Exposition

THE WORKS OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE

EXPOSITION ON THE EPISTLE TO THE HEBREWS, SET FORTH FROM NOTES TAKEN AFTER HIS DEATH BY CONSTANTINE, PRIEST OF ANTIOCH.

ARGUMENT

1. ^A Writing to the Romans, the blessed Paul says, "Inasmuch then as I am the apostle of the Gentiles, I glorify my ministry, if by any means I may provoke to emulation them which are my flesh" (Rom. 11:13, 14); and again elsewhere, "For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles" (Gal. 2:8). If, then, he was the apostle of the Gentiles—for indeed, in the Acts, God also says to him, "Depart, for I will send thee far hence unto the Gentiles" (Acts 22:21)—what business had he with the Hebrews? And why did he write an epistle to them? Moreover, they themselves were also hostilely disposed toward him, and this can be seen from many sources. For hear what James says to him: "Thou seest, brother, how many myriads of Jews which believe there are; and they all are instructed concerning thee, that thou teachest apostasy from the law." And many questions frequently arose for him concerning this.

Why then, one might ask, did God not send the one learned in the law—for he was educated in the law at the feet of Gamaliel, and there was much zeal in him for this matter, and he was able most especially by this means to put them to shame—why did He not send him to the Jews? It is because they would have been all the more hostile to him on that very account. Therefore, God, foreseeing this, and knowing that they would not endure him, says to him: ^B "Depart unto the Gentiles; for they will not receive thy testimony concerning me." Then he says himself, "Yea, Lord, they know that I was imprisoning and beating in every synagogue them that believed on thee; and when the blood of thy martyr Stephen was shed, I also was standing by and consenting..."

^A to the slaying of them that were killing him. And this very fact shows that this was the sign and the motive for his not believing in Him. For so it is: when one defects from a people, if he be among the least and of no account, it does not greatly pain those he has abandoned; but if he be someone outstanding and burning with zeal, and one who had previously been of their own opinion, this truly harms them and grieves them beyond measure, as he most of all pulls down their dogma by leaping over to others.

And there was another thing that made the incredulous so disposed. What was this? That Peter and the others had lived with Christ and had seen His signs and miracles, but this man had seen nothing of this, yet, when he was in the regions of the Jews, he suddenly "transfuged" to our side; this is what greatly confirmed our cause. For they could have been seen, in a way, as bearing witness for the sake of favor—as if they were bearing witness to such things out of a longing for their Master, but this man was a witness of the resurrection, and he had heard His voice alone. On account of this, you see them vehemently hostile to him, stirring up seditions and contriving everything for his destruction.

But as for the incredulous Jews, this cause had alienated them; but what of those who believed? Because he had a necessity to preach the Christian religion to the gentiles purely, and if he were ever in the region of the Jews, he did not care for that. For Peter and his companions, as they were preaching in Jerusalem, where there was burning zeal for the Law, they had a necessity to command that it be kept; but this man of ours used great liberty. Moreover, those from the gentiles were more numerous than the Jews, as they were outsiders; they were not held by such a religion of the Law, and therefore they more easily freed themselves from it, as Paul preached everything purely. And they seem to bring up this very matter to him, out of reverence for the multitude: "Thou seest, brother," they say, "how many myriads there are of the Jews that have believed, who because of this hate thee, because they have heard that thou teachest apostasy from the Law."

Why Paul wrote the Epistle to the Hebrews, at what time, and on what occasion.

Why, then, does he write to the Jews, when he is not their doctor? Or to what place does he send the Epistle to them? In my opinion, to Jerusalem and Palestine. But how does he write? Just as he was also baptizing—not being commanded to baptize; for he says that he was not sent to baptize (1 Cor. 1:17); and yet he was not forbidden, but he did this as a supplementary work. And why should he not write to those for whom he wished to be anathema (Rom. 9:3)? For which reason he said: "Know ye that our brother Timothy has been set at liberty, with whom, if he come shortly, I will see you" (Heb. 13:23). For he had not yet been apprehended. When, therefore, he had spent two years in bonds at Rome, he was at length released; then he went into the Spains; ^B afterwards he came into Judea, and visited the Jews; and then again he returned to Rome, when he also underwent his execution by the command of Nero. Accordingly, the Epistle to Timothy is older than this one; for there he says, "For I am now ready to be sacrificed," and again, "In my first defense no man stood with me" (2 Tim. 4:6, 16). For he contended often, just as he also writes to the Thessalonians: "Ye became followers," he says, "of the Churches of Judea, and took the spoiling of your goods" (Heb. 10:34).

