to the nature of all men, and saying that human affairs are nothing, that they are a shadow and smoke. If wealth were a good thing, He would not have set the poor in front of them.A But if He admits the rich as well, do not wonder; for He does not admit them so that they might remain rich, but so that they might depart from pride and haughtiness of mind; for hear what Christ says to them: "You cannot serve God and mammon." And again: "A rich man shall hardly enter into the kingdom of heaven"; and again: "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven" (Matth. 19. 24). And so, let them hear these words, so that they may desire eternal riches, so that they may covet those things which are in the heavens. And why do you wonder if He does not disdain that such persons should sit in His vestibules? For He does not disdain to call them to a spiritual table, and to make them partakers of that banquet. But even the lame and the maimed, the old man covered in rags, filthy and full of phlegm, together with the beautiful youth, and he who clothes himself in purple, and he whose head is encircled with a diadem, comes to be a participant in the table, and is considered worthy of the spiritual banquet, and both enjoy the same things, and there is no difference.
B If indeed Christ does not disdain to call them to the table with the King, for both are called together; do you perhaps disdain to be seen giving to the poor, or even speaking to them? O the arrogance! How great the haughtiness! See that the same things do not happen to us as to the rich man. He disdained even to look upon Lazarus, and did not deem him worthy even of the shelter of his house, but he was cast out in the vestibule; nor did he deem him worthy even of words. But see how, when he had need of his help, he did not attain it. For if we are ashamed of those of whom Christ is not ashamed, we are ashamed of Christ, while we are ashamed of His friends. Let your table be filled with the lame, the maimed, and the mutilated: through them Christ arrives, not through the rich. Perhaps you laugh as you hear this. Do not therefore think it is my word, but hear Christ Himself speaking, so that you may not laugh, but that you may shudder. "When," He says, "you make a dinner or a supper, do not call your friends, nor your brothers, nor your kinsmen, nor your rich neighbors, lest they also invite you in return, and a recompense be made to you; but when you make a banquet, call the poor, the maimed, the lame, the blind, and you will be blessed, because they have nothing with which to recompense you: for it will be recompensed to you in the resurrection of the just" (Luc. 14. 12-14). C But there is also greater glory here, if indeed you love it. For from those others there is envy, accusations, and curses, and much fear that something may be done contrary to what is becoming, and so you stand by as a servant to a master, and if greater men have been invited, you fear their complaints and censure; but in these there is nothing of this kind, but whatever you may offer them, they receive gladly; and there is great applause from it, more splendid glory, greater admiration. Not all who hear applaud them as they do these. But if you do not believe it, make the trial, you rich man who call leaders and princes; call the poor, and fill the table with them, to see if you are not applauded by all, if you are not loved by all, if all will not hold you as a father. For there is no profit from those former suppers; but for these, heaven is stored up, and the goods which are in the heavens. May it be granted to us all to attain to all these things, by the grace and benignity of our Lord Jesus Christ, with whom to the Father, along with the Holy Spirit, be glory, empire, honor, now and always, and for ages of ages. Amen.
THE COMMENTARY OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ON THE SECOND EPISTLE TO THE THESSALONICENSES. ARGUMENT. HOMILY I
"And to see you; and, We do not endure, but we were left alone at Athens; and, I sent Timothy" (1 Thess. 3. 1) being said in the former epistle, that we desire night and day to see you, and that we do not endure, but we were left alone at Athens, and that I sent Timothy—this reveals all the longing he had, so that he might come to them. Since, therefore, perhaps he had not yet been able to attain that he should go to them, and to remedy the deficiencies of their faith, for this reason he adds the second epistle, so that the defi-
quæ deerant fidei ipsorum, hujus gratia addit secundam epistolam, id quod deerat, sed in Athenis relicti sumus soli, et, Misi Timotheum, per hoc omnium desiderium ipsius declarat. A For that he did not leave them, one may conjecture from this: writing, he says, *We beseech you concerning the coming of our Lord Jesus Christ* (2 Thess. 2:1). And indeed in the former epistle he was saying, *Of the times and the seasons ye have no need that I write unto you* (1 Thess. 5:1). So, if he had been present, he would have had no need to write. But since the question was deferred, for this reason he adds this epistle; just as he also says in the epistle to Timothy, that *some pervert the faith of certain men, saying that the resurrection is past already* (2 Tim. 2:18). B And they were doing this, so that the faithful, no longer hoping for anything great or glorious, might lose heart for their labors. For because hope sustained them, and did not suffer them to yield to present things, the devil, wishing to cut this like an anchor—since he could not persuade them that the things to come were false—went by another way; and having brought in certain ruinous and destructive men, he set about to deceive those who were persuaded that those great and glorious things had reached their end. At that time, therefore, they were saying that the resurrection was already past; but now they were saying that the judgment and the coming of Christ were imminent, that they might submit Christ himself to falsehood, and having persuaded them that there was no longer any recompense, nor any tribunal, nor any punishment or retribution for those who had acted wickedly, they might make them the bolder and others the more abject. And what was the heaviest burden of all, some were attempting simply to make announcements as if these things were said by Paul, and others even to forge letters as if written by him. For this reason, walling off every approach to them, he says: *Be not shaken, neither by spirit, nor by word, nor by letter as from us* (2 Thess. 2:2). *Neither by spirit*, he says, hinting at the false prophets. C Whence then shall we know, he says? By the addition; for for this reason he added: *The salutation in my own hand, Paul’s, which is a sign in every epistle: so I write. The grace of our Lord Jesus Christ be with you all* (ibid. 3:17, 18). He does not say this, that this is the sign—for it is likely that others might imitate this—but that *the salutation in my own hand* I write, just as also now it is in our case; for through the subscription the letters of those who send them become evident. He exhorts them, as they were greatly tanned by these evils, by praising them from their present state and by admonishing them from future things; and by appealing to the punishment and the recompense of the good things prepared for them, he treats the subject more clearly, not revealing the time itself, but showing the sign of the time, the Antichrist. For then especially is a weak soul fully assured, not if it merely hears, but if it learns something more. Christ also takes great care concerning this, when, having sat upon the mountain, he discoursed in detail to the disciples about the consummation. Why? So that those who introduce Antichrists and pseudo-christs might have no place. D And he himself also puts forward many signs, and one even the greatest, saying, *When the Gospel shall be preached in all nations*, and another, so that they might not be deceived concerning his coming: *For as the lightning*, he says, *cometh out of the east and shineth even unto the west* (Matt. 24:27), he shall come, not hiding in some corner, but shining everywhere: it does not need a herald, so bright is it, just as the lightning does not need a herald. And he said something also concerning the Antichrist, when he was saying: *I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive* (John 5:43). And the successive and unspeakable calamities he said were a proof of this, and that Elijah must come. The Thessalonians, therefore, were in doubt about these things at that time, but their doubt has become useful to us; for these things were useful not only to them, but also to us, that we might be delivered from childish fables and the chatter of old women. Or have you not heard often, when you were children, many people saying many things about the name of the Antichrist, and about bending the knees? For what reason does the devil sow these things into our tender minds, so that the dogma might grow along with us, so that he might be able to deceive us? Paul would not have passed these over, had he been discoursing about the Antichrist, if they had been useful. Let us not, therefore, seek these things. For he will not come by bending the knees, but *exalting himself above all that is called God or that is worshipped, so that he sitteth in the temple of God as God, showing himself that he is God* (2 Thess. 2:4). For just as the devil fell from arrogance, so also he who is moved by him is instructed unto arrogance.
