PREFACE TO THE FIRST AND SECOND EPISTLES TO TIMOTHY
You will find that nowhere is the difficulty greater than here: whether Chrysostom delivered these homilies at Antioch or at Constantinople. Tillemont suspects they were delivered at Constantinople, relying on the judgment of Photius, who opines that those discourses which the holy doctor delivered at Constantinople were composed less accurately and elegantly than those he pronounced at Antioch. But, as Tillemont himself confesses, this standard of Photius, this index, is not so firm that one may agree with it without examination. For Photius himself praises many homilies that were delivered at Constantinople and disparages others, undoubtedly Antiochene, considering them more negligently composed. A Yet I, having carefully examined everything, can bring forward two arguments that might lead us to think they were spoken at Antioch. The first is drawn from those praises of monasteries and monks, to which he devotes the greatest part of the fourteenth homily. Concerning this matter he often treats it in his other works, but always in the Antiochene ones, almost never in the Constantinopolitan. For in the mountains neighboring Antioch there were many monks who flourished in the praise of a more severe discipline and for that reason were visited by many. B We borrow another argument from the fact that, although in these discourses the office of bishops is treated throughout—because Paul, addressing Timothy, who was fulfilling the office of a bishop, keeps singing of what a bishop ought to exercise and what he ought to avoid—yet Chrysostom hints at nothing, nor in such a long course of discourses does he even touch lightly upon anything by which we might suspect he was a bishop at that time. Given that he often did this in other commentaries where a similar opportunity was not present, I confess that I lean more toward this side—namely, that I would say they were delivered at Antioch. However, I await the judgment of the learned reader on this matter. Although in some places he acts rather negligently, and sometimes [deals with] base [matters] not even worthy of mention C lest he be caught, he nevertheless keenly carpingly attacks those greedy for gain who, in their desire to increase their wealth, were bent on snatching away the goods of others; he never ceases from attacking. Nor could you find any other commentary of his where he has expended equal labor in removing this evil. Hence he indicates that this pestilence had spread more widely in those days, and that there were many who were studying to increase their own wealth at the expense of others, and that new ones were rising up daily who, caught by this greed, would steal from others.
There was another type of disease, which at that time was spreading more widely and was more dangerous; namely, of those charlatans who attributed all things to fate and genesis, and desired that all kinds of illusions be attributed to men; what thence resulted, that man reviews in the end of the fourteenth homily: I pass over things worthy of great mourning, omens, prophecies, observations, genesis, symbols, ligatures, divinations, incantations, magic art. At that time all these things were practiced so frequently that you could nowhere find anyone so frequently and strongly attacked by such a disease.
He also attacks another thing which at that time was creeping into the Church to its detriment, because in truth virgins dedicated to God were studying too much after the cultivation of their dress, and sought to please by their walk and adornment; and since the harm that would emerge from this was obvious, he pursues it with many [arguments], as anyone can immediately detect. D
He had entrusted these commentaries to a learned man for Latin translation, whose name is unknown, and who could have adorned them with an elegant and accurate interpretation had he not induced himself to [bend] all things to his own whim, to pass over figures and tropes, and to add to the author’s meaning at will whatever pleased him more. Having therefore dismissed this interpretation, we have provided a new one.
OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE FIRST EPISTLE TO TIMOTHY
ARGUMENT
Timothy was one of the Apostle’s disciples, whom Luke testifies to have been a wonderful young man, attested to by the brothers who were at Lystra and Iconium (Acts 16:2). He was at once a disciple and a teacher; and he was so very prudent that, hearing Paul preaching without circumcision, and having learned that he had even resisted Peter on account of this, he chose not only not to preach the opposite but even to suffer it; for he circumcised him, he says, at such an age; and thus he entrusted to him the entire stewardship. A Indeed, the affection of Paul is sufficient to show what kind of man he was. For he testifies to him elsewhere also, writing and saying: *But you know the proof of him, that as a son with a father he hath served with me in the gospel* (Phil. 2:22); and writing again to the Corinthians he says: *I have sent to you Timothy, who is my beloved son and faithful in the Lord;* and again: *See that you let no man despise him; for he worketh the work of the Lord, as I also do.* And writing to the Hebrews he said: *Know that our brother Timothy is set at liberty* (Hebr. 13:23); and one might find his love everywhere. And the miracles now taking place show his confidence. But if anyone should investigate why he writes only to Titus and Timothy, even though Silas was among those of good repute, and Luke likewise—for he himself says, writing: *Only Luke is with me* (2 Tim. 4:11); and Clement also happened to be one of those with him, for he also says concerning him: *With Clement and the rest of my fellow laborers* (Phil. 4:3)—why, therefore, [does he write] only to Titus and Timothy?
and yet the others he kept about himself. To these, however, he assigned specific locations. Such was the virtue with which Timothy was endowed that his youth was no impediment. Therefore he writes, "Let no one despise your youth," and again, "Admonish younger women as sisters." For when virtue is present, all things abound, and nothing is an impediment. For although he often speaks about bishops and declares many things regarding them, he nowhere dwells at length on age. If, in his writing, he says, "Having children in subjection," and "The husband of one wife," he does not say this as if it were a necessity for him to have a wife and children, but so that, if it should happen that someone be brought to this office from a secular life, they might be such as know how to preside over their house, their children, and all other matters. For if, being a secular man, he were not useful and fitting in these affairs, how could the care of the Church be committed to him? But why was he sending an epistle to a disciple to whom the office of teaching had already been handed down? Was it not proper to instruct him perfectly first, and then to send him? Yet he was in need of instruction not of the same kind as the disciples, but such as would befit a doctor. See, therefore, how throughout the whole epistle he produces doctrine befitting a doctor. And immediately from the beginning he does not say, "Do not pay attention to those who teach otherwise," but what? "That you might charge them not to teach otherwise."
HOMILY I
A "Paul, an apostle of Jesus Christ according to the commandment of God our Saviour, and of the Lord Jesus Christ, our hope, unto Timothy, my beloved son in the faith: grace, mercy, and peace from God the Father and from Christ Jesus our Lord."
Great is the dignity of the Apostle, great and admirable, and everywhere we see Paul setting forth the causes of his dignity, not as if he were usurping honor, but as if it had been entrusted to him, and as if he were doing it by necessity. For when he calls himself "called," and when he says, "By the will of God," and again elsewhere, "Necessity is laid upon me," and when he is appointed to this, all these things remove all ambition and arrogance. For just as he who invades an honor not given to him by God is subject to the extreme of blame and reproach, so he who pushes away and shrinks back from one offered to him contracts another and a different fault, namely that of disobedience and rebellion. This, therefore, Paul expresses now also at the beginning of the Epistle to Timothy with these words: "Paul, an apostle of Jesus Christ according to the commandment of God." B He does not say here, "Paul called," but "According to the commandment." For, lest Timothy should suffer any human weakness and think that he was being addressed just like other disciples, he began in this way. Where did God command this to him? The Holy Spirit is found saying in the Acts of the Apostles, "Separate for me Paul and Barnabas." And lo, he was sent forth by the Spirit, he was separated by the Spirit, and he says that the commandment is God's. What then? Does it diminish the power of the Son that his apostle is sent according to the commandment of the Father? By no means; see, rather, how he renders the power common. For when he had said, "According to the commandment of God our Saviour," he subjoined, "And of the Lord Jesus Christ, our hope." See how properly he placed the names. Also the Psalmist speaks thus concerning the Father, "The hope of all the ends of the earth"; and again, blessed Paul writes in another place in this way, "For in this we labor and are reproached, because we hope in the living and true God." The doctor must needs undergo much greater dangers than the disciples, for, "I will strike the shepherd," he says, "and the sheep will be scattered." C Because this happens, the devil breathes more fiercely against the doctor, in that, when he is struck, the flock is scattered. For when he slaughters the sheep, the flock is diminished; but when he removes the shepherd from the midst, he destroys the whole flock. Since therefore he achieves greater results with less labor, and in one soul destroys the whole, he attacks the doctors more. Therefore, immediately from the beginning, he raises up his spirit by saying, "We have God as Saviour, and Christ as hope." We suffer many things, but we have a great hope; we are in danger, we are beset by snares; but we have a Saviour—not a man, but God. Therefore the Saviour is not weak; for he is God, and no matter how great the dangers may be, they will not overcome us; nor is the hope confounded, for he is Christ. Supported by these two, we bear the dangers and are either quickly freed or nourished by good hope. But why does he nowhere say that he is an apostle of the Father, but of Christ? He makes all things common, and says that the Gospel itself is of God. Whatever we suffer, he says, the present things are nothing. "To Timothy, my beloved son in the faith." This is full of consolation. For if he had exhibited such faith that he became the son of Paul—and not only a son, but a beloved son—he was to have hope of the future. D As for faith, [100] he says that the things that have happened, not to fall...
and be disturbed. But behold, there is also a son, and a genuine son, and yet there is nothing of the same essence. But what then? Was he an irrational creature? But he was not from Paul, he says; so that this is not indicative of being from someone [in terms of substance]. What then? Was he of another essence? Not this either. For having said "son," for this reason he added, "in faith," so as to declare that he was genuine and was from him; nothing had been altered, he possessed likeness according to faith—which is also observed in human affairs regarding substance: the son is like the father, but not in the same way as in the case of God; for there is a greater nearness there. For here, even if they are the same in substance, yet they are separated by many other things—by color, by habit, by intelligence, by time, by choice, by things relating to the soul, by things relating to the body, by external things, and they are separated from one another by many other things, rather than being joined to one another; but there, none of these barriers exist. A The word "according to commandment," like "called," is more effective, as one can learn from elsewhere. The expression "to Timothy, my genuine son," is similar to what he says to the Corinthians: "In Christ Jesus I have begotten you," that is to say, in faith. He adds "genuine," wishing to demonstrate the precise likeness to him that is greater than others; and not only this, but also the love toward him, and his great affection. Behold, the "in" is again used regarding faith: "to my genuine son in faith," he says. See also how great the eulogy is, if he calls him not only his son, but his genuine son. "Grace, mercy, peace from God our Father and Christ Jesus our Lord."
2. Why did he not place "mercy" first in the other epistles, but does so here? This also comes from great affection; for he prays for greater things for his child, fearing and trembling for him. For he so feared for him that he did what he did nowhere else, even to write to him regarding bodily matters, as when he says, "Use a little wine for the sake of your stomach and your frequent infirmities." For teachers have mostly greater need of mercy. "From God," he says, "our Father, and Christ Jesus our Lord." Again, there is consolation here. For if God is Father, He cares for him as for His children; for hear Christ saying, "What man is there among you who, if his son should ask for bread, will give him a stone?" "As I urged you to remain in Ephesus, when I was going to Macedonia." Hear the gentleness, how he does not use the voice of a teacher, but almost that of a servant. For he did not say, "I commanded," nor "I ordered," nor "I exhorted," but what? "I urged you." It is not necessary for us to be thus disposed toward all our disciples, but toward the gentle and virtuous; but toward others who are corrupted and are not genuine, we should be otherwise, as he himself writes elsewhere, saying, "Rebuke them with all authority." And see what he says here: "That you may charge some," not "That you may urge," but "That you may charge them not to teach differently." What is this? Was not the epistle of Paul which he sent to them sufficient? It was sufficient, but people pay more contemptuous attention to letters. Either this is the meaning, or that these things existed even before the letters. And he himself spent much time in that city, and the temple of Artemis was there, [and] there he suffered those terrible things. For after the theater had been cleared, having summoned and exhorted the disciples, B he thus sailed away, and came to them again. It is worth inquiring whether he had even then established Timothy there; for he says, "That you may charge some not to teach differently." He does not name them, so that he might not make them more shameless by the conspicuousness of the rebuke. There were some here from among the Jews, false apostles, wishing to drag the faithful back to the Law, whom he blames everywhere in his epistles. And they did this not so much because they were driven by conscience, as by vainglory, and by the desire to have disciples, and by contending with the blessed Paul, and by being jealous of him. This is what "to teach differently" means. "And not to pay attention," he says, "to myths and endless genealogies." By "myths" he does not mean the Law—far from it—but the corruptions and the counterfeits and the spurious doctrines. For it is likely that those from among the Jews wasted the entire discourse on trifles, counting fathers and forefathers, so that they might seem to have the reputation of great experience and history. "That you may charge some," he says, "not to teach differently, and not to pay attention to myths and endless genealogies." What is, "endless"? Either possessing no end, or nothing useful, or difficult for us to grasp. Do you see how he maligns "the question"? For where there is faith, there is no need of an inquiry; where there is nothing that needs to be curiously examined, why is there need of an inquiry? The inquiry is destructive of faith. For he who inquires has not yet found; he who inquires cannot believe. For this reason he says, "Let us not be occupied with inquiries; for if we inquire, this is not faith; for faith brings rest to the reasoning." How then does Christ say, "Seek, and you shall find; knock, and it shall be opened to you," and, "Search the Scriptures, for in them you think you have eternal life"? There, the "Seek" speaks regarding petition and ardent desire; but here, "Search the Scriptures" is not introducing any inquiring labors, but casting them out. For He said, "Search the Scriptures," that is, so that we might learn their precision and know it, not in order that we might always be inquiring, but that we might cease inquiring. And he rightly said, "Charge some not to teach differently, nor to pay attention to myths and endless genealogies, which provide inquiries rather than the economy of God which is in faith." C He rightly said, "the economy of God," for God wished to give us great things, but our reasoning does not grasp the magnitude of His economies. Therefore, this must come about through faith, which is the greatest medicine for souls. The inquiry, then, is contrary to the economy of God. For what is administered through faith? To receive His benefits, and to become better, and to dispute and doubt about nothing, but to find rest. For the things which faith has accomplished and built up, this [inquiry] destroys, providing inquiries and casting out faith. "And not to pay attention," he says, "to myths and endless genealogies." And "what harm," he says, "did the genealogies do?" Christ said that one must be saved through faith; they were inquiring and saying that this is not possible. For since...
the sentence was meant for the present time, but the outcome of the sentence is in the future, faith was needed. They, however, being intercepted by legal observations, were an impediment to faith. I think, moreover, that he also sub-indicates the Greeks here when he says, "Fables and genealogies," inasmuch as they were enumerating their gods. A We are called believers, so that we may believe without any hesitation what is said, and doubt nothing. For if those things were human, it would be fitting to scrutinize them accurately; but if they are of God, it is fitting only to honor them and believe; for if we do not believe, it will not be possible for us to be persuaded that God even exists. For how do you know that God exists, if you demand reasons from Him? This is the first proof that you know God, if you believe in what He says without arguments and proofs. The Greeks also know this; for they used to believe in gods even when they spoke without indication or proof. Why? Because they were sprung from gods. Do you see how the Greeks also knew this? And what do I say of the gods? They placed faith even in a man who was a magician and an image, namely Pythagoras; this he said: B and in the temples above, silence was inscribed; and he used to hold his mouth with his finger, and compress his lips, and exhort all those passing by to be silent. Are those things therefore honorable, and are not ours—not merely on par, but actually ridiculous? What an excess of madness would that not have been? Whatever pertains to the Greeks is rightly discussed; such things are indeed competitive logic, disputations, and disceptations: but our things are far removed from all these. For human wisdom discovered those, but spiritual grace taught these; those are dogmas of folly and insipience, these of true wisdom. There is no disciple there, nor master, but all contend with questions; here, whether one be a doctor or a disciple, one desires to learn from whom it is fitting to learn; to comply, not to doubt; to believe, not to contend with arguments. For by faith all the ancients were famous, and without faith all things are rendered as nothing.
Against Genesis and Fate. And what do I say of celestial things? If we examine even terrestrial things, you would find that they are held by faith; neither pacts, nor arts, nor anything else will stand without it. But if faith is required here, where all things are full of falsehood and deception, much more so is it in those. Let us therefore cling to this, let us approach this; thus we will eliminate all pernicious dogmas from our soul, namely genesis C and fate. If you believe that there will be a resurrection and a judgment, you will be able to cast all these things out of your soul. Believe that God is just, and you will not believe that genesis is unjust; believe that God is provident, and you will not believe that genesis contains all things; believe that there is punishment and a kingdom, and you will not believe that genesis takes away what is in us, and subjects us to necessity and force. Do not sow, do not plant, do not serve as a soldier, do not do anything at all; for those things which pertain to genesis will happen entirely whether you like it or not. What further need is there of prayers? Why then do you want to be a Christian, if there be genesis? For you will not be liable to any charge. Whence are the arts? Are they from genesis? "Yes," he says, "and it is predetermined by fate that one should become wise with labors." But show me anyone who has learned an art without labor; but you will not be able to: thus it is not born from genesis, but from labors. "Whence therefore is that wicked man," he says, "who did not receive an inheritance from his father, yet is rich; while another, after innumerous labors, is poor?" For they frequently agitate these things, moving everything regarding riches and poverty, but nothing regarding vice and virtue. But do not talk about this matter any longer, but show whether someone who is studious of the good has become bad, and whether someone who is idle and negligent has become good: for if fate has power, it should demonstrate its power in the greatest matters, namely in virtue and vice, not in riches and poverty. "And whence," you will say, "is this one in diseases, that one in good health? Whence is this one famous, while another is in turpitude? Whence do things happen to some according to their wish, while to others innumerous impediments occur in the majority of cases?" Withdraw from genesis, and you will know these things: firmly believe that it is God who provides, and you will clearly know these things. "But I cannot," you will say; "for such a confusion of things does not allow one even to suspect that there is providence." If these were the works of God, how can I believe that God is good, to give money to a debauchee, to a villain, to a plunderer; and not to the upright? Whence should I believe? For it is necessary to believe from the things themselves. Rightly, therefore, are those things from genesis: are they just or unjust? "Unjust," you say. Who, therefore, made it? Did God? "No," he says, "but it is unbegotten." But since it is unbegotten, how does it perform such things? For these things are contrary. Therefore, these things are by no means of God. Let us inquire, therefore, who made the heaven. "Genesis," you will say. Who the earth, who the sea, who the annual seasons? D Did He therefore place such a good order in inanimate things, such a concinnity of things; but in us, for whose sake He made all things, such an inverted order? As if one were to provide that a house be wondrously adorned, and take no care of his servants. Who preserves the succession of the seasons? Who placed the right laws of nature? Who constituted the course of day and night? These things are superior to that genesis. "No," you say, "but they were made by chance." And how could such a good order of things have been made by chance? "Whence therefore," you will say, "are the rich, the healthy, the illustrious, who are rich from avarice, who from inheritance, who from violence? Why therefore does God allow the wicked to prosper?" Because the retribution of merits is not given to each here, but in the future age: show me something similar there. "Meanwhile," you will say, "grant that to me here: I do not seek what is there." But you do not receive it for this reason, because you seek it. For if, while living outside of pleasure, you seek these things in such a way that you prefer them, you would seek them much more if you were enjoying pure pleasure. Therefore, He shows you these things are nothing and are indifferent: for if they were not indifferent, He would not have given these to those. Tell me, is it not indifferent to be black, or tall, or short? So also riches are indifferent. For tell me, were not necessary things given to all equally: as is a suitable habit...
in virtue, the distribution of spiritual gifts? If you knew the benefits of God, since you enjoy them just as others do, you would not unfairly begrudge them their poverty, nor would you be seeking such an abundance of these things, if you knew that equality. For as a servant who receives food, clothing, and lodging from his master, and enjoys these things equally with the others, if he were to have longer hair or larger fingernails, would be foolish if he thought he had more than the others—in the same way, one who is in such a state as this aims high, because he enjoys them for a time. Therefore, God deprives them of these things, so that He might extinguish this madness and transfer their desire for these things to heaven. We, however, do not even thus become sober. For just as a father, if his child has some childish thing and prefers it to the necessities, deprives the child of the childish things so that he might transfer him to perfection even against his will, so too does God do everything so that He might transfer us to heaven. Why then, he says, does He allow the wicked to be rich? Because He has no great regard for those things. Why then, also, the righteous? Not for their own sake, but He simply permits it. And these things have been said by us now in a cursory manner, as to those who are ignorant of the Scriptures; but if you wished to believe and attend to the divine words, none of these discourses would have been needed by us; for from these alone we would have known everything. For that you may learn that wealth is nothing, nor health, nor glory, I point out to you many who, being able to gain, do not gain; who, being able to be healthy, waste away their own bodies; who, being able to enjoy glory, do everything so as to be despised. Yet no one who is good strives to be bad. Therefore let us cease seeking the goods here and let us seek those in the heavens. For thus shall we be able both to obtain them and to enjoy the eternal nourishment, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and always, and unto the ages of ages. Amen.
HOMILY II
A Ver. 5. *Now the end of the commandment is charity out of a pure heart and a good conscience and faith unfeigned : 6. from which some having swerved have turned aside unto vain jangling; 7. desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.*
1. Nothing so harms the human race as to despise friendship, and not to accomplish it with great zeal; just as, on the other hand, nothing sets it right as to pursue it with all one’s might. And Christ, declaring this, says: *If two shall agree on earth as touching any thing that they shall ask, it shall be done for them* (Matt. 18.19); and again, *When iniquity shall abound, the love of many shall wax cold* (Matt. 24.12). From this all heresies were born. For because they did not love their own brethren, they envied them when they were well-regarded, and from envying they desired power, and from the desire for power they begat heresies. For this reason also Paul, having said, *That thou mightest charge some that they teach no other doctrine*, B explains the method by which this is possible. And what is this? Charity. Just as when he says, *Christ is the end of the law* (Rom. 10.4), that is, the fulfillment, and this contains those things, so this commandment is contained by charity. The end of medicine is health; so when health is present, there is no great need of treatment; and when charity is present, there is not much need of command. And what charity does he speak of? The sincere one, not that which is merely in words, but that which is from disposition, and mind, and sympathy. *Out of a pure heart*, he says; he is speaking either of an upright life or of genuine friendship. For an unclean life also creates schisms; *For every one that doeth evil hateth the light* (John 3.20). Truly, there is a friendship even of the wicked; for example, robbers love robbers, and murderers love murderers; but this is not from a good conscience, but from a bad one, nor from a pure heart, but from an unclean one, nor from a faith unfeigned, but from a counterfeit and feigned one. For faith manifests the truth; C and from sincere faith charity is born; for he who truly believes in God is never willing to let this go. *From which some*, he says, *having swerved, have turned aside unto vain jangling.* He rightly said, *swerved*; for it requires skill so as to shoot straight and not outside the mark. That is, to be directed by the Spirit; for many are the things that lead one away from the straight path; and one must look toward one thing. *Desiring*, he says, *to be teachers of the law.* Do you see another cause, that of the love of power? For this reason also Christ said, *Be not ye called Rabbi* (Matt. 23.8); and again, the Apostle, *For they themselves keep not the law* (Gal. 6.13), but in order that they may glory in your flesh. They reach for office, he says; for this reason they do not look toward the truth. *Understanding neither what they say, nor whereof they affirm.* Here he denounces them as not knowing the scope of the law, nor the time until which it was necessary for it to be in force. How then, if it is from ignorance, do you call this a sin? Because it was not only due to the desire to be teachers of the law, but also due to not possessing charity that they suffered this; otherwise, the ignorance itself was also born of these things. For when the soul gives itself to carnal matters, its perceptive faculty is blinded; and having fallen away from charity, it falls into contentiousness, D and the eye of the understanding is blinded. For he who is held by some desire for these temporary things, being drunk with the passion, would not become an impartial judge of the truth. *They know not*, he says, *whereof they affirm.* For it was likely that they spoke about the law, and said much about purifications and the other bodily matters. Then, having omitted to refute those things, as being nothing but a shadow of spiritual things and an outline, which was more appropriate, he does this. What is it that he does? He praises the law, calling the Decalogue the law here. But from this he cast out those things too. For if these very things punish transgressors, and become useless to us, much more those others. *But we know*, he says, *that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man.* Good, he says, and not good. What then, he says? If one does not use it lawfully, is it not good? Even so it is good; but what he says is this: whenever one fulfills it through works—for the phrase, *if a man use it lawfully*, signifies this here. But when they interpret it in words, but transgress it in their works, this is to use it unlawfully; for he also uses it, but not for his own benefit.
A Read how it is to be used. But another thing can be said: what is this? If you use the law lawfully, it transmits you to Christ. For since the scope of the law is that it should justify a man, and it cannot do so, it transmits him to the One who can. In another way also we use the law lawfully, when we keep it out of great superabundance. What is this, out of superabundance? Just as a horse makes proper use of the bit—not the one that leaps out, nor the one that bites, but the one that uses it for propriety—so he uses the law lawfully who does not act temperately out of the necessity of the letter. Who, then, will use it lawfully? He who knows that he has no need of it. For he who has progressed so far in virtue as to fulfill it not because of fear of it, but because of virtue itself, he will use it lawfully and securely; if anyone uses it in this way, not as fearing it, but having the condemnation of the punishment stored there before his eyes. Otherwise, he calls him just here who practices virtue. He, therefore, uses the law beautifully who has no need to be instructed by it.
B But as for the marks of letters, they lie open to children; but he who fulfills them, not from those points but from others, has greater skill, and makes better use of letters: so he who transcends the law is not instructed by the law. For he who fulfills it not out of fear, but out of a zeal for virtue, this man fulfills the law most. For he who fears punishment does not fulfill the law in the same way as he who desires honor; nor is he who is under the law the same as he who is above the law: for to live above the law is to use it lawfully. For he uses the law well and guards it himself who accomplishes things greater than it prescribes; who does not deign to be instructed by it. For the law for the most part forbids crimes; but this does not make one just, rather good works do. Therefore, whoever refrains from evils as slaves, these do not fulfill the scope of the law; for it was set there for this reason, to punish transgression. Therefore those, too, use the law, but because they fear punishment: for, "Do you want to have no fear of the authority?" he says, "do what is good" (Rom. xiii, 3): as if someone were to say, for the law denounces punishment only to the evil; but to him who performs deeds worthy of crowns, wherein is the law useful? Just as also a physician is useful to him who is wounded or sick, but not to him who is in good health. "But to the unjust," he says, "and to the disobedient, to the ungodly and the sinners." He calls the Jews unjust, and the same ones disobedient. "The law works wrath," he says. This concerns those who work evil. But what of him who is worthy of honor? "Through the law," he says, "is the knowledge of sin" (Rom. iii, 20). What is this to the just? "To the just," he says, "the law is not laid down" (I Tim. i, 9). Why? Because he is outside of punishment, nor does he expect to learn what must be done from the law, since he has within him the grace of the Spirit dictating it. For the law was given so that they might be coerced by fear and threats. There is no need, therefore, of a bit for an obedient horse, nor of instruction for him who does not need a teacher.
"But to the unjust," he says, "and disobedient, to the ungodly and sinners, to the wicked and the defiled, to parricides and matricides." He did not stop there, nor did he remember only sins; but he also enumerated them by C species, so that he might strike shame through the mastery of the law. Then, after he had enumerated them by species, he spoke of avoiding them, although those things which he had said were able to restrain them. Concerning whom, therefore, does he say these things? Concerning the Jews: for they were both parricides and matricides, they were wicked and defiled: for he indicates them when he says, "Ungodly and sinners." When, therefore, they were such, the law was necessarily given. For tell me, did they not frequently worship idols? Did they not stone Moses? Were not their hands stained with the slaughter of their kinsmen? Do the prophets not constantly reproach them for this? But to those who philosophize on heavenly things, these are superfluous. "To parricides," he says, "and matricides, to murderers, fornicators, abusers of themselves with mankind, kidnappers, liars, perjurers, and if there be any other thing that is contrary to sound doctrine." He rightly said, "sound doctrine": for all those were vices of a corrupted soul.
11. "According to the gospel," he says, "of the glory of the blessed God, which was committed to me." And so, even now, the law is necessary for the confirmation of the gospel; but for believers there is no need of it. Moreover, he calls it the gospel of glory, not for any other reason, but because of those who are ashamed of the persecutions and the passion of Christ. Therefore, both for other reasons and for these, he called it the gospel of glory, showing that the passion of Christ is glory, or perhaps he also indicates future things. For even if the present things are full of shame and reproach, yet the future things are not of this kind: and the gospel is of future things, not of present things. Why, therefore, says the angel: "Behold, I bring you good tidings, that there is born to you a Savior" (Luc. ii, 10)? Because the Savior who was to be was born: for not immediately when He was born did He perform signs. "According to the gospel," he says, "of the glory of the blessed God." Glory: either he speaks of the worship of God, or he indicates if all present things are full of His glory, much more the future: "When His enemies," he says, "shall have been placed under His feet; when nothing shall stand against Him; when the just shall see all those most blessed things, which neither eye has seen, nor ear heard, nor have they entered into the heart of man." "For I desire," he says, "that where I am, they also may be, that they may see My glory, which You have given Me" (Joan. xvii, 24). D —True glory, what it is.— Let us therefore learn who these are, and proclaim them blessed, considering of what goods they are to be partakers, of what glory, of what light they are to be participants. For the present glory is of no value and unstable: if it remains, it remains only until death, and then is immediately extinguished: "For his glory," he says, "shall not descend with him" (Ps. xlviii, 18); and it does not accompany many even here to the end. But of that glory it is permitted to suspect no such thing; but it shall remain, and shall never have an end. Such also will be those things which are of God, firm, not liable to change or end. For that glory does not flow from external things, but from internal ones: for example, that glory will not be from sumptuous garments, nor from a multitude of servants, nor from chariots; but without these, the man will overflow with glory. For now, if these things are absent, he will be void of glory, but there it is otherwise. In the baths we see naked men who are both famous and of no value, indeed even wicked. But in the forum many rich men have been endangered, letting go of their children for some need, but there, with himself, he holds glory immediately. 559 And just as angels, wherever [alt-version omitted]
they appear, have glory within themselves, so too do the saints; or rather, as the sun does not require a garment, nor does it require anything else, but as soon as it appears, it also radiates its own glory, so too shall it be then.
3. Let us then pursue that glory, than which nothing is more venerable; let us leave behind this, than which nothing is more contemptible. *In the wearing of garments*, he says, *do not boast* (Eccl. 11: 4). These things were foretold of old to the infants. For the dancer, the harlot, and the stage-player are clothed more beautifully and more sumptuously than you. And furthermore, you boast of a thing which, if moths attack it, they deprive you of the enjoyment. Do you see how uncertain a thing the glory of this present life is? You boast of a thing that worms devour and destroy; for they say there are certain Indian insects from which these threads are prepared. Acquire a garment, if you wish, woven from above, the robe that is wonderful and brilliant, the truly golden vesture. That gold is not from metals which the hands of condemned men have dug, but is born of virtue. Let us wrap ourselves in that robe, which was not fashioned by poor men and slaves, but by the Master himself. But you will say that gold is strewn upon this garment? And what is that to you? For all admire him who made it, not him who is wrapped in it; for the wonder is truly his. For just as with simple garments, we do not admire the wood upon which the garment is stretched for fulling, but the craftsman, although it wears the wood and is bound to the wood. Since, therefore, those are not bound for their own sake, nor are these, but for the need of the garment, so that it may be shaken, as he says, so that it may not be pulled by a moth. How then is this not a sign of the most extreme folly, to take such pains for nothing, and to contrive everything, and to betray one’s own salvation, and to despise hell, and to insult God, and to overlook Christ as he hungers?