Do you see their struggles? And if they treated the Apostles so, not only in Judea but wherever they lived among the gentiles—what were they not going to do to the other believers? Therefore you see him having a special care for them. For when he says, "I go to minister to the saints at Jerusalem" (Rom. 15:25), and again when he exhorts the Corinthians to beneficence, writing that the Macedonians had already made a collection and when he says, "Only that we should be mindful of the poor, which same thing I was also careful to do" (Gal. 2:10), he says the same thing. Again, saying, "They gave to me and Barnabas the right hands of fellowship, that we indeed should go unto the gentiles, and they unto the circumcision" (ibid. v. 9), he says the same thing. But he does not speak here of the poor as acting in that way; rather, he wants us to be participants in the beneficence toward them. For we have not so committed the care of the poor to them—as we had the preaching—so that these would look to the gentiles and those to the Jews. You see everywhere how solicitous he is—and with good reason. For it was one thing among the other gentiles, where the Jews were mingling promiscuously with the Greeks, but in Judea, since even then a certain form of liberty remained, and they were not forbidden to live by their own laws, not being fully subject to the Romans, it is no wonder if they claimed for themselves great tyranny. For if even in foreign cities, such as at Corinth, they beat the ruler of the synagogue before the very tribunal of the proconsul, with Gallio caring nothing for the matter (Acts 18:17), would they not do so more in Judea? They bring them to the magistrates and demand the aid of the gentiles against them; but at home they did no such thing, but they themselves, having convened a council, punished whomever they pleased. Thus they killed Stephen; thus they scourged the Apostles without consulting governors; thus they were going to kill Paul, had not the tribune thrown himself in. For these things were happening while the authority of the high priests still remained, with the temple and its cult and sacrifices intact. Behold Paul himself subjected to the judgment of the priest, saying, "I knew not that he was the high priest" (Acts 23:5), and that before a Roman governor. So great was their license then.

Consider, therefore, how miserable was the condition of the faithful then living in Jerusalem and the rest of Judea. And so, what wonder if he who desired to be anathema for the sake of the incredulous, and who was then solicitous for those converted to the faith, if the situation demanded it, did not shrink from the journey, and deigned to provide for their necessities with consolation through letters, and supported those who were falling with his exhortations? For they were being oppressed to such a degree that they were almost failing—a fact which at the end he points out, saying, "Wherefore lift up the hands which hang down, and the feeble knees" (Heb. 12:12), and again, "Yet a little and a very little while, and he that is to come will come, and will not delay" (Heb. 10:37); and again, "For it is not yet unto resistance unto blood: ye are sons, and not bastards" (Heb. 12:4, 8). For because they were Jews, and had been taught from their fathers that both good things and evil things were to be expected at the hands of those, and not to be lived, then, on the contrary, it was in the hope of good things and after death, and evil things were at hand, ^C and many were enduring...

the end of the epistle by these words: *For ye have had compassion of me in my bonds, and took joyfully the spoiling of your goods* (Hebr. 10. 34); and again, *For yet a little while, and he that shall come will come, and will not tarry*; and further, *But ye are not of them that draw back, but of them that believe* (Ibid. 10. 37 et 12. 8). Since indeed they were Jews, and had been instructed by their fathers, and were expecting the vicissitudes of good and evil things, and knew that they must live in this way; but afterward, when hope for goods after death had been deferred, and their present evils were only in their hands, it was credible that after long endurance some should have fallen into faint-heartedness; he is much concerned about this. But we shall discuss these things in their proper time; for the present it is enough to have signified that it was necessary for him to write to them, for whom he was so very concerned. For although he was not sent to them for known causes, yet nothing prevented him from writing. And that they were faint-hearted, he indicates by these words: *Lift up the hands which hang down, and the feeble knees; and make straight paths* (Ibid. 12. 12, 15 et 6. 10). For the soul crushed by many temptations is often turned away even from faith. Therefore he exhorts them to give heed to what they have heard, and not to be an evil heart of unbelief. For this reason, especially in this epistle, he speaks much about faith, and brings forward many examples at the end, showing that to them also good things were promised near at hand, and He gave nothing. And besides these things, that they might not think they were abandoned in their adversities, he constructs two things: one, that they might bear everything that happens to them bravely; and another, that they might always expect the recompense; for He will not overlook those who were around Abel and the righteous who follow in order, without reward. And he makes his exhortation from three methods: one, from what Christ suffered; as He Himself says, *The servant is not greater than his lord*; another, from the good things which are laid up for those who believe; and a third, from the evils. And he argues this not only from future things—which was less persuasive—but also from things past, and which happened to their fathers. Christ does this too, saying at one time, *The servant is not greater than his lord*; and again, *In my Father’s house are many mansions*; and he countless times castigates those who have not believed. He also speaks at length about the New and Old Covenant; for this was very useful to him for the persuasion of the resurrection. For that they might not, from the things He suffered, disbelieve that He rose again, he strengthens it from the prophets; and shows that the Jewish things are not venerable, but our own; for the temple still stood, and the sacrifices; wherefore he also said: *Let us go forth therefore unto him without the camp, bearing his reproach*. And this also was contrary to him; for it was likely that some would say: If these are shadows, if these are an image, why did they not yield, and not withdraw when the truth appeared, but still flourish? And this he also quietly hinted would happen at the proper time. That they had been a long time in the faith and in the tribulations, he declared by saying: *For when for the time ye ought to be teachers*; and, *Take heed lest there be in any of you an evil heart of unbelief*; and, *Be ye followers of them who through faith and patience inherit the promises* (Ibid. 5. 12 et 3. 12 et 6. 12).

