we reap your carnal things?

^A And again, "Your abundance, that it may supply their want." You see how they shared, in the matter of giving, by giving carnal things, and in the matter of receiving, by receiving spiritual things? For just as those who sell and those who buy share with one another, one receiving and giving in turn from the other—for this is what communion is—so indeed it is also in this case. For there is nothing, nothing more profitable than this negotiation and trade: for it takes place on earth, but is perfected in heaven; and the buyers are on earth indeed, but they purchase and trade for those things which are in the heavens, having deposited an earthly price. ^B Heavenly things are put up for sale for money; not that money buys them, but the choice and the mind of the man who casts away the money, but philosophy, the despising of secular things, humaneness, and mercy. Otherwise, if they were bought with silver, the one who cast in two mites would not have received anything great; now, because it was not silver, but the choice that had this power, by bringing forward that whole inclination of his mind, he received everything. Therefore let us not say that the kingdom is bought with money; not with money, but with the choice and will, which is exhibited through money. So there is need, you ask, of riches? It is not riches that are needed, but a certain will: if you possess this, you will be able to buy the kingdom even with two mites; if not, not even a thousand talents of gold will be able to do as much as two mites can. Why? Because when you have much and give less, you have indeed done an alms, but not as much as that widow. For you did not bring as much eagerness and inclination of mind as she did; for she stripped herself of everything; or rather, she did not strip herself, but gave everything to herself. For God did not bargain for the kingdom with talents of gold, but with the inclination of the mind; not with death, but with choice; for it is not even a very great thing. For what is it to give one soul? He gave one man; but one man is not an equal price. 16. "For you sent even once and twice unto my necessity in Thessalonica." Again a great encomium: since, when he was in the metropolis, he was nonetheless maintained by an insignificant city. And see; lest by constantly removing himself from necessity, he might render them, as I was saying before, more negligent, since he had shown in so many ways that he was not in need; now he made it manifest from this alone, saying thus, "unto my necessity." For he did not say, "My own," but only, "unto my necessity," having regard for gravity and propriety, not from this alone, but also from what follows. For since he was not unaware that this was a somewhat lowly thing, he again fortifies it with a correction: 17. "Not that I seek," he says, "the gift": what he had said before, "Not that I speak because of penury," meaning the same thing; although the former is greater than the latter. For it is one thing, when one is in want, not to seek, and another, when one is in want, not to even think that one is in want. "Not that I seek," he says, "the gift, but I seek the fruit that aboundeth to your account," not mine. ^C Do you see that the fruit is gathered for them? Not my own cause, he says, but yours I speak these things, for your salvation: for I, when I receive, gain nothing; the grace belongs to the givers. For to the givers the reward is laid up there, ^D while to the receivers, what they receive is consumed here. Again with an encomium, and with a certain sense of indigence. For since he had said, "I do not seek"; lest he should again make them more negligent, he says, 18. "But I have received all, and abound." That is, through this gift you have filled up even what had been omitted: which was most able to incite their eagerness. For those who do good, by how much greater progress they have made in philosophy, by so much the more do they desire those to whom they have done good to be grateful. "I have received all, and abound." Just as if he were to say: not only have you filled up what had been omitted in the past time, but you have even filled it up in a greater manner, and have overflowed. Then, lest this seem to be a reproach to them, see how he fortifies the place. Since he had said, "Not that I seek the gift," and, "At length, finally," and had shown that this had been a debt—for this is what *apechō* signifies, that is, I receive as a census, and fruits from the field—again he shows that they had performed more than they owed, and says: "But I have received all, and abound; I am filled." Nor without cause nor from any affection of mind do I say these things; but what? "Having received from Epaphroditus the things which you sent, an odor of sweetness, a sacrifice acceptable, well-pleasing to God." Papae! To what did he lift up their gift! I did not, he says, receive, but God through me. Wherefore, even if I should not be in need, do not look to this: for neither was God in need, and yet He received: so much so that the divine Scripture did not fear to