What could one say of the luxury of the aromatics of India, of Arabia, of Persia, of the dry, of the liquid, of the perfumes, of the incenses, all of which involve great and foolish expense? Why do you perfume your body, O woman, when it is filled with inward impurity? Why do you spend so much on what is foul-smelling, and do the same as if one were to throw perfume onto dung, or sprinkle balsam on a brick? There is, if you wish, perfume, there is aromatic, with which you can anoint the soul, not from Arabia, not from Ethiopia, not from Persia, but brought from heaven itself, sold not for gold, but for a good intention and sincere faith. Purchase this perfume, the fragrance of which can fill the world; the apostles breathed of this. *For we are a fragrance of Christ*, he says, *to some unto death, to others unto life* (2 Cor. 2: 16). What, then, is this? That some are said to be strangled by its sweetness. And not only the body of the apostles, but their garments breathed this spiritual perfume. For the garments of Paul breathed so beautifully that they drove away demons. Of what leaf, of what cassia, of what myrrh is this fragrance not sweeter and more useful? If it drove away demons, what else would it not have achieved? Let us prepare this perfume; and spiritual grace prepares it through almsgiving. A
It is of this that we shall breathe when we depart thither, and attract the saints to ourselves; and just as here those who are anointed with perfumes draw everyone to them—if this one who breathes such scent should go into a bath, or into a church, or into any other crowded place, all depend on him, and all turn toward him—so too in that world, when souls breathing with spiritual fragrance enter, all stand aside and give way. B And even here, neither demons nor any vices dare to approach, nor can they endure it; for they are strangled. Let us therefore clothe ourselves in that aromatic. For this one indeed puts upon us a reputation for soft living, but that one for courage and true wonder; and it provides us with much confidence. This aromatic the earth does not yield, but virtue begets, it does not wither, but it blooms; this makes those who possess it honorable. With this we are anointed when we are baptized; then we breathe beautifully. But to breathe so hereafter is a matter of our own diligence. For this reason too, of old, the priests were anointed with myrrh, giving a symbol of virtue, that it behooves the priest to breathe beautifully. C But of sin, nothing is more foul-smelling. Behold how the prophet describes its nature. *My wounds have become foul and putrid* (Ps. 37: 6). For indeed sin is worse and more foul-smelling than rottenness. For what, tell me, is more foul-smelling than fornication? But if you do not perceive it while it is being done, consider for me what the sin is after the deed, and then you will see its foulness, then the defilement that has been rubbed on, then the pollution, then the abomination. D Such is every sin; before it is committed, it holds a certain pleasure, but after it is completed, the sweet part ceases and withers, and the painful and the gloomy enters in. But justice is the opposite; at the beginning it has labors, but at the end pleasure and rest. So then, not even there is the pleasure pleasure, with the expectation of shame and punishment; and here on the other hand, not even the labor is labor with the hope of rewards. What, I ask, is drunkenness? Does it not have pleasure in the drinking alone? Or rather, does it not have it even in the drinking? For when it falls into insensibility, and sees none of those present, but is in a state worse than the mad, what pleasure remains? Rather, not even in fornication itself is there pleasure. For when the soul, held captive by passion, is deprived of its judgment, what pleasure is this? And if this is so, even that [which they call] pleasure is the itching of sickness. I would call that pleasure true, when the soul is not in a state of passion, strained and torn by the body. For what pleasure is this, to gnash teeth, to roll the eyes, to be tickled and heated beyond what is fitting? And that it is not pleasure is clear, because we hasten to be released from it quickly, and having been released, we are in pain. If it is pleasure, do not release yourself from it, but remain in the pleasure. Do you see that "pleasure" is a name only? But things with us are not so, but are truly pleasant, not having pleasure with a flame, but setting the soul free, and gladdening and expanding it. Such was the pleasure of Paul, who said: *In this I rejoice, yes, and I will rejoice* (Phil. 1: 18), and, *Rejoice in the Lord always* (Phil. 4: 4). For that other [worldly pleasure] possesses both shame and condemnation, and that one is done in secret, and is filled with ten thousand [index: entries preserved]
[...of] human affairs — she is exempt from all these things. Let us therefore strive after [her], so that we may obtain the good things of the future, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and to the ages of ages. Amen.
HOMILY IV
A Gratitude I owe to Him who strengthened me, Christ Jesus our Lord, because He counted me faithful, putting me into the ministry; who was before a blasphemer and a persecutor and injurious; but I obtained mercy, because I did it ignorantly in unbelief. The grace of our Lord superabounded with faith and love which is in Christ Jesus.
1. Humility is something that brings great profit, yet we find it nowhere quickly; rather, we find a great deal of word-humility—and more than enough—but true humility nowhere. The blessed Paul, however, pursued it in such a way that he everywhere devised many pretexts to make his own mind humble. For since those who are conscious of great deeds of their own must labor the most to study humility—and it is likely that he too suffered no small pressure, as a good conscience swelled up like a certain torrent—behold, therefore, what he does here also. He had said, "The gospel of the glory of God has been committed to me": a gospel of which those who still use the law cannot be participants, because it is contrary to it; and the distance is so great that those who are held under the law were not yet worthy to participate in the gospel—just as if one were to say that it is not right to introduce into the choir of philosophers those who are worthy of chains and trial. Because, then, he felt great and spoke great things, at the same time he humbles himself and persuades others to do the same. When he had written, "What has been committed to me," he immediately checked himself, lest you think he speaks thus out of pride. Behold, therefore, what correction he uses, subjoining this: "I give thanks to Him who has empowered me, Jesus Christ our Lord, because He counted me faithful, putting me into the ministry." See how he hides his own noble work everywhere and refers the whole to God, yet in such a way that he does not take away the freedom of the will. For an B unbeliever might have said perhaps, "If the whole is God’s, and nothing is contributed by us, but He transfers us like wood and stone from malice to philosophy, why did He make Paul such a one, and not Judas similarly?" Removing this objection, therefore, behold with what prudence he speaks: "It has been committed to me," he says. This is his work, this is the dignity; yet the whole is not his own. For see what he says: "I give thanks to Him who empowered me, Christ Jesus." This is God’s part; then he sets down what is his own: "Because He counted me faithful"—rightly, because he had to be useful from his own capacity. "Putting me," he says, "into the ministry, who was before a blasphemer and a persecutor and injurious; but I obtained mercy, because I did it ignorantly in unbelief." See how he sets down both what is his own and what is God’s, yet attributing more to God’s providence, while depressing what is his own; yet so, as I said, that he does not take away the freedom of the will.
But what is the meaning of "who empowered me"? Listen: he had taken upon himself a huge burden, and he needed much grace from above. For consider how great a thing it was to stand against daily insults, against injuries, snares, dangers, gibes, reproaches, deaths; and not to fail, or fall, or be overturned; but daily, attacked from everywhere by countless weapons, to stand firm with a hardened face, unterrified. That was not of human strength; but neither was it of God’s grace alone, but also of his own free will. And that God, foreknowing what sort of man he would be, chose him, hear what He says before he had begun to preach: "He is a chosen vessel unto me, to bear my name before the nations and kings" (Acts 9:15). For just as those who carry the royal standard, which is wont to be called the labarum, have need of much fortitude and skill, so as not to hand it over into the hands of the enemies—so those who carry the name of Christ, not in war only, but also in peace, have need of much virtue, so as not to hand it over to C slanderous tongues, but to carry it strenuously and to bear the cross. For there is need of much fortitude to bear the name of Christ. For he who says, or does, or thinks anything unworthy, does not bear that name, he does not possess Christ in himself. He who bears that name walks with pomp, not in the marketplace, but in the heavens; and all shudder, the angels attending him and marveling. "I give thanks," he says, "to Him who empowered me, our Lord Jesus Christ." See how he gives thanks to Him even for those things which pertain to himself. Because he is a chosen vessel, he says he owes thanks to Him. "And yet this is your own, O blessed Paul; for God is no respecter of persons." But "I give thanks to Him," he says, "because He deemed me worthy of such a ministry": for this is the sign that He counted me faithful. Just as in a house the steward not only owes thanks to his master because he trusted him, but also sets this down as a sign of grace, that he is considered more faithful than the others: so it must be said here.
Then consider how he extols the mercy and loving-kindness of God, when he sets forth his own former life: "Who was before," he says, "a blasphemer and a persecutor and injurious." And when he speaks of the Jews, who were still unbelievers, he uses more sparing words: "For I bear them witness," he says, "that they have a zeal for God, but not according to knowledge" (Rom. 10:2); but he calls himself a blasphemer, a persecutor, and injurious. See how he casts himself down, how he is not a lover of himself, how he possesses a humble mind! It was not enough for him that he called himself a blasphemer and a persecutor, but he even amplified it. "For the wickedness did not stop in me alone," he says, "nor was it enough for me that I blasphemed; but I also persecuted those who wished to lead a pious life." Great is the madness of blasphemy. "But I obtained mercy, because I did it ignorantly in unbelief."
Since he has said much concerning the kindness of God, B that He had mercy on one who was a blasphemer, a persecutor, and an insolent man, and that He did not stop there but also deemed him worthy of other great gifts, he again secures that point for the sake of the unbelieving, so that they may not say that free will is abolished; he therefore added, "with faith and love which is in Christ Jesus." This much, he says, we contributed: we believed that He is able to save us.
3. Let us therefore love Him through Christ. What is "through Christ"? That He became the author of this for us, not the law. Do you see of what good things Christ became the cause for us, and of what things the law C became? And he did not simply say, "grace abounded," but "superabounded." For it did truly superabound, leading those worthy of a thousand punishments into adoption suddenly. Behold again the "in" and "through": for it is not faith alone that is needed, but also love; since there are many even now who believe that Christ is God, but do not love Him, nor do they do the things that belong to those who love Him; for how could they, when they prefer everything to Him—money, birth, fate, observations, omens, divinations? But when we live to His insult, tell me, what kind of love is that? If anyone D has a friend who is warm and ardent, let him love Christ at least as much; let him love Him who gave His own Son for His enemies, even though we had achieved nothing. What do I say, "achieved"? Indeed, we had done great evils and had dared things undareable, for nothing. And He, after a thousand benefits and ministrations, did not even then cast us aside, but then most of all gave His Son, when we had wronged Him more; yet we, after having attained such things, after having become friends, after having been deemed worthy of all good things through Him, have not loved Him even as a friend. And what hope will there be for us? Perhaps you shudder at the word; but I wish you would shudder at the facts. And how, he says, shall we not love God as we love our friends? How? I shall try to show; and I pray that I may seem to say nothing, but to talk nonsense; but I fear that the words may be in accordance with the facts. Consider: for friends, for those who are truly friends, many have often chosen to suffer loss; but for the sake of Christ, no one bears not only to suffer loss, but not even to be content with what they have. For a friend we have often been insulted, and we have taken on enmities; but for the sake of Christ, no one takes on enmity, but says, "Love in vain, do not hate in vain." We would never overlook a friend who is starving; but Christ, coming to us daily, not for any great thing, but even for bread alone, we do not even receive, while we are belching from foul odors, and tearing things apart, and gorging ourselves, and breathing out yesterday's wine, and living in luxury, and some giving to harlots, others...
for the sake of the body, but we let Christ go hungry, even though He comes to us daily, not for great things, but only for bread—and we do not even admit Him! And we do this while we are belching and distended from foul gluttony, indulging our bellies, smelling of yesterday’s wine, and living in luxury. Some lavish their wealth on harlots, others on parasites, others on flatterers, monsters, fools, and dwarfs—for they turn the defects of nature into their own pleasure. We never envy friends—true friends—nor are we stung by their prosperity. Yet we suffer this regarding Christ, and you may see that such friendship carries more weight than the fear of God. For a dissembler and an envious person fears men more than God. How? I will say: because when God sees what is happening in the heart, man does not cease to weave deceits; but if that person should see a man, he is undone, he blushes. B What do I mean by this? We go to visit a friend who is in affliction; if we delay even a little, we fear that we might be censured. But we do not even visit Christ, who is often dying in chains. And we do not go to visit faithful friends because they are faithful, but because they are friends.
C Do you see that nothing is done for God, nor even for love, but all things for friendship or for custom? We see a friend departing on a journey, and we weep and groan; but if we see him dead, we lament, even though we know he is not separated from us forever, but that we shall recover him in the resurrection. Yet we are not grieved when Christ is separated from us daily; nay, when we drive Christ away daily, we do not grieve, nor do we think we are doing anything grave while we act unjustly, afflict Him, irritate Him, and do things that are not pleasing to Him. But the matter is not yet so dreadful if we do not use Him as a friend; for I shall show that we treat Him as an enemy. How? "The mind of the flesh," says Paul, "is enmity against God" (Rom. 8:7). We always carry this about, and we drive away Christ, who always wants to run to us and comes to our doors (for evil deeds do this). We bring it about that He is insulted every day by our avarice and our robberies. Is someone praised who flourishes in preaching and is useful to the Church? We envy him because he does the things of God; and we appear to envy him, but that envy passes to Christ. No, you say, but we want that benefit to come about not through others, but through us. Not for Christ’s sake, but for our own. For if it were for Christ’s sake, it would make no difference to us whether these things were done through others or through us. D Tell me, if a doctor had a son in danger of blindness, and he did not have the faculty of healing himself, but found another who could cure him, would he drive him away? By no means, but he would speak to him almost exactly thus: "Whether it is cured by me or by you, it makes no difference." Why? Because he looks not to what he can confer upon himself, but to his son. So it is with us; if we were intent upon the things of Christ, we would say: "Whether the useful result comes through us or through another, let it come." "Whether in truth or by pretense," he says, "Christ is announced" (Phil. 1:18). For hear Moses speaking to those who wished to irritate him, when Eldad and Modad were prophesying: "Do you envy for my sake? Who would grant that all the people of the Lord were prophets?" (Num. 11:29). All these things proceed from the love of glory. Therefore, are these not the ways of enemies and foes?
To return good for evil. Has someone spoken ill of you? You, on the contrary, love him. And how is this possible? It is possible, and highly possible, if you wish. But if you only love those who speak well of you, you deserve no thanks; for you do not do this for the Lord’s sake, but for the sake of your own praise. Has someone harmed you? You, confer a benefit upon him: but if you return benefits for benefits, you have done nothing great. Have you suffered injuries and great losses? Study to return the contrary. Thus, I pray, thus let us dispose our own affairs; let us cease from inflicting injury and hating enemies; He Himself commands us to love our enemies, and we persecute Him who loves us. "Far be it," you say. We all say this, but we do not all exhibit it in our works. So great is the blindness of sin, that things which in words are unendurable are, in works, endured. Let us desist even if late at last from those things which are harmful and pernicious to our salvation, that we may attain those things which it is fitting for friends to attain. "For I wish," He says, "that where I am, there also my disciples may be, that they may see my glory" (John 17:24). Which may we all attain, through the grace and kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, both now and always, and for the ages of ages. Amen.
HOMILY IV
Cap. 1. v. 15. *Fidelis sermo, et omni acceptione dignus: quoniam Christus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. 16. Sed idcirco misericordiam consequutus sum, ut in me primo ostenderet Jesus Christus omnem patientiam, ad informationem eorum qui credituri sunt illi in vitam æternam.*
Great are the benefits of God, and surpassing all human expectation and hope, so that they are often scarcely to be believed: for the things that the human mind has neither conceived nor expected, these He has lavished upon us. Therefore the apostles speak much of this matter, so that those gifts which God has granted to us might be believed. For as in the case of the greatest good things, we are accustomed to be so affected as to say, "Is this a dream?" because we scarcely believe; so it is also with the gifts of God. What, therefore, was that which was scarcely believed? That enemies, that sinners, that those who had not been justified in the Law, nor by works; these would suddenly, through faith alone, be about to obtain the first prizes. Therefore, much does he discuss this matter in the Epistle to the Romans, and much here also. "Faithful," he says, "is the saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first." For because the Jews were most strongly drawn to this, he persuades them not to attend to the Law, because by it they could not obtain salvation without faith. Therefore he fights against this. 568 For it seemed to a man to be unbelievable—that one who had spent all his previous life in vain and for nothing, in wicked deeds, was going to be saved later...
A by faith alone. For this reason he says, "Faithful is the word." But some were not only disbelieving, but also accusing, as the Greeks do even now, saying: "Let us do evil, that good may come." For since they had heard him saying, "Where sin abounded, grace did much more abound" (Rom. 5:20), they, slandering our teachings, used to say this. So also, when we discuss hell with them: "And where," they say, "are these things worthy of God, if man, when he has taken his own servant who has sinned much, releases him and deems him worthy of pardon, while God punishes immortally?" And when we discuss with them again about the laver and the remission of sins through it: "Where," they say, "are these things worthy of God, to release one who has wrought ten thousand evils from his sins?" Do you see the perverted mind, how everywhere it shows its own contentious spirit? And yet, if remission is an evil, punishment is a good; but if punishment is not a good, remission is a good—according to their argument, I say; for according to ours, both are good. And how, we shall show at another time, for this would not be the occasion B for it. For it being a deep subject and one needing much elaboration, it must be set forth at a time suitable for your love; but for now, let us hold to the things before us. "Faithful," he says, "is the word." From where is it faithful? Both from those who brought it forward and from those who came after. See how he both prepares the ground and, after having prepared it, lingers upon it. For to say that he showed mercy to one who was a blasphemer and a persecutor, this was the act of one laying the groundwork. And he did not only show mercy, he says, but he also made him faithful; so much, he says, should one not disbelieve that he showed mercy. For no one seeing a prisoner C moving about in royal palaces doubts that he has been shown mercy; which was the case to be seen in Paul. For he takes the proof from himself, and he is not ashamed to call himself a sinner, but rather he rejoices even more. For thus he is able most of all to show the great miracle of God's providence, and that he was deemed worthy of such philanthropy. And how is it that, saying elsewhere about himself, "According to the righteousness which is in the law, being blameless" (Phil. 3:6), he here says that he is a sinner, and the first of sinners? Because, in relation to the righteousness which God wrought, and which is truly sought, those even in the law are sinners: "For all have sinned, and fall short of the glory of God" (Rom. 3:23). For this reason he did not simply say righteousness, but, "that which is in the law." For just as one who possesses much silver is rich in himself, but by comparison with royal treasures is very poor, D and the first of the poor; so indeed here also, judged against the angels, men are sinners, even if they are righteous. But if Paul, who practiced the righteousness that is in the law, is the first of sinners, who then of the others would be called righteous? For he does not say this slandering his life as licentious, God forbid, but comparing that righteousness to this one, he shows it to be nothing; and not only this, but also declares those who possess it to be sinners. "But for this reason I obtained mercy," he says, "that in me first Jesus Christ might show all long-suffering, for a pattern of those who are going to believe on him unto life eternal."
2. Do you see how he again humbles and restrains A himself, stating another more trivial cause? For to say that he obtained mercy on account of ignorance does not greatly show the one who is shown mercy to be a sinner, nor one overly condemned; but to be shown mercy for this reason, that none of those who have sinned should hereafter despair, but should be confident that he himself will attain the same, is something very great and with exaggeration. So that having uttered, "I am the first of sinners, and a blasphemer and persecutor and injurious; and, I am not worthy to be called an apostle," and whatever he has said, yet he spoke nothing so humble. And this will be clear by an example. For let there be a populous city having all the citizens as base, some less, some more, all however condemned; but among those many, let one be more worthy than all of punishment and retribution, and one who has gone through every kind of vice. If, therefore, anyone were to say that the king wishes to release B everyone, they will not so easily believe the word, until they see the one who is baser than all of them obtaining it; for then there is no longer dispute. Paul says this also, that since God wished to convince men that He releases everything to them, He chose the greatest sinner of all. For, he says, if I, having obtained forgiveness, were the case, no one would dispute about the others; as if one were to say also in current usage, "If God will forgive this man, He will punish no one else." And he shows through this that he is not even worthy of forgiveness, but that he enjoyed it first for the sake of the salvation of others. Let no one, therefore, doubt, he says, about salvation, since I was saved. And see the humility of this blessed one. He did not say, "that He might show in me long-suffering," but, "all long-suffering"; as if he were saying: "He could not have C shown long-suffering towards another more than towards me, nor to find one so sinful, needing all of His mercy, all of the long-suffering, not a part, just as those who sin in part." "For a pattern," he says, "of those about to believe on him unto life eternal," that is, for encouragement, for exhortation. And since he has uttered something great about the Son, and that He has shown such love, lest anyone think that the Father has been deprived of this, he attributes glory to Him also, bringing it [to Him], and says: "Now unto the King eternal, immortal, invisible, the only wise God be honor and glory for ever and ever. Amen." For the sake D of these indeed, he says, we glorify not only the Son, but also the Father. Let us ask the heretics, then: "Lo, 'only God,' he has said, speaking about the Father; is the Son then not God? And, 'only immortal'; is the Son then not immortal? And does He not have what He gives to us afterwards?" "Yes," they say, "He is both God and immortal, but not such as the Father is." What are you saying? Not such [as He], and is He of an inferior essence? Therefore also of an inferior immortality. But what is it, a greater and a lesser immortality? For immortality is nothing else than not being corrupted. For glory indeed is greater and lesser, but immortality is not greater and lesser, just as health is not lesser and greater; for either a thing must be corrupted, or not at all. What then, he says? Are we also immortal in the same way? God forbid; by no means. Because of why? Because He indeed has this by nature, but we [have it] accessorily. Is it therefore so also in the case of the Son? By no means;
B but He Himself is such by nature. In what, then, is the difference? Because that One, he says, was made such by no one, but the Son has [it] from the Father. We confess this, nor do we deny that the Son was born incorruptibly from the Father. Therefore, they say, we glorify the Father, because He begat Him such as He is. Do you see that the Father is then most glorified when the Son has performed great things? For all things that belong to the Son are referred to Him. Therefore, when He has begotten both a powerful [Son] and one such as He is Himself, it is not more the glory of the Son than of the Father, since He is sufficient to Himself, since He is not infirm.
But that [phrase], "To the King of the ages," was also said concerning the Son, "Through whom He also made the ages" (Heb. 1:2). The same is true here. For among us, both are distinct—creation, I mean, and formation—and one indeed constructs and produces and labors, while the other commands. Why? Because he who constructs is the lesser. But there, by no means: the lordship is not of another, nor the creation of another. For neither when I hear, "Through whom He made the ages," do I take away formation from the Father; nor when I hear that the Father is King of the ages, do I take away lordship from the Son: for these things are common to both this one and that one, and both are in both. The Father created, because He begat the Son who is the Formator: the Son reigns, because He is the Master of the creatures. For He does not work for a wage, as happens among us, nor is He obedient to another as we are, but [He acts] through His own goodness and love for man.
What then? Was the Son ever seen? No one could say that. What, then, does that [passage] mean, "To the incorruptible, invisible, only wise God"? What, too, does it mean when it says, "For there is no other name under heaven in which we must be saved"? And again, "There is no salvation in any other" (Acts 4:12)? "Honor and glory," he says, "for ever and ever. Amen." Honor and glory are not rendered in words. Since, therefore, He Himself did not honor us in words, but by facts and works, so let us also honor Him through deeds and works. Although this honor touches us, but Him not in the least; for He does not need our honor, but we stand in need of His. For just as one who opens his eyes to see the sunlight benefits himself while he admires the beauty of the star, and does not confer any grace upon it—for he does not make it more splendid, but it remains as it was—so, and much more, he who admires and honors God prepares for himself salvation and great utility. How? Because by approaching virtue he is glorified by Him: "For those who glorify me," He says, "I will glorify" (1 Reg. 2:30). How, therefore, is He Himself glorified, you will say, if He does not enjoy the glory conferred by us? In the same way that He is said to hunger and thirst; for He makes all our things His own, that even so He might draw us to Himself; [He makes] honors and insults [His own], that even so we might fear; yet not even so are we drawn.
On how God is to be glorified.
Let us, then, glorify God; let us extol God both in our body and in our spirit. And how, you ask, does one glorify in the body, and how in the spirit? Here he calls the soul "spirit," in contrast to the body. How, then, does one glorify Him in the body, how in the soul? He glorifies Him in the body who does not commit fornication, who does not get drunk, who does not indulge his belly, who does not study adornment, who cares for it only so much as is sufficient for health, who does not commit adultery, who is not drenched in perfumes, who does not paint her face with colors, who is content with God's formation and adds nothing. Why, therefore, I ask you, do you add to the thing perfectly created by God? Is that formation not sufficient for you? As if you were a better craftsman, do you attempt to decorate the work? This is certainly not the case; but you are adorned for this [purpose], and you insult the Creator, so that you might attract countless lovers. "And what am I to do?" you will say; "for I do not wish this, but I am compelled to do it for the sake of my husband." She who does not wish to be loved is not generally loved. God made you beautiful, that in this also He might be held in admiration, not that He might be insulted; do not return such gifts to Him, but [offer] continence and honesty. God made you beautiful, that He might increase you with the awards of honesty. It is not an equal task, for her who is lovable to preserve chastity, and for her who cannot be desired by anyone to do the same. Do you hear what Scripture says about Joseph? "He was," it says, "beautiful and handsome in appearance" (Gen. 39:6). What does it help us to hear that Joseph was handsome? That we might admire his beauty and honesty the more. God made you beautiful, why do you make yourself ugly? For just as if someone were to smear mud on a golden statue: such are those who apply makeup; you are bringing onto yourself earth that is partly red, partly white. "But those who are ugly," you will say, "do this rightly." For what reason? Tell me; to cover over their deformity? But they do that in vain. When, I ask, is that which is natural overcome by that which is produced by study and art? Why, therefore, is deformity a cause for grief, if it lacks disgrace? Hear, indeed, a certain wise man saying: "Do not disparage a man in his appearance, nor praise a man for his physical form" (Eccli. 11:2). Therefore, admire God the more, [being] the best craftsman, but not [the object] itself; for it is not its own work. For what gain, I ask, is there from beauty? None, but more contentions, greater troubles, dangers, suspicions. For no one will have her who does not shine with such beauty under suspicion; but she who is beautiful, unless she uses great honesty and modesty, will immediately fall into a bad reputation; and her husband will live in suspicion with her; than which what more troublesome could be said? Nor will he derive as much pleasure from her form and appearance as he will perceive grief from jealousy. For pleasure fades with custom, while the wife receives the stamp of lasciviousness, dissolution, [and] lust, and her mind becomes vain and altogether arrogant; for beauty carries all these things with it. In her, however, who is not beautiful, you would not find such impediments. For there are no dogs rushing upon her, but she is pastured like a lamb in deep quiet, with no wolf disturbing or leaping upon her, with the shepherd sitting by. No harm is inflicted, if another is beautiful, but…
(This is the first page of the translation; no preceding text.)
A nor is it this way; but a great injury is done, if one be a fornicator, even if she be not beautiful, and another be wicked. For tell me, what is the virtue of eyes? Is it to be moist, and rolling, and round, and blue, or to be sharp and keen-sighted? I for my part assert the latter, and it is manifest from hence: what is the virtue of a lamp? Is it to shine brightly and illuminate the whole house, or to be well-fashioned and round? We should by all means say the former: for this is indifferent, but that is the thing sought. For this reason we say to the maidservant entrusted with it, "You have made a corrupt lamp," for the duty of a lamp is to give light. Therefore also an eye, whether it be of this sort or that, is nothing, so long as it fulfills its need with full sufficiency; just as it is also called corrupt if it be dim-sighted, and does not have its structure entirely perfected; for we say that those who have their eyes open and yet do not see, have corrupt eyes. For everything that does not fulfill its own need, we call corrupt; and this is the vice of an eye. And of the nose, tell me, what is the virtue? Is it to be straight, and pared away on either side, and to have a symmetrical proportion, or to be fit for the sense of smell, and capable of quickly perceiving and transmitting to the brain? This surely is manifest to everyone. Come then, and let us examine the matter by an example. Tell me, of the snatchers, the instruments, which shall we say are well-fashioned? The ones capable of snatching with accuracy and holding, or those that have been beautifuly molded? B It is manifest that they are the former. And what of teeth, which shall we say are good? The ones that are cutting and easily sever the food, or those that are neatly ordered? It is manifest that they are the latter. And in general, applying the search to this line of reasoning on every part of the body, we shall find all things healthy and beautiful, so long as each of the members acts with accuracy its proper part. Thus we call each tool good, and animal, and plant, not from shape, nor from color, but from its ministry. Thus we also call a servant good who is fit for us for service, not one who is handsome and a fool. See how it is possible to be beautiful? When therefore we enjoy the greatest and most marvelous things alike, we are in no way disadvantaged. What I mean is this: we see this world alike, the sun, the moon, the stars, we breathe the air alike, we partake of the water, of the food alike, whether we be comely or not. And if one must say something marvelous, among those who are beautiful, those of the contrary sort are even healthier. For those indeed, as guardians of their youth, do not give themselves to labors, but to idleness and living in the shade, by which the energies of the limbs become most dull; but these simply and in abundance, as having no concern about these things, spend all their effort there. Let us therefore glorify God, let us lift Him up in our body, let us not adorn ourselves; this effort is superfluous and unprofitable. Let us not train men to love faces only; for if you are adorned in this way, you are quickly caught by a harlot who has practiced upon your face; but if you teach him to love ways and modesty, he will not quickly fornicate; for he does not find these things with the harlot, but the things contrary to these. Do not therefore teach him to be caught by laughter, nor by unbridled deportment, that you may not mix poisons against yourself. Train him to delight in modesty; and you will be able to do this, when your deportment is also such; since if you are flighty and dissolute, how will you be able to bring forward a grave word? Who will not mock and laugh at you? And how is it possible even in the body to lift up God? By practicing virtue, by adorning the soul; for this is not forbidden even in its regard. Thus we glorify God, when we are good on every side, and we too shall be glorified in that day, not in the same way, but much more greatly. For I reckon, he says, that the sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us (Rom. 8. 18). Which may it be granted that we all partake of, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ever and ever. Amen.
HOMILIA V
CAP. I. v. 18. This charge I commit unto thee, my child Timothy, according to the prophecies which went before on thee, that thou mightest war the good warfare, 19. holding faith and a good conscience; which some having thrust away, concerning the faith have made shipwreck.