HOMILY I

^A Thus it is also here. What then is it that he says? That whoever is exhausted in the struggle, as soon as he hears of the end of the struggle, he breathes a little, knowing that it is the end of the hardships and the beginning of rest. *In these last days he has spoken to us in his Son*. Behold again, *In his Son*. By the Son, he says, against those who say that this applies to the Holy Spirit. You see that this "in" is "by"? And that "long ago" and this "in these last days" hint at something else. What is it? Namely, that when a long time had passed since we were to be punished, since the gifts had failed, since there was no hope of salvation, since we were everywhere looking to suffer loss, then we obtained a much greater benefit. But see how prudently he has said this. For he did not say, "Christ has spoken," although he himself was the one who spoke; but since their souls were weak, and they could not yet hear what ought to be said about Christ, he says: *He has spoken to us in his Son*. What are you saying? Did God speak through the Son? Certainly. Where then is the superiority? For here you showed that both the New and the Old are of one and the same, which is not a matter of great superiority. Therefore, he pursues this term and explains it, saying: *He has spoken to us in his Son*. See how Paul makes it common and equates the disciples with himself, saying: *He has spoken to us*. And yet he did not speak to him, but to the apostles, and through them to the many. But he extols them, and shows that he spoke to them as well; and at the same time he rebukes the Jews: for almost all those to whom the prophets spoke were wicked and execrable. And he does not yet treat these things, but in the meantime speaks of the gifts that were bestowed by God; and therefore he adds: *Whom he appointed heir of all things*. Here he speaks of the flesh: just as David also said in the second Psalm, *Ask of me, and I will give you the nations for your inheritance* (Ps. II, 8). For it is no longer the portion of the Lord, Jacob, nor is Israel his lot, but all. What is the meaning of *Whom he appointed heir*? That is, he made him Lord of all. Which Peter also said in the Acts, *God has made him both Lord and Christ* (Acts II, 36). And he used the name of "heir," signifying two things: namely, that he was the true and legitimate Son, and that the lordship could not be stripped from him. *Heir of all things*, that is, of the whole world. Again he refers the discourse back to the earlier point: *Through whom he also made the ages*. When was this not so? Then, using steps, he said that which is by far greater. ^B 3. *Who being the brightness of his glory and the express image of his substance, and upholding all things by the word of his power, when he had by himself purged our sins, sat down at the right hand of the Majesty on high: 4. being made so much better than the angels, as he has by inheritance obtained a more excellent name than they*. Oh, how great is the apostolic wisdom! Or rather, this is the to-be-admired grace not of Paul, but of the Spirit. For he did not speak these things from his own mind, nor did he find such great wisdom from himself: for whence? From the knife and the skins, or from the workshop? But this was of divine operation. For his intelligence was not bringing forth these thoughts, which at that time was so base and abject that it had nothing more than the common folk who frequent the marketplace: for how could it have more, having been perpetually occupied and worn out with contracts and skins? But the grace of the Spirit shows its power through those whom it wills. For just as if one were to lead a small child to some high place, and one that reaches the summit of the sky, as he wishes to bring him, he does this sensibly and little by little, leading him by the steps that are below; then after he has set him above, and ordered him to look downward, and sees him becoming dizzy, disturbed, and surrounded by darkness, he takes him and leads him lower, granting him to breathe; then after he has refreshed him, he raises him up again, and leads him down again: so also did the blessed Paul, both in the Hebrews and everywhere, as one who had learned this from the Master. For he himself also did thus: sometimes he would lift the listeners into the height, and sometimes he would lower them, not allowing them to remain long in the same state. See therefore, here too, after he had led them up into the heights by steps, and set them upon the very summit of piety, before they became dizzy and were surrounded by heavy darkness, how he leads them down again, and granting them to breathe, he says, *He has spoken to us in his Son*; and again, *Whom he appointed heir of all things*. For the name of "Son" is meanwhile common. For where the understanding would be proper and legitimate, he is superior to all: meanwhile, however, in whatever way it may be, he builds up the fact that he is from above. Paul speaks of Christ gradually. ^C See also how he first sets him on the lower step, saying, *Whom he appointed heir of all things*; for that, *Appointed heir*, is humble and subject. Then he sets him on a higher step, adding: *Through whom he also made the ages*: then on a higher one, and after whom there is no other: *Who being the brightness of his glory and the express image of his substance*. Indeed, he led him to inaccessible light, to the brightness itself. And before the darkness approaches, see how he again gradually lowers him, saying: *And upholding all things by the word of his power, when he had by himself purged our sins, sat down at the right hand of the Majesty*. He did not say absolutely, "He sat down," but *After the purging he sat down*. For he grasped the incarnation: and again he speaks humble things. Then again, when he had spoken of something great, *At the right hand*, he says, *of the Majesty on high*, he returns to that which is humble: *Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they*. Here he speaks henceforth of that which pertains to the flesh. For that, *Being made better*, does not signify the paternal essence; for that was not made, but begotten; but the carnal essence; for that is what was made. But it is not currently treating of the essence; but as John says, *He who comes after me, has been made before me, because he is prior to me* (John I, 15), he indicates that ^D

^A the Word always possessed it, he did not later inherit it, nor did he become greater than the angels when he made purification for our sins; rather, he was always greater, and incomparably greater. This is said with regard to his being according to the flesh. For this is our custom when we converse about men, both to utter lofty and lowly things. When we say, "A man is nothing, a man is earth, a man is ashes," we name the whole from the baser part; but when we say, "A man is an immortal animal, and a man is rational, and that he is related to the beings above," we name the whole again from the better part. Thus also regarding Christ, Paul speaks sometimes from the lesser, sometimes from the better, desiring to establish the dispensation and to teach about the incorruptible nature.