Homily II
A 2. Wherefore, I beseech you, let us all strive to be far from this vice, that we may not fall into his judgment, that we may not be held liable for the same punishment, that we may not share in the retribution that is his. *Not a novice*, he says, *lest being puffed up he fall into the judgment of the devil* (1 Tim. 3:6). See, he who is puffed up incurs the same punishment as the devil. For the beginning of pride, he says, is not to know the Lord; the beginning of sin is pride, the first impulse and motion toward evil; perhaps indeed both root and foundation. For the "beginning" signifies either the first impulse towards evil, or the constitution: as one might say, the beginning of temperance is to abstain from an evil sight, that is, the first impulse; but if we say, the beginning of temperance is fasting, that is, the foundation and constitution. So also the beginning of sin is arrogance; for from it every sin begins, and by it is held together. For that, whatever good things we may do, wickedness does not allow them to remain and not perish, but it is like a root, not allowing them to be shaken, is evident from hence: see how many things the Pharisee did, but it profited him nothing; for he did not cut out the root, but it itself harmed everything. From arrogance arises contempt for the poor, love of money, a love of authority, a desire for glory; such a person is defensive against insult. For he who is arrogant does not endure to be insulted even by those who are greater, let alone by those who are lesser; and he who does not endure to be insulted, does not endure to suffer evil. See how the beginning of sin is pride. And how is the beginning of pride not to know the Lord? Reasonably; for he who knows God as one ought to know Him, B who knows that the Son of God unto such...Homily II
A the Son of God so humbled himself, and is not puffed up; but he who knows not these things is puffed up; for it is pride that breeds and prepares for arrogance. Tell me, I pray: how is it that those who wage war against the Church say they know God? Is it not from arrogance? See how great a precipice not knowing God drives them into. For if God loves a contrite spirit, he resists the proud, but gives grace to the humble. There is, therefore, no evil that can be compared with pride; it makes a man a demon, insulting, blaspheming, perjuring, driving him to desire bloodshed. The proud man always lives in sorrows and vexation, is always angry, always sad; there is nothing that can satisfy this vice of the soul. Even if he sees a king submitting, bowing down, and worshipping, he is not satisfied, but is rather more inflamed. For just as with the covetous, the more they receive, the more they need, so also those who are of a lofty mind, however much glory they enjoy, desire still more. For this passion is increased in them (for it is a passion), and a passion knows no bound, but stops only when it has killed him who harbors it. Do you not see that the drunkard is always thirsty? For it is a passion, not a desire of nature, but a perverse disease. Do you not see that those whom they call famished are always hungry? For it is a vice, as the physicians say, that exceeds the bounds of nature. Thus the curious and idle pryers, however much they learn, do not stop; for it is a passion, and has no limit. Again, those who delight in fornication do not stop (For the fornicator, he says, finds every bread sweet [Eccl. xxiii, 20]): he will not cease until he is devoured; for it is a passion. But these are indeed sicknesses, yet not incurable, but such as admit of a cure, and much more so than bodily ones; for if we will, we can extinguish them. How then can arrogance be extinguished? If you acknowledge God. For if it springs from the fact that God is not known, if we know him, all arrogance is expelled. Let Gehenna come to your mind; let those who are far better than you come to your mind; let it come to your mind how many punishments you deserve: if you think on these things, you will quickly shrink in spirit, you will quickly bend it. Human affairs are as dreams. B But are you not able to do these things? Are you weaker? Consider present things, consider human nature, and that man is nothing. When you see a dead body carried in the forum, orphans following, a widow weeping, servants lamenting, friends sad and mourning, consider how nothing present things are, and that they do not differ from a shadow and dreams. But do you not want this? Let the reach of the rich come to your mind, and those who perished rashly in wars; consider the houses of great and illustrious men, which are now destroyed and leveled to the ground; consider how much power they had, and now not even a memory of them remains. For every day, if you wish, you will find examples of these things, princes succeeding others, the goods of the rich confiscated. Many tyrants have sat on the throne, whereas he whom no one suspected wore the diadem [Eccl. x, 14?]. Are they not like wheels? Read, if you wish, both our own records and those of others (for those too are full of these examples); if you despise our own, and do so out of arrogance; if you admire what the philosophers teach, at least approach them; they will teach you, recounting ancient calamities, as do the poets, orators, sophists, and all writers. From everywhere, if you wish, you will find examples. But if you wish for none of these, consider our own nature, and whence it is composed, and how it ends; consider how much you are worth when you sleep: could not even a small beast be able to kill you? For often a small creature falling from the roof has taken away a man’s eye, or caused another danger. What then? Are you not inferior to all the beasts? But what do you say? That you surpass them in reason? But behold, you are not endowed with reason; for the argument of poverty of reason is pride. But on what account, I ask, are you altogether puffed up and pleased with yourself? On account of a healthy constitution of body? Yet brute beasts bear off the palm in this, having attained the victory. This is also observed among robbers, parricides, and tomb-riflers. But is it on account of prudence? But it is not of prudence to be arrogant and pleased with oneself. By this you certainly deprive yourself first of all of being prudent. Let us therefore restrain our insolent spirits and pride; let us be modest, humble, meek, and gentle; for Christ has pronounced such persons blessed above all, saying, *Blessed are the poor in spirit*; and again he cried out, saying, *Learn from me, for I am meek and humble in heart* (Matt. v, 3; xi, 29). For this reason he washed the feet of the disciples, offering us an example of humility. Let us gain all things from him, so that we may be able to attain the goods promised to those who love him, by his grace and kindness.
HOMILY II. CHAPTER I, vv. 1, 2
*Paul and Silvanus and Timothy to the Church of the Thessalonians in God our Father and the Lord Jesus Christ: grace to you and peace from God our Father and the Lord Jesus Christ.*
Even among magistrates and those who are greater than themselves, men value obtaining some favor, and they count it a great thing and consider themselves blessed if they have attained that which they are eager for. But if to obtain favor among men is such a great thing, how much greater must it be to find favor with God? Therefore, he always places this at the beginning of his epistle and prays for this, as one who knows that if this is present, nothing else will be troublesome from then on, but all things that are grievous and difficult will be solved. And that you may learn this: Joseph was a slave, a youth, C inexperienced and simple, and suddenly the administration of the house was entrusted to him, and he rendered an account of what he was doing to the Egyptian man. You know how that nation is highly prone to anger and is one that by no means forgives; and when, furthermore, authority and power are added, the anger excited by power is greater. And this is evident even from the things that happened later. For when his mistress accused him, he suffered. And yet, it was not for him, who held the garments, to suffer violence, but for the one who...
A was despoiled. It was necessary to say, if you had taken away your voice, you would have fled; and if he had been conscious of anything in himself, he would not have awaited the coming of the Lord. But yet, nothing of that sort came into his mind, but since he had, without reason, surrendered everything to his anger, he cast him into prison; so thoughtless was he. And yet, it was possible even from other things to make a conjecture of the man's benevolence and prudence; but yet, since he was extremely thoughtless, he considered nothing of the sort. He, therefore, who had such a wicked master B and had been entrusted with the administration of an entire house, and was a guest and destitute and inexperienced, since God had poured out much grace upon him, as though the temptations were nothing, so he passed through all things—both the calumny of the mistress, and the danger of death, and the prison, and finally he came to the royal throne. This blessed one therefore saw how great is the grace of God; and for this reason he prays for this for them. C And he also constructs something else; for wishing to make them favorable to the things that were to come in the epistle, so that, if he reproves or rebukes, they might not jump away; for this reason he reminds them before all else of the grace of God, softening their heart, so that, if there is affliction, remembering the grace, from which they were saved from greater things, they might not despair in lesser ones, but have consolation from there; just as also writing elsewhere he said: For if being enemies we were reconciled to God through the death of His Son, much more being reconciled we shall be saved in His life (Rom. 5.10). Grace to you, he says, and peace from God our Father and the Lord Jesus Christ. We are bound to give thanks to God always concerning you, brethren, as it is worthy. See the abundance of humility; having said, We are bound to give thanks, he allows them to reckon and consider that if others do not admire you first for your successes, but God, much more do we. D Otherwise also he raises their spirits, because they suffer such things, not worthy of tears nor of lamentations, but of thanksgiving toward God. If Paul gives thanks for the good things of others, what will become of those who not only do not give thanks, but even pine away? Because our faith superabounds, and the love of each one of you all toward one another increases. And how is it possible, he says, for faith to increase? How? When we suffer something terrible for it. Great, indeed, is being established, and not being carried away by thoughts; but when winds strike A against, when rains burst forth, when a grievous storm is raised from everywhere, when waves are successive, then if we are not shaken, it is the proof of nothing other than being increased, and superabounding, and becoming higher. For just as in the flood all the stony and low things were quickly hidden, and whatever things were above, the water did not reach them; so also faith, having become high, is no longer pulled down. For this reason he did not say, increases, but, Your faith superabounds, and the love of each one of you all toward one another increases. Do you see that this also contributes to the afflictions, the being fenced together, the holding of one another? From this also much consolation was made. B Afflictions shake weak love and faith, but they make strong ones stronger. For the soul in pain, when it is weak, would not add anything, but the strong one does so most of all then. And see the love; he did not love one, and another not, but it was equal from all; for he hinted at this by saying, Of each one of you all toward one another; that it is balanced, as if of one body. Since even now we find love existing among many, but this love becoming a cause of dissension. For when we are joined by two or three, and the two are strongly bound to one another, or three or four, and they withdraw themselves from the others, by having to take refuge with them and to trust everything to them, this is a dissension C of love, not love. For tell me, if the eye were to transfer the care which it has for the whole body to the hand, and having turned itself away from the other members, were to pay attention to that one alone, does it not harm the whole? Naturally. Thus also, if we turn the love that ought to extend to the whole Church of God toward one and a second person, we harm both ourselves and them and the whole. For these are not love, but schisms of dissension, and torn-apart ruptures. For even if I were to take a part torn from the whole man, that very schism is indeed joined to itself, and is continuous and glued together; nevertheless, even so it is a schism, since it is not joined to the rest of the body. 2. For what profit D is there that you love such a one vehemently? Love is human; but if it is not human, but you love for the sake of God, love all; for God so commanded to love even the enemies. And if He commanded to love the enemies, how much more those who have caused you no injury or trouble? But I love, he says. But not so; or rather, you do not even love; for when you accuse, when you envy, when you plot, how do you love? But I do none of these things, he says. But when hearing one speaking evil, do you not stop the mouth of the speaker, do you not disbelieve the things being said, do you not restrain him—what proof of friendship are these? And it increases, he says, the love...
of the one who suffers, for he says that they are partners in the recompense (for this is what “with us” means), joining them to the crowns and the myriad great and greater accomplishments. Then he also adds the time, and by his description raises their minds aloft, as it were opening the heavens even now, placing the angelic host before their very eyes, and from that place and from those things that are with Him, he makes the image broader so that they might even breathe a little. A And to you who are afflicted, rest with us, at the revelation of the Lord Jesus from heaven with his mighty angels, in flaming fire, rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus Christ. If to those who do not obey the Gospel He gives punishment, what shall those who, besides not obeying, also afflict you, suffer? See, however, his prudence; he did not say here, “those who afflict you,” but “those who do not obey.” By which it comes about that even if it were not because of you, it would be necessary for them to be punished for His own sake. And this, to be sure, was said to make them certain that it is necessary at all events for them to be punished; the things, however, which he said previously, [serve] to [show] that B they also ought to be honored. He leads them, therefore, to believe through the certainty of the announced punishment; to rejoice, however, [because] it is for the sake of the evils brought upon them [by the others] that they suffer these things. These things were said to them, but they are fitting for us also. When, therefore, we are in afflictions, let us take these things into account.