1. The dignity of teaching and of the priesthood is great and marvelous, and truly in need of the vote of God, so as to bring the worthy into the midst. So also it was done of old, so also it happens now, when we make our choices without human passion, when we desire nothing in this life, neither friendship, nor enmity. For even if we do not participate in such a Spirit, yet a good intention is enough to draw down God’s ordination. For not even the apostles participated in the Spirit when they chose Matthias, but, having committed the matter to prayer, they added him to the number of the apostles; for they did not look toward human friendship. Thus it ought to have been in our day also. But we, having lapsed into the extreme of sloth, even when we are dealing with things that are manifest, proceed by guesswork; but when we overlook the clear things, how will God reveal to us the obscured things? If in the little, he says, you have not been faithful, who will entrust the great and true to you? At that time, however, since no human thing was done, and the priests were made by prophecy. What is "by prophecy"? By the Holy Spirit. For prophecy is not only the speaking of things to come, but also of things present, since Saul also was shown by prophecy hiding among the baggage: for God reveals to the just. It was prophecy too to say, "Separate unto me Paul and Barnabas" (Act. 13. 2): and thus also Timothy had been elected. But the prophecies signify this elsewhere, through which he says he received him when he circumcised him, and when he ordained him, as he writes: Neglect not the gift that is in thee (1 Tim. 4. 14). So that he might stir it up, and being attentive, might recall to his own memory who chose and ordained him; and that he might say: God Himself
A chose you, He Himself entrusted you with this. Thou hast not been raised by human calculation: do not therefore treat the calculation of God with insult or reproach. Since he had previously said "precept," and it seemed perhaps somewhat burdensome, what does he say? "This charge I commit unto thee, son Timothy." As to a son and genuine follower he gives a charge, not with authority or dominion, but paternally: "My son, Timothy," he says. That he "commits it" signifies the earnestness of the guardianship; and that the matter is not our own; for we did not acquire the object, but God bestowed it; and not this only, but also faith and a good conscience. What He has given, therefore, let us preserve. If He Himself had not come, neither would faith be found, nor the pure life which we receive from infancy. It is as if he said: It is not I who command, but He who chose; for in what he says, "According to the prophecies which went before on thee," this is what he signifies. Hear them, obey them. What is it that you charge? "That thou mightest war the good warfare." They chose you to this; perform the good warfare. He says *good*, for there is also a *bad* warfare, of which he says: "For as ye have yielded your members servants to uncleanness and to iniquity" (Rom. 6. 19). They were warring under a tyrant, thou under a King. Why does he call the matter a *warfare*? B To show that a fierce war has been stirred up against all indeed, but much more against the teacher; and that there is need of powerful arms, namely of sobriety, watchfulness, and perpetual vigils, because one must direct the battle-line against blood and fight, and have nothing of softness. "That thou mightest war in them," he says. For just as in armies not all war in the same manner, but are in different ranks: so also in the Church, one keeps the rank of teacher, another of disciple, another of the rank-and-file; but thou, that of teacher. Then, lest anyone should think that this is sufficient, what does he say? "Holding faith and a good conscience." For the teacher ought first to be a teacher of himself. For just as a general, if he has not first been an excellent soldier, will never be a general: in the same way is he who teaches. He says this elsewhere also: "Lest by any means, when I have preached to others, I myself should be a castaway" (1 Cor. 9. 27). Having faith and a good conscience; so that thou mayest preside over others. Hearing these things, let us not disdain the admonitions of our elders, even if we are teachers. For if Timothy, to whom we are not all to be compared, receives precepts and instruction, and that while he was in the rank of teacher: much more is it fitting for us to do this.
"Which some having put away," he says, "concerning faith have made shipwreck." Deservedly, to be sure. For where life is reprehensible, a similar dogma is engendered; and one may see many who, from this source, have slipped down into the abyss of evils and have been turned to paganism. For lest they be tormented by the fear of future things, they study to persuade their own minds that all our matters are false. And from the faith, some are overturned, who examine everything with logical demonstrations: for logical demonstrations produce shipwreck; and faith is as a most safe ship.
C To cause shipwreck: and he shows this by example: "Of whom is Hymenæus," he says, "and Alexander." And by their example he corrects us. You see how in those times also there were those who taught perversely, who inquired curiously, who departed from the faith, who explored with their own logical demonstrations? He who suffers shipwreck is naked and destitute of all things: so also he who has fallen from the faith has nothing further, neither where to stand, nor whither to go: he does not have life, which might be of avail to him: for the head being now corrupted, what does the rest of the body profit? If indeed faith without a good life is nothing, much more if that be absent. If God despises His own things for our sake, much more ought we to despise our own things for His sake. For thus is the state of him who has fallen from the faith: he stands nowhere, he swims hither and thither, until he is submerged. "Whom I have delivered," he says, "unto Satan, that they may learn not to blaspheme." Do you see that it is blasphemy to search into divine things with logical demonstrations? Justly, indeed: for what could human logic have in common with them? But how does Satan teach them not to blaspheme? If he teaches others not to blaspheme, much more ought he to have taught himself: but if he has not yet been able to teach himself, neither will he be able to teach others. He did not say, "That he may teach them not to blaspheme," but, "That they may learn not to blaspheme." He does not work this, but it so happens: just as he says elsewhere about the fornicator: "Deliver such an one unto Satan for the destruction of the flesh" (1 Cor. 5. 5): not that he might make the body safe, but that the spirit might be saved: but this denotes no person. But how does it come to pass? Just as executioners, subject to D countless crimes, punish others, so also concerning the wicked devil must it be said. And why did you not punish them, as that Bar-Jesus, as Cephas did Ananias; but delivered them to Satan? Not that they might be punished, but that they might learn. And certainly he possessed the power and authority, as when he says: "What will ye? shall I come unto you with a rod?" (1 Cor. 4. 21)? And again, "Not that we should appear approved, but that ye should do that which is honest; and again, Not for destruction, but for edification" (2 Cor. 13. 7, 10). Why therefore does he call Satan for the punishment? That with the intensity and the punishment there might be a greater reproach: nay rather, those unbelievers were teaching, but them who had departed from the faith, they delivered to Satan. Why then did Peter punish Ananias? Ananias was an unbeliever still, who was also tempting. That therefore the unbelievers might learn that they could not be hidden, for this reason they punished them by themselves: but those who had learned these things, and then departed, they delivered to that Satan, to show that they were not held by their own power, but by his guardianship, and as many as had lifted themselves up to arrogance were delivered. Just as therefore among kings, they decapitate enemies with their own hands, but deliver subjects to executioners: so also is it done here. Hence it is shown that it was done for the guardianship of the apostles: and furthermore, it was no small thing to be able to command the devil: for hence it was shown that the devil served the apostles and even yielded to them unwillingly. And so that was not a small thing for showing forth grace. But hear how he delivered them: "When ye are gathered together," he says, "and my spirit, with the power of our Lord Jesus Christ, deliver such an one unto Satan" in a common assembly, he was being cut off from the flock: he was deserted and naked, he was being delivered to the wolf. For just as the cloud signified the camp of the Hebrews, so the Spirit signified the Church. If anyone therefore were outside the Church, he was being burned: but he was being led outside by the judgment of the apostles. Thus also,
the Lord delivered Judas to Satan (Joh. 13:27): for immediately after the morsel, Satan entered into him. It is possible also to say this, that those whom they wished to correct, they did not punish; but those who could not be corrected, they themselves punished; or if not this, that they were A more terrifying by handing them over to others. Thus also Job was delivered to Satan; but he was not for sins, but for greater commendation.
3. Many such things happen even now. For since the priests do not know all the sinners and those who partake of the mysteries unworthily, God often does this, and delivers them to Satan. For when diseases, when plots, when griefs and calamities happen, when other things like these occur, it happens for this cause. And Paul declares this, saying: For this cause many among you are weak and sickly, and many sleep (1 Cor. 11:30). And how, you say, when we approach once a year? For this is a terrible thing, that you measure the dignity of approach not by purity of soul, but by an interval of time, and you think it is piety not to approach often, not knowing that to approach unworthily, even if it happens once, has stained; but to approach worthily, even if often, has saved. It is not boldness to approach often, but to approach unworthily, even if someone approaches only once in all time. But we are so foolishly and miserably disposed, that while perpetrating countless evils throughout the year, we take no care to strip them off, but we think it sufficient not to dare and leap insultingly upon the body of Christ often, not considering that they who crucified Christ, crucified Him once. Are we to say, therefore, because it was only once, the sin is less? And Judas also once betrayed Him: what then? Did this save him? Why do we measure matters by time? Let a clean conscience be for us the time of approach. The mystery celebrated at Pascha has nothing more than the one now performed: it is one and the same, the same grace of the Spirit; it is always Pascha. You who are initiated know what is said. Both on Friday, and on Saturday, and on Sunday, and on the day of martyrs, the same sacrifice is performed. For as often as you eat this bread, he says, and drink this cup, you proclaim the Lord's death (2 Cor. 11:26). He did not B circumscribe the sacrifice with a limit of time. Why then, you say, is it called Pascha? Because then Christ suffered for us. Let no one therefore approach that one otherwise, and this one differently; it is one power, one dignity, one grace, one and the same body: not that one more holy, nor this one less than that. And this you know yourselves, seeing nothing newer, except these worldly veils and the splendid multitude. But those days have something more, that from them our saving day took its beginning, that in it Christ was sacrificed, but as regards the mysteries, they have no precedence. And since you are about to approach sensible food, you wash your hands, you rinse your mouth: but when you are about to approach spiritual food, do you not wash your soul, but come full of uncleanness? And what, says he, do not the fasts of the forty days suffice to purge the great heap of sins? And what is the profit, tell me? If anyone wishing to put away ointment cleans the place, then again shortly after pouring it in throws filth upon it, has not the fragrance flown away? This happens to us also: we were made worthy by approaching according to our power; then again we defile ourselves. What then is the profit? This we say also concerning those who can wash themselves within the forty days. Let us not, I pray, neglect our own salvation, lest our labor be in vain. For a man, he says, who turns from his sin, and again going, and doing the same, is like a dog returning to its own vomit (Prov. 26:11). If we do so, and be thus attentive, we shall be able to be deemed worthy of those rewards; which may it be granted to us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY VI
1. I exhort therefore first of all that supplications, prayers, intercessions, thanksgivings be made for all men, for kings and all that are in high position, that we may lead a tranquil and quiet life in all piety and dignity. For this is good and acceptable before our Savior God, who wills all men to be saved, and to come to the knowledge of the truth.
1. As a common father of the whole world is the priest. Therefore it is his duty to care for all, just as also God, to whom he ministers; for this cause he says, I exhort therefore first of all that supplications, prayers be made. For two good things occur from this, both the enmity which we have toward those outside is dissolved: for no one will be able to be hostile toward him, for whom he makes supplications: and they themselves become better, both by prayers being made for them, and by not being C treated with enmity by us. For nothing is so conducive to instruction as to love and be loved. Think how great a thing it was for those who were plotting, who were scourging, who were driving out, who were killing, to hear that those who were suffering such things were making earnest prayers to God for those doing such things. Do you see how he wishes the Christian to be superior to all? For just as in the case of little children, even if the child being carried strikes the father's face, he does not diminish at all of his affection: so even if we are struck by those outside, we ought not to diminish at all of the good will toward them. And what is this, *First of all*? That is, in the daily worship. And those who are initiated know how it is done every day, both at evening and in the morning; how we make our supplication for the whole world, and for kings and all who are in high position. But perhaps someone will say, that he did not say for all, but for the faithful. What then, when he says, For kings? For they were not then godfearing D
they were godless, succeeding godless men. Then, that the matter might not appear to be flattery, he said first, "For all," and then, "For kings." For if he had said, "For kings" only, perhaps someone would have suspected this. Then, since it was probable that the Christian soul, hearing these things, would grow sluggish, and would not accept the exhortation, if it were necessary to offer prayers for the Gentile at the time of the mysteries: A observe what he says, and how he adds the gain, so that in this way perhaps one might accept the exhortation: "That we may lead a tranquil and quiet life," he says. That is, the salvation of those brings us tranquility: as also in the Epistle to the Romans, exhorting them to obey the rulers, he says: "If not for wrath, but for conscience' sake" (Rom. 13:5). For God has ordained principalities for a common benefit. How then would it not have been absurd for them indeed to be soldiers and to bear weapons for this end, that we might live in tranquility; but for us not even to offer supplications for those who undergo danger and serve as soldiers? Thus, the matter is not flattery, but is done B according to the reasoning of justice. For unless they were preserved, and if wars were not successfully waged, ours would undoubtedly be full of turmoil and tumult: for it would be necessary either for us to wage war, once those had been defeated and slain, or to flee and wander everywhere. For they are like barriers sent before, who keep those who remain within in peace. "Supplications," he says, "prayers, intercessions, thanksgivings." For thanks must be given to God even for the blessings which are conferred on others: for example, that He makes His sun to rise on the wicked and the good, that He rains on the just and the unjust. You see how He joins and cements us together not only by prayer, but also by thanksgiving? For he who is compelled to give thanks to God for the good of his neighbor is compelled also to love him, and to be well-affected towards him. C But if it is necessary to give thanks for those who are our neighbors, much more is it so for those who approach us, whether openly or secretly, whether willingly or unwillingly, even for those who seem to bring us annoying things: for God dispenses all things for our own benefit.
Against those who pray against their neighbor
Therefore, may all our prayer have thanksgiving. But if we are commanded to pray for our neighbors, not for the faithful only, but even for the infidels, consider how great an evil it is to pray against brothers. What are you saying? He commanded you to pray for your enemies, and you pray against your brother? You lead not against him, D but against yourself: for you provoke God, by uttering those impious words: "Treat him thus, do thus to him, strike him, recompense him." Far be these from Christ's disciples, who are meek and benign. From the mouth that has been deemed worthy of such a mystery, let nothing bitter proceed, let the tongue not utter anything unpleasant, for that to which the divine body has been applied: let us keep it pure, lest we utter curses through it. For if revilers shall not inherit the kingdom, for it is necessary to subject him to insult who invokes curses—but insult and prayer are far removed from each other: a curse and a prayer are separated by a long interval. You pray to God that He may be propitious, and you pray against another? "If you do not forgive," He says, "it shall not be forgiven you" (Matt. 6:15): and do you not only not forgive, but ask God not to forgive? Do you see the excess of wickedness? If it is not forgiven to him who does not forgive, how shall it be forgiven to him who asks God not to forgive! You do not harm him, but yourself. Why? For if you were to be heard in those things which you pray for yourself, for that very reason you would never be heard, you who send forth prayers with an accursed mouth: for such a mouth is altogether accursed and impure, full of every foul odor, of every uncleanness. When you ought to be trembling for your own sins, and with every effort to remedy them, do you approach to incite God against your brother, and do you not fear, neither are you solicitous about your own affairs? Do you not see what you are contriving for yourself? Imitate at least the children who go to the grammar schools, and when they see that they are being examined by their companions for the accounts of what they have learned, and that on account of negligence all are beaten, and each one is accurately examined and subjected to stripes, they almost die of fear; and if any of their fellow students strikes them often, they do not even grow angry, to such a degree are they held fast by fear, nor do they dare to interpose with the master; but they look to one thing only, that having entered, they might be able to go out without lashes; and they observe that time: and when they have gone out, whether stripes have been accepted or not accepted, for pleasure they do not think about them further. You, however, standing and being solicitous about your own sins, do you not shudder when you bring the sins of others into memory? And how do you ask God? While you pray to Him against your neighbor, you make your own sins more grievous, and you do not allow Him to grant you pardon. For how, says God, if you wish me to examine strictly the evils committed against you, do you demand that pardon for your own sins committed against me be granted to you? Let us learn at length to be Christians: if we do not know how to pray, which is nevertheless very easy, what else shall we know? Let us learn to pray as Christians: those prayers are of the Gentiles, those supplications are the Jews'; but the Christian's prayers are contrary to them, namely, to seek pardon and remission for those things which have been done against us. "Being reviled," he says, "we bless; suffering persecution, we endure; being blasphemed, we entreat" (I Cor. 4:12-13). Hear Stephen saying: "Lord, do not lay this sin to their charge" (Acts 7:60). Not only did he not pray against them, but even for them: but you not only do not pray for them, but against them. As therefore that man was admirable, so you are the most wretched of men. Whom shall we admire? Tell me; those for whom he prayed, or him who prayed for them? This one, surely: and if we, much more God. Do you wish an enemy to be struck? Pray for him, but not with that mind, not that he may be struck: for this happens thus; but you, do not have that as your goal. For that blessed man suffered all things unjustly, and prayed for those who struck him: we, however, suffer many things justly from our enemies. But if he who suffered unjustly did not dare to pray against those who struck him: we who suffer justly, and not only do not pray for our enemies, but even pray against them, of what punishment are we worthy? You seem, indeed, to inflict a blow on him, but in truth you turn the sword against yourself, since you do not permit the Judge to forgive you your sins, provided that
them ineffective against another. For in what measure you have measured, it shall be measured back to you, He says; and with what judgment you judge, you shall be judged (Matt. 7:2). Let us therefore pray, that we may obtain mercy from God.
3. But I wish you not only to hear these things, but also to keep them. Now, however, the memory of them lasts only to the words, or perhaps not even that long. But when we have dispersed, if one of those who were absent asks what we discussed, some cannot say; others, if they know, can only mention the thesis upon which we spoke, that the discourse was about not remembering injuries, but even praying for one's enemies. Then, leaving out all that was said (for it is not possible to remember), some remember minor points, but some hardly any. Therefore I ask, if you gain nothing from what is said, do not even bother paying attention to the hearing. For what is the benefit? The judgment becomes greater, and the punishment more severe, because after countless exhortations we persist in the same things. For this reason God has appointed prayer for us, that we might ask for nothing worldly or human. You know well, O faithful, what one ought to pray for, and how the prayer is communal. But it is said, someone may say, that one should not pray for the unbelievers there. Since you do not know the power of prayer, nor do you acknowledge its depth and treasure; for if one were to unfold it, he would find this also lying within it. For when the one praying says, "Thy will be done as in heaven, so on earth," he hints at nothing else but this. How? Because in heaven there is no unbeliever, no one who offends. If, therefore, it were only about the faithful, the saying would have no logic. For if the faithful were going to do His will, and the unbelievers were not, then His will would no longer be as it is in heaven. But what is the meaning? "Just as in heaven," He says, "there is no wicked person, so let there be none on earth; but draw all," He says, "into thy fear, make all men angels, even if they are our enemies, even if they are our foes." Do you not see how much God is blasphemed every day? How much He is insulted, both by unbelievers and by the faithful, both by words and by deeds? What then? Did He extinguish the sun for this? Did He put the moon to sleep? Did He shatter the heaven? Did He disturb the earth? Did He dry up the sea? Did He cause the springs of water to vanish? Does He restrain the air? By no means, but quite the contrary: He makes the sun rise, He sends rain, He gives fruits, He gives yearly nourishment to the blasphemers, to the foolish, to the defiled, to the persecutors—not for one day, nor a second, nor a third, but for their whole life. Imitate this yourself, emulate this according to human strength. You cannot make the sun rise? Do not speak evil. You cannot give rain? Do not revile. You cannot provide food? Do not be abusive. These gifts are sufficient from you; from God, benevolence toward enemies comes through deeds. You, at least, do it through words; pray for your enemy. Thus you shall be like your Father who is in heaven. We have discussed these things countless times, and we do not cease discussing them; only let there be some progress. We do not despair, nor do we grow weary, nor are we discouraged in speaking; only do not appear to be annoyed when you hear. But one seems to be annoyed when he does not do what is said; for he who does it wishes to hear the same things continuously, as if he were not being annoyed, but praised. So this feeling comes from nowhere else than from not doing what is said; thence, the speaker becomes burdensome. If someone, tell me, performs almsgiving, and then another discusses almsgiving, he not only does not weary of hearing, but he even rejoices to hear his own accomplishments mentioned and proclaimed. Thus, therefore, as for us, since we have nothing in common regarding forbearance, and this has not been accomplished by us, for that reason we seem to be difficult toward these platforms. If the deeds existed, no discourse would grieve us. If, therefore, you do not wish us to be burdensome or troublesome, do this: demonstrate the matter through deeds; for we shall never cease discussing the same things with you, until it is accomplished in you. For the most part, we do this out of care and deep affection for you; B then also because of the danger that hangs over us. For the one who sounds the trumpet, even if no one goes out to battle, must sound it, fulfilling his own duty. Therefore, we do not do this wishing to cause you greater annoyance, but to unburden ourselves. Beside this, your love also holds us; for we are torn in our hearts and bitten if anything of that sort should happen. But may it not be. There is no expense, as we said just now, there is no loss of money, there is no long journey; one need only wish it; it is a word, it is a disposition. Let us guard our mouth, let us place a door and a bolt upon it, so that we may not utter any of those things that are not pleasing to God. This is done for our own sake, not for those for whom we pray. Let us always reflect on this, that he who blesses his enemy blesses himself, and he who curses him curses himself, and he who prays for his enemy prays for himself, not for that person. If we do these things in this way, we shall be able to bring this achievement into action, and to attain the promised goods, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and to the ages of ages. Amen. C
HOMILY VII
1 Tim. 2:1-4. That we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth.
1. If He wishes common wars and battles and disturbances to be dissolved, and for this reason exhorts the ordained one to make prayers for kings and for those in authority, much more is it necessary for private individuals to do this. For there are three kinds of wars that are more grievous: one is this common one, when our soldiers are fought against by barbarians; the second is when, even though there is peace, we fight against one another; the third is when each one wars against himself. This one is indeed the most grievous of all. For that one from the barbarians will not be able to harm us in any great way; for tell me, what of it? He has slaughtered and killed, but he has not injured the soul at all. But not even the second...
bellum A can bring harm, if we are unwilling. For even if others attack us in war, it is granted to us to live in peace; for hear the prophet saying: *For them loving me, they were detracting from me; but I was praying* (Ps. CVIII, 4); and again, *With those who hated peace, I was peaceful* (Ps. CXIX, 7); and again, *When I spoke to them, they were battling me gratuitously* (Ps. CVIII, 3). However, we are unable to escape the third war without danger. For when our body is at odds with the soul, and stirs up grievous lusts, and arms the pleasures of the body, anger, and envy; if this war is not resolved, we cannot attain the promised good things, but it is necessary for one who does not quell this tumult to fall and receive those wounds which produce death in Gehenna. Therefore, we have need daily of much care and solicitude, so that a war of this kind is not stirred up within us; or if it is stirred up, that it does not remain, but is quelled and calmed. For what does it profit if the whole world enjoys profound peace, while you are waging war against yourself? B It is necessary to have this peace: if we enjoy it, no external thing will be able to harm us; and the common peace contributes not a little to this; therefore he says: *That we may lead a quiet and tranquil life*. But if anyone, while there is tranquility, is troubled, he is very wretched. Do you see him speaking of this peace, which I call the third? Therefore, when he had said, *That we may lead a quiet and tranquil life*, he did not stop there, but added, *in all piety and chastity*. But who can be in piety and chastity unless that peace is established? For when reasonings and questions trouble our faith, what peace is there? When spirits of lust are present, what peace is there? For so that you might not think he is speaking of the life which all men lead, when he had said, *That we may lead a quiet and tranquil life*, he subjoins, *in all piety and chastity*. For Gentiles, the unchaste, and those who wallow in delights are able to lead a quiet and tranquil life, and you will find some among them who lead this life. In order, therefore, that you may learn that he is not speaking of this life, he adds, *in all piety and chastity*. C For that life has snares and battles, and the soul is wounded daily by the disturbances of its thoughts. That he wishes to indicate this life, is clear from the addition; it is likewise clear from the fact that he did not say simply, *in piety*, but added this term, *in all*. For in saying this, he seems to require not only a life in dogmas, but also that which is strengthened by a way of living; for in both matters piety must be sought. For what utility is there if those who think piously in faith are impious in life and works? And that this life can become impious through works, hear that blessed one saying elsewhere: *They profess by their words that they know God, but by their deeds they deny Him* (Tit. I, 16); and again, *He has denied the faith, and is worse than an infidel* (1 Tim. V, 8); and again, *If anyone called a brother be a fornicator, or a covetous man, which is the service of idols, or an idolater, such a one ought not to be honored* (1 Cor. V, 11); and again, *He who hates his brother, is ignorant of God* (1 John II, 9). Do you see how many modes of impiety there are? Therefore he says, *in all piety and chastity*. For a fornicator D is not only dishonest, but also unchaste. And let the covetous man also be called dishonest and intemperate. For this is a lust, no less than the concupiscence of bodies. He, therefore, who does not chasten it, is called intemperate; for they are called intemperate who do not chasten their concupiscence. So I would also call a wrathful man intemperate, and an envious one, and a lover of money, and a deceitful one, and every one living in sin, I would call intemperate, and dishonest, and unchaste. *For this is good and acceptable*, he says, *in the sight of our Savior God*. What is this? To pray for all: this is acceptable to God, this He wants: for *He wills all men to be saved, and to come to the knowledge of the truth*. If He wills, it is right to pray for all: if He wills all to be saved, you also should will it: but if you will it, pray; for it belongs to those who will to pray. Do you see how he persuades from every part of the soul, that one should also pray for the Gentiles? And how much gain he indicates results from this, *That we may lead a quiet*, he says, *and tranquil life*: and what is much greater, that this pleases God, and that in this we become like Him, when we will the same things that He Himself wills. These things could soften even wild beasts. Do not fear, therefore, if you pray for the Gentiles; He Himself also wills this: fear only when you call down curses; for this He Himself does not will. But if one ought to pray for the Gentiles, it is clear that one must also pray for heretics; for one must pray for all men, and one ought not to persecute them. But this is good from another aspect also, namely, that they are of the same nature. Truly God praises and accepts the benevolence and friendship which we have toward one another. If therefore, you will say, God Himself wills to give, what need is there for my prayers? This contributes much both to you and to them; it draws them to love, and does not allow them to rage in the manner of wild beasts; these things can also attract them to the faith. For many men, because they contended impudently among themselves, have departed from God. This He now calls God's salvation, who *wills*, he says, *all men to be saved*: because this is truly salvation; for without this, there is no great salvation; it is another salvation, but it holds only the name of salvation. *And to come to the knowledge of the truth*, he says. Of what truth? Of faith in Him. For before he had said, *Command not to teach otherwise*: but lest anyone should regard them as enemies, or seek quarrels from this, he says: *He wills all men to be saved, and to come to the knowledge of the truth*. To these things, however, he subjoined: *For there is one God, and one mediator of God and men*. He had said, *To come to the knowledge of the truth*; showing that the world was not in the truth. Then, *One God*, to show that there are not many, as many were thinking. He said that He had sent His Son as mediator, to show that He wills everyone to be saved. What then? Is the Son not God? Certainly He is. How then does he say, *One*? In distinction to idols, not to exclude the Son: for his discourse was about truth and error. A mediator, however, ought to join those things and make them common to those whose
A nature he shares, because he comes from God: for it was necessary for him, being in the middle of two natures, to be a participant in both. Just as the middle of any place is near to both sides, so too the middle of two natures must be near to both natures. Just as he became man, so too he was God. He would not have become a mediator as a man, for he would have needed to converse with God; nor would he have become a mediator as God, for those for whom he mediated would not have accepted him. As he says there, "One God the Father, and one Lord Jesus Christ," so also here, "One and one." He does not posit two; for because he was discoursing about polytheism, so that no one might seize upon the number of two for polytheism, he set down "one and one." B Do you see how the Scripture has used the word with great precision? For "one and one" is two; but we shall not say this, even though reason suggests it. Here you do not say, "One and one is two"; but that which not even reason suggests, this you say, "If he begat, he suffered." For "There is one God," he says, "one also mediator of God and of men, Jesus Christ, who gave himself a ransom for all, the testimony in its own times." What then? Also for the Gentiles, tell me? Yes. And since Christ even died for the Gentiles, do you not endure to pray for them? How then, he says, did they not believe? Because they did not wish to; but it was his own part that was done: the passion, he says, is the testimony. For he came, he says, to testify to the truth of the Father, and was slaughtered. So it is not the Father alone who testifies to him, but also he to the Father. For "I came in the name of my Father," he says; and again, C "No one has ever seen God"; and again, "That they may know thee the only true God"; and again, "God is Spirit." He testified, therefore, even unto death. And the words, "in its own times," mean: at the proper times. "For which I was appointed a preacher and apostle (I speak the truth, I do not lie), a teacher of the Gentiles in faith and truth."
3. Since, therefore, Christ suffered for the Gentiles, and I was appointed a teacher of the Gentiles, for what reason do you not hold them in mind? Rightly does he here show his own trustworthiness, saying, "For which I was appointed a preacher," that is, "I was set apart"; for the apostles were very much awakened toward this. Then he added, "A teacher of the Gentiles in faith and truth." In "faith" again; but do not think, because you heard "in faith," that the matter is a deception; for he says, "In truth"; and if it is truth, there is no falsehood. Do you see the grace extended? For among the Jews, prayers were not made for such people, but now the D grace has been extended. For this reason he also said he was set apart as a teacher of the Gentiles, hinting at the grace poured out everywhere in the inhabited world. "Who," he says, "gave himself a ransom." How then was he delivered up by the Father? It happened, then, because of his own goodness. What is "a ransom"? He was about to punish them; he did not do this. They were about to perish, but instead of them he gave his own Son, and sent us as heralds, so as to proclaim the cross. These things are sufficient to draw everyone, and to show forth the love of Christ. For truly the things shown to us by God are great and ineffable. He sacrificed himself for his enemies, for those who hated him, for those who turned away from him. That which no one would do even for friends, nor for children, nor for brothers, the Master did for slaves, a Master not such as slaves have, but God for men, and men who were not even approved. For if they had been approved, if they had been well-pleasing, it would not have been so wonderful; but now this is what astonishes every mind: to die for such ungrateful and mindless people. For that which does not happen among men toward their own kind, this happened from God toward us; and having enjoyed such love, we still act coy, and we do not love Christ. He sacrificed himself for us, but we ignore him even when he is in need of necessary food, and we do not visit him when he is sick or naked. How much wrath are these things worthy of, how much punishment, how much hell? For if nothing else, this at least, that he deigned to appropriate the sufferings of men, and to say that "I am hungry and thirsty," was it not enough to urge everyone? But oh, the tyranny of riches! Or rather, oh, the wickedness of those who have willingly enslaved themselves to them! It is not that those things have great power, but we are very sluggish and enslaved, we are lowly and earthy, we are carnal, we are foolish; for their power is not great. For what can they do, tell me? They are deaf and senseless. If the devil is nothing, the filthy demon, who is so wicked and confuses everything, what power do riches have? If you see silver, consider it to be tin. But you cannot? Then consider that which is true, that it is earth; for it is earth. But you do not accept this reasoning either? Consider that we perish, and that many, of those who possessed them, enjoyed almost nothing of them, that countless people who boasted in them became ash and dust, and that even now they are paying the ultimate penalty, being much poorer than those who lived in shards and glass, often even more destitute than those who were on ivory beds. But do they delight the eyes? But many other things can delight more. For indeed, both the flowers, and the air being pure, and the sky, and the sun delight much more. For this [silver] even has much rust, whence many have declared it to be even black; and it is clear from the blackened impressions; but in the sun there is nothing black, in the sky, in the stars. There is much enjoyment in these flowers, than in that color. It is not the flower, therefore, that delights, but greed, injustice; this delights souls, not silver. Cast this out of the soul, and you will see what seems to be precious to be more dishonorable than mud; cast out the passion; since even those suffering from fever, if they see mire, they desire it as springs; but those who are healthy, as is proper, often do not even desire water. Cast out the disease, and you will see things as they are. And that you may learn that I am not lying, I can show many who have done this. Extinguish the fire, and you will see that these are cheaper than flowers. Is gold good? But it is good for almsgiving, it is good for the relief of the poor, not for useless consumption, so that it may be stored within, so that it may be buried, so that it may be hung around hands and feet and head.
they see the mud, they desire it as if it were a fountain; but those who are healthy often do not desire even water. Cast off the disease, and you will see things as they are. And so that you may learn that I am not lying, I can show you many who have done this. Extinguish the fire, and you will see that these things are more worthless than flowers. Is gold beautiful? It is beautiful for almsgiving, beautiful for helping the poor, not for useless display, that it may lie within, that it may be buried in the earth, that it may be hung about the hands, the feet, and the head. It was invented for this, not in order that we might bind the image of God with it, but that we might loose those in bonds: use gold for this purpose: loose the bound, lest you bind your own unbound soul. Why, therefore, tell me, do you prefer a most worthless thing to everything else? Is it because it is gold that it does not make a bond? Or does the material make the bond? Whether it is gold or iron, it is the same thing; nay, gold is heavier than iron. But what makes a light thing heavy? Vainglory, and the fact that a woman is seen by all to be bound, a thing for which she ought to have been overcome with shame. And that this is true, bind [it] and leave it in seclusion where there is no one to see; and then she will consider the bond D heavy and troublesome. Let us be afraid, beloved, of hearing those terrible words: Bind him hand and foot (Matt. 22:13). Why do you see to it that this happens to you, woman? No one among the number of the bound is bound hand and foot. Why do you bind your head? Is it not enough to have your hands and feet bound? Why do you constrict your neck with a thousand bonds? I omit the anxiety born of this, the fear, the anguish, the quarrel with your husband on this account if he should ever be in need of them, the death they endure if any of these things are lost. Is this pleasure? Tell me. In order that another may be pleased at the sight, do you subject yourself to bonds, anxieties, dangers, troubles, daily quarrels? Is this not deserving of every condemnation? Let us not, I pray, do these things; but let us loose every bond of wickedness, let us break our bread for the hungry: let us do all other things which can gain us confidence before God, that we may attain the promised goods, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit [be] glory, power, and honor, now and always, and for the ages of ages. Amen.