3. ^B Since, therefore, he has made purification for our sins, let us remain pure, and let us not receive any stain, but let us be so earnest in guarding the beauty and comeliness which he has placed in us—unsullied and pure—as to have no spot or wrinkle or any such thing. For a spot and a wrinkle are even the small sins; what do I mean? A reproach, an insult, a lie; or rather, these are not even small, but very great, and so great as to deprive one of the kingdom of heaven. How and in what way? *He who calls his brother a fool*, he says, *is guilty unto the hell of fire* (Matt. 5, 22). If he who calls one a fool—which seems to be the most trivial of all things, a childish retort—if he who calls him malicious and a transgressor and envious, and strikes him with a myriad of other insults, what punishment of chastisement will he not undergo? What is more fearful than this? But bear with me, I beseech you, in this discourse. For if *he who does it to one of the least, does it to him, and he who does not do it to one of the least, does not do it to him* (Matt. 25, 40-45); ^C how is it not the same with regard to praise and with regard to accusation? For he who insults his brother has insulted God; and he who honors his brother has honored God. *Refrain*, he says, *thy tongue from evil* (Ps. 33, 14). For God did not give it for this purpose—that we should accuse, that we should insult, that we should slander one another—but that we should hymn God, that we should speak those things which give grace to those who hear, things for edification, things for utility. Have you spoken evil of such and such a person? What do you gain, while also surrounding yourself with damage along with him? For you have received the reputation of a slanderer. For there is nothing, there is no evil, that stops at the one suffering it, but it encompasses also the one who produces it; for instance, the envious man seems to be plotting against another, but he himself is the first to enjoy the injustice, pining away and being destroyed, and being hated by all. The covetous man deprives another of money, but also of being loved; or rather, he causes himself to be spoken ill of by all. A good reputation is far better than riches; for the former is not easy to wash away, but the latter is easy to acquire; or rather, the latter, when not present, does not harm the one who does not have them; but an absent [reputation] ^D makes one disreputable and ridiculous, and a stranger and enemy to all. The irascible man, again, first punishes and lacerates himself, and then the one at whom he is angry. Thus the slanderer first shames himself, and then the one being slandered, or perhaps he is not even able to do that, but he departs having received the reputation of being a foul and detestable person, while making the other more loved. For when one hears evil, and does not avenge himself with the same, but praises and admires him, he will not be praised by that person, but by himself. For just as I said before, the slanders against one’s neighbor touch the plotters first; so also the good things toward one’s neighbor gladden those doing them first. For he who brings forth both the good and the evil, reasonably is the first to enjoy it; and just as a spring of water, both the salty and the potable, fills the vessels of those bringing them, and does not diminish the spring that brings it forth; so also evil and virtue, whenever it comes out, gladdens and destroys the one [from whom it comes]. And so these things are thus here. But as for the things there, what discourse will recount them, either the good or the evil? There is none. For the good things transcend every mind, not speech alone; but the opposites have indeed been spoken of with the names familiar to us; for *fire*, he says, *is there, and darkness and bonds and an unceasing worm*; and these things do not represent only what has been said, but other more grievous things. And that you may learn, consider this first immediately. For tell me, if there is fire, how is there also darkness? You see that that fire there is more grievous than this? For it has no light. If there is fire, how does it always burn? You see that it happens to be more grievous than this? For it is not quenched; for this reason it is called unquenchable. Let us therefore consider what a great evil it is to be burning continuously, and to be in darkness, and to wail a myriad of times, and to gnash the teeth, and not even to be heard. For if someone cast into prison here, of those well-bred, says that the stench alone, and the lying in darkness, and the being bound with murderers, is more grievous than any death; consider what it is when we are being burned with the murderers of the world, neither seeing nor being seen, but in such a multitude thinking we are alone. For the darkness and the lightlessness does not even permit us to discern our neighbors; but as if each one were alone in experiencing this, so will he be disposed. And if darkness alone oppresses and disturbs our souls, what then will it be when, along with the darkness, there are such torments and conflagrations? Wherefore I beseech you to revolve these things among yourselves always, and to endure the pain from the words, so that we may not endure the punishment through the deeds. For all these things will certainly be, and no one will rescue those who have done things worthy of the torments there; not father, not mother, not brother, even if he has great boldness, even if he prevails greatly with God. For, *a brother does not redeem*, he says; *shall a man redeem?* (Ps. 48, 8). For he himself is the one who renders to each according to his works, and from these it is possible both to be saved and to be...

ter; even if he may have much confidence, and may count for much before God: For a brother does not redeem, shall a man redeem (Ps. 48. 8)? For He is the one who renders to each according to his works, and it is in His power both to save and to punish.

Eleemosyna commendatur.

Make for yourselves friends of the mammon of unrighteousness (Luke 16. 9). Let us obey, then; for the command is the Lord's: let us scatter superfluous wealth upon the needy: let us do alms, so long as we are able; for this is to make friends of the mammon of unrighteousness: let us pour out our money upon the needy, that we may exhaust that fire, that we may extinguish it, that we may have confidence there. For there they are not those who receive us, but our own work.

^A That it is not absolutely the case that they are friends to us that can save us, learn from the addendum. For why did He not say, "Make for yourselves friends that they may receive you into their eternal tabernacles," but also added the manner? For when He had said, "Of the mammon of unrighteousness," He showed that it is from money that it is fitting to make them friends, signifying that friendship alone will not defend us, unless we have good works, unless we justly pour out wrongly collected wealth. But this which we say about alms will befit not only the rich, but also the poor. And if there is one who is fed by begging, to him also is this discourse directed: for no one is so poor—even if he be very poor—who does not have two mites. Therefore it is allowed even for one who gives a few things from a little, to surpass those who, possessing more, give more, like that widow. For the magnitude of alms is not judged by the measure of what is given, but by the power and the authority and the design and ready will of those who give. Therefore, everywhere there is need of design and free and ready will; everywhere, of love toward God. If we do all things with this, even if, possessing little, we have given little, God will not turn away His face, but will receive them as great and admirable. For He attends to the free and ready will of the mind, not to what is given: and if He sees that it is great, He brings to it His own suffrage and judgment, and makes us participants in eternal goods: which may it be granted to us all to attain, by grace and lovingkindness.