On not rejoicing at the punishment of enemies
Let us not rejoice at the punishment of others, as if vengeance had been taken, but as those who have been delivered from such punishment and penalty. For what does it profit us when others have been punished? Let not our souls be such, I beseech you; let us be incited to virtue by the kingdom. For one who is good and exceedingly endowed with virtue is guided to virtue neither by fear nor by the kingdom, but for the sake of Christ Himself, C as Paul did. But let us consider the good things that are in the kingdom, and the evil things that are in hell: let us thus at least compose and instruct ourselves; let us thus lead ourselves to the things we ought to do. When you see something good and great in the present life, think of the kingdom, and you will consider it to be nothing: when [you see something] terrible, think of hell, and you will mock [it]. When bodily desire seizes you, consider the fire, consider also the pleasure of the sin itself, that it is of no value, that it does not even possess pleasure. For if the fear of the laws that are laid down here has such power, that it leads us away from base actions, how much more does the memory of future things, the immortal punishment, the eternal penalty! If the fear of an earthly king leads1 us away from so many evils, D how much more [does] the fear of the eternal King? How, then, shall we be able to have fear continually? If we frequently hear the Scriptures. For if the sight of a dead man alone so restrains our mind, how much more hell and the fire that cannot be quenched? How much more the worm that does not die? If we always think of hell, we will not quickly fall into it. On this account God has threatened punishment. If to think of that did not have some great gain, God would not have threatened it; but because the remembrance of it is valid for accomplishing great things, therefore, like some salutary medicine, He [has] set its threat in our souls. If one were not to use it, it would not be because it has no gain, but because one does not use the remedy.
A And let us turn it over constantly at our lunches and our dinners. For conversation about pleasant things does not benefit the soul at all, but rather makes it more lax; whereas conversation about sad and mournful things prunes away all its dissipation and flowing, and turns it back, and constricts it when it has become dissolute. The one who discusses theaters and mimes has not benefited it at all, but has rather scorched it more and made it more reckless; the one who is anxious about and meddles in affairs that are not his own, often brings dangers upon it from this very meddlesomeness. However, the one who discusses hell will have no danger, and makes the soul more sober. But are you afraid of the harshness of the words? For if you are silent, have you extinguished hell? And if you speak, have you ignited it? Whether you speak or whether you do not speak, the fire will boil up. Let it be spoken of constantly, so that you may never fall into it. It is not possible for a soul that is anxious about hell to sin quickly; for hear the best admonition: B "Remember," he says, "your last days, and you shall never sin" (Eccl. 28. 6). It is not possible for a soul that is fearful of (rendering) accounts not to be sluggish regarding transgressions; for fear, when it is active in the mind, lets nothing worldly exist within it. For if the mere word about it, when stirred, so humbles and constricts, would not a reasoning that dwells in our souls always cleanse the soul more than any fire? Let us not remember the Kingdom as much as hell; for fear is more powerful than the promise; and I know that many would have despised ten thousand good things if they were freed from punishment; since even now for me, it suffices simply not to be punished, not to be chastised. None of those who have hell before their eyes will fall into hell; none of those who despise hell will escape hell. For just as with us, those who fear the courts will not be seized by the courts, but those who despise them, they are the very ones who fall into them; so it is there as well. If the Ninevites had not feared the destruction, they would have been destroyed; since they did fear, they were not destroyed. If they had feared the flood regarding Noah, they would not have been flooded; and if the Sodomites had feared, they would not have been burned. It is a great evil to despise a threat; he who despises a threat will quickly feel the experience through the reality. Nothing is as useful as discussing hell; it makes our souls purer than any silver. For hear the Prophet saying that "Your judgments are before me always" (Ps. 17. 23). And Christ also discusses it constantly. Even if it grieves the listener, it provides the greatest benefit.
4. C For such are all things that benefit us; and do not marvel; for medicines and foods also, while they first irritate the sick one, then bring about a benefit. And if we cannot endure the harshness of words, it is clear that we will not endure the affliction caused by realities; if no one endures words about hell, it is clear that if persecution had overtaken us, no one would have stood against fire or sword. Let us train our hearing not to be soft; for from this practice we will eventually come to the things themselves. If we are accustomed to hearing fearsome things, we will also be accustomed to enduring fearsome things; but if we are so dissolute as not even to bear words, when shall we stand against the realities? D Do you see how the blessed Paul despises all things here, and the successive dangers? Why? Because he had practiced even to despise hell for the sake of what is pleasing to God. He did not even consider the experience of hell as anything at all because of his longing for Christ; we, for the sake of our own advantage, do not even endure words about it. Now, therefore, you depart having heard only a few things; but I beseech you, if there is any love in you, always to turn these words over. They will not be able to harm you, even if they do not benefit you; but they will certainly benefit you; for the soul is fashioned according to the conversations. "Bad conversations," he says, "corrupt good morals" (1 Cor. 15. 33). Therefore, good conversations benefit; therefore, fearsome conversations also sober us. For the soul is like a certain wax: if you bring cold conversations, you make it callous and hardened; but if you bring ignited ones, you soften it; and having softened it, you mold it to whatever you wish, and you engrave the royal image. Let us therefore stop up our ears against idle conversations; the evil is not small; from this all evils are born. If our mind had been practiced at paying attention to divine words, it would not have paid attention to others; and by not paying attention to others, it would not have pursued wicked deeds. For word is a path to actions; we first conceive, then speak, then act. Many, even while sober, have often come to shameful actions from shameful words. For our soul is by nature neither good nor evil, but it becomes both this and that by moral choice. [index: entries preserved] And just as the sail, wherever the wind blows, carries the ship; or rather, as the rudder carries the ship, if the wind is favorable—so too, the reasoning, if it is borne by favorable winds of good words, will sail without danger; but if by contrary ones, it will often even sink the reasoning. For what winds are to ships, such are words to souls; wherever you wish, you lead it and turn it. For this reason one says in exhortation: "Let all your discourse be in the law of the Highest" (Eccl. 9. 20). Therefore I exhort you, taking children from the nurse, let us not accustom them to grandmotherly tales, but from their earliest age let them learn that there is judgment; that hell is to be implanted in their mind; this fear, once rooted, produces great goods. For a soul that has learned from its earliest age to be shaken by this expectation will not quickly cast off this fear; but like some well-bridled horse, having the reasoning of hell sitting upon it, walking in an orderly way, it will both speak and say useful things; and neither youth, nor wealth, nor orphanage, nor anything else will be able to harm it, so firm a reasoning as it possesses, and one able to withstand all things. With these words let us also regulate ourselves, and our wives and servants and children and friends, and, if possible, our enemies. For we are able with these words to cut off many of our sins, and it is better to dwell in sorrowful things than in pleasant ones; and it is clear from that. For tell me, if you go into a house where weddings are being celebrated, for an hour you are delighted by the sight, but later upon leaving you consume yourself with grief that you do not have such things. If you enter into a house of mourners, even if they are very wealthy, upon leaving you will rather be at rest; none
...for if you go into the house of those who are mourning, even if they are very rich, when you leave you will be more composed; for you have not brought away from there envy, but consolation regarding your own poverty. B Riches are not good; poverty is not evil. By these very things you have seen that riches are no good, and poverty no evil, but that they are indifferent things. So now too, if you speak of delights, you strike the soul harder, as one who perhaps does not have the wherewithal to indulge in delights; but when you cast into the midst, in opposition to delights, talk about Gehenna, the matter delights you and will produce great pleasure. For when you think that delights will be able to bring no help against that fire, you will not seek them; and if you consider that they are even accustomed to kindle it more, not only will you not seek them, but you will also turn away from them and repel them. Let us not flee from talk about Gehenna, so that we may flee from Gehenna; let us not flee from the mention of punishment, so that we may not be punished. If that rich man had thought of this fire, he would not have sinned; but because he never remembered it, for that reason he fell into it. Tell me, O man, when you are to stand before the tribunal of Christ, will you speak of anything else rather than that matter? If you had a lawsuit before a judge, you would not speak of anything else often—not by night, not by day, not at any moment of time, not at any hour—but perpetually of that matter; yet, when you are about to render an accounting for your whole life and to undergo judgment, do you not even tolerate those who call this judgment to your mind? Therefore all things have perished and are lost and ruined, because, when we are to stand before a human tribunal, for matters that pertain to this life we move everything, we entreat anyone, we are assiduously concerned about it, we do everything for that matter; but when we are about to come to the tribunal of Christ not long hence, we do nothing either through ourselves or through others, we do not entreat the Judge, even though He gives us a long space of time and does not seize us in the midst of our sins, but permits us to put them off, and that goodness and kindness omits nothing of what pertains to Him. But nothing more is accomplished; therefore the punishment is greater. But God forbid that this should happen. Therefore I ask that now at least we come to our senses, that we have Gehenna before our eyes, that we think of that inevitably to be rendered account, so that by considering these things, we may both flee from vice and choose virtue, and be able to attain the promised goods for those who love Him, by grace and loving-kindness.
HOMILY III
C Qui pœnas dabunt in interitu æternas a facie Domini et a gloria virtutis ejus, cum venerit glorificari in sanctis suis, et admirabilis fieri in omnibus qui crediderunt.
(v. 9) "Who shall pay the penalty of eternal destruction from the face of the Lord and from the glory of His power, when He shall come to be glorified in His saints and to be admired in all who have believed."
There are many men who do not refrain from their sins, not because they do not have good hopes, but because they think that Gehenna is not vehement as it is said, but milder than that which is threatened, and that it is temporary, not eternal; and they philosophize much about this matter. But I am able to show, from many sources and by gathering from the very words about Gehenna, not only that it is not milder than that which is threatened, but that it is much more vehement. However, I am not now engaging in a discourse on these arguments; for the fear conceived from the words alone is sufficient, even if we do not explain their meaning. But that it is not temporary, hear Paul now saying concerning those who do not know God and do not believe the Gospel, that they will pay the penalty of "eternal destruction." But if it is eternal, how is it temporary? "From the face," he says, "of the Lord." What is this? He wishes to indicate a certain ease. For because they were then puffed up because of riches, he says that there is no need for great labor, but it is enough that God merely be present and be seen, and they are all in punishment and torment. His presence will be light to some, but to others, torment. "And from the glory," he says, "of His power, when He shall come to be glorified in His saints, and to be admired in all who have believed." What are you saying? Is God glorified? Certainly. "In all His saints," he says. How? For when he says that those who are puffed up see those who are being scourged by them, who are despised, who are mocked, being near Him, then His glory appears; or rather, the glory of both them and Him; His, that He did not leave them, but rendered them distinguished and illustrious; theirs, that they were found worthy of such great honor. D For just as those are His riches—that they are faithful—so also it is His glory that they are about to enjoy His goods. The glory of a good man is to have those whom he may adorn with his own benefits. "And," he says, "to be admired in all who have believed." This is, "by means of those who have believed." Behold, again, "in" is the same as "by means of"; for by means of them He is rendered admirable. For when He leads those who were wretched and abject, and who had suffered innumerable evils, to such great splendor—His power is then displayed, because, even if here they appear abandoned, yet they enjoy great glory there; then especially all the glory and power of God is displayed. How, however, hear; for it is subjoined: "Because our testimony upon you was believed in that day."