say, "And the Lord smelled a sweet odor" (Gen. 8:21), how much our soul is affected by the sweetness of an odor, how much pleasure and delight it takes. Therefore, the Scripture did not refuse to attribute a word so human and lowly to God, that it might show to men that their gifts were acceptable: for it was not the savor nor the smoke that made them acceptable, but the mind which was offering; otherwise Cain's gifts also would have been acceptable. He said, therefore, that God also rejoiced; and how does He rejoice? For otherwise men would not have learned. Therefore, He who is in need of nothing says that He rejoices greatly, so that they may not, from the fact that He were not in need, become negligent. But when in the passing of time they forgot other virtue, and trusted in these sacrifices alone, see how he again corrects them, saying: "Shall I eat the flesh of bulls? or drink the blood of goats?" (Ps. 49:13). This Paul also says: "I do not seek," he says, "the gift." 19. "But my God shall supply all your need according to His riches in glory in Christ Jesus." If, then, Paul prays well for the givers, much less should we be ashamed to do this when we receive. But let us not receive as if we ourselves were in need, nor let us rejoice for our own sake, but for the sake of the givers themselves. Thus there will be a reward for us and for the receivers, if we rejoice for their sake: thus we will neither be indignant when they do not give, but rather we will grieve on their account: thus we will even render them more eager, if we teach them that these things are not done by us for our own sake. "But my God," he says,

^A shall fulfill all your need, ^B or "all grace," or "all joy." And indeed, if it is read, "all grace," this signifies not only the alms that are on earth, but every good work; but if it is, "all need"—which I think is to be said all the more—this is what he wishes to signify: since he said before, "You have sprouted," he adds here what he does in the Epistle to the Corinthians, saying, "He who supplies seed to the sower, and bread for food, will supply and multiply your seed, and increase the fruits of your righteousness" (2 Cor. 9:10). For he prays for them, that they may be in abundance, and have wherewith to sow; and he prays not simply that they be in abundance, but "according to his riches." So that this too is done with moderation. For if they had been entirely like him, and so philosophic, and so crucified, he would not have done this; but since they were men, craftsmen, poor, having wives, rearing children, heads of households, and even from a little they gave these things, and had some desire even for present things, he prays condescendingly. For to those who used things in such a way, it is nothing strange to pray for sufficiency and abundance. See then what he also prays: He did not say, "May he make you very rich and affluent," but what? "Shall fulfill all your need," so that you may not be in want, but may have things for your need; since Christ, too, giving us a rule of prayer, placed this in the prayer, teaching us to say, "Our daily bread, give us today" (Matt. 6:11). "According to his riches." What is this? According to his bounty; that is, what is easy for him and possible, and done quickly. And since I said "Need," lest they think that he will straiten them, for this reason he added, "According to his riches in glory, in Christ Jesus." ^C Thus, he says, all things will abound for you, so that you may have them in his glory. Either, then, he says this, that "You shall lack nothing"—for "great grace," he says, "was upon them all; for there was no one needy among them"—or he exhorts them to do all things for his glory: as if he were saying, "That you may use your abundance for his glory. Now to God and our Father be glory for ever and ever. Amen." But this glory is not the Son's alone, but also becomes the Father's. For when the Son is glorified, then the Father is. Since, therefore, he said that this was to be done for the glory of Christ, lest anyone think it belongs to him alone, he added, "To God and our Father be glory," this glory, namely, that which was rendered to the Son. ^D "Greet every saint in Christ Jesus." This is no small thing; for it shows great affection, even to greet them by letter. "The brethren who are with me greet you." And yet you were saying, "I have no one like-minded, who will genuinely care for your concerns"—how therefore do you say now, "The brethren who are with me"? Either he calls the brethren who are with him, showing that he has no one with him like-minded, not speaking of those in the city—for what need had they to take upon themselves the matters of the apostles?