Homily II

Cap. 1. v. 3. Who being the brightness of glory, and the figure of his substance, and upholding all things by the word of his power, making cleansing of our sins through himself.

1. On how reverently we ought either to speak or to hear concerning God. Everywhere indeed there is need of a pious and religious mind, but especially when we speak and hear something concerning God; for neither the tongue is able to speak, nor the ear to hear anything concerning God in accordance with His dignity: and why do I speak of the tongue and the ear? For not even the mind, which far surpasses these, is able to grasp ^B anything exactly, when we wish to speak something of God. For if the peace of God surpasses every mind, and things which are prepared for those who love Him have not ascended into the heart of man, much more does God Himself of peace, the Opifex of all things, surpass our reason. It is necessary, therefore, to receive all things with faith and piety; and when reason is weak, so that it cannot exactly and accurately explain and show what is said, then all the more to glorify God, that we have such a God, who surpasses our mind and intelligence. For many things of those which we turn over in our mind concerning God, we are not even able to express: or many things we express, but we are not able to understand: for example, that God is everywhere we know; but how, we do not at all understand: that He is a certain incorporeal power, the cause of all goods, we know; but how He is, or what He is, we do not know. Lo, we say, and we do not understand. I said He is everywhere, but I do not understand; I said He is without beginning, and I do not understand; I said He begot from Himself, and I do not know how I might again understand. Therefore there are some things which can neither be told: as an exemplar ^C cause, thought understands, but it cannot tell. And that you may know that Paul also is weak, and does not tell examples exactly, and you may tremble, and not seek anything further, hear: for when he had mentioned the Son, and had posited that He is the Opifex, what does he say? "Who being the brightness of glory, and the figure of his substance." This is to be received piously, and those things which are absurd must be cut away. "The brightness of glory," he says. But see to what end he receives this, and thus receive that it is from Him, that it is impatibly, that it is without His being diminished or made less: for there are some who receive some absurd things from the example. For brightness, they say, is not a thing standing in itself, but has its being in another.

Marcelli et Photini hæresis. Contra Sabellium et Arium. That you may not receive this, therefore, O man, nor labor with the disease of Marcellus and Photinus. For from nearby ^D He heals you, lest you fall into that thought; nor does He allow you to be disturbed by that pernicious disease. But what does He say? "And the figure of his substance"; declaring that, just as He Himself is in His own hypostasis, needing no one: so also is the Son. For here he says this, showing there is no diversity nor any dissimilarity, and that it is the proper figure and character of the prototypum or archetype, and that it consists by itself. For he who said above that through Him God made all things, here gives to Him authority. For what does he subjoin? "And upholding all things by the word of his power"; that from this we may receive not only the figure of the substance, but also that He governs all things with authority. See, therefore, how that which is proper to the Father, this he attributes to the Son. For on account of this he did not say absolutely, "Upholding all things," nor did he say, "By His power," but, "By the word of His power." Just as for us it was lately ascending and descending little by little: so now also, as by steps, he ascends on high, then again leads downward, and says, "Through whom also he made the ages."

^A And he again shows His great closeness, and again Sabellius springs upon him. Paul of Samosata had spoken, and straightway he presses him, saying that He is a Son even as the many. But he inflicted a deadly wound, saying, "Heir." But he still behaves shamelessly with Arius: for both hold that "He appointed him heir"—the one indeed claiming it to be of weakness; the other, attempting to impose himself on what follows. Now when Paul had said, "Through whom also he made the ages," he laid the Samosatene on his back as he was behaving shamelessly; but Arius still seems to be strong. But see how he casts him down also once more, saying, "Who being the radiance of his glory." But lo, again Sabellius, and Marcellus, and Photinus spring forward! But against all those as well he deals one blow, saying, ^B "And the character of his substance, bearing also all things by the word of his power." Here again he strikes Marcion too—not, indeed, very strongly, yet he strikes him nonetheless; for throughout the whole epistle he struggles against them. But, as I said, he has called the Son the radiance of the glory; and that he has well spoken, hear Christ saying concerning Himself, "I am the light of the world" (John 8:12). And for this reason He Himself said "radiance," that He might show that even there it was thus spoken; it is evident, then, as light from light. And not only is this shown, but also that He illuminated our souls. But by the radiance, He signified the equality of the substance, and the closeness to the Father. Consider the subtlety of what has been said: He took one substance and one subsistence for the demonstration of two subsistences; which he does also in the case of the knowledge of the Spirit. For just as he says that the knowledge of the Father and of the Spirit is one, as being truly one, and in no respect differing from itself; so also here he seized upon one term for the declaration of the two subsistences. Then he added, that He is also "character." ^C For the character is not something different from the archetype; yet not different in every way, but according to the being substantial; since here also "character" signifies the immutable, of that which it is the character—the similar in all things. When, therefore, he calls Him also "form," and "character," what will they say? "But," he says, "man is also called an image (Gen. 1:26) of the image." What then? Is it so as the Son? No, he says, but that an image does not show the similar. And yet, insofar as man is called an image, it does show the similar, as in man. For what God is in heaven, this man is on earth—I speak according to the beginning; and as this one rules over all things on earth, so also God rules over all things in heaven and on earth. But otherwise, man is not called character, he is not called radiance, he is not called form; which expresses the substance, or even the similarity according to the substance. Just as, therefore, the "form of a servant" (Phil. 2:7) expresses nothing else than an immutable man; so also the "form of God" (Phil. 2:6) expresses nothing else than God. ^D "Who being the radiance," he says, "of the glory." See what Paul does. Having said, "Who being the radiance of the glory," he added again, "He sat down at the right hand of the majesty." What names he has used, nowhere finding a name for the substance itself! For neither "majesty," nor "glory" sets forth the name of what he wishes to say, but he has no name.