HOMILY VIII
2:8. *I desire therefore that men pray in every place, lifting up holy hands without wrath and disputing.* Likewise also the women in seemly apparel, with modesty and sobriety adorning themselves, not in braided hair, or gold, or pearls, or costly clothing; but with good works.
1. "When you pray," Christ says, "do not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men. Amen I say to you, that they have received their reward. But you, when you pray, enter into your chamber, and having shut the door, pray to your Father who is in secret; and He will render to you in the manifest" (Matt. 6:5, 6). What, then, does Paul mean by saying, *I desire that men pray in every place, lifting up holy hands without wrath and disputing?* But this is not contrary to those words, far from it; rather, it is highly consistent. How? But first it must be stated what it is, *Enter into your chamber*, and why He prescribes this if one is to pray in every place, if one ought not to pray in church, and if it is permitted in no other part of the house, except the chamber. What, therefore, does that saying mean? Teaching that vainglory is to be avoided, Christ says not simply, "Pray," but, "Send forth your prayer secretly." For just as when He says, "Let not your left hand know what your right hand does" (ibid.), He declares how much vainglory is to be utterly avoided: so also in this place He indicates this. It is to be prayed everywhere.
*Excessive adornment.*—He did not, therefore, define that prayer must be made in any specific place, but He prescribed this one thing alone, that vainglory is to be avoided. Paul, however, says these things in contrast to the Jewish prayer; for see what he says: *In every place lifting up holy hands*; which was not permitted for the Jews. For they were not able to approach God elsewhere and offer sacrifice and fulfill the cult; but they all had to come together from all over the world, and perform all purifications in the temple. He introduces the admonition contrary to these things; and freeing them from that necessity, he says, "Our things are not of such a kind as the Jewish ones." For just as He orders prayers to be made for all; for, "Christ died for all," he says, "and I preach these things for all": so it is good to pray everywhere; but henceforth, there is no observation to be made regarding place, but regarding the manner of prayer. Pray everywhere, he says; everywhere lift up holy hands: this is what is sought. What does *Holy* mean? Pure: and what is *pure*? Not what is washed with water, but washed clean of avarice, murders, rapines, and blows. *Without wrath and disputing.* What is this? Who is angry while praying? This is, without the remembrance of injuries. Let the mind of the one praying be pure, free from all vice: let no one approach God having enmities: let no one [approach] with aversion and disputing. What is that, *Without disputing?* Let us listen. Do not doubt, therefore, that we will be heard. "For whatever," he says, "you shall ask, believing, you shall receive" (Matt. 21:22); and again, "When you stand praying, forgive, if you have anything against anyone" (Mark 11:25), this is, *Without wrath and disputing.* And how, you will ask, shall I be able to believe that I shall obtain what I ask? If you ask nothing contrary to those things which He himself is prepared to give, if you ask nothing unworthy of the King, if nothing worldly, if all things spiritual, if you approach without wrath, if you have pure and holy hands: and those are holy which dispense alms. If you approach in this way, you will obtain your prayer. For if, he says, "you, being evil, know how to give good gifts to your children, how much more your Father who is in heaven" (Matt. 7:11)! He calls doubt "disputing" here. Likewise, he says, I desire the women also to approach God without wrath, without disputing, to have holy hands, not to follow their own desires, not to rob, not to be avaricious. For what difference does it make if she herself does not rob, if she brings this about through her husband? But Paul seeks something more from the women. What is that? With shamefacedness, he says, and
sobriety, A that they should adorn themselves in modest apparel, not with broided hair, or gold, or pearls, but which becometh women professing godliness with good works. What does he mean by “apparel”? That is, that the garment should be wrapped around well on all sides, modestly, not curiously; for that is modest, but this is immodest. What are you saying? You come to pray to God, and you are surrounded with gold and broided hair? For did you come to dance? Did you come to take part in nuptials? Did you come to a procession? There, gold has its season; there, broided hair has its season; there, magnificent garments have their season; but now there is no need for these. You have come to beseech, to pray for sins, to make intercession for the things wherein you have offended, asking the Master, seeking to render Him propitious; why do you adorn yourself? These are not the figures of one who is supplicating. How can you groan? How can you weep? How can you pray with intensity, being covered with such a figure? Even if you weep, the tears will be a subject of laughter to those who see; for one who weeps should not be wearing gold; for it is a stage show and hypocrisy. For how is it not a stage show, when from the same mind, from which such luxury and vanity were born, from the same mind tears are also poured forth? B Put away all that hypocrisy; God is not mocked. These things belong to mimics and dancers who spend their days on the stage; but to a modest woman none of these things is becoming. With shamefacedness, he says, and sobriety.
2. Do not, therefore, imitate women of the street; for through this figure those women draw to themselves many lovers, and from this many have often incurred an evil suspicion, and have profited nothing from these adornments; for they have damaged many through this vanity. For just as the harlot, even if she has the reputation of a sober woman, has gained nothing from the reputation—since He who judges the hidden things brings all things to light—so too, the sober woman, if she seeks through her figure to acquire the reputation of adultery, has gained nothing from her sobriety; for many have been harmed by this reputation. What then, she says, shall I suffer if another suspects me? You give the occasion through the figure, through the glance, through the movements. For this reason, there is much discourse from Paul concerning the attire, much concerning shamefacedness. But if he took away those things which are proofs of wealth only—gold, pearls, luxurious garments—how much more so those things which are of curiosity, such as face-paints, eye-shadow, an affected gait, a broken voice, an eye that is fluid and full of all lasciviousness, the curious arrangement of the shawl, of the tunic, a more curious girdle, C perfectly formed slippers? For all these things he hinted at by saying, In modest apparel, and by saying, With shamefacedness; for these things belong to impudence and indecency. Bear with me, I beseech you; for the discourse applies the reproof more nakedly, not that it may strike, not that it may grieve, but that it may take away every foreign element from the flock. Such is the curiosity of the simple figure that it makes those things to be nothing compared to others. For it is possible, even through cheap garments, to be adorned more than those who are covered in gold. For when the tunic is very blue, and tightened with a girdle with much precision about the breast, like those dancing on the stage, so as neither to bulge out into breadth nor to be drawn in into thinness, but to be the mean of both, and to have many folds about the chest, is this not more capable of ensnaring than many silks? And what, when the shoe in its blackness glistens greatly, ending in a point, and imitating the cleverness in paintings, so as not to uphold the rest of the foot much? And what, when you do not adorn your face with face-paints, but wash it with much precision and leisure, and stretch tight with the forehead a covering much whiter than the face, then place the shawl over it, so that the black may stand out against the white? What could one say about the myriad whirlings of the eyes? About the binding, now being hidden, now being made naked in the binding of the breast-band? For often they strip even this, so that the precision of the girding may be visible, with the whole shawl being carried around the head. And as for the hands, like the tragic actors, they dress them with such precision that one thinks they have grown onto them. D What could one say about the gait, and the other preoccupations, which are able to take the observers more than any gold? Let us be afraid, beloved, lest we hear also what the prophet said to the women of the Hebrews who were preoccupied with outside adornment: Instead of a girdle, you will have a cord, and instead of the adornment of your head, you will have baldness (Isai. 3. 24). So these are more seductive than gold, as many other things are also intended for this, for being seen and for taking captive the observers. The sin is not small, but also very great, sufficient to provoke God, sufficient to ruin all the labor of virginity.
3. You have Christ for a bridegroom; why do you draw men as lovers? He will judge you for adultery then. Why do you not adorn yourself with the adornment that is pleasing to Him, that is dear to Him, with shamefacedness, with sobriety, with modesty, with the sober covering? This is some harlot-like and shameful thing. We no longer distinguish the harlots and the virgins. See into what indecency they have led themselves. The virgin must be without affectation, simply and randomly attired; but she busies herself with a myriad of things for the sake of the visible arrangement. Cease from this madness, woman, transfer such zeal to the soul, to the inner grace; for this adornment that is wrapped about from the outside does not allow one to be beautiful within. One who is preoccupied with this neglects the inner, just as one who neglects this shows all zeal for the inner. Do not say to me, "Alas, I wear a threadbare garment, a cheap shoe, a worthless covering; what kind of adornment is this?" Do not deceive yourself. It is possible, as I said, to be adorned more greatly through these things than through those, especially through threadbare garments, or those which are molded to the body, and are fashioned to be bright. You say these things to me; but what will you say to God? How do you answer for the shameless figure, and to the one who knows your mind, he who knows from where you do this? Do you not do this for fornicators? And are you not ashamed, do you not blush to move yourself to admiration, to cause admiration? But simply, you say, I am dressed, and not for the sake of causing it. God knows those things which are not.
you speak twice? Do you think you are giving an account? You will give it to Him who is present at all that is done, and who will then examine these things, He to whom all things are naked and open. Therefore we say these things now, so that we may not make you liable for having to render an account for them. Let us take care lest He reproach you with the things which He said through the prophet to the Jewish women: "They went, walking with outstretched necks and wanton eyes, mincing as they went" (Is. 3:16). A You have undertaken a great struggle, where there is need of combat, not of ornament; one must fight, not act softly. Do you not see the boxers and combatants? Are they concerned about their gait and their adornment? By no means; but casting all these things aside, taking a garment soaked with oil, they look to one thing only—that they may strike and not be struck. The devil stands gnashing his teeth, looking about from every side to destroy you; but will you remain solicitous about Satanic adornment? B I do not want to speak of the voice, of how many study to compose it, nor of ointments and other such softness. For this reason worldly women mock us. The modesty of virginity has perished; no one honors a virgin as it is fitting to honor her, for they themselves cause themselves to be despised. Should they not in the Church of God be as objects of veneration, as if they had fallen from heaven? But now they are held in contempt, and they themselves are the cause of this, not those who are more prudent. For when she who has a husband and children and manages a household sees you—who ought to be crucified—nevertheless pursuing this world more than she does, how will she not mock you? How will she not despise you? Do you see how much zeal? How much concern? C By the simplicity of your dress you conquer her who is dressed magnificently, while you are more concerned with adornment than she who is decorated with golden ornaments. You do not seek what would become you; you pursue what does not become you, when it behooved you to apply yourself to good works. For this reason virgins are more ignoble than worldly women, for they do not exhibit works worthy of their virginity. We have said these things, not to all, or rather, to all: to those who are in fault, that they may repent; to the innocent, however, that they may study to correct the others. But see and take care lest this correction be put to work. For we have not said these things to cause you grief, but to recall you from fault, that we may boast in you. But may we all do things that are pleasing to God, and live for the glory of God, so that we may attain the promised good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the holy Spirit, be glory, dominion, honor, now and always, and for ever and ever. Amen. D
HOMILY IX
2:11. *Let a woman learn in silence with all subjection.* 12. *But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence:* 13. *For Adam was first formed, then Eve:* 14. *And Adam was not deceived, but the woman being deceived was in the transgression:* 15. *Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.*
The blessed Paul requires great modesty from women, much propriety. Therefore he does not proceed only as far as their dress and clothing, but even as far as their voice; and what does he say? *Let a woman learn in silence.* What is this? Let a woman not speak in the church, he says, which he was also saying in the Epistle to the Corinthians: *For it is a shame for women to speak in the church.* Why? Because the law has subjected them. And again elsewhere: *If they will learn anything, let them ask their husbands at home.* They were silent while following the commandment; now, however, there is great tumult among them, much clamor, many conversations, nowhere as much as here; you would see them all conversing as much as neither in the marketplace nor in the baths. As if they had come here for that very reason, that they might have license, so they all converse about useless things. Therefore everything is turned upside down; nor do they consider that they cannot learn anything useful unless they are quiet. For when we are ready to speak, and no one pays attention to the words, what usefulness is there? So, he says, she must study silence, so that she may not speak in church not only about worldly things, but not even about spiritual ones. This is her ornament; this modesty will be able to adorn her more than garments; if she so contains herself, she will be able to pour forth prayers quite decently. *But I suffer not a woman to teach,* he says. What consequence is had here? Much. He spoke of silence, of propriety, of modesty; he said, I do not want them to speak. Wishing, therefore, to remove from them every occasion of speaking, "Let them not teach," he says, "but let them keep the order of those who are learning; for thus through silence she shows subjection." For this sex is talkative; therefore he restrains it from every side. *For Adam,* he says, *was first formed, then Eve: and Adam was not deceived, but the woman being deceived was in the transgression.* What then have these things to do with the women of our time? Much, he says: the human race has obtained greater honor; the male was formed first. Elsewhere he also shows him to be greater, saying thus: *Neither was the man created for the woman, but the woman for the man* (1 Cor. 11:9). But why does he say this? That from many things he may attribute the primacy to the man. First, he says, let him have the primacy from this; secondly, from those things that were done. She once taught the man, and overturned everything, and made him liable to disobedience. Therefore God subjected her, because she used the command, or rather equality, badly: *To thy husband,* He says, *shall be thy conversion* (Gen. 3:16). *Adam was not deceived?* Therefore he was not disobedient, if indeed he was not deceived. Attend carefully: the woman says, "The serpent beguiled me" (ibid. 3:13); but Adam did not say, "The woman beguiled me," but "She gave, and I did eat." But it is not the same thing to be deceived by a fellow-tribesman and kinswoman as by a beast, which was subject to man; that, therefore, is truly seduction. In comparison with the woman, therefore, he says he was not deceived, because she was [deceived] by a subordinate and subject [being], but he [was deceived, if it were so, by] a free…
A [being]. Again, it is not said of Adam that "she saw the tree that it was good for food," but of the woman; and that she ate, and gave also to her husband. So he did not transgress, overcome by desire, but having simply been persuaded by the woman. The woman taught once, and overturned everything; that is why he says, "Let her not teach."
What then [is that] to the other women, if she suffered this? Why, perfectly so; for the race is weak and fickle. Otherwise, it is spoken here of the whole nature; for he did not say, "But Eve being deceived," but, "The woman," which is a name for the common race rather than just her. What then? Has the whole nature been in transgression through her? As he says concerning Adam, that "in the likeness of the transgression of Adam, who is a type of him who was to come," so here, too, the female race transgressed, not the male. What then? Does it have no salvation? Yes, he says. What kind, then, is this? That which is through children; for he was not speaking about Eve [only]: "If they continue in faith and love and holiness with sobriety." With what faith? With what love? With what holiness with sobriety? As if he were to say: "Do not be despondent, O women, because your race has been reproached; God has given you also another way of salvation: the rearing of children; so that you may be saved not only by yourselves, but also through others."
See how many questions arise at once. "The woman being deceived," he says, "fell into transgression." Who? Eve. Shall she then be saved through childbearing? He does not say this, but that the female nature shall be saved. Did she then not fall into transgression? Yes, she did fall, but Eve transgressed, and the female race shall be saved through childbearing. For why not also through its own virtue? Did she then close this [path] to others? What then of the virgins? What of the barren? What of the widows who lost their husbands before they could bear children? Have they perished? Do they have no hope? And yet, virgins are the ones who excel the most. What then does he wish to say?
B 2. Some say that just as he subjected the whole race from the beginning through the things that happened to the first woman (because Eve was created second and was subjected, and let the rest of the race be subjected, he says); so, since she also transgressed, the rest of the race also has been in transgression. But this does not hold. For there, the whole [situation] came from the gift of God, but here, from the sin of the woman.
What he is saying therefore is this: that just as all men died through the one, because the one sinned, so also the whole female race transgressed because the woman fell into transgression. Let her not be pained, therefore; God gave her no small comfort: to bear children. "But this is of nature," he says. And that was also of nature; for He has granted not only that which is of nature, but also that which is of the rearing of children. "If they continue," he says, "in faith and love and holiness with sobriety"; that is, if they maintain them in love after childbirth and in purity. In these things, they shall have not a small, but a very great reward for them, because they have reared athletes for Christ. He calls a righteous life "holiness," and modesty "sobriety."
"Faithful is the saying." This is said in regard to this, not in regard to, "If any one aspires to the office of overseer." Since this was being debated, for this reason he says, "Faithful is the saying," that fathers will be able to enjoy the virtue of their children, and mothers, when they have reared them well. What then, if she herself is wicked and full of ten thousand evils? Shall she be benefited by the rearing of children? Is it not likely rather that she will rear such [children] similar to herself? He says these things concerned with the virtuous woman, not just any woman, that she will receive much reward and recompense for this. Hear these things, fathers and mothers, that the rearing of children shall not be without reward for you.
This, therefore, he says as he proceeds: "witnessed to by good works, if she has reared children"; along with other things, he also sets this down. For it is no small thing to dedicate to God the children given by God. For if they have the base and the foundations of their upbringing good, they will have a great reward; just as, by neglecting them, they will have punishment. Since even Eli perished because of his own sons; for it was necessary to admonish them. And indeed he did admonish them; but not as he ought, but by not wishing to grieve them, he destroyed both them and himself. C Hear these things, O fathers: "train your children in the discipline and admonition of the Lord" with great diligence. Youth is a wild thing, needing many to oversee it—teachers, pedagogues, attendants, tutors; for it is precious for it to be restrained after all these things. Just like an unbroken horse, just like an untamable beast, such is youth. If, therefore, from above and from the first age we set good boundaries for it, we shall not need many labors afterwards, but habit will be law for them from then on. Let us not allow them to do things that are pleasant and harmful, nor let us indulge them as children; let us keep them especially in sobriety; for this, more than anything, ruins youth. For this, we need many contests, much attention. Let us quickly bring wives to them, so that with pure and untouched bodies they may receive the bride: these loves are warmer. He who lives temperately before marriage will do so far more after marriage; but he who has learned to fornicate before marriage will do this also after marriage; for, he says, "To a man who is a fornicator, all bread is sweet" (Eccl. 23:24). For this reason, crowns are placed upon their heads, a symbol of victory, because having become unconquered, they thus approach the marriage bed, because they were not overcome by pleasure. But if, caught by pleasure, he gives himself up to harlots, for what reason then does he also have a crown upon his head, having been defeated? Let us exhort them in these things, let us admonish them, let us make them fear, let us threaten them, doing this at one time, and that at another. We possess a great deposit: the children. Let us be concerned, therefore, for them, and let us do everything, lest the wicked one snatch them away from us. But now, everything is being done by us in the opposite way. For we do everything so that the property may be good, and so that we may entrust it to a faithful man, D and to a steward, [selecting one] who has the best disposition, which we think is the most precious thing of all—that we should commit to someone a child, who can guard his chastity—that we neglect, even though we…
dear to us than our possessions: for all else is possessed for the sake of him. We take care to give them lands, but them we do not. Do you see the absurdity of the matter? First exercise the soul of your son, and these things will follow: for if his soul is not good, money will profit him nothing; but if it is upright, he will suffer no harm from poverty. Do you wish to leave him wealthy? Teach him to be upright: for so he will be able to increase his household; and even if he does not increase it, he will be in no worse condition than those who possess the most. But if he is wicked, even if you leave him countless goods, you have not left a guardian, but have rendered him more miserable than those who have fallen into extreme poverty. For to children not rightly instituted, poverty is better than riches. For poverty retains them in virtue, even against their will; but riches do not allow them to be temperate even when they wish, but entice them, overturn them, and cast them into a thousand evils. Mothers, set your daughters in order; this sort of care is easy for you; watch that they remain at home: but before all things instruct them in piety, and that they be honest and despise money, lest they care too much for dress and ornament. Thus hand them over to marriage. B If you form them thus, you will save not them only, but also the husband who is to wed them; and not the husband only, but the children; and not the children only, but the grandchildren. For if the root is good, the branches also will improve and spread, and you will receive the reward for all these things. As, therefore, looking not to the utility of one soul, but to many through one: thus let us do all things. For so one ought to proceed from the paternal home to marriage, like an athlete from the gymnasium, instructed most accurately in all knowledge, who, like leaven, ought to reduce the whole lump to its own beauty. Let the children again be so modest, that they are better known for their honesty and chastity, that they may obtain great praise both among men and before God. Let them learn to control the belly, to abstain from excessive expenses, to be economical, to cultivate charity, to learn to be subject to authority. For in this way they will be able to return a great reward to their parents: so all things will be for the glory of God and for our salvation, in Christ Jesus our Lord, through whom to the Father together with the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen.
HOMILY X
Chapter 3, v. 1: *If anyone desires a bishopric, he desires a good work.* 2: *It is necessary, therefore, that the bishop be irreprehensible, the husband of one wife, sober, chaste, orderly, hospitable, a teacher,* 3: *not given to wine, not a striker, not greedy for base gain, but gentle, not litigious, not covetous,* 4: *ruling his own house well, having children in subjection with all chastity.*C About to speak of the bishopric, he shows what kind of man a bishop ought to be, not as if he were admonishing Timothy, but as if addressing everyone, and through him leading everyone to the office: and what does he say? *If anyone desires the bishopric,* I do not blame him, he says: for it is a work of governance: if anyone is held by this desire, so that he does not covet power and authority only, but the office of the leader, I do not blame him: for he desires a good work, he says. For Moses desired that, but not power; and he desired it in such a way that he heard: *Who set you as prince and judge over us?* (Exod. 2:14). If anyone desires it in this way, let him indeed desire it: for it is called *episcopate* (bishopric), because he oversees all. *It is necessary, therefore,* he says, *that the bishop be irreprehensible, the husband of one wife.* He speaks not to lay down a law, as if it were not permitted except under this condition, but to prevent immodesty. For among the Jews it was permitted to enter into second marriages and to have two wives at the same time. *For marriage is honorable* (Hebr. 13:4). But some think this is said to mean that he should have one wife. *Irreprehensible.* With this word he indicates every virtue. Therefore, if anyone knows himself to be prone to sins, he does not do right if he desires such a station, from which by his very works he has excluded himself: for such a man ought not to rule, but be ruled. For one who rules ought to be more resplendent than any beacon, and have an immaculate life, so that all may look to him, and compose their own lives after his example. But Paul does not do this without cause, having used such admonition, but because he himself was about to appoint bishops: for which reason, also writing to Titus, he gave instructions (Tit. 4): and because it was likely there would be many who would desire the same thing, he gives these precepts. D *Sober,* he says, or vigilant; that is, perspicacious, equipped with a thousand eyes on all sides, and not dull in the eyes of his mind. For many things can happen that do not allow one to see clearly things as they truly are: for sorrows, cares, the confused abundance of affairs, and many other things converge. He must, therefore, be vigilant, who cares not only for his own, but also for those things which regard others: he must be awake and fervent in spirit, and breathe fire, if I may say so; and keep watch more than a general of an army traversing the camp by day and night, and fulfill the office of a servant, and bear the care and solicitude of all. *Chaste, orderly, hospitable.* These, because they occur even in many who are subject (for it is necessary that they equal their leaders in these things), showing what is especially fitting for bishops, he adds, *A teacher*: for this is not expected from a subject, but is desired most of all in him to whom this office is entrusted. *Not given to wine.* He does not speak here of a drunkard, but of a contumelious and arrogant man. *Not a striker.* He does not make words here about one striking with his hands. What then does that "not a striker" mean? Since there are some who strike the conscience of their brethren out of season, this now seems to me to be indicated. *Not greedy for base gain, but gentle, not litigious, not covetous, ruling his own house well, having his children in subjection with all chastity.* If, therefore, he who ...
has married cares for the things of the world, and the bishop must not care for the things of the world, how does he say, *the husband of one wife*? Some say that he hinted at the man remaining free from a woman; but if that were not the case, it is possible for him to have a wife as though he had none. For at that time he excused this well, according to the nature of the matter as it then stood. But it is possible to manage it well, if one should wish. For just as wealth introduces one into the kingdom of heaven with difficulty, while many wealthy people have entered in, so it is with marriage. A What do you say, tell me? In discussing a bishop, he said that he must not be a drunkard, but hospitable, though it behooved him to say greater things than these. For why did he not say, "The bishop must be an angel, subject to no human passion"? (Those were the great things which Christ said, which those who are ruled must also have: to be crucified, and to have their soul in their hands always; which Christ also said: *The good shepherd lays down his life for the sheep;* and again, *Unless one takes up his cross and follows after me, he is not worthy of me*), but, *Not a drunkard*, he says? Good prospects, if the bishop must be exhorted concerning these things! Why did you not say, "He must already have departed from the earth"? But the things you enjoined upon the worldly, these you do not enjoin upon the bishop. What did he say to those? *Mortify your members which are upon the earth;* and again, *He who has died has been justified from sin;* and again, *They who are Christ’s have crucified the flesh;* and Christ again says, *Unless one renounces all his possessions, he is not worthy of me.* B Why then did he not say these things? Because it was possible to find few such men, but there was need for many bishops, ones who would be leaders in every city.
2. Since, therefore, the affairs of the churches were about to be ensnared, for this reason he spoke of moderate virtue, not that high and lofty one; for to be sober and orderly and chaste was within the reach of many. *Having children in subjection with all chastity*, he says. For examples must be provided from home. For who would believe that he who has not subjected his own son will subject a stranger? *Ruling his own house well.* Even those outside say that one who is economical and civic-minded would soon be successful. For this indeed is the Church, as it were a small house; and just as in a house there are children, a wife, and servants, and the husband has assumed the authority over them all; so too in the Church it is nothing else but this: children, women, servants. If the one presiding over the Church has partners in his authority, the husband also has his wife as a partner there. But is it necessary to take care there of the sustenance of the widows and virgins? The husband there also has servants and daughters; and otherwise, it is easier to rule a house. He, therefore, who has not managed these things well, how will he be able to manage the things of the Church? Then, having said, *If anyone does not know how to rule his own house, how will he take care of the Church of God?* *Not a neophyte*, he says. He does not say a younger man here, but one newly instructed; for *I planted,* he says, *Apollos watered, but God gave the increase.* C Wishing to signify this, he said this. For what kept him from saying "not a younger man"? For what reason then, he says, did he himself make Timothy, being a younger man, [a bishop]? And he testifies to this, saying to him, *Let no man despise your youth.* [Because he knew he possessed much virtue; because he knew his great precision of life; knowing which, he says, writing, *From infancy you have learned the sacred scriptures.* And that he also possessed intense fasting, he shows by, *Use a little wine for your frequent infirmities;* having written to him concerning this along with other things, as, had he not known these things to have been attained by him, he would neither have written nor commanded such things to the disciple.] Since, therefore, many from among the Greeks D were then approaching and being baptized, *Do not at once*, he says, *lead a neophyte into the pride of authority*, that is, one newly instructed. For if, before becoming a disciple, he should soon become a teacher, he falls into arrogance; if, before learning to be ruled, he should become one of the rulers, he is puffed up. For this reason he added: *Lest he fall puffed up into the judgment of the devil*; that is, into the same condemnation which he suffered from arrogance. *He must also have a good testimony from those outside, lest he fall into reproach and the snare of the devil.* Well said; for he is destined to be reproached by them. Perhaps for this reason too he said, *The husband of one wife*, even though he says elsewhere, *I want all men to be as I myself am*, that is, in continence. Lest he shut the matter up in a narrow space, if he should demand an exact manner of life, for this reason he sought out a moderate virtue. For it was necessary that a leader be appointed in every city; for listen to him writing to Titus, *That you may appoint elders by city, as I commanded you.* What then, if he has good testimony and a good reputation, but is not such a man? This is indeed for the most part difficult; for it is desirable that the righteous have a good reputation among their enemies; but now he did not leave even this alone; for he did not say, "He must have testimony," but, *He must also have testimony*, as being one thing along with others; for it is not just this alone. What then, if they speak ill of him in vain, and out of envy, and especially since they are Greeks? This is not so; for even they revere him who has a blameless life. How, he says? Listen to him saying about himself, *Through reputation and ill report.* For they were not attacking their life, but their preaching; for this reason he says, *Through ill report.* As deceivers and sorcerers they were slandered because of the preaching. And they did this, since they could not attack their life. For why did no one say concerning the apostles that they were fornicators and profligates and covetous, but "deceivers," which was only because of the preaching? Is it not because they had a blameless life? It is evident that it is. Thus, therefore, let us live, and no one will speak ill of us, even if he is an enemy, even if he is an infidel. For he who has a shining life is also venerable to them; for truth silences even the enemies. And how does he fall into a snare? By falling into the same sins many times, as they themselves do. For if he should be such a man, the devil quickly lays another snare for him, [and] they quickly destroy him.