—or he does not ^A refuse to call these brothers too. "All the saints greet you, especially those who are of Caesar's household. The grace of our Lord Jesus Christ be with you all." He raised them up and strengthened them, showing that the preaching had touched even the king's household. For if those in the palaces despised all things for the sake of the King of heaven, much more is it required of them to do this. And this, too, was a proof of Paul's love, to narrate many things about them, and to speak great things, from which he led those in the palaces to a longing, so that they greeted those they had not seen. For especially, since the faithful were in affliction then, the love was abundant. How? For those who were separated from one another were glued to one another, and those from afar, as if being near, greeted one another, and each one was disposed toward others as if toward his own members. For the poor man was disposed similarly toward the wealthy, and the wealthy toward the poor; and there was no preeminence, because all were equally hated and driven out, and for the same reasons. For as prisoners who have risen from different cities, and arrived in one city, are greatly intertwined with one another, the commonality of the disaster gluing them together; so indeed, then, the communion of sufferings and afflictions binding them together, they had great love toward one another. ^B 5. The usefulness of tribulations. Affliction is a certain unbreakable bond, an increase of love, an occasion for compunction and piety. For hear David saying, "It is good for me, O Lord, that you have humbled me, that I might learn your statutes" (Ps. 118:71); and again another prophet saying, "It is good for a man, when he takes up the yoke from his youth" (Lam. 3:27); and again, "Blessed is the man whom you shall discipline, O Lord" (Ps. 93:12); and another saying, "Do not despise the discipline of the Lord" (Prov. 3:11); and elsewhere, "If you come to serve the Lord, prepare your soul for temptation" (Eccli. 2:1). And Christ, too, was saying to his own disciples, "In the world you will have affliction, but be of good cheer" (John 16:33); and again, "You will weep and lament, but the world will rejoice" (John 16:20); and again, "Strait and narrow is the way" (Matt. 7:14). Do you see everywhere affliction being praised? Everywhere taken up, as being necessary for us? For if in the struggles outside no one would receive a crown without it—unless he forti- ^C fied himself with labors, and abstention from foods, and the rule of diet, and vigils, and countless other discomforts—much more so here. For whom do you want? To name the king? But not even he lives a life free from care, but one full of many afflictions and concerns. For do not look at the diadem, but at the surging of cares through which the tumult for him is born; nor look at the purple robe, but at the soul which is blacker than that very ^D purple; not so does the crown...

^A make him glorious as it makes him manifest to all, and causes him to be an object for the eyes of all, and to have many to watch his actions. And he does not even have the power to enjoy his very own life, being filled with such great cares, nor to find a private house, because he is overwhelmed by a cloud of guards. And for what reason should I speak of the soldiers, when even the multitude of those who stand by his table, those who wait upon him, and everything else besides, bring him great ^B constraint? And if you should see the number of those who are his enemies, and even those whom he deems to be his friends, you would see that he is more wretched than those who are in bonds. But not even if he is in peace, is he in peace; he is always full of fear, always trembling. And if you wish, I will lead you into the very palace itself, though I do not need to go very far, for I can recount to you events of our own time. Do you not see the cares of those who are in power? But as for the ^C life of this present world, let us look to the history of the outside world. If you wish, we will also take examples from the Scriptures. Saul was the first to rule, but you know how he perished, having been tried by ten thousand evils. After him was David, Solomon, Abias, Ezechias, Josias, likewise. For without sufferings, there is no life; without struggles, there is no end to the present life. But we are disturbed for things other than those for which kings are, and we procure for ourselves great gain from this. For "godly sorrow worketh repentance unto salvation not to be repented of" (II Cor. VII, 10). For these things one must grieve, for these things one must suffer pain, for these things one must lament; ^D thus Paul lamented for those who sinned, thus he wept. "For out of much affliction," he says (II Cor. II, 4), "and anguish of heart I wrote unto you with many tears." Because, when he had no cause to lament for his own, he did this for those of others; or rather, he regarded those of others as his own. "Who is scandalized," he says, "and I am not?" (II Cor. XI, 29). Good is such sorrow, better than all worldly joy. The one who sorrows in this way, I prefer before all men; or rather, the Lord himself calls those blessed who so mourn. I do not so much admire Paul for the dangers he faced; or rather, I am no less amazed at those dangers, in which he died every day; but this moves me more. For out of a soul that loves God

Commentary on the Homilies of St. John Chrysostom 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.