For that is what I was saying from the beginning, that we often conceive of something and understand it, yet we are unable to express it. For neither is God the name of a substance, nor can the name of that substance be found at all. And what wonder is it if this is the case with God, when you could not even find a name for an angel that denotes its substance? Perhaps not even for the soul: for this name does not appear to me to set forth its substance, but to indicate the power of breathing. For you would see it called soul, and heart, and mind. "For a clean heart," he says, "create in me, O God" (Ps. L, 12). ^A And not only these things, but you would see it called spirit in many places. "And upholding all things by the word of his power." Do you see what he is saying? That is, sustaining. How then, I ask you, do you argue, heretic, when it is written, "And God said, Let there be light" (Gen. I, 3), that the Father commanded and the Son obeyed? But behold, here too, he himself does it by a word: for "upholding all things," he says; that is, governing, and holding together what is falling. For it is no less a feat to sustain than to create the world; but if it is necessary to say something marvelous, it is even greater. For that is to produce something from nothing; but to sustain things that have been made and are tending toward nothingness, and to join together those that are in conflict with one another, this is the great and marvelous thing, and a sign of great power. Then, showing the ease of it, he said, "Upholding" (bearing). He did not say, "Governing," by a metaphor taken from those who move something merely with their finger and make it revolve. Here he also shows the great bulk of the creation, which is a great thing and yet is as nothing. Then again he shows that he does this without labor, saying, "By the word of his power." He rightly said, "By the word" (by the utterance); for since a word among us appears to be fleeting and thin, he shows that it ^B is not fleeting and thin in God. But that he sustains by the word, he said; how he sustains by the word, he did not add, for it cannot be known. Then he added concerning his majesty. For thus John also did; for when he had said that he is God, he subjoined the creation of the world. For what he signified silently by saying, "In the beginning was the Word," and "All things were made by him" (John I, 1, 3), this Paul also shows through the word by saying, "By whom he made the ages": for he shows him to be both the Creator and to be before all ages. But what, when the prophet says concerning the Father, "From age and unto age thou art" (Ps. LXXXIX, 2), and being the maker of all, what were they saying? Indeed, when is it that you see what was said of the Father, "Who is before the ages," being said also of the Son? And as John says, "The life was," signifying the power and ability of sustaining the creation because he himself is the life of all things; so also Paul, "And upholding all things by the word of his power": not as the Greeks, depriving him of both the creation and providence—as much as concerns them—and confining his power as far as the moon. By himself, he says, ^C having made a purgation of our sins. Having spoken of those admirable and great things which are supreme, from that point he speaks also of his care for human beings. And that was indeed general and encompassed all things: "And upholding all things"; but this is much greater. For it is general and encompasses all things; for, as far as it depended on him, he saved all. For John also, when he had said, "The life was," and had signified his providence, says again, "And the light was," declaring the very same thing, "By himself," he says, "having made a purgation of our sins, he sat down at the right hand of the majesty on high." He sets here two of the greatest proofs of his care: that he purified us from our sins, and that he did it by himself. And in many places you see him glorying in this, not only in the reconciliation toward God, but also that this was done through the Son: for in truth it was a great gift, and it became even greater because it was through the Son. For when he had said, "He sat down at the right hand," and "having made a purgation of our sins by himself," and had recalled the cross to memory, he quickly subjoined the discourse concerning the resurrection and the ascension. But see his ineffable prudence: he did not say, "He was commanded to sit," but, "He sat." Then again, lest you think he is standing, he subjoins: ^D "For to which of the angels said he at any time, Sit on my right hand?" He sits, therefore, he says, at the right hand of the majesty on high. What is, "On high"? Does he confine God to a place? Far be it: it is not that we should suspect this that he spoke thus, but as if one were saying, "At the right hand," he did not figure him, but showed him to be in the same honor as the Father: thus saying of him, "On high," he did not enclose him there, but showed him to be highest of all, and surpassing all things, that is, he arrived at the paternal throne. Just as the Father is on high, so also is he: for "sitting together" indicates nothing else than being in the same honor. But if they say he said, "Sit," let us ask them: "What then? Did he say it to one who was standing?" But they cannot show that. Certainly, he did not say that he commanded or gave orders; but by saying, "Sit," it was for no other reason than that you should not think him to be without beginning and without cause. For that he spoke thus for this reason is clear from the place of the session: for if he had wished to signify a diminution, he would not have said, "At the right hand," but "At the left."

Filius Dei Filius est natura, non gratia tantum.