If, however, it is necessary to have the testimony of [those who are] outside, how much more so of friends? And that he who leads an irreproachable life cannot be evil-spoken of, hear Christ saying: A *Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven* (Matt. 5:16). What then, if one is slandered, and suffers calumny through circumstances? It is possible for that to happen. But he should not be brought forward into the middle; for there is much cause for fear. It is necessary, therefore, he says, for him to have good testimony; *let your works shine*, he says. Just as, therefore, no one would call the sun dark, not even a blind man; for he would be ashamed to fight against the common judgment of all: so too, no one would reproach him who is exceedingly good; for the Gentiles can indeed slander them regarding dogmas, but not regarding a straight life, which they admire and are astonished at along with the rest.
3. Thus, therefore, let us live so that the name of God may not be blasphemed. Let us not seek human glory; and yet, let us not give place to a bad reputation, but let us observe moderation in both. B In which, he says, *ye shine as lights in the world* (Phil. 2:15). For He leaves us here for this reason, that we might be as lights, that we might be constituted teachers of others, that we might become as leaven, that we might walk about among men as angels, that we might be as men among little children, as the spiritual among the soulish, that they may gain those [others], that we might be seeds, that we might bear much fruit. There would be no need for words, if our life were shining in this way; there would be no need for discourses, if we exhibited works. There would be no Gentile, if we were truly Christians: if we kept the precepts of Christ, if we bore injuries, if we bore exactions, if, when reviled, we blessed, if, when treated badly, we returned good; no one would be so much a beast as not to hasten immediately to the true religion, if, indeed, all were behaving in this way. But that you may learn this, there was one Paul, who brought in so many. If we were all such, how many worlds should we not have brought in? C Behold, there are more Christians than heathens! And in other arts, indeed, one tutor can teach a hundred boys; but here, though there are very many teachers, and far more than the disciples, yet no one comes forward. For those who are being taught gaze upon the virtue of the teachers; and when they see us desiring the same things, seeking the same things—namely, principality and honor—how will they be able to admire Christianity? They see the lives of many to be censurable, their souls earthly; we admire riches just as they do, nay, much more; we fear death just as they do; we fear poverty just as much; we bear diseases with difficulty; we desire glory and magistracies in the same way; we torture ourselves with the love of money; we take advantage of the times. Where then are they led to believe? From signs? But they do not go beyond that. D From [our] manner of life? But that is ruined. From charity? But not even a trace of it is visible. Therefore, we shall give an account not only for our own sins, but also for the detriment of others. Let us, therefore, come to our senses, let us be awake, let us exhibit a heavenly life on earth; let us say, *Our citizenship is in heaven* (Phil. 3:20), and let us show forth our struggles on earth. But "there have been great men among us," you will say. Whence should I believe? a Gentile will say; for I do not see you performing the same things that they did. For if it were necessary to recount those things, we, too, have great philosophers, whose lives are marvelous. But do you show me another Paul and another John; but you cannot. How, then, would the Gentile not laugh at us speaking in this way? How will he not wish to persist in his ignorance, when he sees us philosophizing with words, not with works? For now, you are each prepared to be killed or to kill for a single obol; for a clod of earth you set up countless tribunals; for the death of a son you turn everything upside down. For I pass over other things worthy of tears, such as auguries, predictions, observations, horoscopes, symbols, amulets, divinations, incantations, magical arts. Truly these are great things, such as can stir up the anger of God, that after He sent His own Son, we should dare such things. What then is to be done? There is nothing else to do but to mourn; for scarcely a tiny part of the world is being saved. But those who are perishing rejoice when they hear that they will not suffer this alone, but with many others. What is that cause of joy? For they will pay the penalties for this kind of joy. For do not think that because there is comfort here in having companions in misery, so it will be there too. Whence is that proven? I will show you. For tell me, if one who is commanded to perish by fire were to see his son afterwards being burned with him and smells the scent ascending from the flesh, would he not die? Without doubt; but how, I will tell you. For if those who suffer nothing see these things and grow numb and fail in spirit, much more would those who are being tortured suffer it. And do not marvel; for listen to a certain wise man saying: *Even thou hast been brought to ruin as we, and thou hast been counted among us* (Isa. 14:10). For human nature is prone to commiseration, and we are broken by the calamities of others. But tell me, Father, seeing his son involved in the same punishment, will he receive consolation or an increase of pain? What if a man saw his wife thus? What if a human saw a human? Do we not then break down more? "Yes," you will say, "but there are not such punishments there." I also know [this]; but there are others far more grievous than these; for there will be an inconsolable weeping then, with everyone looking at one another in the torments. Those who are in famine, tell me, do they receive consolation in their evils from the companionship of others? What if a son, what if a father, what if a wife, and grandchildren were in the same punishment; if we see friends, do we receive consolation? Certainly not, nay rather, the pain is increased. But besides these evils, there are others which, although common, have no consolation because of their excess; for example: let someone be lying in fire, and another likewise; how will they console one another? Tell me, I pray, if we have at times labored under a burning fever, has not all consolation failed us? Rightly so; for when evils prevail, the soul has no way left for consolation. Do you not see those who have lost their husbands—namely, how many others they can recount who have suffered the same thing—and yet the mourning is not diminished on this account? And so, do not with such hope…
[...consoled] by hope, but let us find one consolation: doing penance for our sins and following the good path that leads to heaven, so that we may attain the kingdom of heaven, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and forever, and unto ages of ages. Amen.
HOMILY XI
A Ver. 8-10. *Deacons likewise must be grave, not doubletongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them minister, being blameless.*
1. Having discussed bishops and described their character, and having stated what they ought to possess and from what they must abstain, leaving aside the order of presbyters, he skipped to the deacons. Why so? Because there is no great distance between them and the bishops. For they too have been entrusted with a teaching office and the administration of the Church; and what he said concerning bishops, these things are suitable also for presbyters. They differ only in ordination, and in this respect alone do they seem to have an advantage over the presbyters. *Deacons likewise*, he says. That is, they must possess the same qualities. What are these same things? Such as being blameless, temperate, hospitable, gentle, peaceable, and free from the love of money. And he indicated by the word *likewise* that he wished them to be such, which he clarified by adding: *grave, not doubletongued*; that is, not deceitful, neither crafty. For nothing is accustomed to make men so ignoble as deceit; nothing is so useless in the Church as dissimulation. *Not given to much wine*, he says, *not greedy of filthy lucre, holding the mystery of the faith in a pure conscience*. Lo, he has signified B what *blameless* means. Observe also how he places here, *not a novice*. For having said, *And let these also first be proved*, as if this had been said concerning the bishop, he thus introduces its connection; for there is no distance between them. For this reason, *not a novice* was said there. For how would it not be absurd, if a servant newly bought should not be entrusted with anything within the house before he has given many proofs of his character through long experience, yet for a man who has entered the Church of God from outside to be immediately ranked among the first?
*Women likewise*, he says, *deacons, grave, not doubletongued, sober, faithful in all things*. Some say this is said simply about women, but it is not so; for why would he want to insert something about women in the midst of the things mentioned? Rather, he is speaking about those who have the dignity of the diaconate. *Let deacons be the husbands of one wife*. These things are suitable to be said also of deaconesses. For this is very necessary, useful, and seemly in the Church. *Let deacons*, he says, *be the husbands of one wife*. Do you see how he requires the same virtue from the deacons? For even if they are not of the same dignity as the bishop, yet they ought to be equally blameless, equally pure. C *Ruling their children and their own houses well. For they that have ministered well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus*. Everywhere he places the rule of children, so that the rest may not be scandalized by this. For they that have ministered well, he says, purchase to themselves a good degree; that is, advancement and great boldness in the faith that is in Jesus Christ. As if he had said: They who have shown themselves aroused in the lower offices, quickly shall also ascend to those others. *These things I write to you, hoping to come to you sooner. But if I should delay, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth*. Lest the matter of ordaining such men should cast the disciple into despondency, he says: I do not write these things as though I were not coming; I will indeed come, but if it should happen that I delay, this (I write) so that you may not be troubled. He writes these things to him to end his despondency, but to the others to arouse them and make them more zealous; for his presence, even when merely promised, had great power. Do not marvel if, though he saw all things by the Spirit, he was ignorant of this when saying, *I hope to come, but if I delay*; for this is a sign of one who is ignorant. Since he was led by the Spirit, and did not act by his own will in what he did, he reasonably was ignorant of this. *That you may know*, he says, *how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth*. Not like that Jewish one. For this is what holds together the faith and the preaching; for the truth is the pillar and ground of the Church. *And confessedly*, he says, D *great is the mystery of godliness: God was manifested in the flesh, was justified in the spirit*. That is, the dispensation on our behalf. Do not speak to me of bells, nor of the Holy of Holies, nor of the high priest; the Church is the pillar of the world. Consider the mystery, and you will shudder; it is a mystery, and a great one, and a mystery of godliness, and *confessedly*, not a matter of inquiry; for it is indubitable. Since, when organizing concerning priests, he said nothing like that which is in Leviticus, he leads the matter elsewhere, saying, *God was manifested in the flesh*, that is, the Creator appeared in the flesh. *Was justified in the spirit*. Or he says this: And wisdom was justified by her children; or when he did no deceit; which the prophet says: *Who did no sin, neither was guile found in his mouth* (Is. 53:9). *Seen of angels*. So that even the angels saw the Son of God with us, not seeing Him before. Truly great is the mystery. *Preached unto the Gentiles, believed on in the world*. Everywhere in the world it was heard and believed; and the prophet signifies this by saying: *Into all the earth their sound has gone forth* (Ps. 18:5). Do not think these are simply empty words; for they are not, but they are filled with ineffable things. *Received up in glory*; that is, on clouds. This Jesus, he says, who has been received up from you, shall so come in the manner you have seen. Observe for me the discernment of the blessed Paul. Being about to exhort those who have been counted worthy of the diaconate not to be unbridled
and not to give heed to much wine, he did not say, "do not get drunk," nor, "do not indulge in much wine." And reasonably so: for if those who were entering into the temple abstained from wine entirely, much more does it behoove these men. For, he says, wine takes away the mind, and even if it does not cast one into drunkenness, it dissolves and weakens the strength of the soul. See, moreover, how he calls the economy that took place for our sake a mystery everywhere; and rightly so, for it was not manifest to all men, nor to the angels. For how could they have known it, had it not been manifested through the Church? Therefore he said, *Manifestly great is the mystery*. For it is truly great: for God became man, and God is man; man was seen, an impeccable one; man was assumed, was preached in the world; with us the angels saw him. It is a mystery, therefore. Let us not, then, behave unworthily of this mystery while we make parade of the mystery, while we make it common everywhere. Those to whom mysteries are entrusted are in some sense great. If a king had entrusted a mystery to us, tell me, would we not deem that a proof of great friendship? But now God has entrusted His mystery to us; and as if we had not been affected by a great benefit, we are ungrateful toward the Benefactor. Let us shudder that we remain senseless toward the benefit. It is a mystery, as all know; or rather, what before this was not known to all, has now become manifest to all.
B B. Let us, therefore, be eager about the guarding of the mystery. He Himself has entrusted to us so great a mystery; but we do not even entrust money to one another. Yet He indeed says, "Deposit your money with Me, and no one can snatch it away, no moth, no thief," and He promises to give it back a hundredfold; and we are not persuaded. And yet, when we entrust deposits to those with whom we happen to be, we do not receive more; but if, he says, we get the whole back, we are thankful. Even if a thief steals it, he says, here I account it to myself; I do not say to you, "The thief took it away, the moth consumed it." He restores it a hundredfold here, and adds eternal life there; yet no one is willing to deposit it. But, you will say, he renders it slowly. And this is the greatest proof of that gift, that He does not render it in this transitory life; or rather, He does indeed render it a hundredfold even here. For tell me, did not Paul leave behind his scalpel? Did not Peter leave his reeds and his hook? Did not Matthew leave his tax office? Was not the whole world more open to them than to kings? Was not everyone laying their money at their feet? Did they not make them dispensers and masters? Did they not hand over their souls to them? Were not all entirely hanging upon their will and counsel? Did they not enroll themselves as their servants? And do we not today see many similar things? Many who have often been of base condition, wielding only a mattock, and not even provided with necessary food, having the name of monks, have flourished most of all, and have been held in honor by kings. Do not think these are small additions: all the rest is laid up in the world to come. Despise money if you wish to have money; if you wish to be rich, be poor. For such are the paradoxical gifts of God: He does not wish you to become rich by your own effort, but by His grace. Leave these things to Me, He says; do you take care of spiritual things so that you may learn My power; flee the servitude and the yoke of money. So long as you hold onto it, you will be poor; but when you despise those things, you will be doubly rich; both because these things flow to you from everywhere, and because you are in need of nothing, which most men are in need of. For it does not make one rich to possess much, but not to need much. Therefore, when need is present, a king does not differ from a pauper; for poverty is just this: to be in need of others; C so that in this respect the king is a pauper, because he has need of his subjects. But He who was crucified was not such: He is in need of nothing; to Him, his hands were sufficient for sustenance: *For these hands*, he says, *provided for me and for those with me* (Acts 20:34). *As having nothing, and possessing all things* (2 Cor. 6:10)—He, who was thought to be a god in Lystra. If you wish to attain the things that are in the world, seek the kingdom of heaven: if you wish to enjoy present things, despise them; for He says, *Seek first the kingdom of God, and all these things will be added unto you* (Matt. 6:33). Why do you marvel at small things? Why do you gape at things that are of no value? How long will you be a pauper, how long will you be a beggar? Look into heaven, think of the riches that are there; mock at gold, learn what its use is. In the present life alone do we enjoy it, which is transitory as sand, or rather as a drop compared to an immense abyss; so much are the present things when compared with the future. This is not possession, it is use, and it is not proper possession; for how, when you are expiring, will you not, willing or unwilling, have others taking everything, and they in turn giving it to others, and these to others? For we are all strangers, and the lord of the house is perhaps rather a hireling; for often when the one dies, the hireling remains and enjoys the house longer than he did. But if it is with a wage here, then the former also did it with a wage; for he built and labored and repaired with much toil and anxiety. They are masters only by word; for in reality we are all masters of other men's things. Those alone are ours which we have sent on before; but the things that are here are ours, but as of those who are living; or rather, they leave even us living. Those alone are ours which are the excellent works of the soul, almsgiving, D kindness. These things are called external even among outsiders, for they are outside us. Let us make it so that they are internal. For we cannot take money and depart hence, but we can depart with almsgiving; or rather, let us send these things forward, so that we may prepare a tabernacle for ourselves in the eternal mansions.
G. Money is said [to be ours] according to its use, not according to ownership; and possessions themselves are use, not ownership. For tell me, how many masters has each field had, and how many will it have? A certain most wise proverb is told (for proverbial sayings of the people are not to be despised if they utter something wisely): "Field," they say, "how many masters have you had, and how many will you have?" This must be said concerning houses and money. Virtue alone is accustomed to migrate with us; virtue alone passes over to that life. Let us finally loosen, let us extinguish the love of money, so that we may kindle the desire for the things there. These two loves cannot occupy the soul. *For either one*, he says, *will love the one, and hate the other, or*
desires of heaven. These two loves cannot occupy one soul: *For either he will hate the one and love the other, or else he will hold to the one and despise the other* (Matt. 6:24). Do you see, tell me, a man having many followers, haughtily walking through the marketplace, dressed in silken garments, riding on a horse, with his neck stretched out? Do not be amazed, but laugh; just as when you see children playing at being masters, you laugh, so also at this. Nothing is different from that; nay, even that is more pleasant, because it happens in childhood with much simplicity. There, there is laughter and pleasure; here, this man is ridiculous and full of indecency. Give glory to God, that He has delivered you from this stage-play and from this inflation. For if you wish, you who go on foot, you will be higher than the one seated on his mount. How? Because he has risen but a little from the ground in body, but in soul he is stuck fast: *For my strength*, he says, *has cleaved to my flesh* (Ps. 40:6); but you, in your mind, walk in heaven. But he has many followers strutting about? And what is he the more *for that*, or is the horse more honored? What is worse than this madness, to pursue men so that a beast may pass by with plenty of room? But is it honorable to ride on a horse? But even slaves share in this. And there are some who have such pride that, even if they have no need, they make them follow behind. Is there anything more foolish than this? By way of horses and costly clothing and attendants they want to appear. What is more worthless than this glory, which consists of horses and servants? Are you virtuous? Use none of these things; have your own ornament, do not be beautified by the presence of another. These things even wicked and polluted and boorish men, and all those who have wealth, can possess. Mimes and dancers also are carried on horses, and have a servant running before them; but yet they are mimes and dancers, and have not become honorable because of their horses and followers. For when there are no good things in the soul of such a one, these things, if they are added from without, are in vain and to no purpose; and just as on a weak wall or a decaying body, whatever one may hang upon it, it remains as repulsive as it was and decaying; so too here, the soul receives no benefit from things external, but remains what it was, even if one were to drape ten thousand golden things upon it. Let us not be distracted by these things, let us separate ourselves from the temporary things, let us hold to the greater things, to the spiritual things, which truly make us venerable, so that we may both attain the future good things, and what follows.
HOMILY XII
A 1 Timothy 4:1. *Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2. Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5. For it is sanctified by the word of God and prayer.*
1. Just as those who hold fast to the faith anchor themselves upon a secure anchor, so those who have fallen from it can nowhere stand, but after being carried up and down by many wanderings, they are finally carried into the very pits of destruction. And he already made this clear, saying that *some have already made shipwreck concerning the faith*. And now he says: *Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits*. He says such things about the Manichaeans, and the Encratites, and the Marcionites, and their whole workshop, *that in the latter times some shall depart from the faith*. Do you see that departing from the faith is the cause of all evils that come after? What is *expressly*? Manifestly, clearly, admittedly, so that there is no doubt. Do not marvel, he says, if now some who have departed from the faith still judaize; there will be a time when those who have shared in the faith B themselves will do this, not only regarding meats, but also regarding marriages, and will introduce the ruinous counsel of all such things. He is not speaking about the Jews here; for how could, *In the latter times*, and *Some shall depart from the faith*, have any place? But about the Manichaeans and these leaders of theirs. And he called them spirits of error, C reasonably; for being energized by those *spirits*, they spoke these things. What is *speaking lies in hypocrisy*? The things they lie about, they do not do so out of ignorance nor because they do not know, but they lie hypocritically, knowing the truth, but having their conscience seared, that is, being of a wicked life. Why, then, does he mention only these heretics? Christ had already said, mentioning others: *It must needs be that offences come* (Matt. 18:7). Furthermore, through the sowing of the wheat and the growth of the tares, He had already pre-indicated these very ones. But for me, marvel at Paul’s prophecy; for before the times when these things were to be, he even indicated the time itself. Do not marvel, therefore, if now, when those of the faith have their beginning, some attempt to introduce these ruinous dogmas, D because, when it has been established after a long time, some shall depart from the faith. *Forbidding*, he says, *to marry, to abstain from meats*. Why did he not state the other heresies as well? He hinted at them when he said, *Seducing spirits and doctrines of devils*. For he did not want to sow these things into the souls of men yet; but what had already received a beginning, this he already pointed out, namely, that of the meats. *Which God*, he says, *hath created to be received with thanksgiving of them which believe and know the truth*. Why does he not say, "And for the unbelievers"? How *for the unbelievers*, when they keep themselves away from these things by laws? What then? Is luxury not forbidden? Yes, very much so. Why, if they were created to be received? Because He also created bread, and it is forbidden...
He also created wine, but its excessive consumption is prohibited. A He does not order us to shun luxury now as something impure, but because it dissolves the soul through intemperance. For every creature of God is good, and nothing is to be rejected, which is received with thanksgiving. If it is a creature of God, it is good: "For all things are very good" (Gen. 1:31). When he said "creature of God," he hinted at all foodstuffs; and he has already plucked out the heresy of those who introduce uncreated matter and claim that these things were made from it. If, therefore, it is good, what does this mean: "It is sanctified by the word of God and prayer"? For it is evident that if it were impure, it is sanctified. It is not so; but he speaks against those who thought some of these things were profane. He sets forth, therefore, two points: first, that no creature is profane; second, that even if it is profane, you have the remedy: seal it, give thanks, render glory to God, and all impurity has departed. B Regarding things offered to idols. "So then," he says, "can we also cleanse what is offered to idols?" If you do not know that it is offered to idols. But if you do know and take it, you will be unclean—not because it is offered to idols, but because, having been commanded not to commune with demons, you have communed through it. So it is not such by its nature, but becomes so from your own choice and disobedience. But what? Is swine's flesh not impure? By no means, when it is received with thanksgiving, when it is received with the sign [of the cross]; nor is anything else impure; the impure thing is the will which does not give thanks to God.
6. Proposing these things to the brethren, you will be a good minister of Christ Jesus, nurtured in the words of faith and of the good doctrine which you have followed. These, which? Those things he said: that the mystery is great, that to abstain from these things is of demons, that foods are cleansed by the word of God and prayer. Nurtured, he says, in the words of faith and the doctrine which you have followed. 7. C "But reject profane and old wives' fables; and exercise yourself unto godliness." Proposing these things, he says. Do you see here that authority is never used, but accommodation? Proposing, he says. He did not say, "Commanding," he did not say, "Admonishing," but, "Proposing"; that is, give counsel as you propose these things, and bring forward words concerning the faith. Nurtured, he says; signifying constant attention to these things. Just as for the body, he says, so let us always take in words of faith, let us always be nurtured by these. What does "nurtured" mean? Ruminating, frequently turning over the same things, always meditating on them; for they do not have common nourishment. "But reject profane and old wives' fables." What fables does he speak of here? The observations of the Jews. Does he call those fables? Certainly; either on account of the observations themselves, or because they are untimely. For what is done in its own time is useful; but if it is untimely, it is not only not useful, but even harmful. Reflect for me on a man who, after his twentieth year, approaches his nurse's breasts—how ridiculous it is, because he does it untimely. Do you see how he called them impure and old-wifely? Both for their antiquity and because they are a hindrance to the faith. For to wish to lead a soul to be superior to these by fear, is an impure precept. D "And exercise yourself unto godliness"—that is, unto a pure faith and a righteous life; for this is godliness. We have need, therefore, of exercise.
8. "For bodily exercise," he says, "is profitable for a little." Some say this is spoken about fasting; but God forbid; that is not bodily exercise, but spiritual. For if it were bodily, it would nourish the body; since it macerates it, thins it, and consumes it with leanness, it is certainly not bodily. Therefore he is not speaking of bodily exercise. Thus we have need of exercise that is according to the soul; for that other brings no profit, but is profitable for the body for a little; but the exercise of godliness yields fruit even in the future, and refreshes here and there. 9. "Faithful is the saying"—that is, true, since it is profitable both here and there. See how he introduces this everywhere; he does not need equipment, but he brings forth the sentiment, for he was speaking words to Timothy. Therefore, we are in good hope in this age also. For he who is conscious of no evil, who has produced a thousand excellent deeds, even here rejoices; while, on the contrary, the wicked man is punished not only there, but even here, living always in fear, daring to look no one in the face, trembling, turning pale, anxious. Are the greedy and thieves not like this, not even trusting in what they possess? Do not adulterers and murderers lead a most burdensome life, seeing the sun itself with suspicion? Is this life? By no means, but a bitter death.
10. "For to this end," he says, "we labor and are reviled, because we hope in the living God, who is the Savior of all men, especially of those who believe." As if he were saying: For what cause do we macerate ourselves, if we do not hope for future things? For what cause does everyone revile us? Did we not, he says, suffer such grave things? And insults, injuries, and countless evils? Have we suffered these things in vain? If we do not hope in the living God, why have we endured these things? And if He saves the infidel here, much more so the faithful there. What salvation does he speak of? That heavenly one. "Who is," he says, "the Savior of all men, especially of those who believe." This is to say, He shows more concern for the faithful. In the meantime, he speaks of the things of this age. And how, you will say, is He the Savior of the faithful? For if He were not the Savior, he says, nothing would have prevented them from having long since perished, being attacked by all. Here he instructs Timothy for dangers, that he may not fail, since he has such a God as his helper, that he may not have need of other fellow-soldiers; but that he may willingly bear all things generously; since even those who hasten toward secular things, moved by the hope of gain, undertake many things. Furthermore, the last time is now at hand. "In the last times," he says, "some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons, speaking lies in hypocrisy, having their conscience seared, forbidding to marry." What then? You will say; do we not forbid, he says, to marry, those who wish to? God forbid. But we exhort those who do not wish to marry unto virginity. It is one thing to forbid, and another to leave in free choice; for he who forbids does this altogether; but he who exhorts unto virginity as something greater does not do this to forbid marriage, but to urge to live in virginity. To those forbidding,
he says, [they command] to marry, to abstain from meats which God created for participation with thanksgiving for the faithful and those who have known the truth. Well did he say, *who have known the truth.* So the former things were a type; for nothing is impure by nature, but it becomes so by the conscience of the partaker. And why, then, did he lead them away from many meats? To cut off excessive luxury. But if he had said, "Do not eat for the sake of luxury," they would not perhaps have abstained; but now he has enclosed it within the necessity of a law, so that they might abstain more through the greater fear. For that a fish is more impure than a son, this is clear to everyone; but still, He did not lead them away from those. But how grievous luxury was to them, hear even Moses saying: *He ate, and grew fat, and kicked, the beloved one* (Deut. 32:15). And there is also another reason. For that they might afterward be crowded and come to calves, and sacrifice sheep, he reasonably diverted them from the rest because of Apis and the calf; for that [animal] was impure, ungrateful, defiled, and profane.
3. Propose these things, meditate on these things: for this is *to be nourished by the words of the faith*. He says: Do not exhort others only, but be yourself also constantly exercising yourself in them. For *being nourished*, he says, *by the words of the faith and of the good doctrine which you have followed*. But *profane and old wives’ fables, avoid*. Why did he not say, "Endure such things," but, *Avoid*? Hinting by this at a complete avoidance. And what he says is this: Do not ever lower yourself to an exercise of discussing with those men, but exhort these things to your own [people]. For it is not possible, by struggling against the perverse, to ever gain anything, unless we suppose that some harm occurs as we avoid discussion with them out of weakness. But *exercise yourself unto godliness*; that is, unto a pure life, unto the best way of living. And he who exercises himself, even when there is no time of the contests, acts in everything as one competing, abstains from all things, is in training, possesses many sweats. *Exercise*, he says, *yourself unto godliness*. For bodily exercise is profitable for a little; but godliness is profitable for all things, having promise of the life that is present and that which is to come. And why, he says, did he make mention of this bodily exercise? He is showing the superiority of this [godliness] by comparison, that while that one indeed has many toils, it has no gain, nor anything worthy of mention, but this one is perpetual and abundant. Even as when he says: [Let them adorn] *themselves not in braided hair, or gold, or pearls, or costly apparel, but what is becoming to women professing godliness, through good works* (1 Tim. 2:9, 10). *Faithful is the saying, and worthy of all acceptance*. For this we labor and are reproached. Paul was reproached, and you are distressed? Paul labored, and you wish to live in luxury? But he would not have attained to such great goods by living luxuriously. For if worldly things, which are both precarious and corruptible, never come to men without toils and sweats, much more so spiritual things.
Yes, he says, but they come by inheritance. What then, he says, do you not see those who attain them, who have acquired great goods through few toils? What goods? Money, and houses, and so many acres of land, and herds of slaves, and a weight of silver and gold? Do you call these things goods, and are you not covered with shame, nor do you sink [with embarrassment], a man commanded to philosophize about heaven, and yet gaping at things of the earth, and calling those things goods which are worthy of no account? If these are goods, one must by all means call those who possess them good; for he who has some good thing, how is he not good? What then, tell me; when those possessing them cheat and steal, shall we call them good? For if wealth is a good thing, and it is gathered from greed, the more it increases, the more it will make the one who has it to be thought good. Is he, then, who is greedy a good man? But if wealth is a good thing, and it increases by greed, the more he is greedy, the better he will be. Have you seen the contradiction? But if he is not greedy, he says. And how is it possible for that to happen? For the passion is destructive, and it is not, it is not [possible] to be rich without doing wrong. This even Christ declared, saying: *Make to yourselves friends out of the mammon of unrighteousness* (Luc. 16:9). What then, he says, if he receives the estate from a father? He received things gathered from unrighteousness. For surely his ancestor was not rich from Adam, but it is likely that many others had existed before him, and then among the many, someone was found who had taken the things of others unjustly and was enjoying them. What then? Abraham, he says, had unjust wealth? And what of Job, that blameless, just, truthful, god-fearing man, who kept himself from every evil deed? The wealth for them was not in gold, nor in silver, nor in buildings, but in flocks; and besides, he was God-rich. That it was in flocks, it is clear from thence: for the one who wrote the book, enumerating the things that happened to that blessed man, and saying that his camels, and his female horses, and his donkeys had died, he did not say that they also came and plundered treasuries of gold. And otherwise, even Abraham was rich; but in household servants. What then? Did he not buy these? By no means; for this cause the Scripture said that the three hundred and eighteen were home-born. And there were sheep and oxen to him. Whence, then, did he send gold to Rebecca? By taking gifts from Egypt, not having used violence, nor acted unjustly.