(v. 11) "In which also we pray always for you." This is: When those who have suffered innumerable evils in order that they might not fall away from the faith have been brought into the midst, and they did not yield, but believed—God is glorified; then the glory of these is also displayed. Because, therefore, many simulate faith, do not call anyone blessed before death; for on that day those who have believed are revealed. "In which also we pray," he says, "always for you: that our God may deem you worthy of His calling, and fulfill every good will of His goodness and the work of faith in power." That He may deem you worthy, he says, of His calling, showing that many...
indeed were called, A as the five virgins were called: "Arise," he says, "the bridegroom is coming"; and they were prepared, yet they did not enter. Showing, therefore, what kind of calling he means, he adds: "And fulfill every good will of His goodness and the work of faith in power." We are seeking this calling, he says. Observe how he quietly restrains them. For lest they should be puffed up by an excess of praises, as though they had succeeded in great things, and become slothful, he shows that something is still lacking to them so long as they are in this life—a thing which, writing to the Hebrews, he also said: "You have not yet resisted unto blood, struggling against sin" (Heb. 12:4). "To every," he says, "good will"; that is to say, complacency, assurance, full conviction; as if he said, That the assurance of God may be brought to pass, that nothing may be lacking to you, that you may be as He wills. "And the work," he says, "of faith in power." What is this? It is the endurance of persecutions, that we may not faint, he says. "That the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and Lord Jesus Christ."
2. Observe: he spoke of glory there, he speaks of it here also; he said that they themselves are glorified, so as even to boast; he said that which was far more, that they also glorify God; he said that they shall receive that glory; but even here he says: for when the Master is glorified, the servants also are glorified. For those who glorify the Master are themselves much more glorified, both by this very thing and apart from it. For affliction for Christ's sake is glory, and everywhere he calls the matter glory; and by how much more ignominious a thing we suffer, by so much the more glorious we become. Then again, showing that this too is of God, he says, "According to the grace of our God and Lord Jesus Christ"—that is, God Himself gave us this grace, that He might be glorified in us, and He might glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him so as not to yield to the evils brought upon us. For when a temptation occurs, both God is glorified and we are also; for they glorify Him because He has so strengthened us, and they marvel at us because we have prepared ourselves as worthy. But all these things come from the grace of God. "Now we ask you, brethren, concerning the coming of our Lord Jesus Christ and our gathering together unto Him, that you be not soon shaken from your mind." He has not said when the resurrection will be, but he has said that it will not be now. "And our," he says, "gathering together unto Him." This too is no small thing. Do you see how the encouragement is again given with praise and exhortation, by the fact that the Lord and all the saints will absolutely appear with us? He is speaking here about the coming of Christ and about our gathering together; for these things will happen together. He lifts up their mind; "that you be not," he says, "soon shaken. Be not disturbed, neither by spirit, nor by word, nor by letter, as if from us, as that the day of the Lord is at hand." Here it seems to me that he is hinting at certain people who went about having forged a letter, B supposedly from Paul, and showing this, saying that the day of the Lord is at hand, so that they might lead many astray from that. Therefore, in order that they might not be deceived, Paul secures them.
3. Do you see that it is necessary to speak the same things constantly, and to draw from the same words? For behold, they heard him saying these things when he was present, and they needed a reminder again. For just as when they heard about afflictions—for, he says, "when we were with you, we told you beforehand that we were to suffer affliction"—nevertheless they forgot, and he again strengthens them through his letters; so also, having heard about the coming of Christ, they again needed letters to regulate them. He therefore reminds them, and shows that he is saying nothing strange, but what he was always saying. For just as in the case of farmers, seeds are sown once, but do not remain throughout; rather, they require much care, and if they do not break up the earth and cover what has been sown, they have sown for the seed-eating birds; so also we, if we do not cover what has been sown with constant memory, we have thrown everything into the air. For indeed the devil snatches it away, and our own slothfulness destroys it, and the sun dries it up, and
A the thorns choke it. Therefore, it is not enough, once you have cast the seed, to depart; but in order to bring back the fruit, there is need of great assiduity: driving away the birds, cutting out the thorns, filling in the rocky ground, and warding off and removing everything that brings harm.
But in the case of the earth, the work is entirely the farmer's; for that lies there lacking a soul, prepared only to suffer. In this spiritual earth, however, it is by no means so; it is not entirely the business of the teachers and masters, but if it is not the greatest part, it is at least half the business of the students. It is our part to cast the seed, but yours to perform what is said, to manifest the fruits through deeds, and to uproot the thorns. For riches are truly thorns, having no fruit, unsightly to behold, unpleasant for use, bringing distress to those who touch them, and not only do they bear no fruit themselves, but they also hinder what is sprouting. Such are riches; not only do they not bear eternal fruit themselves, but they also occupy and hinder those who might desire to bear it. B Thorns are the sustenance of irrational camels; they are fuel for fire, and expenses useful for nothing. Such are riches, useful for nothing except to kindle a furnace, to ignite that day which burns like an oven, to nourish the irrational agitations of the soul: hatred, the remembrance of injuries received, and anger. For such, too, is the camel that gnaws on thorns; for it is said by those who know such things that among beasts of burden there is none so irascible, and of such heavy wrath, and more mindful of an injury received, than the camel. Such are riches; they nourish the irrational movements of the soul; but those that are of the nature of reason they prick and wound, just as happens with thorns. This plant is a hard and rough thing, and it grows of its own accord. Let us see how it grows, so that we may uproot it. It grows in steep, stony, and arid places, where there is no moisture. Therefore, when someone is harsh, steep, and headstrong—that is, unmerciful—the thorn grows in him. C But when farmers wish to root them out, they do not do it with iron, but how? By casting in fire, thus they draw out all the vice of the earth. For since it is not enough to cut from above while the root remains below, nor even to take out the root—for the vice remains in the earth; just as when some plague has settled into a body, the remains persist—the fire draws out all that moisture, truly, of the thorns from above, like some virus through the heat from the loins of the earth. Just as when a cupping glass is applied it draws all the vice to itself, so also does the fire exhaust all the vice that existed from the thorns and renders the earth itself pure.
For what reason have I said these things? Because it is necessary to purge from every side every affection of the soul toward riches. There is also among us a fire which extracts this vice from the soul, namely, the fire of the Spirit; if we admit it, we shall be able to dry up not only the thorns but also the moisture that arises from them. But if they remain fixed, all things are in vain. For look: a rich man has entered here—or a man, or a woman. He does not care how he may hear the oracles of God, D but how he will show himself off, how he will sit with arrogance, how he will sit with great glory, how he will surpass others in the magnificence of his garments; and by habit, look, and gait, he will render himself more adorned and venerable; and his whole concern and anxiety is turned to this: "Did this person or that one see me? Was he amazed? Am I dressed appropriately?" And he has no concern only for this, but also that his garments might not rot, that they might not be torn; and his whole care consists in this. Likewise, a rich man enters to show himself off to a poor man, and to strike fear into him through the array of his garments, and because he has many servants. They stand there keeping back and pushing away the crowd. But he, out of excessive pride, does not deign even to do this, but he knows this business to be so unworthy of a free man that, although he is very puffed up and arrogant, he does not sustain doing it himself, but commands his servants—for to do this is clearly servile and the mark of shameless characters. Then, when he is seated, domestic cares immediately take hold of him, dragging him in every direction; arrogance, which besets the soul, abounds; he imagines he is doing us and the people a favor, and perhaps even God, because he has entered the house of God. But one who is so inflated, how will he ever be able to be cured?
4. Tell me, I pray, if someone were to come to a doctor's office, and did not ask for a favor from the doctor, but imagined that he was doing the doctor a favor, and, while sending to ask for a medicine to be applied to a wound, were to be occupied with his garments; would he go away having obtained any good? I certainly do not think so. I will tell you the cause of all these things, if you wish. They imagine that they are entering to us when they enter here; they imagine that they are hearing from us what they hear; they do not attend, they do not consider that they are entering to God, that He Himself is speaking with them. For when the lector stands up and says, "Thus says the Lord," etc., and the deacon, having proclaimed silence, stops the mouths of all, he does not do this out of honor for the lector, but for Him who speaks through him to all. If they knew that it is God who says these things through the prophet, they would cast away all pride. For if, when magistrates are speaking with them, they do not sustain having their minds elsewhere, much more so when God is speaking. We are ministers, O beloved; we do not say our own things, but the things that are of God; the epistles coming from heaven are read daily. Tell me, I pray, if someone, while all of us are present, had entered wearing a golden belt, and with neck held high, walking superbly and carrying himself proudly, and said that he was sent by an earthly king, and was bringing an epistle to the whole city concerning necessary matters, would not all of you be turned [to him]? Would you not, even without the deacon commanding it, observe great silence? I certainly think so; for I have even heard the king's epistles read here. Thus, if...