4. "Having become," he says, "so much better than the angels, by as much as he has inherited a more excellent name than they." That word, "Having become," is here used for "declared" or "demonstrated," if I may say so. Then he confirms this. In what way? From the name. Do you see that the name "Son" is accustomed to signify kinship? And surely, if he were not the true Son, he would not have spoken thus. Why? Because a true son is nothing else than that he is from him: therefore from this he confirms it. For if he is a son by grace, he is not only not superior to angels, but even lesser. How? Because just men also have been called sons; and the name of son, if he is not a true and genuine son, cannot show excellence. And that he may signify that there is a certain difference between creatures and the Creator, see what he says: 5. "For to which of the angels said he at any time,"

^A to me regarding the Son, it is an indication of the incarnation; but the phrase, "You are my Son," declares nothing other than that He is from Him. And just as things which are said appear to be from the present time—for this is most fitting for Him—so also the "Today," it seems to me, is said here with reference to the flesh. For when he takes hold of that, he speaks of everything thereafter without fear. For the flesh shares in the exalted things, just as the divinity shares in the lowly. For God, not having refused to become man, and not having declined the fact itself, how would He have refused the steps of that process?

4. Knowing these things, then, let us be ashamed of nothing, let us not be high-minded. For if He, being God and Master and Son of God, did not refuse to take the form of a servant, much more ought we to do everything, even if the things be lowly. For from where, tell me, O man, art thou high-minded? From worldly things? But these pass away before they appear. But from spiritual things? Yet even this is a spiritual achievement—not to be high-minded. Why then art thou high-minded? Because thou ^B succeedest? Hear Christ saying: "When you have done everything, say that we are useless servants; for we have done what we owed to do." But art thou high-minded because of wealth? Why, tell me? Have you not heard that naked we entered into this life, naked we shall also depart? Or rather, do you not see those before you departing destitute and naked? Who, possessing another's property, is high-minded? For those who wish to use these things for their own enjoyment only are deprived of them even against their will, often before death, and at death completely. But we live using them, he says, as we wish. Most people would not see anyone quickly using their possessions as they wish; and if someone does use them as they wish, this is not a great thing either; for this present time is short in comparison with the unending ages.

Art thou high-minded, O man, because thou art rich? On what account? For this comes even to robbers and thieves and murderers and the effeminate and fornicators and all the wicked. Why then art thou high-minded? If indeed thou hast used it for a necessary purpose, thou oughtest not to be high-minded, so that thou mayest not spoil the commandment; but if not for a necessary purpose, one ought to be most humbled by this, because thou hast become a slave of money and possessions and art mastered by them.

For tell me, if someone having a fever were to drink much water, that which for a short time quenches the thirst, but afterwards kindles the flame, ought he to be high-minded? What then, if someone provides for more things in vain, ought he for this reason to be high-minded? Why, tell me? Because thou hast many masters? Because of countless anxieties, because many flatter thee? But this is slavery. And that thou mayest learn that thou art enslaved to them, hear clearly: the other passions that are in us are sometimes useful, as for instance anger is often useful; for "an unjust wrath," he says, "will not be justified," so there is also such a thing as to be justly angry. And again, "He who is angry with his brother without cause shall be liable to hell." Again, zeal is good, and desire—the one when it is for procreation, and the other when it has imitation of good things. Just as Paul says, "But it is good to be zealously sought in a good thing always," and again, "Be zealous for the better gifts." So both are useful. But arrogance is nowhere good, but everywhere useless and harmful.

wealth; for he who possesses these in vice and wickedness will never cease from sinning with impunity, but will receive wounds without medicine, and no one will put a curb upon him. But if anyone wishes, he will find that poverty even provides us with more aids to pleasure. How? Because it is freed from anxieties, hatred, struggle, strife, and innumerable evils. Let us not therefore seek to grow rich, nor always emulate those who possess much; but let us who have wealth use it as we ought; and let those who have not, not grieve on that account, but give thanks to God, because He brings it about that we, with little labor, may receive the same reward as the rich or even greater, if we wish; and we shall gain great things from few. For even he who had brought two talents was held in the same admiration and honor as he who had brought five. For what reason? Because two talents were entrusted to his faith, but he fulfilled all that was his to perform, and brought back doubled what had been entrusted to him. Why then are we eager to have much entrusted to us, when it is possible through little to obtain the same fruits, or even greater? When the labor is indeed less, but the reward much more ample? For more easily will a poor man depart from his possessions than a rich man who possesses many and great things. Or do you not know that, the more things one has embraced, the more he desires? Let not this happen to us, therefore; let us not seek wealth, nor take poverty ill, nor strive to grow rich; and let those of us who have it use these things as Paul commanded. They who have, he says, let them be as though they had not; and they who use this world, as though they did not use it (1 Cor. 7:29, 31): that we may attain to the promised goods, which may it be granted to us all to obtain, by grace and kindness.