4. For tell me, whence do you possess wealth? From whomA
⟪h⟫HOMILY XIII⟪/h⟫
A take—and where does the other come from? From his grandfather, he says, from his father. You will be able to go back a long way in the lineage, but will you be able to show that the acquisition is just? You cannot; it is necessary that its beginning and root have proceeded from injustice. Whence? B Because God did not create one man rich and another poor at the beginning, nor did He, when He created them, show one man many storehouses of gold and deprive the other of this discovery, but He left the same earth to be cultivated by all. Whence then, since it is common, do you have so many acres, but your neighbor not even a cupful of land? "The father," you say, "left it to me." And from whom did he receive it? "From my ancestors." But if you go up [the line], you must find an origin. Jacob was rich, but he received the reward of his labors. But I will not examine these things too precisely: let the riches be just and free from all rapine; for you are not guilty if your father plundered—you have those things from rapine, but you did not plunder. But let it be conceded that even he did not plunder, but has gold poured forth from the earth; what then? Are riches for that reason good? Not at all. But neither are they bad, you say. If they are not born of avarice and rapine, they are not bad; if one makes the needy sharers in them; if one does not distribute them, they are bad and treacherous. "As long as one does not do evil," you say, "he is not evil, even if he does not do good." Rightly—but is this not evil, to possess the Lord’s goods alone, and alone to enjoy common goods? Is the earth not the Lord’s and the fullness thereof? If therefore our things belong to the common Lord, they belong to our fellow servants; for all things that are the Lord’s are common. Do we not see this happen in great houses? As, to all, an equal measure of grain is given; for it is taken from the master’s storehouses; the master’s house is open to all. Common also are all public things: cities, plazas, walks; they are common to all; we all share in them equally. For look at God’s economy for me: He made certain things common, that He might even from this throw shame upon the human race: such as the air, the sun, the water, the earth, the sky, the sea, the light, the stars; as if to brothers He distributes all things equally. He created the same eyes for all, the same body, the same soul, a similar form in all; all things from the earth, all from one man, all in the same house. But none of these things made us ashamed. He made other things also common, such as baths, cities, plazas, walks; but note how in these common things there is no fight, but all is peaceful. But whenever someone attempts to usurp something to make it his own, then strife enters in, as if nature were indignant that, whereas God has gathered us together from all sides, we attempt to divide and tear ourselves apart, and to make those goods our own and to say "yours" and "mine"—this cold word; for then there is strife, then there are troubles. But where none of these things is, neither fight nor strife arises. Therefore, community was given to us by lot rather than property, and it is in accordance with nature. Why does no one ever contend about the possession of a plaza? Is it not because it is common to all? But about a house, about money, we see all litigating. And yet necessary things are common to us; we, however, do not preserve community even in the least things. And yet He gave those things as common to us, so that we might learn to hold even these things in common; but we do not obey even so. But, as I have already said, C how would he who possesses riches be just? He certainly is not; but he is good if he distributes to others; if he does not have them, he is good; if he distributes to others, he is good; as long as he has them, he will not be good. Is this "good," the possession of which shows one to be wicked, and the laying aside to be good? It is not good, therefore, to possess money, but not to possess it shows a man to be worthy. Riches, therefore, are not good. But if, when you can take, you do not take, you are again good. If, therefore, when we have riches we distribute to others, or if we do not accept them when offered, then we are good; but if we accept or possess them, it is not a good thing; how can riches be good? Do not, therefore, call them good. You do not have them for the reason that you think they are good, because you admire them. Have a pure mind, accurate judgment, and then you will be good; learn what things are truly good. What are those things? Virtue, kindness; these are good, not riches. According to this standard, if you should be merciful, by as much as you are more of this kind, by so much the more good you are and are considered; but if you are rich, not so. So then let us become good, that we may be truly good, and may attain to future goods in Christ Jesus, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XIII⟪/h⟫ Chap. 4, v. 11. *Command these things and teach.* 12. *Let no one despise your youth; but be an example of the faithful in word, in conversation, in charity, in faith, in chastity.* 13. *Until I come, attend to reading, to exhortation, to doctrine.* 14. *Do not neglect the grace that is in you, which was given to you by prophecy with the imposition of the hands of the presbytery.*
...of greater authority. To Judaize, it is a matter of command. If, however, you say that one must empty oneself of possessions, that one must remain a virgin, that one must discourse about faith, here there is a need for teaching. That is why Paul sets down both: *Command*, he says, *and teach*. For example: if anyone has [attachments]... when they know that these things are evil, they use them, there is need of command; but when they are ignorant of what they are, there is need of teaching. *Let no one despise your youth*, he says. Do you see that it is necessary for a priest to command and to speak with authority, and not simply to teach everything? For youth is almost contemptible on account of a preconceived...
A opinion; wherefore he says, "Let no one despise your youth." For the teacher ought not to be contemptible. Where then is the reasonableness, he says, where is the gentleness, if he is never despised? In matters that concern himself, let him be despised and let him bear it; for thus teaching is perfected by long-suffering. But in matters that concern others, no longer so; for this is not reasonableness, but coldness. If he avenges insults against himself, if slanders, if plots, you rightly complain; but if it is for the salvation of others, command and oversee with authority. Here there is no more need of reasonableness, but of authority, lest he be harmful to the public interest. Either he means this, or he means: "Let no one despise your youth"; for as long as he shows a life in balance, no one will despise him on account of his age, but will even admire him all the more. For this reason he also adds, saying, "But be an example of the believers in word, in conversation, in love, in faith, in purity, 618 in all things showing yourself an example of good works." That is, be yourself the archetype of the life, placed as an image, as a living law, as a rule and standard of a good life. For the teacher must be such. "In word," so as to speak with ease; "In conversation, in love, in faith, in purity" in the true sense, "in temperance. Until I come, attend to reading, to exhortation, to teaching." He commands Timothy to attend to reading. Let us all hear, and be educated not to neglect the meditation of the divine Scriptures. Lo, again, "Until I come," he says. See how he comforts him; for it is likely that he, having been orphaned of him, would seek him. "Until I come," he says, "attend to the reading of the divine Scriptures, to the exhortation which is toward one another, to the teaching which is toward all. Do not neglect the gift that is in you, which was given to you by prophecy." He calls teaching here prophecy. "With the laying on of the hands of the presbytery." He does not speak here of presbyters, but of bishops; for presbyters did not ordain a bishop. "Meditate on these things; be in them." See how often he enjoins the same things upon him, wishing to show that the teacher must be zealous in these things above all others. "Attend to yourself," he says, "and to the teaching; continue in them." That is, pay attention to yourself, and teach the others also. For doing this, you will save both yourself and those who hear you. He said well, "And yourself." For he who is nurtured in the words of teaching, first harvests the benefit himself; for in exhorting others, he also pricks himself. For these things are not said to Timothy alone, but to everyone. And if he gives such advice to one who raises the dead, what shall we say? And Christ also hints at the matter concerning teachers, saying, "The kingdom of heaven is like a man who is a householder, who brings out of his treasure new and old." And again, the blessed Paul, exhorting the same thing, says, "That through the patience and comfort of the Scriptures we might have hope" (Rom. 15.4). And he himself practiced this above all others, being educated at the feet of Gamaliel in the ancestral law, so that it is likely that even after these things he attended to reading; for he who advises these things to others would have first advised it to himself. You see then him constantly using the testimonies of the prophets, and contemplating what is in them. Then Paul surely attends to reading (for it is no small amount of benefit to be harvested from the Scriptures); but do we grow sluggish and listen in a perfunctory manner? And how much punishment would we not be worthy of? "For your progress," he says, "may be manifest in all things."
2. Do you see that he wanted him to be great and admirable in this too? For this reason he spoke thus, showing that he still had need of him. What is it, "That your progress may be manifest in all things"? Not in life alone, he says, but also in the word of teaching. "Do not rebuke an elder." Does he speak now of the dignity of the office? I do not think so, but of anyone who has grown old. What then if he needs correction? "Do not rebuke him," he says, "but as if," he says, "you were behaving toward a father who had sinned, so also converse with him." "Elder women as mothers; the younger as sisters, with all purity." The very nature of the matter is burdensome—I mean being rebuked—and especially when it happens even to an old man; but if it happens also from a young man, the presumption becomes threefold. He therefore comforts him with the manner and with the gentleness. For it is possible to rebuke without being burdensome, if one wishes to practice this; for it is a matter of much wisdom, yet it is possible. "The younger as brothers," he says. Why did he advise this here again? Hinting at the boldness again on account of age. One must therefore here also comfort the matter with reasonableness. "The younger," he says, "as sisters; and he added, 'In all purity.'" Do not, he says, tell me only of the sin of intercourse, but do not even give, he says, an occasion for suspicion. Since the conversations which take place with younger women with difficulty escape suspicion, and this must also be done by the bishop, for this reason he adds, "In all purity," declaring that it is necessary to conduct conversations with them with all purity. What do you say, tell me? Do you command these things to Timothy? Yes, he says; for through him I converse with the inhabited world. And if he commands these things to Timothy, let each of the others consider what kind of person he ought to be, neither providing suspicion, nor even a shadow of a pretext to those who wish to slander. "Honor widows, who are widows indeed." Why does he not speak at all concerning virginity, nor say, "Honor virgins"? Because it seems to me that they were not even present then, or perhaps they had fallen away. For, he says, "Already some have turned aside after Satan." "Honor widows, who are widows indeed," he says. Is it possible, then, to not have a husband, yet not be a widow? For just as the lack of association with marriage does not make a virgin, but many other things are needed—the blamelessness, the constant attendance—so also the absence of a husband does not simply make a widow, but the endurance with temperance, the isolation from all things. He advises to honor such widows; and rightly so, for being abandoned they need much honor; they have no husbands to provide for them; the state is thought by the many to be contemptible and ominous. For this reason he wants her to enjoy much honor from the priest; not for this reason only, but because she is also worthy. "But if any widow has children or grandchildren, let them learn first to show piety toward their own household, to return rewards to their ancestors." See the wisdom of Paul, how in many places he exhorts from human reasonings. For he did not place here a great and
divine weight, but that which is founded in good sense. It is, he says, our duty to provide rewards to our ancestors. How? From our upbringing, from our growth. For instance, they took much pains for you; they have afterwards departed; you were unable to repay them; for you did not beget them, nor bring them up. Repay this debt to their grandchildren; pay what you owe through the children. Let them learn, he says, first to govern their own house with piety. Here he speaks of well-doing more simply; then, B in order to rouse them further, he added: For this is acceptable before God. And because he had said, "Which are widows indeed," he now describes who that widow indeed is.
5. "But she that is a widow indeed, and desolate, trusts in God, and continues in supplications and prayers night and day." He says, if she has not resumed a secular life in her widowhood, this woman is a widow; who trusts in God as is fitting, who insists upon prayers and perseveres night and day, she is a widow. Not that she who has children is not a widow; for he praises her also if she brings up her children as is fitting; but if there be any who is bereft of children, that is, if she be desolate. Then he consoles her for not having children, saying that this is what makes her a widow indeed, when she is destitute of the consolation not only of a husband, but also of children; for she has God instead of all. For she is not on this account inferior, because she does not have children; but this consolation supplies the place of children. He wishes to signify, however, "Do not take it poorly, if you hear 'It behooves to bring up children,' as though, because you have no children, you therefore held a lower dignity: you are a widow indeed." "But she that lives in pleasure is dead while she lives."
C Let us see what is the work of the living, and what of the dead, and where we ought to place this woman. The living care for the things that belong to the future life, which is the true life. What the future life truly is, upon which it behooves us to spend all our care for all time, hear Christ saying: "Come, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink" (Matt. xxv, 34, 35). The living do not differ from the dead only in that they see the sun and breathe the air; we do not say this; but in that they do some good; for if they do not provide this, they are nothing better than the dead. And that you may learn this, hear how it is possible that he who is dead might live: "God," he says, "is not the God of the dead, but of the living" (Matt. xxii, 32). But this, he says, is an enigma. Therefore let us resolve both. Someone of the living is dead, when he lives in luxury. How? He lives only for his belly, but does not use his other senses. For he does not see what he ought to see, he does not hear what he ought to hear, nor does he speak what he ought to speak, nor does he produce the works of the living; but just as one extended on a bed, with eyes closed, perceives absolutely nothing; D so also it is with this one of whom we speak; nay, much worse. For the former perceives neither good nor evil; but the latter perceives evil, but as regards good, he is like one lying down and immovable; and thus that man is dead. For things that pertain to the future life do not move him at all; but as if into a certain dark and gloomy tunnel, and into a cavern full of all filth, so intemperance, pulling those things that were taken into his bosom, keeps him always in darkness, as if dead. Since therefore he has spent his whole time either in feasting or in drunkenness, is he not in darkness? Is he not dead? And not even in the morning hours, when he seems to be fasting, is he truly fasting, both because he has not yet consumed and digested the evening wine, and because he is possessed by a desire for what is to come, and because he spends his time in the morning and at midday always in carousals, and passes the whole night and the greatest part of the morning in deep sleep. Shall we, I ask, number this man among the living? Furthermore, who could describe that tempest which is stirred up by pleasure, flowing into both the soul and the body? For even as a dense frequency of clouds does not permit the ray of the sun to shine forth; so the vapors of pleasure and of wine, striking the brain as if it were a cliff, and halting a dense cloud there, do not permit the rational power to pass beyond, keeping the drunkard in much gloom. How great then do you think is the tempest within him, in him who suffers such things? How great the tumult? For just as when an inundation happens, and water overtakes the portals of workshops, we see those who are inside troubled, and using and contriving jars, amphorae, sponges, and many other things, so that they may exhaust it, lest it shake the foundations, and render all the vessels useless: so also when an soul overflows with excessive pleasure, the reasonings within are troubled; and when they cannot empty out what has been gathered, and when other things are poured in again, a huge tempest is excited. Do not look for me at his joyful and cheerful countenance, but look at what is within, and you will see those things full of much grief; and if it were permitted to behold the soul drawn out from there with bodily eyes, you would see the soul of one who lives in luxury cast down, sad, mournful, attenuated. For the more the body is fattened, the more the soul is attenuated and rendered weaker; and the more the former is pampered, the more the latter is overwhelmed and buried. And just as in the pupil of the eye, if the external tunics placed upon it are too dense, the power of sight cannot penetrate and look through, the ray being repelled by the density, and hence darkness 629 often arises: so when the body is more frequently fattened, it is enclosed with much density. But the dead, you will say, corrupt and rot, and much sanies flows from thence. Thus also in the one who delights; you may observe discharges, phlegm, mucor, but belches, vomitings, eructations; for the rest, which are shameful, I pass over. So great, indeed, is the tyranny of pleasure, that it compels one to endure things which we do not dare to utter. For does he eat and drink? But this is not to live. And if those who choose widowhood, not to amputate the occasions of a secular life, but to give themselves more to these, and that they may do all things with greater authority, and may follow worldly desires the more, A therefore he says: "But she that lives in pleasure is dead while she lives." What do you say? A widow woman should not live in pleasure? No, he says. If therefore age and a weaker nature have not only no need of pleasures, but even those things hasten death, and that eternal death, what shall be said of those men who dwell in pleasures? And rightly he says: "But she that lives in pleasure is dead while she lives." But that you may learn this, let us observe that much thickness is likely to surround it.
A Indeed, the dead, he says, putrefy and decay, and much discharge flows from them. So too with the one who lives in luxury, it is possible to see the discharge, the phlegm, the rheum, the hiccup, the vomiting, the eructations; for the rest, which it is shameful even to mention, I pass over. For such is the tyranny of luxury, that the things we do not even endure to speak of, these it forces them to undergo. B Do you still ask, therefore, how the body discharges everywhere? Or does it eat and drink? But this is no proof of human life, since even brute beasts eat and drink. When, therefore, the soul lies dead, what is the profit of the eating and the drinking? For just as when the body lies dead, a flowery garment wrapped around it profits nothing, so too does a body wrapped around a dead soul profit it nothing. For when the discourse regarding it is always about cooks, about table-arrangers, about bakers, and it utters nothing pious, has it not died? For let us see what man is. Those from without say: "A rational living being, mortal, capable of mind and knowledge," but let us not set the definition from them, but from whence? From the divine Scripture. Where, therefore, has Scripture set forth a definition of man? Hear it saying: "There was a man just, truthful, god-fearing, abstaining from every evil action." This is man. And another again says: "A great thing is a man, and an honorable thing is a merciful man." Those who are not such, even if they possess mind, even if they be tens of thousands of times capable of knowledge, Scripture does not know how to call them men, but dogs, and horses, and vipers, and serpents, and foxes, and wolves, and if there is anything more dishonorable than these beasts. If, therefore, this is man, the one who lives in luxury is not man. For how could he be, who cares for none of these things? For it is not possible that luxury and sobriety should come together; these are mutually destructive. This also those from without say: "A fat belly does not beget a subtle mind." Scripture also knows how to call men soulless: "My spirit shall not remain in these men, because they are flesh." And although they had a soul, yet because they carried it about dead, it called them flesh. For just as concerning the virtuous, even if they have a body, we still say, "He is all soul, he is all spirit," so also concerning those who are not such, the opposite holds. So also Paul said: "You are not in the flesh," since they did not perform the things of the flesh. Thus those who live in luxury are not in soul, nor in spirit. C But she who lives in luxury is dead while she lives, he says. Hear, you who spend all your time in carousals and drunkenness, you who overlook the poor wasting away and dying from hunger, while you yourselves are perpetually dying from luxury. For you work two deaths: that of the afflicted, and your own, both from excess. And if you had mixed your satiety with that indigence, you would have worked two lives. Why do you tear your belly with satiety? Why do you waste away the belly of the poor in indigence? This one you fatten beyond measure; that one you wither beyond measure. Consider what the things from food are, where they are transformed, and what happens. Do you not find it offensive even to the hearing? Why, therefore, do you hasten to store up more of those things? Luxury is nothing else but surplus. For nature has measures, and what is beyond those is no longer nourishment, but defilement and more dung. Nourish the body, do not kill it. Therefore it is called nourishment, not so that we might destroy it, but that we might nourish it; therefore I think that the food is secreted into this state, that we might not be lovers of luxury; as if this were not so, and it did not lead to something useless, nor defile the body, we would not have felt [the shame of] swallowing one another. For if the belly received all that we wished to give it, and passed it all on to the body, you would have seen countless wars and battles. For if even now, when some things are excreted as dung, and others as blood and useless and spurious phlegm, we are still plunged in luxury, and often consume whole estates at a single table, if such were not the end of luxury, what would we not have done? We fill ourselves with greater stench, when we have indulged more in luxury, just as a wine-skin, with the body discharging on all sides. Someone belches such filth that it even injures the brain of those outside; dark vapors are sent forth on all sides from the body, as if from a furnace whose heat has rotted within. D And if those outside are so offended, what do you think the brain suffers within, being struck continually by the vapors? And what of those channels of the blood, which grows hot and is obstructed? And what of those reservoirs, the liver, the spleen? And what of those very sewers of dung? And the grievous thing is that we take thought for these sewers of the dung, so that they might not be obstructed, and send the dung upwards, and we do everything for this, pushing with poles, dragging with mattocks; but the sewers of our own belly we do not cleanse, but we obstruct and pack them; and with the dung rising upward, to where the king himself sits—I mean the brain—we take no thought. For this reason we do not order all things as having a composed king, but as some unclean dog. Therefore God washed those members far away, so that it might receive no defilement from them. But we do not allow it, but we ruin everything by excess. What else could one say of the other evils? Block the channels of the sewers, and you will see a plague instantly being born. Then the stench falling on us from without brings a plague, but that which is within, and is obstructed on all sides by the tightness of the body, and having nowhere to be dispersed, does it not work ten thousand diseases for both the body and the soul? And the terrible thing is that many are resentful toward God, saying, "Why ever is this? He ordained that we should carry dung," while they themselves increase the dung. Therefore God so ordained, that he might, even so, deliver them from luxury, that he might, even so, persuade them not to be fastened to worldly things. But you, not even thus, endure to cease from luxury, but you persist in luxury up to the throat, up to the time of the table—nay rather, not even then, with the pleasure remaining. Or does it not run past the tongue and the neck, and are the things of pleasure extinguished? For the sensation is in the taste, but after this it is no longer, but there is much unpleasantness, either from the stomach not working it through, or doing so with much difficulty. Rightly, therefore, he said, "She who lives in luxury is dead while she lives." For there is nothing the soul that lives in luxury is able either to hear or to say;
and we too, imitating Paul, should decree that widows who indulge in delicacies be removed from the list of widows. For if a soldier who busies himself with baths, theaters, and trade is condemned as a deserter from his service, much more should this decree be made concerning widows. Let us not, therefore, seek tranquility here, so that we may find it there; let us not indulge in luxury here, so that we may find the true and genuine luxury there, which produces no evil and brings forth innumerable good things. May we all attain this in Christ Jesus, to whom with the Father and the Holy Spirit be glory, dominion, and honor, now and forever, and unto ages of ages. Amen.
HOMILY XIV
A If anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. B There are many who think their own virtue is sufficient for their salvation, and that if they manage their own lives well, they lack nothing for salvation. But they think incorrectly. This is shown by the one who buried his one talent; for he did not bring it back diminished, but entire, and just as it had been deposited with him. This is shown here also by the blessed Paul, saying thus: *If anyone does not provide for his own.* C By "provision," he means concern of every kind, both for the soul and for the body; for this care is also a providence. *If anyone does not provide for his own, and especially for those of his household*—that is, those related by kin—*he is worse than an unbeliever,* he says. This is what Isaiah, the chief of the prophets, also says: *You shall not despise the household of your seed* (Isa. 58:7). For if someone despises those related by blood and joined by kinship, how will he be benevolent toward others? Will not everyone say that it is vainglory, if he does good to strangers while despising his own and not sparing them? D Furthermore, if he teaches others, yet despises his own who are in error, even though it is easier and more just for him to look after them? This is clearly proven; for will the Gentiles not ask, "Are these Christians humane, who despise their own?" And *he is worse than an unbeliever,* he says. Why? Because the unbeliever, even if he does not provide for others, at least does not despise his own. By this, he wishes to signify that he who neglects his own violates both divine and natural law. But if he who does not provide for his household has denied the faith and is worse than an unbeliever, in what place will he who even treats his household unjustly be set? Where will he be established? And how has he denied the faith? *They profess to know God,* he says, *but in their deeds they deny Him* (Tit. 1:16). But what did God command, in whom he believes? Not to despise the household of his seed. How, then, can he who denies God believe? Let us reflect on this, as many of us as, sparing our money, despise our own household; for this reason God devised the bonds of kinship, so that we might have many opportunities to do good to one another. When, therefore, you do not even do what an unbeliever does, have you not denied the faith? Therefore, faith is not exhibited by the confession of faith alone, unless worthy deeds appear. And individuals can believe or not believe. For after he spoke about delicacies, he said that she has perished not only because she lives in delicacies, but also because she is compelled to despise her own family. He speaks justly: for she who lives for her belly, by this has perished and denied the faith. And how is she worse than an unbeliever? Because it is not the same thing to slight a stranger as one's own; for how could it be? But the guilt is greater to slight one who is known than one who is unknown, a friend than one who is not a friend. B Let us not, therefore, indulge here in delicacies, so that we may attain true and genuine delicacies there, which beget no evil and bring forth innumerable good things—and may we all attain this in Christ Jesus, to whom with the Father and the Holy Spirit be glory, power, honor, now and forever, and unto the ages of ages. Amen.
HOMILY XIV
C *Sixty years old, having been the wife of one man, having a report for good works* (1 Tim. 5:9-10). He had said, "Learn first to rule their own house well, and to render returns to their parents"; he had said, "She who is in delicacies is dead while she lives"; he had said that if anyone does not provide for their own, they are worse than an unbeliever; he had said that if she does not have these things, she is unworthy of the list of widows. Here, finally, he says what she ought to have. What then? Shall we judge her by the number of years? And what merit is there in this? For the fact that she is sixty years old was not her own doing. Not by age alone, he says, so that if she even surpasses that age but has no works, let her not be chosen. But why does he specify the age accurately? The cause he brings later, not from himself, but one brought in by the widows themselves. Meanwhile, however, let us hear the following: *Having a report for good works,* he says. With what works? *If she has brought up children.* To bring up children is no small task. And to bring up children is not only to feed them, but to do it as is proper; just as he said above: *If they continue in faith, in love, in sanctification* (1 Tim. 2:15). Do you see how everywhere he prioritizes benefits conferred upon one's own family over strangers? For first he said, *If she has brought up children*; then, *If she has lodged strangers*, *if she has washed the feet of the saints*, *if she has assisted those suffering in tribulation*, *if she has followed after every good work*. But what if she is poor? Not even then could she abstain from bringing up children, from receiving guests, from fostering those suffering in tribulation. And she is no poorer than the one who cast in two mites. D Even if she is poor, she has a house; for she does not remain under the open sky. *If she has washed the feet of the saints*, he says. There is no expense here. *If she has followed after every good work*. Of what command does he speak here? He commands bodily service; for women are most suitable for service, for making a bed, for caring for [one's] rest. He requires almost as much precision as he desires in a bishop. For that phrase, *if she has followed after every good work*, indicates this: that even if she herself was not able to execute this, she was nevertheless a participant, she ministered, she abstained from delicacies; he wishes her to have foresight and care for the house, and to always be occupied with prayers. Such was Anna. See what great diligence he requires of a widow, greater than that of virgins themselves—although he also requires of them great accuracy and supreme virtue. For when he says, "What is honest and what may afford capability without impediment to supplicate the Lord" (1 Cor. 7:35)—do you see that it is not enough if a widow does not remarry...
[627] but that she requires many other things? For tell me, why does he exhort her not to join in a second marriage? Did he condemn the act? By no means; for that is the mark of heretics. But he wishes for her now to be disengaged, to be occupied in spiritual things, and to be transferred to the pursuit of virtue. For marriage is an occupation, not an impurity; since when he says, "that they may be disengaged," he does not say "that they may be purified." For marriage is truly the cause of much occupation. If, therefore, you do not marry for this reason—that you might occupy yourself in the fear of God—but you do not so occupy yourself, then there is no profit for you in the act, A in order that you may show all care toward strangers and toward the saints. When, therefore, you do not do these things, you have abstained from marriage as if you condemned the thing itself. So too, the virgin who is not "crucified" with precision will appear to have repudiated marriage as if it were something base and impure. B Do you see that by "hospitality" he means not merely being friendly, but being so with diligence, with a cheerful purpose, with eagerness—the kind of service that so transforms the action that it is as if you were receiving Christ Himself? For he does not wish the care toward these people to be relegated to maids; rather, he wants them to do these things by themselves. "For if I," he says, "the Master, washed your feet, how much more ought you to do this for one another" (John 13:14). For even if one is infinitely wealthy, even if one happens to be in a position of great prominence, and even if one thinks highly of the nobility of one’s ancestors, the distance is not as great as that between God and his disciples. If you receive them as Christ, do not be ashamed, or rather, even take pride in the deed; but if you do not receive them as Christ, do not receive them at all. "He who receives you," he says, "receives Me" (Matt. 10:40). If you do not receive them in this way, you have no reward. C Abraham received men who were passing by, as he thought them to be, and he did not entrust everything to his servants to prepare for the reception, but he himself performed the greater part of the service, and commanded his wife to knead the flour—even though he had three hundred and eighteen house-born servants, among whom it is likely there were also maids. But he himself wished to have the reward along with his spouse, not only of the expense, but also of the service. Thus one must show hospitality, doing everything by oneself, that we may be sanctified, that our hands may be blessed. Even if you give to the poor, do not disdain to give with your own hand; for you do not give to the poor man, but to Christ. And who is so miserable as to disdain stretching out his own hand to Christ? This is hospitality; this is truly to do it for God's sake. But if you command it with arrogance, even if you order the best things to be bestowed, such a thing is not hospitality, nor is it done for God's sake. The stranger needs much care and much consolation; for it is acceptable, even after all this, not to be ashamed. Since the matter D [628] is such by nature that the one who has received the benefit is ashamed, you must remove the sources of shame by the excess of your care, and show by both words and deeds that the one who is doing good is not [truly] doing good, but that he himself is receiving good, and is benefited rather than being the benefactor. Thus the action is increased by the disposition. For just as the one who considers himself to be suffering a loss has lost everything, and the one who considers that he is doing good has lost everything—so the one who considers that he is receiving a benefit has received more; for "God loves a cheerful giver" (2 Cor. 9:7). So you owe thanks to the poor man for receiving it rather than the other way around. For if they were not poor, you would not cut away the majority of your sins. They are physicians of your wounds; they provide you with their own hands as medicine. Not in such a way does a doctor, by extending his hands and applying a remedy, provide healing, as a poor man provides a cleansing of your evils by extending his hand and receiving what you offer. You gave the silver, and your sins went out along with it. Such also are the priests: "The sins of my people they shall eat" (Hos. 4:8). So you receive more than you give; you are being benefited rather than being the benefactor. You are lending to God, not to men; you increase your wealth, you do not diminish it—but you do diminish it if you do not give, if you do not bestow it. If she lodged strangers, he says, if she washed the feet of the saints. Which saints? Those who are afflicted, not just any saints; for it is possible to be a saint and to enjoy much care from everyone. Do not pursue those who are in abundance, but those who are in affliction, those who are ignored, those who are not known by many. "He who did it to one of these least," he says, "did it to Me" (Matt. 25:45).
3. Do not give to those who preside over the Church to distribute; you distribute it yourself, that you may have the reward not only of the spending, but also of the service: give with your own hands; you sow the furrow. There is no plow to be fixed here, nor ox to be yoked, nor time to wait, nor earth to be broken, nor struggle with the cold; this seed is exempt from all such labor. For you sow into heaven, where there is no cold, nor winter, nor anything else; you sow into souls, where no one steals what is sown, but it is firmly held, and with much precision and with much diligence. You sow. Why do you deprive yourself of the reward? It is a great reward to be able to manage even the affairs of others. The reward is not only for giving, but also for managing what is given well. Why do you not receive the reward? For the reason that there is a reward for this also; listen: "The apostles," he says, "appointed Stephen for the service of the widows" (Acts 6:5). Become yourself a steward of your own goods; this philanthropy, this fear of God, ordains you. This is also free of vainglory, this refreshes souls, this sanctifies hands, this humbles the mind, this teaches philosophy, this makes one more eager, this makes you receive blessings; your head will depart having received all the blessings from the widows. Be more eager for prayers, search out also holy men, those who are truly holy, those sitting in the deserts, those who cannot beg, those who keep watch for God; go a long road, give with your own hand; for there is much that can be benefited by yourself, if you give. Do you see a tent, a lodging? Do you see a desert? Do you see solitude? Often, having gone away to give money, you have given your whole soul, and were detained, and became a fellow prisoner with him, and were an exile for the sake of the world. It is a great thing; and to see the poor. "It is better," he says, "to enter into the house of mourning than into the house of feasting" (Eccl. 7:5). For in this, the spirit swells. If you are able to give yourself to such delicacies, you have an incitement; if you are not able, you will be affected with grief. In the house of mourning there is nothing of this kind; but if there be no delicacies, you restrain yourself. The life of monks is admirable.—It is better that the house of mourning...