with fear, let us listen to what is said. “Why,” he says, “do I enter, if I do not hear someone speaking?” This has utterly destroyed and corrupted everything. For what need is there of a speaker? This need has arisen from our own sloth. For why is there need of a discourse? Everything in the divine Scriptures is clear and straightforward; everything necessary is evident. But because you are lovers of pleasure in your listening, for this reason you seek these things. Tell me, I pray, with what pomp of discourse did Paul speak? And yet, he won over the world. With what, Peter, the illiterate man? But, you say, “I do not know what is written in the divine Scriptures.” Why do you not know? Has it been spoken in Hebrew? Has it been spoken in Latin? Has it been spoken in another tongue? Is it not spoken in Greek? “But it is obscure,” you say. What is obscure, tell me? Are they not histories? You know the clear things, so that you might ask about the obscure. There are countless histories in the Scriptures; tell me one of them—but you will not be able to. These are pretexts and excuses. “Every day,” he says, “it is the same things one hears.” Well, tell me, do you not hear the same things in the theaters? Do you not see the same things in the horse races? Are not the affairs themselves always the same? Does not the sun always rise in the same way? Do we not use the same foods? B I wanted to ask you, since you say that you hear the same things every day, tell me, of which prophet is the passage that was read, and of which apostle, or of which epistle? But you could not say; rather, you seem to hear things that are foreign. Therefore, when you wish to be slothful, you say they are the same things; but when you are questioned, you act as though you had never heard them. If they are the same, you ought to know them, but you are ignorant. The present state of things is worthy of lamentations, worthy of tears and wailing, because in vain does the silversmith work in silver. One ought to have been most attentive to this—that they are the same, that we provide you with no labor, and that we do not say things that are strange and changed. What then? Because you say those are the same things, and our words are not the same, but we are always saying strange things, you pay attention to these? By no means. But if we say, “Why do you not hold fast to these?” you say, “We hear them once, and how is it possible to retain them?” If we say, “Why do you not pay attention to those?” you say, “The same things are always being said,” and everywhere the words are those of sloth and pretext. But these things will not proceed forever, but there will be a time when we shall lament in vain and to no purpose; may that not happen! Rather, may we repent here, and—listening to what is said with understanding and with reverence—hasten toward the accomplishment of good works, and guide our own life with all precision, so that we may be able to attain the good things promised to those who love Him, by the grace and love for mankind, and so forth.
HOMILY IV
“And now you know what is restraining, that he may be revealed in his own time. For the mystery of lawlessness is already at work; only he who now restrains will restrain until he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will consume with the breath of his mouth, and destroy by the manifestation of his coming; whose coming is according to the working of Satan.”
1. One might reasonably ask first, what on earth is “what is restraining,” and after that learn why Paul puts it so obscurely. C Why on earth is it “what is restraining his being revealed,” that is, what is hindering? Some say it is the grace of the Spirit; others say it is the Roman Empire, to which I most of all subscribe. Why? Because if he had wanted to speak of the Spirit, he would not have spoken obscurely, but clearly, that even now the grace of the Spirit, that is, the gifts, restrains him. Besides, it ought to have been present by now, if it were going to be present when the gifts ceased; for indeed, they ceased long ago. But because he says this concerning the Roman Empire, he reasonably hinted at it, and for the time being speaks in a shrouded way; for he did not wish to bring upon himself unnecessary hostilities and fruitless dangers. For if he had said that a little later the Roman Empire would be destroyed, they would have immediately buried him alive as a subverter, and all the faithful as well, as though they lived and were fighting for this very purpose. For this reason he did not say so, nor that it would happen quickly, even though he always says it. But what? “That he may be revealed in his own time,” he says. D “For the mystery of lawlessness is already at work.” He speaks of Nero here, as if he were a type of the Antichrist. For he, too, wished to be thought of as a god. And he well said “the mystery”; for he was not open, as that one will be, nor shameless. For if someone was found before that time who was not far from the Antichrist in wickedness, what is to be wondered at if he will be [Antichrist] now? Thus he spoke in a shrouded way, and did not wish to make it manifest, not out of cowardice, but instructing us not to incur unnecessary hostilities when there is nothing urging it. Thus he says here, “Only he who now restrains will restrain until he is taken out of the way”; that is, when the Roman Empire is taken out of the way, then he will come. And reasonably so. For as long as the fear of this empire exists, no one will quickly submit; but when it is destroyed, he will be set upon anarchy, and will attempt to snatch both the rule of men and the rule of God. For just as the kingdoms before it were destroyed—for example, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans—so this one, too, will be destroyed by the Antichrist, and that one by Christ, and he will hold it no longer. And Daniel transmits these things to us with great clarity. “And then,” he says, “the lawless one will be revealed.” And what after this? The consolation is near; for he adds, “Whom the Lord Jesus,” he says, “will consume with the breath of his mouth, and destroy by the manifestation of his coming; whose coming is according to the working of Satan.” Just as fire, once it has come forth, simply makes even the small living creatures that are far off wither and consume them even before its arrival; so also will Christ consume the Antichrist by His command alone and by His presence. It is enough for Him to be present, and all these things are destroyed.
It will bring the deception to a halt, if He but appear. A Now, explaining who this is, (“Whose arrival is according to the operation of Satan”) he adds, “In every power, and in signs and lying wonders.” That is, he will display every power and potentiality, but nothing true; all things will be for the sake of deception. He predicted these things so that those who are to be at that time might not be deceived. “In lying wonders,” he says, either meaning false ones, or ones leading to falsehood. 10. “And in every seduction of iniquity to those who perish.” Why, then, he says, did God permit him to be, and what is the plan of this? And what profit is gained from his arrival, since it is for our destruction? Do not fear, O beloved, but hear Him saying: “He has power in those who perish,” who, even if he had not come, would not have believed. What then is the profit? That the mouths of those who are to perish will be stopped. How? Whether he had come or not, they would not have believed in Christ; he comes, therefore, to convict them. For, so that they would not say at that time, “Because Christ said He was God—although He never said this openly, but because those who came after preached it—we did not believe; because we heard that there is one God from whom are all things, we did not believe,” the Antichrist will take away this pretext of theirs. For when he comes, and nothing sound—but everything iniquitous and contrary to law—is to be believed by those who are commanded, relying only on false signs, he will stop their mouths. For if you do not believe in Christ, much less should you have believed in the Antichrist; for the one indeed said He was sent by the Father, while the other said the contrary. Therefore Christ said, “I came in the name of My Father, and you did not receive Me; if another comes in his own name, him you will receive” (John 5:43). “But we saw,” he says, “signs.” But many and great things were also done by Christ; much B more, therefore, was it necessary to believe in Him. Yet many things were predicted about this one, namely that he is lawless, that he is the son of perdition, that his arrival would be "according to the operation of Satan"; but about Him were the opposite: that He is the Savior, that He brings countless good things. “Because they did not receive the love of the truth that they might be saved, therefore God will send to them the operation of error, that they may believe the lie: 11. That all may be judged who did not believe the truth, but consented to iniquity.” They were to be punished anyway; but, “That they may be judged”; that is, that they may be condemned at the terrible tribunal, that they may be inexcusable. Who are these? He explains himself, saying, “Who did not believe the truth, but consented to iniquity.” He calls Christ the “love of the truth.” For this reason, he says, “because they did not receive the love of the truth”—for He was both, and for the sake of both He arrived, and as one loving men, and for the sake of true things. “But they consented,” he says, “to iniquity”: for he comes for the destruction of men, C going to afflict them with injury. For what will he not do at that time? He will stir up everything, he will perturb everything, both because of his commands and to bring about fear: he will be terrible on every side, from power, from cruelty, from iniquitous mandates. But do not fear; he will have power, he says, "in those who perish." For Elijah also will come then to confirm the faithful; and this Christ says: “Elijah will come, and restore all things” (Matt. 17:11). And how is he “in the power and spirit of Elijah”? For he did not do signs and miracles just as Elijah did: “For John, indeed,” he says, “did no sign; all things, however, which John said about Him, were true” (John 10:41-42). How therefore “in the power and spirit of Elijah”? That is, he will undertake the same ministry; and as John was the precursor of the first arrival, so he also will be the precursor of the second and glorious arrival, and he is kept for that. So let us not fear; he disturbed the mind of the hearers, and did not make the present matters seem heavy and terrible, but worthy of thanksgiving. D Therefore he subjoined: 12. “But we ought to give thanks to God always for you, brothers beloved by God, because God has chosen you as firstfruits, for salvation in sanctification of the Spirit and faith of the truth.” How did He choose for salvation? He shows this, saying, “In sanctification of the Spirit”; that is, so that He might sanctify us through the Spirit and true faith. For these are the things that contain our salvation: nowhere from works, nowhere from right actions, but through faith of the truth. Behold, he says, again, “through.” “In sanctification of the Spirit,” he says. 13. “Unto which He also called you through our gospel, for the acquisition of the glory of our Lord Jesus Christ.” This is not a small thing, if Christ considers His own glory to be our salvation. For it is the glory of a benign and clement one that there be many to whom salvation is given. Great, therefore, is our Lord, if He so desires our salvation; great is also the Holy Spirit, who operates in us sanctification. Why did he not put faith first, but sanctification? Because even after sanctification we have need of many things, lest we be ruined. You see how he shows nothing to be of them, but the whole to be of God? “Stand fast, and hold the traditions which you have learned, whether through speech, or through our epistle.” From this it is manifest that they did not hand down everything through the epistle, but many things also without writing, and these are also worthy of belief. Therefore, we also hold that the tradition of the Church is worthy of belief. It is a tradition: seek nothing further. Here he shows that there are many who waver. 15. “But may our Lord Jesus Christ Himself, and God and our Father, who loved us and gave eternal consolation and good hope in grace, 16. exhort your hearts, and confirm you in every good work and word.” Again a prayer after the exhortation: for this is truly to bring aid. “Who loved us,” he says, “and gave eternal consolation and good hope in grace.” Where now are those who say that the Son is lesser because He is named after the Father in the grace of the laver? For behold, here is the contrary: he himself says first, “Our Lord Jesus Christ,” then, “God and the Father of our Lord.” “Who loved us, and gave eternal consolation.” But what is this?
A of good work and word. For this is the exhortation of Christians, not only to wish to do something good, but that it be also pleasing to God. See how he calms their thinking. “Who gave consolation,” he says, “and good hope in grace.” At the same time, he also makes them hopeful regarding the things to come. For if he gave such things in grace, much more will he give the future things. I, however, spoke thus, he says, but everything is of God. “Confirm,” that is, establish, so that it may not be shaken nor waver; for this is both ours and His. So, both for the sake of doctrines and actions. B For this is consolation: to be established. For when one is not carried away, he bears all things whatsoever he may suffer with great patience; but if the mind be shaken, he will no longer work any of the good and noble deeds; but just as one’s hands are loosened, so also the soul is shaken when it is not persuaded that it is meeting with a good end. Henceforth, “pray, brethren, for us, that the word of the Lord may run and be glorified, even as it is among you.”
3. He himself, then, has prayed for them, that they might be established; but now he asks of them [153] to pray for him, requesting it, not that he may not be in danger (for he was exposed to this), but, “That the word of the Lord may run and be glorified, even as it is among you.” And the request is accompanied by a compliment: “Even as,” he says, “it is among you.” And “that we may be delivered from unreasonable and wicked men; for not all have the faith.” This also reveals his own dangers; wherefore he especially exhorted them. “From unreasonable,” he says, “and wicked men; for not all have the faith.” Therefore, he speaks of those who contradict the preaching, of those who resist and fight against the doctrines. For he hinted at this by saying, “For not all have the faith.” It does not seem to me that he is hinting at dangers here, but at those who contradict and hinder his word, as Hymenaeus was, as Alexander the coppersmith. For he says, “He has greatly withstood our words.” Just as if one were speaking of a paternal inheritance, that not all are permitted to enlist in the royal service, so also he says of those from whom he wishes to be delivered, that there are such men, to whom it is not given to believe. And while saying this, he also rouses them. Therefore, they were some sort of great men, if they have such boldness as to be able to even release the teacher from dangers, and to make the preaching easy for him. C Therefore, we also say the same things to you. Let no one judge us of arrogance; let no one, out of excessive humility, deprive us of such assistance. For we do not speak from the same frame of mind from which Paul was speaking; for he said these things wishing to exhort the disciples; we, however, [wish] to reap something great and good; and we firmly believe that we shall accomplish all things, if you all are willing with one accord to stretch forth your hands to God on behalf of our smallness. Thus we fight against the enemies with prayers and supplications. For if the men of old fought thus against armed men, much more must we fight against those who are without arms in this way. Thus Hezekiah routed the Assyrian, thus Moses [routed] Amalek, thus Samuel [routed] the Ascalonites, D thus Israel [routed] the thirty-two kings. If, where arms and battle array and fighting were needed, they laid aside their arms and fled to prayer; where it is needed that things be achieved by prayers alone, how is it not much more necessary to pray? “But,” it is said, “there, the leaders prayed on behalf of the people; do you ask the people to pray on behalf of the leader?” I know that, too. For then, the subjects were some sort of wretched and common people; wherefore they were saved only by the boldness and the virtue of the one leading them; but now, when the grace of God has abounded, we shall find in the subjects many, nay rather the majority, who far surpass the one reigning. Do not, then, deprive us of this alliance; hold up our hands, so that they may not be loosened; open our mouth for us, so that it may not be stopped; entreat God, entreat Him for this reason. For although what is done is on our behalf [534], the whole is done on your behalf; for we are set for what is useful to you, and we are concerned for your affairs. Entreat, every one of you, both privately and publicly. See Paul saying, “That the grace which is towards us may be given thanks for by many on our behalf”; that is, that he may give the grace to many. If, in the case of men, the people approached and begged for condemned men being led to death, and the king, being shamed by the multitude, revoked the sentence; much more will God be moved by you, not by the multitude, but by the virtue. For we have an intense enemy. For each of you is concerned and cares for his own affairs, but we for the affairs of all together; we stand in the part of the war that is painful. The devil arms himself more intensely against us. For, indeed, in wars, the adversary attempts to overthrow the general before all others. For this reason, all his shield-bearers run there; for this reason, there is great noise, everyone attempting to snatch him away, and they shield him on all sides with their shields, wishing to save his head. Hear what the whole people says to David (I do not say these things comparing myself to David, I am not so mad, but wishing to show the affection of a people toward a ruler): “Do not go,” he says, “into the war with us, so that the lamp of Israel may not be quenched.” See in what great regard they held the old man. I greatly entreat your prayers; let no one, as I said, out of excessive humility, deprive me of this alliance and help. If our affairs are in good repute, your affairs also will be more brilliant; if the riches of doctrine flow to us, the wealth will pass on to you. Hear the prophet saying, “Do not shepherds feed themselves?” Do you see Paul continuously seeking these prayers? Do you hear that Peter was thus snatched from the prison, because there was earnest prayer being made on his behalf? I firmly believe that your prayer will be able to do much, being made with such harmony. How much greater do you think it is for our smallness to approach God on behalf of such a multitude and entreat Him? For if I myself do not have the boldness to pray on my own behalf, much more [not] on behalf of others. For this is the mark of those who are in good repute, to ask God to be favorable also to others, of those who have made Him well-disposed to themselves; but he who has himself offended, how shall he entreat on behalf of another? But nevertheless, since I am bound to you with paternal bowels, since love dares all things, not only in the church, [index: entries preserved]
HOMILY V
421 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE. A to pray that he might be kind and favorable to others; it is the act of those who have made Him benevolent to themselves: but he who himself also offends, how shall he pray for another? But yet, because I embrace you with a father’s heart, and because charity dares all things, not only in the church, but also at home, before all else, I offer prayers for the health of your soul and body. For no other prayers fit a priest as well as approaching God on behalf of the good of the people and interceding with Him. For if Job, rising immediately, did so much for his carnal children, how much more ought we to do this for spiritual ones? B We offer prayers and beseech for all of you, although we are so far from the magnitude of the task, that it is much more just that you should do this. For one person to pray for many is a thing of great boldness and requires much confidence; but for many, when they have come together as one, to pray for one, is not burdensome or importunate. For each one does not do this trusting in his own virtue, but in the multitude and the consensus, which God always observes most highly, and is moved and appeased by it. For where two or three are gathered in my name, he says, there I am in the midst of them (Matt. 18. 20). If where two or three are gathered, He is in the midst: how much more so among you? For what anyone cannot obtain praying by himself, this he will obtain praying with a multitude. Why? Because although not in one’s own virtue, yet consensus has great power: Where, he says, two or three are gathered. Why did he say, Two? For if one were there in your name, why are you not there? Because I wish all to be together, and not to be divided. Let us therefore communicate one with another, let us join and gather ourselves with charity; let no one separate us. If anyone accuses, if anyone has been affected by trouble, let him not revolve this in his mind, neither before his neighbor, nor before us. This favor I ask of you, that you approach and expostulate, and receive an excuse from us. Correct, he says—perhaps he did not say, "correct" just in case he did it, but if he did it, so that he might add no more (Eccli. 19. 14). For either we excuse ourselves, or, being condemned, we ask for pardon, and henceforth we try not to fall into the same state. This is beneficial both to you and to us. C For you, perhaps accusing without reason, when you understand the truth of the matter, will be corrected: but we, not knowing that we have sinned, are corrected. It is not profitable for you to act without discrimination; for a penalty is established for those who utter an idle word: but we repel crimes whether true or false; the false, indeed, by showing them to be false; the true, however, by doing them no longer. It is altogether necessary that he who has so many cares should both be unaware of things and sin out of ignorance. For if each of you possessing a house, and a wife and children and servants to govern—one perhaps more, another indeed fewer—even in so few and so easy to count, is forced to sin much, not as he wills, but either unknowingly, or while wishing to correct something: much more so we who preside over such a people. And may the Lord still multiply you, and bless you, the small with the great. For although great care is born from a multitude, nevertheless we do not cease to pray that this care for us may grow, and this multitude be increased and become manifold and infinite. For fathers, too, although a numerous offspring often torments them, nevertheless wish to lose none. All things are equal for you and for us, and the heads of our goods are the same: I am not, indeed, a participant in the sacred table with a greater abundance, and you with a smaller one, but we both touch it in the same way. If, however, D I do so first, it does not matter much: for even among children, the older one stretches out his hand first to the food; but from that, nevertheless, nothing increases, but all things are equal for us: the life which is salutary and which contains our souls is given with the same honor to both. I am not indeed of one sheep, and you of another, but we are all participants of the same: we both possess the same baptism, have been deemed worthy of one spirit, we both strive toward the same kingdom; we are all alike brothers of Christ; all things are common to us. In what do I excel? In cares, in labors, in solicitudes, in the fact that I grieve for you. But there is nothing sweeter than this sorrow. For even a mother grieving for her son is delighted by the sorrow; she is solicitous for her children, she rejoices in her solicitudes. And yet, solicitude in itself is a bitter thing, but when it is for the sake of children, it has much pleasure. I have begotten many of you, but afterwards there were the pains of childbirth. For among bodily mothers, the pains come first, and then there is the birth; here, however, there are pains even unto the final breath, lest after childbirth there be some miscarriage; and that is what I desire. For although someone else often begot, yet I am torn by cares: for we do not beget from ourselves, but the whole is of the grace of God. But if we both beget through the spirit, you will not have erred if you call those who were born from me his, and those who were born from him mine. Consider all these things, and reach out your hand, that you may be our boast, and we yours, in the day of our Lord Jesus Christ, whom may it be granted to us all to see with confidence, in Christ Jesus our Lord.
HOMILY V. CHAP. 3. v. 3. But the Lord is faithful, who will confirm you, and keep you from the evil one. 4. But we trust concerning you, brothers, in the Lord, that what we command you, both you do and will do. 5. Moreover, may the Lord direct your hearts in the charity of God and in the patience of Christ.