A be the monasteries, where there is haircloth and ashes, where there is solitude, where there is no laughter, where there is no tumult of secular affairs, where there is fasting, where there is sleeping on the ground, where all things are pure from smell, from blood, from crowds, from tumult, from confusion. It is a tranquil harbor: they are as lights shining from on high to those coming from afar; sitting in the harbor, they draw all men toward their own tranquility, neither allowing those who look to them to suffer shipwreck, nor permitting them to live in darkness. Approach them, receive them in a friendly manner, draw near, touch the sacred feet: for it is much more honorable to touch their feet than the heads of others. Tell me: if some touch the feet of statues because they bear the form of a king, will you not touch the feet of one who holds Christ within himself, that you might be saved? Those feet are holy, even if they are lowly: but a profane head is not to be venerated. The feet of the saints can accomplish great things. Therefore they punish even when they shake off the dust. When there are certain saints among us, let us not be afraid to do these very things. For all are saints who keep the faith and a righteous life: even if they do not perform signs, even if they do not expel demons, they are saints. Go to the tabernacles of the saints: as it were from earth to heaven, so it is possible to flee to the monastery of a holy man. You do not see there the things which are at home: B that choir is entirely pure: there is much silence and quiet there: there is neither "mine" nor "thine" there. But if you were to remain there even for one day or two, then you would feel greater pleasure. The day arrives, or rather, before the day, the cock has crowed: and the situation is not there as it is at home, where the servants snore, the doors are shut, all sleep looking like the dead, and the muleteer shakes the bells. There is nothing like that there; but all at once, putting aside sleep with piety, they rise, with the superior stirring them up, and they stand constituting a holy choir, and immediately extending their hands, they sing sacred hymns. For they do not have need, as we do, of many hours to shake off sleep and drowsiness. For we, as soon as we have risen, sit stretching our limbs, we go to our customary use, we wash our face and hands from here; afterwards we take our shoes and clothing, and much time is consumed. One suffices for himself, he has no need of many garments, nor of another to shake off sleep; but as soon as he has opened his eyes, on account of his sobriety he seems like one who has kept vigil for a long time. For when the heart is not weighed down and depressed by foods, it does not have need of much time for awakening, but it wakes immediately. The hands are always pure, because sleep is rightly ordered. No one hears those snoring or talking there, nor does anyone see anyone moving themselves through sleep, or uncovered; but they sleep more decently than those who are awake. And this whole thing C arises from the discipline of the mind. Truly they are saints and angels among men. Do not wonder hearing these things: for the great fear of God does not allow them to fall into deep sleep, but they rest as if on the surface. Since moreover such is their sleep, such necessarily are their dreams, and such their phantasies, and not portentous ones. But, as I said, the cock has D crowed, and immediately the superior comes and, striking the one lying there with his foot, wakes everyone: for it is not right that they should sleep naked there. Then, after they have risen, they stand singing prophetic hymns, with much pleasant harmony. No cithara, no pipes, no other musical instrument emits such a sound as it is to hear there in the profound quiet and in the solitude of those singing saints. These songs furthermore are useful and opportune, and full of the love of God. *In the nights*, he says, *lift up your hands to God* (Ps. cxxxiv, 2); and again, *My spirit watches for thee by night, O God, because thy precepts are light upon the earth* (Isai. xxvi, 9). The Davidic songs also move many fountains of tears when he sings saying: *I have labored in my groaning, I will wash my bed every night, I will water my couch with my tears* (Ps. vi, 7); and again, *For I did eat ashes like bread* (Ps. ci, 10); and again, *What is man, that thou art mindful of him? Man is made like to vanity; and my days have declined like a shadow*; and, *Be not afraid when a man shall be made rich, and when the glory of his house shall be multiplied* (Ps. viii, 5, and cxliv, 4); and, *Seven times a day I gave praise to thee for the judgments of thy justice*; and again, *I arose at midnight to confess to thee for the judgments of thy justice* (Ps. cxviii, 164, 62); and, *God will redeem my soul from the hand of hell*; and, *If I should walk in the midst of the shadow of death, I will not fear evils, for thou art with me* (Ps. xlviii, 16, and xxii, 4); and again, *I will not fear from the fear of the night, from the arrow that flieth in the day, from the business that walketh about in the dark, from the invasion and the noon-day devil* (Ps. xc, 5, 6); and again, *We are counted as sheep of slaughter* (Ps. xliii, 22); they show their burning love toward God. When likewise they sing with the angels (for the angels also sing then), *Praise ye the Lord from the heavens* (Ps. cxlviii, 2), they say; while we are yawning, itching, snoring, lying supine, and thinking of innumerable frauds: how great a thing it is for them to consume the whole night in these things! Just before daybreak they finally rest; and when we begin our works, they have time for rest. But when the day has dawned, each of us calls another, he engages in talk about expenses, he goes to the forum, he approaches a magistrate, he trembles and fears lest penalties be sought; another goes to the theater, another to his own business. They indeed, after they have completed their morning prayers and hymns, betake themselves to the reading of the Scriptures; there are even some who have learned to write books. Each one having a settled dwelling, they live always in quiet, with no one uttering trifles, no one speaking. Then they perform the Third, Sixth, Ninth, and evening prayers; and dividing the whole day into four parts, in each part they honor God with psalmody and hymns; and while all others are dining, laughing, playing, and bursting themselves with too much food, these apply themselves to hymns. Almost no time is allotted to the table and to sensible things. Again after the meal they resume the same exercises,
A having first surrendered themselves to sleep. Certainly, worldly people even sleep through the day; but these are awake even through the night. Truly they are sons of light. Furthermore, after those others have spent the greater part of the day in sleep, they go forth burdened; but these are still sober, remaining without food until late, and applying themselves to hymns. When evening comes again, the former hasten to baths and comforts; but these, having released themselves from their labors, then apply themselves to the table, not raising a throng of servants, nor running about the house, nor causing tumult, nor setting forth many delicacies, nor anything full of savory odor; but some set out only bread with salt, others add oil, and others, those who are weaker, occupy themselves with herbs and legumes. Then, having sat a little—or rather, having concluded the whole with hymns—they rest, each one on a pallet made only for rest, not for luxury. B There is no fear of princes there, no arrogance of masters; there is no fear of servants, no tumult of women, no disturbance of children; there is no multitude of chests, nor superfluous depositing of garments, no gold, no silver; there are no guards and pre-guards there; there is no treasury, nor anything else of that sort; but all is full of prayer, all of hymns, all of spiritual fragrance; nothing there is carnal. They do not fear the incursions of robbers; for they have nothing of which to be deprived; there is no money, only body and soul; if they are taken away, they have not lost, but gained. For, *To me, to live is Christ*, he says, *and to die is gain* (Phil. 1. 21). They have set themselves free from all bonds. Truly, *The voice of rejoicing is in the tabernacles of the righteous* (Ps. 117. 15).
5. There is no crying ever to be heard there, nor lamentation; the roof is clean of these annoyances, clean of this clamor. For they die even among them; for they are not immortal in body; but they do not know death as death. They send off those who have departed with hymns—they call such a thing a sending-off, not a funeral procession. And if it is announced that so-and-so has died, there is much cheer, much pleasure; rather, no one even dares to say that so-and-so has died, but that so-and-so has been perfected. Then there is thanksgiving, much glory, joy, with each one praying to receive such an end, to depart from this conflict in this way, to rest from labors and struggles, to see Christ. And if one falls ill, there are no tears, no mourning, but prayers again; not the hands of physicians, but faith alone has often delivered the sick person. C But if he should also have need of physicians, there is great philosophy even here, great endurance; a wife is not standing by loosening her hair, nor children wailing over an as-yet-unborn orphanage, nor men exhorting the one breathing his last to entrust themselves to someone with security; but the soul, set free from all these things, looks to only one thing for its final breath, how it may depart pleasing to God. And if disease occurs, it does not come from gluttony, nor from heaviness of head, but even the very causes of their diseases are full of praises, not of accusation, like these; for it is the intensity of vigil, or of fasting, or something of that sort that produces the diseases; whence they also become easily dismissible; for it is enough that, no longer being weary in the same way, they are delivered from all evils.
6. Say then to me, he says, if one has washed the feet of saints in the church, if it is possible to find such people even here. It is possible, yes, very possible; only let us not, because we have recounted the life of those, despise those in the churches. Many such are often even in the midst of the churches, but in obscurity. For let us not, because they wander in homes, nor because they go into the marketplace, nor because they preside, despise them. And this, God commanded; *Judge*, he says, *for the orphan, and justify the widow* (Is. 1. 17). Many are the ways of virtue, just as there is also great difference among pearls, although all are called pearls; but one is bright and round on all sides, another does not have this beauty, but another. What then is this? Just as by some craft coral has an elongated line, and worked angles, and other than white color is more pleasing, and the green is much more pleasing than all verdure; another offers the bloom of blood with its flower, another is bluer than the sea, another more glistening than purple; and one could find ten thousand other things competing with flowers in variety, or equal to the colors of the sun; such also are the saints; some exercise themselves, others also [exercise] the churches. Well, therefore, he was saying, *If one has washed the feet of saints*, if one has helped those in tribulation. For, in order to lift everyone toward imitation, he spoke thus. Therefore, let us also hasten to the deed, that we may have reason to boast there, that we have washed the feet of saints. D But if one needs to wash their feet, much more should one also give them money from one's hand, and strive to be hidden. *Let not your left hand know*, he says, *what your right hand does* (Matt. 6. 3). Why do you take ten thousand witnesses? Let not even a servant see, if possible, nor a wife. Many are the stumbling blocks of the deceitful one; often the one who never hindered, then hinders either out of vainglory, or out of something else. Since even Abraham, although having a wonderful wife, when he was about to offer up his son, was hiding it, although indeed not knowing what would turn out, but convinced that he would surely slay him. What then would he have been about to say, if any man of the many had been there? Would he not have said, "Who is this man doing these things?" Would he not have defamed him for cruelty and boorishness? His wife was not even deemed worthy to see the child, nor to hear a later voice, nor to behold him gasping, but as if having taken him captive, thus he led him away. But that righteous man thought of none of these things, being drunk with longing. For he saw nothing else, but how he might perform what was commanded, nor was a son there, nor a wife; rather, he himself did not even know what would turn out; so from all sides he strove to lead up a pure sacrifice, so as not to pollute him with tears, nor with contradiction. And see with what gentleness Isaac asks, and what he says to him: *Behold the wood and the fire, but where is the sheep?* (Gen. 22. 7, 8). What then the Father? *God will see for Himself a sheep for a burnt offering, child.* This is said also as a prophecy, that God will see for Himself the Son for a burnt offering; and at the same time it also turned out then. Why do you hide even from him, tell me, the one who is to be slaughtered? "Yes," he says, "I fear lest he falter, I fear lest he be seen unworthy." Did you see how with great precision he was doing everything? Therefore the Scripture well said, *Let not...*
A not know what your right hand does* (Matth. 6:3). That is, even if we regard someone as our own member, let us not readily declare this, unless there be a necessity. For many heavy consequences arise from this; for one who is lifted up into vainglory, an impediment often arrives. Wherefore, if it be possible, let us remain hidden, so that we may obtain the promised goods, by the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ever and ever. Amen.
Homily XV
*But the younger widows avoid; for when they have waxed wanton against Christ, they wish to marry, having damnation, because they have made void their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.* (1 Tim. 5:11-13). *I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.* (1 Tim. 5:14-15).
A Paul, having spoken much regarding widows and having defined a time for them, saying, *Let a widow be taken into the number not less than sixty years old*, and having taught what kind of person she ought to be by saying, *If she has brought up children, if she has lodged strangers, if she has washed the feet of the saints* (1 Tim. 5:9-10), here again says, *But the younger widows avoid.* Regarding virgins, even though it be a matter of greater importance, he indicates nothing of the sort: and justly so. Why? Because they have dedicated themselves to greater things, and this condition had its origin from a greater spirit. That former statement, therefore—*If she has lodged strangers, if she has washed the feet of the saints*—and all such things, he put forward for the sake of B assiduity, because he had earlier said, *She that is unmarried cares for the things of the Lord* (1 Cor. 7:34). If he disputes nothing about their age, do not marvel, for that is patent from this very fact. Moreover, those women had chosen virginity out of a greater spirit. To these, however, some lapses had already occurred, and they themselves had given occasion for such a law to be enacted; here, however, there was nothing of this kind. That some had already lapsed is plain from these words: *For when they have waxed wanton against Christ, they wish to marry*; and again, *For some are already turned aside after Satan.*
*But the younger widows avoid*: Why? *For when they have waxed wanton against Christ, they wish to marry.* What is implied by "when they have waxed wanton"? When they have fallen into lasciviousness and delights. It is as if one were to say to a man who loved his wife: "Dismiss her, for she has belonged to another." He shows, therefore, that they had chosen widowhood rashly, not exercising judgment. For a widow, too, is betrothed to Christ in widowhood; for, *I am*, he says, *the protector of the widows and the father of the orphans.* He shows that they do not elect widowhood rightly, but allow themselves to run riot, yet he tolerates that; although he says elsewhere: *I have espoused you to one husband, that I may present you as a chaste virgin to Christ* (2 Cor. 11:2).
*Having damnation, because they have made void their first faith.* By "faith" he refers to the covenant, the truth; it is as if he would say: "They have lied to Him, they have despised Him, they have violated the covenant." *And withal they learn to be idle.* Idleness has taught every malice. He does not, therefore, command only the men to work, but also the women, for idleness has taught every malice. "They are not," he says, "liable only to this damnation, but also to other sins." If, therefore, it does not befit a woman to wander about houses, much less does it befit a virgin. *And not only idle,* he says, *but tattlers also and busybodies, C speaking things which they ought not.*
*I will therefore that the younger women marry, bear children, guide the house.* What, then, happens when both the care for a husband is absent and the care of God does not contain them? They surely become idle, talkative, busybodies. For he who does not take care of his own affairs will certainly take care of the affairs of others; just as he who is solicitous about his own will not take care of others' affairs, nor will he be solicitous for them. *Speaking things which they ought not.* Nothing is less fitting for a woman than to inquisitively inquire into the affairs of others; nor only for a woman, but also for a man; for this is a sign of the greatest impudence and petulance. *I will therefore.* Because they themselves wish it, I also wish that the younger widows marry, bear children, guide the house, remain at home; for it is far better to do these things than those. It was necessary, therefore, to care for the things of God, it was necessary to keep the faith; but because these things are not done, it is better that those be done than these, for neither is God so offended, nor do they learn such things. For from that widowhood there will be nothing good; but from these marriages many good things will follow; thence, that listless spirit, that negligence of theirs can be turned around.
And why, you ask, did he not say, "Because the widows have lapsed, much care must be taken for them, so that they may not suffer the things I mentioned," but instead commanded marriage? Because marriages are not forbidden, because they place them in safety; wherefore he adds: *To give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.* He forbids such widows, not because he wishes there to be no younger widows, but because he does not want them to be fornicators, nor idle and D busybodies speaking things which they ought not, nor does he want the devil to seize an occasion from this; nor would he have stood in the way, had there been nothing of this sort.
*If any man or woman that believes has widows, let them relieve them, that the Church be not charged, that it may relieve those that are widows indeed.* (1 Tim. 5:16). Do you see how he again declares those as "widows indeed" who are solitary and deserted, and have solace from no quarter? For this way the matter was better. For two greatest goods thus arose: they received an occasion for doing good, and these were fed in consistency with propriety, and the Church was not charged. He rightly added, *If any that believes*; for it was not fitting that believing widows be fed by unbelievers, lest they should appear to be in need of them. And see what a method of consolation he maintains. He did not say, "Let them perform the ministry magnificently," but, *Let them relieve them*, so that the Church...
A continues the exhortation to them, saying: "That you give no occasion to the adversary for the sake of reproach." It was necessary for them to be above the things of this life, but since they have become inferior, let them at least stand firm in these. *Let the elders who rule well be considered worthy of double honor, especially those who labor in word and in doctrine. For the Scripture says: You shall not muzzle the ox that treads the grain; and, The laborer is worthy of his hire.*
2. Here he calls "honor" the provision, the supplying of necessary things. For the bringing in of, "You shall not muzzle the ox that treads the grain," and, "The laborer is worthy of his hire," makes this manifest. Does he then, when he says, "Honor the widows," speak of this regarding the food of necessary things? "So that it may be sufficient," he says, "for those who are widows indeed." And again, "Honor widows indeed," that is, those in poverty; for by how much anyone is in poverty, by that much more is she a widow. He places [636] that which belongs to the Law, he places that which belongs to Christ, both of them agreeing. For the Law says, "You shall not muzzle the ox that treads the grain." Do you see how he wishes the teacher to labor? For there is not, there is not another labor such as his. But that is of the Law; how then does he also place that of Christ? "For," he says, "the laborer is worthy of his hire." Let us not therefore pay attention to the hire only, but also to how he enjoined it: he says, "The laborer is worthy of his food." So if anyone is in luxury and is sluggish, he is not worthy; unless he is an ox that treads the grain, and who drags the yoke toward the choking and the thorns, B and does not withdraw before he has brought the fruits into the barns, he is not worthy. Therefore, the supplying of necessary things must flow to teachers with abundance, so that they might not labor nor be weakened, nor—by having leisure for small matters—deprive themselves of the great; so that they might work at spiritual things, making no account of the things of this life. Such were the Levites; they had no concern for the things of this life, because the laity had the care of providing for them, and by law, the revenues were appointed, such as the tithes, the proceeds from the gold, the first-fruits, the vows, and many other things. But to those, he justly legislated these things, insofar as they sought the things present; but I for my part say nothing more than that those who rule must have food and coverings, so that they might not be distracted by these things. C But what is, "Double honor"? Double that of the widows, or that of the deacons, or he simply says "double honor" for "much." Let us not therefore consider only this, that he deemed them worthy of double honor, but that he added, "Those who rule well." But what is, "Who rule well"? Let us hear Christ saying: "The good shepherd lays down his life for the sheep." So this is what it is to rule well, to spare nothing for the sake of their care. "Especially," he says, "those who labor in word and in doctrine." Where now are those who say that word and doctrine are not necessary? Where, even to Timothy, he urges so many things, saying, "Meditate on these things; be in these"; and again, "Attend to the reading, to the exhortation; for by doing this you will save both yourself and those who hear." And he wishes these to be honored more than all others; and he provides the reason, because they endure much labor, he says. D Justly. For when the one neither keeps watch nor cares, but simply sits with ease and immunity, while the other is exhausted by caring, meditating, and especially when he is unskilled in the words of outsiders, how should he not especially enjoy honor, and before all the others, he who abandons himself to such labors? For such a one is accountable to a myriad of tongues: this one blamed, another praised, another mocked, another tore apart his memory and his composition; and he needs great strength to bear these things. For this is great; it is great for the building up of the Church, and it contributes much that the rulers be capable of teaching; and if there is not this, many things in the Churches are lost. For this cause, with the other things—with the hospitable and the gentle, with the blameless—he also counts this, saying, "apt to teach." But for why is he called a teacher? "Yes," he says, "so that he might teach philosophy by his life." So these things [637] are superfluous, and there is no need of teaching from words for progress. And how does Paul say, "Especially those who labor in word and in doctrine"? For when the discourse is about doctrines, what life has power there? What kind of word does he mean? Not the bombastic one, not the one that possesses refinement from the outside, but the one that has acquired the great power of the Spirit, the one full of understanding and prudence. For he has no need of construction and phrasing, but of thoughts; not of arrangement, but of wisdom. *Against an elder receive not an accusation, except before two or three witnesses.* For is it necessary to receive an accusation against a younger person without witnesses? And against anyone at all, is it not necessary always to make judgments with accuracy? What then is it that he says? "Not even in the case of others," he says, "but most of all against an elder." For he says "elder" here, not of the office, but of the age, since young people sin more easily than elders. It is evident from this that Timothy had henceforth been entrusted with a Church, or even a whole nation, that of Asia; wherefore he discourses to him also about elders. *Those who are sinning rebuke before all, that the others also may have fear.* That is: "Do not cut them off quickly, but examine everything with much accuracy; when, however, you have learned clearly, proceed openly, so that the others might be disciplined." For just as to condemn simply is harmful, so not to proceed against manifest sins is to give a way for others to do and dare the same things. "Rebuke," he said, indicating that not simply, but with sharpness; for thus the others also will have fear. How then does Christ say: "Go, rebuke him between you and him alone, if he has sinned against you"? Yet he also permits that one to be rebuked in the Church. 3. What then? Does not being rebuked before all scandalize more? How so? For when they are aware of the sin but no longer of the punishment, they are more scandalized. For just as when sinners remain unpunished, there are many who commit offenses; so when they are punished, there are many who live uprightly. Thus also God did: having brought Pharaoh into the midst, he punished him, and Nebuchadnezzar, and many others, and we see them having paid the penalty, both by city and by the individual. So he wishes all to have fear of the bishop, and he sets him over all.
A Since many things are judged from suspicion, "It is necessary," he says, "that those be present who act as witnesses, to accuse him according to the ancient law: In the mouth of two or three witnesses let every word be established" (Deut. 19:15). "Against an elder," he says, "do not receive an accusation." He did not say, "Do not condemn," but, "Do not receive an accusation, nor call him into judgment." What then, if two testify falsely? This rarely happens; but it is possible for the matter, once examined in court, to become manifest. Indeed, for sins it is sufficient if they have two witnesses, because they are usually done in secret: this, therefore, is a sign of great examination. What then, if the sins are confessed, and they have no witnesses, but only a bad reputation? "I said before," he says, "It is necessary, however, that he also have a good testimony from those who are outside, for the law is not laid down for the just." Moreover, many who practice virtue from necessity, not from the will of their own choosing, gain much from fear, and cut off their own desires. Therefore, let us hear about hell, so that we may gain much from the threats and the fear. For if, when He was about to cast sinners into hell, He had not first leveled threats, many would have fallen into it. For if now, with fear shaking our souls, some commit sin so easily, as if there were no future punishment, if nothing of the kind had been said and no threats were leveled, what evil would we not have committed? B Therefore, as I always say, hell exhibits the providence of God no less than the kingdom. For hell works together with the kingdom, compelling men toward virtue through fear. And let us not think this thing to be of cruelty or inhumanity, but of mercy, of great kindness, of providence, and of love toward us. If in the time of Jonah the threats of destruction had not been leveled, the destruction would not have been prevented; if He had not said, "Nineveh shall be overturned" (Jonah 3:4), Nineveh would not have remained; if the threats of hell were not pressing upon us, all would fall into hell; if there were not the threat of fire, no one would flee the fire. He says that He will do things contrary to His will, so that He may do what He wills. He does not desire the death of the sinner, and He speaks of the death of the sinner so that He may not cast him into death: He did not put it forth in word only, but also showed it in deed, so that we might flee. And so that no one might think the threats were only a matter of speech, but a thing that would absolutely come to pass, He made it plain and manifest from the things that have happened here. Does not the flood seem to you to be a symbol of hell? Does not the universal destruction by water confirm the punishment that will be by fire? "For as," he says, "in the days of Noah they were marrying and giving in marriage, so also now" (Matt. 24:38). He had predicted it then long before, and now also He predicts it before four hundred or more years; but no one pays attention: all consider that matter a fable, all laugh, no one is seized by fear, no one weeps, no one beats his breast. The river of fire boils, flames are kindled, and we laugh and take our pleasure, and sin without fear. No one ever recalls that day to mind; no one thinks that present things are passing, that these things are temporary, even if they clamor every day and send forth a voice. C Untimely deaths, the mutations of things that happen to us while we are alive, do not call us back to fruitfulness, just as neither do sicknesses nor other infirmities. And it is possible to see changes not only in our bodies, but in the very elements; and we can meditate on death every day in every age, and in all things instability is signified everywhere through the realities themselves. Winter never persists, nor summer, nor autumn; but all things run, and fly away, and flow. But what shall I say of flowers? What of dignities? What of kings, who exist now and tomorrow cease to be? Shall I speak of the wealthy? Of splendid buildings? Of night and day? Of the sun or the moon? Do not those also decline? Does not the sun itself sometimes fail, or become obscured, or get covered by a cloud? Or what visible thing remains perpetually? Nothing: but only our soul, and this we neglect. Of things that change, we take great care as if they remained; but that which always remains, as if it were about to pass away, we make of no account. Can someone do great things? But only until the morrow, and afterwards he perishes; and this is evident from those who were able to do greater things, and now appear nowhere. The present life is a kind of stage and a dream. For just as on a stage, when the stage equipment is lifted away, the varieties are dissolved, and as dreams all fly away when the sun's ray appears: so when the consummation comes, both the common one and that of each individual, all things are dissolved and vanish. And the tree indeed which you planted remains, and the house which you built; but the artisan and the farmer are led away and perish. And when these things are so, we do not even then fear, but we prepare all these things as if we were immortal, taking our pleasure and devoting ourselves to enjoyment. D
The Vanity of All Present Things
Hear what Solomon says, having made a trial of present things: "I built for myself houses," he says, "I planted gardens and orchards, vineyards and pools of waters; silver and gold were mine: I made for myself singers and songstresses, flocks and herds" (Eccl. 2:4–8). No one was so given to pleasures, no one so glorious, no one so wise, no one so ruling, no one to whom things turned out so much according to his wish. What then? These things profited him nothing; but after all these things, what does he say? "Vanity of vanities, and all is vanity" (Ibid. 1:2). Not only vanity, but surpassingly so. Let us believe him, and pursue things in which there is no vanity, where there is truth, where all things are firm and solid, where all things are built upon the rock, where there is no old age, nor passage, where all things flourish, all thrive, where there is no aging, where nothing tends toward destruction. Let us love, I ask, sincerely, God, not for fear of hell, but for desire of the kingdom. For what, tell me, would be equal to the vision of Christ? Nothing. What is so to be desired as to enjoy those eternal goods? Nothing at all. "For neither has eye seen, nor ear heard, nor have they entered into the heart of man, the things which God has prepared for those who love him" (1 Cor. 2:9). The fluid condition of human affairs. Let us study to attain those things, let us despise these. Do we not very often, rejecting these, say that human life is nothing? Why do you care for nothing? Why do you undertake labors for nothing? But you see splendid buildings, and their appearance deceives you. But immediately look into heaven: from stones and columnsfor nothing; why do you endure labors for nothing? But you see splendid buildings, and their spectacle deceives you? But at once look to the heaven, look up from the stones and columns to that beauty, and you shall see that these things are the works of ants and gnats. Philosophize on the sight; ascend to the things in heaven; learn from there about these splendid buildings, and you shall see they are nothing, but mere children's playthings. Do you see how the air is finer, how it is lighter, how it is purer and more translucent, the higher you ascend? Those who perform acts of mercy have their houses there, their tents. But these things are destroyed in the resurrection, or rather, even before the resurrection, time arriving has ruined and made them disappear and dissolved them; and even before time, often in the very prime and bloom, an earthquake has brought them down, or even a conflagration has destroyed the whole thing. For there are untimely deaths not only among human beings, but also among these buildings; and often the things that had become fragile with time remained unshaken when the earth was shaken, while those that were glittering, and solid, and newly constructed, were shaken and perished by a thunderbolt alone: and this, I think, God ordains so that we might not think highly of buildings. Do you wish not to be disheartened in another way? Go to the public buildings, in which you have an equal share. For there is not, there is not a house, however splendid it may be, that is more splendid than the public buildings. Spend as much time as you wish there; those are yours, they are yours together with the others; they are common, and not private. But, he says, these things do not please. They do not please, first, because of habit, and second, because of greed. Thus, it is greed that is the source of pleasure, not beauty; thus, the pleasure is greed, and the desire to wish to make everything one's own. How long shall we be attached to these things? How long shall we be stuck to the earth, and like worms, wallow in the mire? God gave the body to us from the earth, so that we might lead even it to heaven, not so that through it we might drag the soul down to the earth; it is earthy, but if I will, it becomes heavenly. See with what honor He has honored us, having entrusted such a work to us. I created, He says, earth and heaven; I give to you also the power of creation, make the earth heaven; for you can. The one who makes all things and fashions them is spoken of in regard to God. But He also gave this authority to human beings; just as some affectionate father, while painting, wishes to lead not only himself, but also his child into the same skill. I created, He says, a beautiful body; I give to you the creation of the better; make for yourself a beautiful soul. I said, “Let the earth bring forth the herb of grass, and every fruit-bearing tree” (Gen. 1.11); say you also, “Let this earth bring forth its own fruit,” and whatever you wish to produce will go forth. I make summer and mist, I establish the thunder, and I create the spirit, I formed the dragon to play with it, that is, the devil. I did not begrudge you this power either; play too, if you wish; for you can bind him like a sparrow. I make the sun rise on the evil and the good; imitate me too, share your own things with both the good and the evil. Being insulted, I bear it and I treat beneficially those who insult me; imitate me too; for you can. I do good, not for a return; imitate me too, and do not do good for a return, nor for a reward. I lit up the luminaries in the heaven; light up you also things more splendid than these; you can; enlighten those who are in deception; that act of mercy is greater than seeing the sun—to recognize me. You cannot make a man, but you can make a righteous man and one who is well-pleasing to God. I wrought the substance; you beautify the resolve. See how I love you, and how I have given you the strength in matters greater than yourself. See, beloved, how we have been honored; and some of the unreasoning and ungrateful say, "Why are we masters of our resolve?" All these things we have gone through, in which we are able to imitate God, if there were no resolve, it would not be possible for us to imitate Him. I rule, He says, over angels, and you do so through the first-fruits. I sit on a kingly throne; and you sit with me through the first-fruits; He raised us up, he says, and made us sit together at the right hand of the Father (Eph. 1.6). The Cherubim and Seraphim, all the angelic virtue, the Principalities, Authorities, Thrones, Lordships worship you through the first-fruits. Do not accuse the body, which enjoys such honor, which the incorporeal powers tremble before. But what shall I say? I show my love not only to these, but also to what I have suffered. For your sake I was spat upon, I was buffeted, I emptied myself of glory, I left the Father, and I came to you who hate me and turn away from me, and who did not wish even to hear my name; I chased after and ran up to you, that I might hold you; I united you and joined you to myself; Eat me, I said, drink me. And I have you above, and I am intertwined with you below. Is it not enough for you that I have your first-fruits above? Does this not comfort your longing? And again I descended below, I am not simply mixed together with you, but I am intertwined, I am eaten, I am reduced into small parts, so that the commingling and the mixture and the union might be great. For things that are united remain within their own boundaries; but I am woven together with you. I no longer wish for there to be anything between us; I wish for the two of us to be one. Knowing these things, then, and His great care for us, let us do all things which can show us to be not unworthy of His great gifts; of which may we all attain, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XVI
(Chap. 5.21). "I testify before God and Christ Jesus and the elect angels, that you guard these things without prejudice, doing nothing by inclining to one side. Lay hands quickly on no one, nor be a partaker of other men's sins. Keep yourself pure. No longer drink water, but use a little wine for your stomach's sake and your frequent infirmities."1. After having spoken about bishops, about deacons, about men, about women, about widows, about presbyters, about all the others, and having shown of how many things the bishop is master, when he was speaking about judgment, he added: "I testify before God and the Lord Jesus Christ and the elect angels, that you guard these things without prejudice, doing nothing by inclining to one side. And fearfully he warns in the end: for it is not because Timothy was a beloved son, he feared. For who among those who are not ashamed to say, "I fear, lest having preached to others, I myself should be a castaway" (1 Cor. 9.27), would have less fear for Timothy?