[We] ourselves ought [not] to be idle, and to run toward vice, and to undertake nothing excellent, nor again, by doing good works, to despise this labor. For great, indeed, can be the prayer that is made for us, but only when we also work. Therefore Paul also, praying for them, again does a thing worthy of faith from the promise, and says: But the Lord is faithful, who will confirm you, and keep you from the evil one. For if he chose you for salvation, he will not lie, nor will he allow you to perish. But let him not, through these things, lead to sloth, and the whole... [index: entries preserved]
A of it be assumed to be God’s, while they themselves sleep. See how he demands cooperation from them as well, saying: *We have confidence in the Lord touching you, that the things which we command, both you do and will do.* He is faithful, he says, is God, and promising to save, he will certainly save, but as he has promised. And how has he promised? If we are willing, and listen to him. He does not speak simply, nor as to wood and stones, that is, idle ones. It is well too that he added, *We have confidence in the Lord*, that is to say: We trust in his philanthropy. Once again he humbles them, by attributing the whole to Him there. For if he had said, "We have confidence in you," the commendation would have been great, but it would not have shown them that they must hang everything upon God; but since he said, *We have confidence in the Lord, that he will preserve you*, and has not added, "touching you," and, *The things which we command, both you do and will do*, he would have made them lazier by casting everything upon the power of God. For it is necessary indeed to cast everything upon Him, but while they themselves are acting, having entered into labors and B struggles. And he shows here that even if virtue is sufficient to save of itself, yet it is necessary that it be enduring, and be present with us until we come to our last breaths. *But the Lord direct your hearts into the love of God, and into the patience of Christ.* He commends them again, and prays, showing his care for them. Since he is about to move into rebuke, he smoothes their hearts beforehand with these things, both by saying that I am confident that you will listen, and by demanding prayers from them, and by again praying for them for ten thousand good things: *But the Lord direct your hearts*, he says, *into the love of God.* For many things are those that divert one from love, and many are the paths that pull one away from there. And first indeed is the iniquity of mammon, casting itself upon our soul like certain shameless hands, and grabbing fast, it pulls and drags and leads us away from thence even against our will; then vainglory, and tribulations and temptations often turn one aside. For this reason, like some spirit we need the help of God, so that our sail may be guided C as if by some powerful wind toward the love of God. For do not tell me that I love Him even more than myself: these are words; show by your deeds if you love Him more than yourself. Love Him more than silver, and then I believe that you even love Him more than yourself; for he who does not despise riches for the sake of God, how will you despise yourself? And what do I say, riches? He who does not despise covetousness, who even without the commands of God ought to have done so, how will you despise yourself? *And into the patience of Christ*, he says. What is, *Into the patience*? That we may endure, as He endured, or that we may do those things, or that we may with patience await Him, that is, that we may be prepared. For since He promised many things, and He himself is coming to judge the living and the dead, let us await Him and endure. And wherever he says "patience," he certainly hints at tribulation; for this is what it means to love God, to endure, and not to be troubled. *And we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walks disorderly, and not after the tradition which they received from us.* That is to say, we do not D say these things, but Christ; for this is, *In the name of our Lord Jesus Christ.* Having spoken thus, he shows the fearful nature of the command. By Christ, he says, we command. Christ therefore has nowhere commanded us to be idle. *That you withdraw yourselves*, he says, *from every brother.* Do not tell me of the rich man, do not tell me of the poor man, do not tell me of the holy one; this is disorder. *Walking*, he says, that is, living. *And not after the tradition which they received from us.* He refers to the tradition through his deeds; and he always properly calls this the tradition. For you yourselves know how you ought to imitate us, because we did not behave disorderly among you, neither did we eat bread for nothing from any man. And yet, even if I had eaten, it was not for nothing. *For the laborer is worthy of his hire*, he says. But in labor and travail, night and day working, that we might not burden any of you. Not that we do not have authority, but that we might give ourselves as a pattern to you to imitate us. For even when we were with you, we commanded you this, that if any will not work, neither let him eat.
2. See how in the former epistle he discourses about these things more gently, as when he says: *But we beseech you, brethren, that you abound more and that you be ambitious*, and nowhere, *We command*, nor, *In the name of our Lord Jesus Christ*, which was fearful and held danger, but he says to abound and be ambitious, which is an encouragement to virtue. *That you may walk honestly*, he says; but here there is nothing of the sort, but, *If any man will not work*, he says, *neither let him eat.* For if Paul, having no necessity, but having the authority to be idle, and having undertaken so great a task, yet worked, and did not simply work, but night and day, so as to be able to assist others as well, much more ought the others to do this. *For we hear that there are some who walk among you disorderly, working not at all, but are busybodies.* This is here; but there in the former one, *That you may walk honestly*, he says, *toward them that are without.* For what reason? Perhaps nothing of the sort had yet occurred; for he was saying elsewhere in exhortation: *It is a more blessed thing to give than to receive.* And the, *Walk honestly*, is not about disorder; therefore he also added: *That you may lack nothing.* But here he posits also another necessity, so that one may do what is good and beneficial toward all; for proceeding he says, *Be not weary in well-doing.* For certainly it is necessary that he who is idle, and able to work, should be a busybody. But almsgiving is given to those alone who are not able to provide for themselves from the labor of their hands, or to those who teach, and are entirely occupied in the word of teaching. For *you shall not muzzle the ox when he treads out the corn*, he says; and, *The laborer is worthy of his hire.* So that not even this one is idle, but receives his wage for labor, and great labor. But to pray and to fast while idle, is not work of the hands; for he says "work" here means that through the hands. And that you may not suspect anything of the sort, he added: *Working not at all, but being busybodies.* And to such we command and exhort by our Lord Jesus Christ. Since he had lashed out severely, wishing to make the speech gentler, he added: *By our Lord*, again revealing the trustworthy and fearful [nature] in this.
terror, he said: *Ut cum silentio operantes panem suum manducent* (That they might work with silence and eat their own bread). Why did he not say, "If they are not unruly and dissolute, let them be fed by you," but requires both, that they should be in silence and that they should work? Because he wants them, by working, to provide food for themselves. For this is what *to eat their own bread* means: that is, from one's own labors, and not from another's, produced by begging.
13. B *Vos autem, fratres, nolite deficere benefacientes* (But you, brothers, do not grow weary in doing good). See how the fatherly affections were immediately shattered. He could not carry the rebuke any further, but again pitied them; and see with what prudence. He did not say, "But forgive them, until they are corrected," but what? *Vos autem nolite deficere benefacientes*. "Withdraw yourselves," he says, "from them, and rebuke them: yet do not despise them as they perish from hunger." If, he says, one has abundance from us and remains idle, he speaks of a gentle medicine. What then does he say: "If he has abundance from us and remains idle?" In that, he says, I spoke of a calm and gentle medicine: namely, *Subtrahite vos ab ipso* (Withdraw yourselves from him); that is, do not give him confidence and freedom of speech, show yourselves to be angry with him. This is no small thing. Such is the rebuke given to brothers, if we truly wish to correct them. We are not ignorant of methods of rebuke. For tell me, I ask, if you had a brother by blood, would you despise him while he was wasting away from hunger? I certainly think not; but perhaps you would even correct him. See Paul's humility: he did not say, "He who does not obey, does not obey me," but he gently indicates it. *Hunc notate* (Mark him). C In order that he might not be hidden, he exhorts us to do this. *Ne commisceamini cum illo* (Do not mingle with him). This is no small chastisement. Then again, *Ut confundatur* (That he may be confounded). And he does not allow him to proceed further. For when he had said, "If anyone does not work, neither let him eat," fearing lest they perish from hunger, he added: *Vos autem nolite deficere benefacientes*. So when he had said, "Withdraw yourselves," and "Do not mingle with him," then fearing lest this very thing should cut him off from the brotherhood (for he who loses heart will quickly perish, to whom confidence and freedom of speech are not given), he added: 15. *Et nolite quasi inimicum existimare, sed corripite ut fratrem* (And do not regard him as an enemy, but rebuke him as a brother). By these things he shows that he is establishing a great punishment for him, in that he deprives him of confidence.
D It is shameful to receive from many: when those rebuking have both provided and have withdrawn themselves, what a reproach this is, and how much it suffices to bite the soul! For if those who give tardily, or murmur, inflame those who receive (for do not speak to me of impudent beggars, but of the faithful); if those who give are about to rebuke, what would they not do that they would not deserve punishment? Not so with us, but as if affected by the greatest injury, we treat those who beg with contumely, and we avert ourselves. You do not give; why are you also troublesome? *Admonete* (Admonish), he says, *ut fratres* (as brothers), not treat with contumely as enemies. He who admonishes a brother does not do this publicly, does not drag the reproach into public, but does this privately and with great attention, and grieving, taking it ill, and weeping and lamenting. Let us therefore provide with a brotherly spirit, let us admonish with brotherly will: not as grieving because we give, but as grieving because he is transgressing the commandment. For what do you gain? For if after you have given you treat him with contumely, you lose the pleasure of the distribution: but when you neither give and you treat him with contumely, what evil have you not done to that wretched and calamitous man? He approached as if about to receive something from you, but he retreated having received a lethal wound, and he has wept all the more. For since he has need to beg because of poverty, and because he begs, he is treated with contumely; see how great the punishment of those who treat with contumely will be. *He who treats the poor with contumely irritates Him Who made him* (Prov. XIV, 31). For, tell me, He permitted him to be indigent because of you, so that you might be able to care for yourself, and you treat with contumely him who is indigent because of you? How great are these things of wickedness! How much of an ungrateful spirit is this deed! *Admonete*, he says, *ut fratres*. Even after you have given, he commanded to admonish: but when, even when we have not given, we treat with contumely, what defense will there be for us?