A For if he did not shrink from saying this regarding himself, much less would he shrink or be silent regarding Timothy. But he accepts the Father and the Son as witnesses; but for what reason the elect angels also? Out of extreme modesty; even as Moses says: "I call heaven and earth to witness against you this day" (Deut. 4.26), by the extreme moderation of the Lord; and again: "Hear, O you valleys, the foundations of the earth" (Mic. 6.2). He calls the Father and the Son to testify to his own words, clearing himself for the day hereafter, even as one who has stripped himself of everything. B "That you may do these things," he says, "without prejudice, doing nothing by partially inclining." This means that you should show yourself common and equal to those who are to be judged, so that no one may preoccupy you, nor draw you to his own side. But who are the elect angels? Is it because some were not such? Even as Jacob takes God as his own witness, and the mound. So do we also take both greater and lesser persons as witnesses: so great a thing is testimony. As if he were to say: I advocate as witnesses God and His Son and His servants, that what I have enjoined upon you, I enjoin before them. He terrifies Timothy. And after he said this, which was the most opportune of all C and which principally holds the Church together, he added the matter concerning ordinations. "Lay hands," he says, "suddenly on no one, neither be partaker of other men's sins." What is "suddenly"? Not after the first probation, nor after the second or third, but after having circled about and examined accurately: for the action is not without danger. For of his sins, both past and future, you shall also give an account, you who granted him the dignity. For as to him who untimely granted the first, you shall be liable for the future ones, as one who brought him to the position, and of the past ones, as one who did not allow him to mourn and be pricked. For just as you are a partner in well-doings, so also of transgressions. Keep yourself chaste. He speaks of temperance here. "Drink no longer water, but use a little wine for your stomach's sake and your frequent infirmities." D If then to a man so addicted to fasts, who had used water for drink for such a time that he became infirm, and was frequently ill, he commands to be chaste, and he does not reject the counsel: much more we, when we receive counsel from anyone, ought not to take it ill. Why then did he not strengthen his stomach? Not because he could not, but from foreseeing something great: for he whose garments raised the dead, it is manifest that he could have done this also. Why then did he not do it? So that if we now see great men and those endowed with virtue infirm, we may not be scandalized: for even that was done usefully. For if to him the angel of Satan was given, lest he should be exalted (2 Cor. 12.7), much more to Timothy: for signs could have lifted one to arrogance. Therefore he permits him to serve the laws of medicine, so that both he himself might feel modestly, and others might not be scandalized, and might learn that those, being of the same nature as we, nevertheless produced such illustrious works. Moreover, A it seems to me that from elsewhere also he was subject to illnesses; Paul indicates this, mentioning frequent infirmities, the stomach, and other things. Yet he does not permit him to gorge himself with wine, but as much as would help for health, not for pleasure. "Some men's sins are manifest, going before to judgment; and some they follow after." Since he was speaking about ordinations, "Do not," he says, "be partaker of other men's sins"; what then, if I am ignorant? he says. "Some men's sins are manifest, going before to judgment; and some they follow after." Some, he says, are manifest because they go before; others not, but they follow. B Likewise, good works are manifest, and those that are otherwise cannot be hid.
Chapter VI
"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed." "Count worthy," he says, "of all honor." For do not, because you are a believer, think you are free: this is liberty, to serve the more. For the unbeliever, if he sees them thinking highly of themselves on account of the faith, will often blaspheme, as if the dogma were the cause of sedition: but if he sees them compliant, he will believe more quickly, will attend more to the words. For if they do not obey, it will be that both God and the preaching will be blasphemed. C What then, you say, if the masters are unbelievers? Even so, it behooves to yield for the sake of God’s name. "For they that have," he says, "believing masters, let them not despise them because they are brethren; but rather let them serve them, because they are believers and beloved, who are partakers of the benefit." Since you had brothers as masters, therefore you ought to yield most. "Going before to judgment," he says; that is, whereas evil works, some lie hidden here, others not; there, however, neither evil nor good can be hidden. What does that mean, "Going before to judgment"? That when someone has admitted sins that already condemn him, when someone cannot be corrected, when someone hopes he can be corrected, and meanwhile works nothing good. Why and for what cause was this said? Because, even if some things lie hidden here, there all things will be naked and open. D And this is a great consolation to those who conduct themselves uprightly. Then, because he said, "Doing nothing by inclining to one side"; that he might interpret that, he necessarily subjoins that, "As many as are under the yoke, be they slaves." And what does this pertain to the bishop? you say. Much indeed: that he may warn, that he may also teach them. And rightly does he command here also concerning these. For we see him everywhere commanding slaves more than masters, and showing ways of subjection, and having great regard for them. He warns, therefore, that slaves be subjected with great meekness: but he exhorts masters to mitigate their fear, "Remitting," he says, "threatenings" (Eph. 6.9). And why does he command these things? Justly, if he is dealing with unbelievers: for he ought not to address those who would not attend: if concerning believers, why? Because greater things are brought by the master to the servants than by the servants to the master. For they expend gold, both for providing the things necessary, and for...clothing, and for caring for all other matters. Consequently, the masters bring to them a greater servitude; which thing he here also hinted at, saying that A *faithful and beloved are those who partake of the benefit*. Do they not toil and suffer for your rest, and do they not deserve to enjoy much honor from the servants? But if he commanded the servants to use so much obedience, reflect how we ought to be disposed toward the Master, who brought us from non-existence into being, who feeds us, who clothes us. If therefore in no other way, let us at least serve Him as our own servants. Have they not set their whole life to this, namely, that their masters might rest, and is this their work, and is this life centered on caring for the master’s affairs? Do they not care for the master’s affairs all day long, while their own are often but a small part in the evening? We, on the contrary, are always occupied with our own matters, while those of the Master are not even a small part, and this is so even though He does not need our service as masters need slaves, but rather these things themselves return to our own profit. For there, the service of the servant benefits the master; but here, the service of the servant does not benefit the Master at all, but rather benefits the servant himself. For *of my goods*, He says, *thou hast no need*. Tell me, what profit is it to God if I am righteous? Or what harm, if I am unjust? Is not that nature immaculate? B Is it not harmless? Is it not beyond every passion? Servants have nothing of their own, but all things are the master's, even if they were to be rich ten thousand times over; but we have many things of our own, yet not without cause do we enjoy such honor from the King of all. What master gave his own son for a servant? No one; rather, all would choose to give their servants for their children. But here the contrary is true: He did not spare His own Son, but delivered Him up for us all, for His enemies, for those who hate Him. Servants, even if they are commanded to do somewhat burdensome things, do not even then murmur, especially if they are grateful; but we complain about ten thousand things. The master makes no such promise to servants as God makes to us; but what? Freedom in this life, which is often more grievous than slavery. For often famine has overtaken them, and this freedom has become more bitter than slavery; and this is the greatest gift. But with God there is nothing temporal, nothing corruptible, but what? Do you wish to learn? Hear. *I no longer call you servants*, He says; *you are my friends*. Let us be ashamed, beloved, let us fear; even if we serve Him [God] as servants serve us; or rather, can we show even a hundredth part of the servitude? They live philosophically out of necessity, having only shrouds and food; but we have ten thousand things—some we already possess, others we hope for—and we insult the Benefactor with our luxury. If from nowhere else, let us at least receive the rules of philosophy from them. C For the Scripture knows how to send men not only to servants, but even to irrational creatures; as when it commands us to emulate the bee, when the ants. I, for my part, exhort you to emulate even the servants: if we could do for the fear of God even as much as they do for our fear, we would not find you failing. They are insulted ten thousand times over for our fear, and they stand silent more than any philosopher; they are insulted both justly and unjustly, and they do not talk back, but entreat, though they are often in no way wrong. They take nothing more than their need, and often are content with even less; and sleeping on a mat, and being filled with bread alone, and having all their other way of life lowly, they do not complain, nor are they annoyed, on account of the fear they have of us; being entrusted with money, they return everything (for do not cite to me the wicked servants, but those who are not excessively bad); if we threaten, they are immediately restrained. Are these not signs of philosophy? For do not say that it happens by necessity, because even for you the necessity of Gehenna hangs over you, and yet you do not act wisely, nor do you provide so much D honor to God as you enjoy from your servants; each of the servants has his own assigned room, and he does not intrude upon his neighbor's, nor does he covet more. And one might see these things kept by servants on account of the fear of their masters; and rarely would you see a servant seizing the things of another servant, or causing damage. But among free men the opposite of these things happens; we bite one another, we devour, we do not fear the Master, we seize the things of our fellow-servants, we steal, we strike, while He is looking; but a servant would not do this, even if he strikes when the master is not looking, even if he insults when he is not listening; but we, even though God sees and hears all things, dare to do so. The fear of the master is always before their eyes; of ours, this is never so. For this reason, all things are turned upside down, all things are confounded and corrupted; and we ourselves do not even take into thought the things in which we have sinned, while we examine everything of our servants’ faults with precision, even the most minute. I say these things not wishing to make servants lazy, but to turn our own laziness, to rouse our sloth, so that even so we might serve God as our servants serve us, in this way the One who made us, as we serve those of the same substance, and who have nothing like that from us. They too are free by nature; *let them have dominion over the fish*, it was said to them also. This slavery is not of nature, but it is a matter of cause and circumstance; yet nevertheless they render us much honor. We, however, impose upon them with all precision for the sake of our own service; but to God we do not render even a hundredth part, and this with the profit returning again to ourselves. For the more diligently we serve God, the more we shall improve ourselves, and we ourselves shall gain all the more. Let us not, therefore, deprive ourselves of such profit; for God is sufficient and in need of nothing, while the reward and the gain return again to us. As if not serving God, but ourselves, let us be disposed, I entreat, and let us serve Him with fear and trembling, that we may attain the promised goods in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, dominion, and honor, now and always, and unto the ages of ages. Amen.
HOMILY XVII
A These things teach and exhort. If any one teaches otherwise, and does not accede to the sound words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is puffed up, knowing nothing, but languishing about questions and contentions of words, from which arise envy, strife, blasphemies, evil suspicions, B conflicts of men corrupt in mind and destitute of the truth, supposing that godliness is a means of gain. But withdraw yourself from such. But godliness with contentment is great gain. For we brought nothing into this world; it is certain that we can carry nothing out.
a. The teacher needs not only authority, but also much gentleness, just as he needs not only gentleness, but also authority. And the blessed Paul teaches all these things, sometimes saying, "Command and teach"; sometimes, "These things speak and exhort." For if physicians exhort the sick, not that they themselves might obtain health, but that they might free them from their sickness and raise up those lying down, much more should we act in this way towards the disciples, and it is necessary to exhort them. Nor does the blessed Paul refuse to be their servant, when he says, "For we do not preach ourselves, but Christ Jesus; but ourselves, your servants for Jesus' sake"; and again, "All things are yours, whether Paul or Apollos." And he most gladly submits to this servitude, for it is not servitude, but excels liberty itself. For he says, "He is a servant who commits sin."
If any one teaches otherwise, and does not accede to the sound words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is puffed up, knowing nothing. Knowledge, therefore, does not puff up into pride, but rather ignorance. For he who knows the words of godliness knows most of all how to act modestly; he who is familiar with sound words is not infirm. For what a tumor is in bodies, this arrogance is in souls; just as there we say that which is swollen is not in good health, so also here the arrogant. It is possible, therefore, that a man who knows something knows nothing; for he who does not know the things that he ought, knows nothing. C That pride is born from ignorance is evident from this: "Christ emptied Himself." Therefore, he who knows this will never be highly minded; for a man has nothing unless he has received it from God. Therefore, he will not be highly minded. For "What do you have that you did not receive?" He washed the feet of the disciples. He who knows this, how shall he be puffed up? Therefore he says, "When you have done all, say, We are unprofitable servants." The publican, by humility alone, was pleasing; the Pharisee, by arrogance, perished. He who is puffed up, then, knows none of these things. Christ Himself again says, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"
But "languishing," he says, "about questions." Therefore, to languish is to ask. And "contentions of words"—justly, indeed. For when the soul burns with the fever of thoughts, when it is tossed by a storm, then it asks; but when it is in health, then it does not ask, but receives the faith. But from questioning and contention of words nothing can be found. For what faith alone promises, when questioning has taken hold of it, it neither shows nor allows to be understood. For if anyone wished to find something sought with closed eyes, he would not be able; or even if he were to probe himself with open eyes, and sought while turned away from the solar ray, he would not be able to find it. Thus, without faith, nothing is found, but it is necessary that contentions be born from it.
"From which arise blasphemies, evil suspicions." This is that opinions and perverse dogmas are born from questioning. D Then we suspect things about God that we ought not, when we fall into questions. "Conflicts"—that is, idleness, or frictions. Or he means this: just as mangy sheep, if they rub against others, fill even the healthy with disease, such are also wicked men. "And who are destitute of the truth," he says, "supposing that godliness is a means of gain." Do you see how many things he says contentions of words produce? Base gain, ignorance, arrogance; for ignorance breeds arrogance. "Discede" [Withdraw] from these, he says. He did not say, "Contend with these," but "Withdraw"; that is, be ashamed of them. "A man that is an heretic," he says, "after the first and second admonition reject." He shows that they are in ignorance not so much from ignorance as from sloth. For men who fight for the sake of money, when will you be able to persuade them? Otherwise, you will not persuade them unless you give them again; nor even so will you satisfy their greed: "For the eye of the covetous," he says, "is not satisfied with a part." It is necessary, therefore, that they, as being incorrigible, should be covered with shame. For if he advises him who has great necessity of fighting not to come to terms with the enemy, how much more so we [to] the disciples.
But when he had said that they suppose godliness to be a means of gain, he subjoined: "But godliness with contentment is great gain"; not if he has money, but if he does not have it. For lest he should fall into sadness for the sake of poverty, he rouses him and raises him up: They suppose, he says, it is a means of gain. It is indeed, but not in this way, but in a greater way. Then, when he had first cast that down, then he raises this up. That this gain is nothing here is plain, from the fact that it remains here, and does not depart and remain with us. Whence is that proven? Because naked we came into the world, and naked we depart; for nature comes naked, departs naked. Therefore we have no need of superfluous things: if we brought nothing, we shall depart having nothing.
8. "But having food and wherewith to be covered, we shall be content." So many and such things are to be eaten as are able to nourish; such are to be put on as are able only to cover and hide nakedness, let there be nothing superfluous; and this even a vile garment can do. Then he turns us away from present things: 9. "But they that will be rich," he says. They that *will* be. For it is possible for someone having money to dispense it rightly, to despise it, and to distribute it to the poor. Therefore he does not attack such, but those who want to be rich, "fall into temptation and snare".
A and many foolish and harmful desires, which drown men." He well said, "Drown," so as not to be able even to recover themselves. "Into destruction and perdition. For the love of money is the root of all evils; which some having coveted, they have wandered from the faith, and have pierced themselves with many sorrows." Behold, he sets forth two things, but that which seems to be more powerful to them, this he has placed here at the end: "With many sorrows." And these things one cannot learn otherwise than by living near the rich, how many things they lament, how many things they mourn. "But you, O man of God." B Great is the dignity; for all men are God’s, but properly those who are righteous, not according to the principle of creation alone, but also according to that of kinship. If you are a man of God, he says, do not seek outward things, and those which do not lead to God; but flee these things, and pursue righteousness. Both with vehemence. He did not say, "Withdraw, and approach," but, "Flee, and pursue righteousness," so as not to be greedy. "Godliness," which is of doctrines; "faith," which is contrary to investigation; "love, patience, meekness." "Fight the good fight of faith, take hold of eternal life." Behold also the reward. "To which you have been called, and you have confessed the good confession, in the hope of eternal life, before many witnesses." That is to say, do not bring shame upon that boldness; why do you toil to no purpose? And what trial and snare does he say those who C want to be rich undergo? For it draws them away from the faith, surrounds them with dangers, and renders them more cowardly. "And foolish desires," he says. For how is it not a foolish desire when they have fools (as servants), when they have dwarfs, not for the sake of philanthropy, but for pleasure? When they shut up fish in their courts, when they feed wild beasts, when they occupy themselves with dogs, when they deck out horses, and are not less profuse about them than about their children? All these things are foolish and superfluous; nothing necessary, nothing useful. "Desires," he says, "foolish and harmful." Which ones are harmful? When they burn with unseemly loves, when they desire what belongs to their neighbor, when they struggle for luxury, when they crave drunkenness, when they seek slaughter and the ruin of others. Many from such loves have even set themselves upon tyranny, and have perished. In truth, such a person works for things that are useless; or rather, even harmful. And he well said, "They have wandered from the faith"; for the love D of money does not allow them to see the way, dragging the eyes toward itself, and secretly stealing them away little by little. For just as someone walking a straight road, and having his mind bent upon something else, walks indeed, but not knowing, he often passes by that city to which he was hastening, his feet being dragged along simply and in vain; such a thing is the love of money. "And have pierced themselves with many sorrows." Do you see what he hinted at by the word "pierced"? What he wishes to signify by such an emphasis is this: desires are thorns, and just as among thorns, wherever one touches them, he stains his hands and produces wounds; so also will the man who has fallen into these things suffer the same, and will surround his soul with pains. How many cares, how many sorrows do those who have surrendered themselves have, tell me? It is impossible to say. For this reason he says, "Flee these things, and pursue righteousness, godliness, faith, love, patience, meekness." For meekness arises from love. "Fight the good fight." Here he praises his boldness and courage; because, he says, you have confessed with boldness before everyone. And he reminds him also of his catechism: "Take hold," he says, "of eternal life." There is need, therefore, not of confession only, but also of patience, so as to remain in the confession throughout, and of a vigorous struggle and countless sweats, reasonably, so as not to be overturned; for the scandals are many, the obstacles are many. Therefore "the road is narrow and compressed." One must therefore be gathered together from every side, one must be fit for the race; countless pleasures appear from every side pulling at the eyes of the soul—those of bodies, those of riches, those of luxury, those of sloth, those of vainglory, those of wrath, those of power, those of the desire for rule—and they appear to have bright and lovely appearances, enough to draw in those who are easily excited, those who do not love the truth intensely; for this (truth) is harsh and has nothing charming. Why is this? Because it promises all pleasure in the future; while those others hold forth already honors, pleasures, rests, not true, but painted over. If, therefore, someone is vulgar and soft and cowardly, he will grasp at those, having become slack toward the toils for the sake of virtue. So also in the case of the games from without, it is possible for one who does not love the crowns intensely to attend to banquets and drunkennesses from the very start; thus indeed the cowardly and unmanly of the boxers do; but those looking toward the crown, endure countless blows; for they are fed and rise up again by the hope of things to come.
3. Let us therefore flee the root of evils, and we shall flee everything. "Love of money," he says, "is a root," Paul spoke, or rather Christ through Paul. And let us see how this is. And experience itself bears witness to the facts. For what evil is not on account of money, or rather, not on account of money, but on account of the evil purpose of those who do not know how to use it? Since it was permitted to use money for need, it was permitted even to inherit a kingdom through them; but now what things were given for the assistance of the poor, for the consolation of our sins, for the glorification and pleasure of God, these we have used against the miserable poor, or rather against our own soul, and for the provocation of God. For one man stripped another of his wealth, and surrounded him with poverty, but himself with death; and the former he consumes here with poverty, himself with eternal punishment. Then is it equal? Why therefore is not every evil because of these things? Are there not greediness? Are there not rapines? Are there not lamentations? Are there not enmities? Are there not strifes? Are there not contentions? Did they not stretch out their hands even unto the dead? Is it not even unto fathers and brothers? Did they not overturn the laws of nature, and the commandments of God, and everything simply, being held down by that desire? Are not the courts for the sake of these things? Remove, therefore, the love of money, and war ceases, battle ceases, enmity ceases, strife and contention cease. Like spoilers and wolves to be chased away.
and what do I say "friend"? He does not even know God; for he is insane, held fast by this desire. Do you not see those Titans advancing, equipped with iron? Those are the fabrications of madness. But these others are not like that, but are truly raging and insane. If you uncover their soul, you will see it so equipped—not holding one or two, but A countless swords. It recognizes no one, rages against all, leaps upon all, barks at all—killing not dogs, but human souls—and blasphemes greatly against heaven itself. By these, all things have been overturned; all things have perished because of the madness of riches. For I know not whom to accuse; such a plague seizes everyone—some more, some less, but almost everyone. And just as a violent flame falling upon a wood lays everything low and makes it desolate, so too this [passion] overturns the world. Kings, princes, private citizens, the poor, women, men, children—all are equally held by this evil, like some mist poured over the world. No one comes to their senses, but countless accusations are put forth both privately and publicly, and there is no correction anywhere. What, then, can be done? How shall we extinguish the flame? For it can be extinguished, even if it be raised up to heaven. One need only will it, and we shall overcome the flame. For just as it grew from the will, so, too, by the will it shall be removed. Is it not our own will that excited it? Therefore, it will be able to extinguish the same; we need only to will it. How will the will be present? If we see how empty and superfluous it is; that those things cannot pass over with us into the other life, that even here they sometimes desert us, that they themselves remain here while the wounds inflicted by them pass over with us; if we see that there is great wealth yonder—for if we compare these with those, they will seem viler than dung; if we consider that those are subject to a thousand perils, have temporary pleasure mixed with sorrows; if we contemplate accurately the riches of eternal life, thus we shall be able to despise these; if we see that they do not help us at all toward glory, toward health, or toward anything else, but on the contrary precipitate us into destruction; if you learn that you are rich here and have many subordinates, but after you have migrated yonder, you will be deserted and naked. If we frequently set these things forth and hear them from others, perhaps there will be health of mind, and we shall be freed from that grave punishment. Is a pearl beautiful? But consider marine water, and that it lies in its bosom. Is gold and silver beautiful? But consider that they were and are earth and B ash. Are silk garments beautiful? But they are the texture of worms; this is human opinion; it does not have beauty by nature. For those things which are beautiful by nature do not need a teacher. But you, if you see a gold-plated copper coin, at first you admire it as gold; but when the experts teach you the fraud, with the fraud itself the admiration flies away. Do you see that gold does not have beauty by nature, as neither does silver? For if you see tin, you admire it as silver, as you had copper for gold, and there is need of teachers so that one may learn what is to be valued. Thus, our eyes do not suffice for us to recognize things. Flowers, however, are not of this kind, but are far superior to those. If you see a rose, you have no need of a teacher, but you know by yourself how to distinguish it from an anemone; likewise violets and lilies and other flowers. Nothing, therefore, is that thing other than a preconceived opinion, and this is that pernicious disease. Come, tell me, if it pleased the Emperor to pass a law that silver should be more precious than gold, would you not immediately change your admiration and love? To such a degree do we everywhere serve avarice and opinion. And that the matter is so, things are valued also by scarcity, and not by nature. There are fruits among us that are cheap, which in Cappadocia are precious; and of those that are valued among us, some are still more precious in the region of the Seres, whence these garments come to us. In Arabia, fertile in aromatics, and in India, where there are precious stones, it is possible to find many things of this kind. So is preconceived opinion, so is human estimation; we do nothing with judgment, but all things rashly and by chance. Let us therefore come to our senses at last from such drunkenness; let us see what is truly good, what is good by nature—piety, that is, and justice—that we may attain the promised goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and for the ages of ages. Amen.
HOMILY XVIII
[Cap. 6, v. 13] C I charge you before God, who gives life to all things, and before Christ Jesus, who witnessed the good confession under Pontius Pilate, [14] that you keep the commandment without spot, irreproachable, until the appearing of our Lord Jesus Christ: [15] which He will manifest in His own times, the blessed and only Potentate, the King of kings and Lord of lords, [16] who alone has immortality and inhabits unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.At the same time augmenting the fear and rendering the disciple safer, showing that the precepts are not human, as if receiving the commandment from the Lord Himself, and always having the Witness in his mind from whom he had heard it, he would move his soul by this remembrance. "I charge you," he says, "before God who gives life to all things." Here is both comfort against perils and a commemoration of the resurrection. "And Christ Jesus," he says, "who witnessed under Pontius Pilate." Again he begins the exhortation from the Master; this, however, he wishes to signify: "As He did," he says, "so you also must do." For He witnessed for this, that we might follow Him step by step in the good confession; which he himself does in the Epistle to the Hebrews, saying: "Looking unto Jesus the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame." D
A And again: "For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds" (Heb. 12. 2, 3). He does this now also toward the disciple, as if he were to say: "Do not fear death; for you are a servant of God, who is able to quicken all things." And what is the "good confession" he mentions? That which, when Pilate asked, "Art thou a king then?" he answered, "To this end was I born" (John 18. 37). See, they heard me. Either he says this because of that, or because, when asked if he was the Son of God, he said, "Thou sayest that I am" (Luc. 22. 70). And many other things he testified and confessed. "That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ" (1 Tim. 6. 14); that is, until your end, until your departure. But he did not say it so, but, "Until the appearing," he said, that he might the more stir him up. What is, "That thou keep the commandment without spot"? That you should not contract any stain, either in regard to doctrines or life of conduct. "Which in His times He shall show," he says, "the blessed and only Potentate, the King of kings and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto" (1 Tim. 6. 15, 16). Of whom are these things said? Of the Father? Or of the Son? Of the Son, entirely. "Which in His times He shall show, the blessed and only Potentate." And these things again are for comfort, that he might not wonder at or fear the kings here. B "In His times"; that is, in the fitting, the due times; so as not to be vexed that it has not yet come to pass. And whence is it clear that He shall show it? From His being Potentate; for He is the only Potentate. He shall show, therefore, the Blessed One, the very Blessedness itself. He says this, revealing that there is nothing painful there, nothing disagreeable. But the word "only," either is said in distinction from men, or because of [His] being unbegotten; which we also often say concerning men whom we desire to set apart. "Who only hath immortality," he says. What then? Does the Son not have it? Is He not self-immortality? And how, being of the same essence as the Father? "Dwelling in the light which no man can approach unto," he says. Is the light itself one thing, and that which He dwells in another? Is He therefore also circumscribed by place? Far be it. Not that we might understand this, but that he might represent the incomprehensibility of the divine nature, he said He dwells in the light unapproachable, thus theologizing as he was able. Do you see how, even when he wishes to utter something great, the tongue grows weak? "Whom no man of men hath seen," he says, "nor can see"; just as, therefore, no one has seen or can see the Son; "to whom be honor and power everlasting. Amen." C He has theologized well here, and necessarily. For because he brought Him as a witness, he discourses much about the witness, so as to move the disciple the more. That is: glory be to Him; we are able to say this only, to do this only, not to curiously inquire who He is. If, therefore, His power is everlasting, do not be afraid; even if it does not happen now, there is always honor to Him, always power to Him.
Homily XVIII
"Charge them that are rich in this world, that they be not highminded" (1 Tim. 6. 17). D He says well, "In this present world"; for there are also other rich in the world to come. He exhorts them to these things, knowing that nothing so produces arrogance and haughtiness and pride as money. Then he immediately pulls them down, saying: "Nor trust in uncertain riches." For from this comes the arrogance; whereas he who hopes in God is not puffed up. Why do you hope in that which shifts? For this is what wealth is; and how can you hope in that for which it is not possible to be confident? But how shall they be able not to be highminded, he says? If they see that this is unstable, uncertain; if they see that the hope which is from God is greater than wealth; if they see that God is the author even of this itself. "But in the living God," he says, "who giveth us richly all things to enjoy." He did well to say, "Richly all things," hinting at the yearly changes, the air, the light, the water, all other things. Do you see how richly He provides, and with much abundance? If you seek wealth, seek that which remains, the certain one, that which is produced from good works. This he himself also revealing, "To do good," he says, "to be rich in good works, ready to distribute, willing to communicate" (1 Tim. 6. 18); the one thing of money, the other of love. "Communicate" he calls being affable, gentle. "Laying up in store for themselves a good foundation against the time to come" (1 Tim. 6. 19). There, nothing is uncertain; but where the foundation is certain, nothing is unstable, but all things are certain, immovable, firm, permanent. "That they may lay hold," he says, "on the life that is life indeed." For the practice of good works is able to procure for us the enjoyment of that life. "O Timothy, keep that which is committed to thy trust" (1 Tim. 6. 20). Do not diminish it; they are not yours, things belonging to another were entrusted to you; do not lessen anything. "Avoiding," he says, "profane and vain babblings, and oppositions of science falsely so called."2. He said this well. For when faith is not present, science is not; when something is born from one's own reasonings, science is not. Or perhaps he says this because some then called themselves Gnostics, as knowing something more than others. "Which some professing," he says, "they have erred concerning the faith." Do you see how he again commands not even to engage in close quarters with such persons? "Avoiding," he says, "the oppositions." Are there, then, oppositions to which it is not even right to answer? Why? Because they cast out of the faith, because they do not permit one to stand firmly nor to be established. Let us not, therefore, hold to this, but to the faith, to the immovable rock. For neither will rivers, nor winds, having fallen upon us, be able to injure us in any way; for we stand upon the rock, unshaken. So also in the case of this life, if we choose that which is truly a foundation, we stand again suffering nothing terrible. He who chooses that wealth, will suffer nothing terrible, he who chooses the good report, he who chooses the glory, he who chooses the honor, he who chooses the pleasure: all those things are certain, there is no change; all things here are altered and lie under change, all things are changed. For what do you wish? Glory? His glory, he says, shall not descend after him; and often it does not even remain while he lives. But things of virtue are not of this sort, but all remain. He who is glorious here from authority, when another has succeeded to the authority, has become of small account, and one of the ruled; the rich man, if robbers set upon him, or informers and conspirators, suddenly has become a beggar. But not so the things among us; if the temperate man pays attention to himself, no one is able to shake his virtue; he who...
600 gather the gold of God. Gather it, not so that you may enjoy it, but that you may guard it, so that you may work for yourself a greater torment. For it is impossible for the man who loves money to enjoy it; for he fears that the gold may diminish, that his treasures may fail. “Be vigilant,” he says, “hold everyone as suspect, both servants and friends; be a guardian of what belongs to others.” If you see a poor man perishing of hunger, do not share with him; but if you can, take away even his skin. Be perjured, lie, swear, accuse, slander; even if you must go into the fire, do not refuse; even if it behooves you to undergo a thousand deaths, to perish of hunger, or to wrestle with disease. Does not avarice impose these laws? Be petulant, shameless, brazen, and bold, wicked, depraved, ungrateful, unfeeling, without friendship, irreconcilable, without affection, a parricide, a beast rather than a man. Surpass every serpent in bitterness, every wolf in rapacity, surpass the ferocity of that nature; if you must arrive at the malignity of a demon, do not retreat; ignore a benefit. Does not avarice say these things, and is it not listened to? But God commands the contrary: “Be a friend to all, be gentle, beloved by all, offend no one rashly or in vain, honor your father, honor your mother, enjoy a good reputation, be not a man, but an angel. Speak nothing shameless, nothing false; but do not even think it. Bring aid to those in need, do not force yourself into affairs by plundering, do not be abusive, nor bold.” And no one listens. Is not Gehenna justly brought upon us? Is not the fire and the worm that never dies deserved? How long shall we cast ourselves over precipices? How long shall we walk among thorns? How long shall we pierce ourselves with nails, and give thanks? We are subject to cruel tyrants, and we reject the kind Lord, who says nothing annoying, nothing barbaric, nothing hard, nothing useless, but all things useful, conferring upon us much gain and profit. Let us rise at last, let us turn ourselves, let us compose ourselves, let us love God, as is fitting, that we may be deemed worthy of the goods promised to those who love Him, through the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.
COMMENTARY OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ON THE SECOND EPISTLE TO TIMOTHY. HOMILY I.
1. Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2. To Timothy, my dearly beloved son, grace, mercy, and peace from God the Father and Christ Jesus our Lord.
He had said, "I hope to come unto thee shortly" (1 Tim 3:14); that was not permitted. He consoles him by letters concerning this matter, since he himself could not be present, perhaps because he was grieving, and because he had by now taken up the helm. For even though they are great men, when they undertake the care of the Church, they suffer new things, submerged by many waves of affairs on every side. And for this reason he feels the weight of the burden at that time. Even though there are great men—not just one, but many—when they undertake the management…