16. *Ipse autem Dominus pacis det vobis pacem sempiternam in omni loco* (May the Lord of peace himself give you eternal peace in every place). See how, after he related what things are to be done, he seals them with prayer, as if they were certain seals of those things which were deposited, placing prayers and supplication. "May He give you," he says, "peace in every place." For since it is likely that fights will arise from these things, when those [the lazy] become harsher, and these [the brothers] do not provide as they did before, he rightly prayed this now. "May He give," he says, "to you peace always." For this is what is sought, that they may always have it. What is, *In omni loco*? He wants there to be peace everywhere, so that they may have no occasion for contention from any place. For peace is good everywhere, even among those who are on the outside: for hear him saying elsewhere: *Si fieri potest, quantum in vobis est, cum omnibus hominibus pacem habete* (If it be possible, as much as in you lies, have peace with all men) (Rom. XII, 18). For to those things which we wish to perform rightly, there is nothing so apt as to be peaceful and not turbulent, and to be free from enmities, and to have no enemy. *Dominus sit cum omnibus vobis*. 17. *Salutatio mea manu Pauli: quod est signum in omni epistola: ita scribo* (My salutation with the hand of Paul: which is a token in every epistle: so I write). 18. *Gratia Domini nostri Jesu Christi cum omnibus vobis. Amen* (The grace of our Lord Jesus Christ be with you all. Amen). He says that he writes this in every epistle, so that it may be allowed to no one to adulterate them, since it is placed like a great sign of the subscription. He calls the salutation a prayer, showing that both then all things were done spiritually, and when it was fitting to greet, the matter was with gain; and that the prayer was not only a symbol of friendship. He began from it, and ended in it, fortifying with great walls the things which were said on both sides, and placing firm and solid foundations, and imposing a firm and safe ending. *Gratia*, he says, *vobis et pax* (Grace to you and peace); and again, *Gratia Domini nostri Jesu Christi cum omnibus vobis. Amen*. This also Christ
A commanded his disciples, saying, *Behold I am with you always, even unto the end of the world* (Matt. 28:20). But this happens when we will; it will not be with us at all, if we remove ourselves far from the brotherhood. We do not, therefore, cast away grace. He wishes us to withdraw from every brother who walks disorderly. How great a catastrophe was this then! It was, in such a way, a punishment taken from all, just as he says elsewhere, writing to the Corinthians (1 Cor. 5:11), ordering not even to eat with such a person. But most people do not think this is a great punishment now; but all things are confused and corrupted; we mingle with adulterers, with fornicators, with the greedy indiscriminately and as it happens. If one ought to withdraw only from him who is supported in idleness, how much more from others? And that you may learn how terrible it was to be separated from the gathering of the brethren, and how much gain it brings to those who accept reproof with good judgment, listen to how that man who was puffed up by his sin, who had reached the ultimate depth of wickedness, who had committed fornication such as is not even named among the gentiles, he who had no sense of his wound (for this is the excess of perversion)—how much that very man was bent and constrained, such that Paul could say, *Sufficient to such a one is this rebuke, which was inflicted by many* (2 Cor. 2:6); therefore, confirm love toward him. For he was then just like a member severed from the rest of the body. B
4. But the reason why this was so terrible then was this: because even being with them was considered a great good. For just as those who dwell in one house, and are under one father, and are partakers of one table, so they dwelt then in each Church. Therefore, how great an evil was it to have fallen from such love? But now it does not even seem to be a great thing, because nothing is considered great when we are among one another. What was in the order of punishment then, this, because of the great cooling of love, happens even without punishment now, and we withdraw from one another in vain, and out of coldness. For the cause of all evils is that there is no love; this dissolved and made to vanish all the noble and brilliant things of the Church, in which we ought to boast. Great is the boldness of a teacher when he has the power to rebuke his disciples from his own accomplishments. Wherefore Paul also said, *For you yourselves know how you ought to imitate us*; and a teacher ought to be of his life rather than of his speech. And let no one think this is arrogance; for having been placed in necessity, he uttered this, and for the common good. *That we did not behave disorderly*, he says, *among you*. Do you not see from this his humility, which he calls a gift and good order? *We did not behave disorderly*, he says, *among you, nor did we eat bread for free*. He reveals here that they were perhaps poor, too. And do not tell me: "But not all were poor"; for he is speaking about the poor and those who did not otherwise have enough of the necessary food, or from the labor of their hands. For he did not say, "That they might have from fathers," but, "That by working they might eat their own bread." For if I, the herald of the word of doctrine, feared to burden you, how much more he who benefits you in nothing? For this is truly a burden. A burden it is, when one does not give with much readiness. But he does not wipe this away, but as of those who do not have it easily. For why do you not work? God gave you hands for this, not that you might receive from others, but that you might provide for others. *But the Lord*, he says, *with you*. This is permitted even C for us ourselves to pray for, if we do the things of the Lord. For hear Christ saying to the disciples: *Going, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things, whatsoever I have commanded you; and behold I am with you all the days even unto the end of the world* (Matt. 28:19-20). Not only to them was this said, but also to us. For that it was not promised to them only is clear from his saying, *Unto the end of the world*, but also to those who follow in their footsteps. What then does he say to those who are not teachers? Each of you, if he should wish, is a teacher, if not of another, yet of himself: teach yourself first. If you teach all things, whatsoever he has commanded you to observe, through this you will have many who emulate you. For just as a lamp, when it itself becomes bright, can light a myriad, but extinguished, it will neither provide light to itself, nor will it be able to light other lamps; so also in the case of a pure life, if the light in us be bright, we will make a myriad both disciples and teachers, standing before them as an archetype. For not even thus will the words from me be able to benefit those who hear as much as our life. For let it be, if you wish, some man who is a friend to God, and shining in virtue, and having a wife; for it is permitted even to one having a wife to please God, and children, and servants, and friends; he, tell me, will he not be able to benefit all much more than I? For they will hear me once or twice a month, or not even once, and whatever they might hear, perhaps guarding it up to the threshold of the church, they immediately discard; but seeing his life constantly, they gain great things. For when being insulted he does not insult in return, did he not almost fix and engrave the modesty of his gentleness into the soul of the one insulting him? Even if he does not immediately confess the benefit, being ashamed or embarrassed by his anger, yet he immediately receives a sense of it; and it is impossible for an insulting man, even if he should be a beast, to have encountered some long-suffering person without having departed having gained much. For the good things, even if we do not do them, yet we all praise and admire them. The wife, again, if she sees her husband gentle, gains much by living with him always, and the child. It is permitted, therefore, for each to become a teacher. *For build one another up*, he says, *into the one, as you also do* (1 Thess. 5:11). Look; has a loss fallen upon the house? The wife is troubled, as she is weaker and loves adornment; if the husband is a philosopher and derides the loss, he both comforts her and persuades her to bear it nobly. Tell me, therefore, will he not benefit her much more than our words? For it is easy for anyone to speak, but when we are placed in need, it is very difficult to do. Because of this, human nature is accustomed to be regulated more from deeds, and such is the excess of virtue, that even a slave has often benefited a whole house with his master.
A For Paul does not command simply or without cause that virtue be practiced, and that there be obedience to masters, not caring so much that they minister to their masters, as that the word of God and the doctrine not be blasphemed; but when it is not blasphemed, it will quickly be held in admiration. I know also that many houses have profited much from the virtue of slaves. If, however, a slave who is under authority can correct his master, much more can a master correct his slaves. Do you, I beseech you, distribute this ministry with me. I speak with all in common; do you speak separately to each one, and let it be entrusted to each to provide for the salvation of his neighbor. For that fathers of families ought to preside over their own house, and take care of matters there, hear how Paul transmits this regarding women: *If they want to learn anything, let them ask their own husbands at home* (1 Cor. 14:35); he does not bring them to the teacher. For as in schools of letters there are teachers and masters even among the disciples, so also in the Church; for he wishes the teacher not to be troubled by everyone. Why? Because the goods B will thus be great: not only because the labor for the teacher will be light, but also because each disciple, caring for this, can quickly become a teacher and master, having this solicitude. For see how much ministry a woman brings; she guards the house, and takes care of all things that are at home, she attends to the handmaids and urges them to work, she clothes them with her own hands, she brings it about that you are called a father of children, she frees you from harlots, she gives aid to continence, she settles the goad of nature. But you also ought to confer a benefit upon her. How? Reach out a hand to her in spiritual matters. Whatever useful things you have heard, carry them as swallows do in their mouths, and bring and place them in the mouth of your mother and your nestlings. For how is it not absurd that you, while wishing to obtain the primacy in other things and to hold the place of the head, should abandon the rank in doctrine? It is fitting that he who commands preside over those who obey, not in honors, but in virtues. For this is indeed the office of one who commands, but that [virtue] is the duty of those who obey. If you enjoy much honor, this is nothing to you; for you have received it from others; if you shine with much virtue, this is all your own. You are the head of the wife; adjust, correct, and compose the rest of the body. Do you not see that the head does not so much excel the rest of the body in place, as in care and providence, so that it may rule and direct it like a pilot? For in the head, both of the body and of the soul, are the eyes; C from there the power of seeing flows to them, from there the power of ruling holds the primacy. And the rest of the body is indeed constituted to minister; but this was placed to command. All the senses have their beginning and source from there; from there the vocal instruments are sent forth, the power of seeing, the power of smelling, the entire touch; from there the root of the nerves and the bones is established. Do you see that providence excels more than honor? Thus let us also command our wives; let us conquer them, not by seeking more honor, but by them being reached by a greater benefit from us. I have shown that they confer no small benefits upon us; but if we wish to reward them with spiritual things, we conquer. For in corporal things we cannot bring anything that corresponds to them equally. For what? Do you bring much money? But she guards it; this care, however, hangs on the balance, and needs wisdom. Why? Because very many who possessed much, because they did not have someone to guard it, lost everything. But because of the children there is a fellowship between both; the benefit of each is also equal; nay rather, she performs the ministry more laboriously in these, as one who always carries the fetus, and is vexed by the labors of childbirth. Wherefore you can conquer her only in spiritual matters. Let us not care that we have money, but that the souls which are entrusted to us, we may present with confidence before God. For in correcting and composing them, we shall also profit ourselves much. For he who teaches another, if nothing else, is composed in speaking, especially while he sees himself liable for those things for which he reproves others. Since, therefore, we profit both ourselves and them, and through them the house, and this is especially pleasing to God; let us not be weary of taking care of our own soul and the souls of those who minister to us, so that we may receive remuneration for all, D and reach with many riches the holy city, our mother, the heavenly Jerusalem, from which may it be that we never fall, but having shone in the best manner of life, with great confidence we may be deemed worthy to see the Lord Jesus Christ, with whom to the Father together with the holy Spirit, glory, power, honor, now and ever, and unto the ages of ages. Amen.