HOMILY III

Cap. 1. v. 6. *And when He again bringeth in the Firstbegotten into the world, He saith: And let all the angels of God worship Him.* 7. *And to the angels indeed He saith: Who maketh His angels spirits, and His ministers a flame of fire.* ^A Christ calls His coming in the flesh an egress or departure; just as when He says, *He went out to sow to sow* (Matt. 13:3), and again, *I went out from the Father, and have come* (John 16:28); and one might see this in many places. But Paul calls this same coming an ingress or entrance, saying, *And when He again bringeth in the Firstbegotten into the world*—calling this introduction the taking of flesh. ^B Why is this matter stated in various ways, and on what occasion are these things said? The things being signified are manifest. Christ indeed rightly calls His own coming a departure; for we were outside of God. And just as in a kingdom, those who are in bonds and have offended the king stand outside; but he who wishes to reconcile them does not bring them in himself, but goes out himself and speaks to them, until they, having been rendered worthy of the sight of the king, are brought in by him: so also did Christ; having gone out to us—that is, when He had taken flesh—and having fulfilled what had been commanded by the King, thus He brought us in, ^C when we had been purged from sins and reconciled. Therefore, He calls it a departure. But Paul, when he names it an entrance, takes it from the metaphor of those who are heirs and receive some possession: for to say, *And when He bringeth in the Firstbegotten into the world*, is the mark of one signifying: When He shall have surrendered the world to Him; for then He possessed it all, when He was recognized. ^D However, he says these things not concerning God the Word, but concerning Christ incarnate; and rightly so. For if He was in the world, as John says, and the world was made through Him (John 1:10), how could He be introduced otherwise than in the flesh? *And let all the angels of God worship Him*, he says. For because he is about to say something great and exalted, he prepares the way beforehand and makes it easily received, by making the Father the one who introduced the Son. But consider: he said above that He did not speak to us through the prophets, but through the Son; he shows the Son to be better than the angels; and he proved this from His name; and from the fact that the Father introduced the Son. Here, finally, he also proves it from another matter. And what is that? From the adoration: and he shows how much better He is, namely, as much as a Master is to a servant. Just as if someone, having introduced anyone into the house of a king, should order those who are in charge there to worship him at once: so he does, speaking of the introduction of the Word according to the flesh into the world: *And let all the angels of God worship Him*. Do the angels alone, he says, and not other Powers? By no means; for hear what follows. *And to the angels indeed He saith: Who maketh His angels spirits, and His ministers a flame of fire; but to the Son: Thy throne, O God, is for ever and ever.* Behold the greatest difference, that they indeed are created, but He is uncreated. And why, he says, does He say to His angels, *Who maketh*; but to His Son, why did He not say, *Who maketh*? And yet it was permitted to declare the difference in this way: To His angels indeed He says, *Who maketh His angels spirits*; but to the Son, *The Lord created me*; and again, *God hath made both Lord and Christ Him*. But neither was that said concerning Christ the Lord the Son, nor this concerning God the Word, but concerning Him who took flesh. For when he wished to signify the true difference, he no longer included only the angels, but every superior administrative power. You see how and with what clarity he divides the creatures and the Creator, the ministers and the Master, and the true and proper heir and Son, and the servants? *But to the Son He saith: Thy throne, O God, is for ever and ever.* Behold the sign of the kingdom. *A sceptre of uprightness is the sceptre of thy kingdom.* Behold again another sign of the kingdom. Then again concerning that which is clothed in flesh: 9. *Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee.* What is, *thy God*? For since he said something great, he again softens and mitigates it. Against the Jews, Paul of Samosata, the Arians, Marcellus, Sabellius, and Marcion—He struck both the Jewish...

party, by showing Him to be both God and man; and the others, I mean those of Paul of Samosata, by arguing these things concerning His eternal existence and uncreated essence; for in contrast to [the word] "He made," he has placed, "Thy throne, O God, is for ever and ever." And against the Arians, the same thing again, and that He is no servant—for if He were a creature, He would be a servant. And against Marcellus and the others, that these are two persons distinct according to subsistence; and against the Marcionites, that the divinity is not anointed, but the humanity. Then, he says, "Above thy fellows." And who are the fellows, if not men? That is, Christ did not receive the Spirit by measure.

2. Do you see how he always connects the discourse concerning the uncreated nature with the discourse concerning the dispensation? What is clearer than this? Do you see how it is not the same thing to be a creature and to be a begotten one? For he would not have made a distinction, and in contrast to "He made," have brought in, "But unto the Son he saith, Thy throne, O God, is for ever and ever"; nor would he have termed him by the more distinguished name of Son, if it were a sign of the same thing. For what is the difference? For if the creature and the begotten thing are the same, and those were made, what is the difference? Behold again, "God," with the article. And again he says: "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands. They shall perish, but thou remainest; and they all shall wax old as a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." Lest, when you hear, "And again, when he bringeth in the First-begotten into the world," you should think it is a gift bestowed upon Him later, he corrected this above, and corrects it again by saying, "In the beginning"—not now, but from above. Behold again, he strikes Paul of Samosata and Arius with a mortal blow, having applied to the Son what is concerning the Father. And along with this, he hinted at something else by the way, and a greater thing than this; for he also revealed the transfiguration of the world, saying, "They shall wax old as a garment; and as a vesture shalt thou fold them up, and they shall be changed." Which he also says in the Epistle to the Romans, that He shall transfigure the world. And showing how easy it is, he added, "Thou shalt fold them up." For just as if one were to fold up a cloak, so does He both fold up the world and change it. And if He works with such ease the transfiguration and creation unto the better and the greater, did He require another for the lesser creation? How long will you not be ashamed? At the same time it is also the greatest consolation, to know that things will not be thus, but all things shall receive a change, and all things shall be altered, but He Himself remains forever living, and infinitely living: "And thy years," he says, "shall not fail."

And to which of the angels said he at any time, "Sit on my right hand, until I make thine enemies thy footstool"? Behold, again he encourages them, if indeed their enemies were to be overcome—and their enemies are the same as those of Christ. This is again of kingship, this is of equal honor, this is of honor, not of weakness, that the Father should be angered on behalf of the things done against the Son; this is a sign of great love and genuine relationship, as from a father to a son. For he who is angered on his behalf, how could he be alien to him? "Until I make thine enemies." Which he also says in the second Psalm: "He that dwelleth in the heavens shall laugh at them, and the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure." And again He Himself says: "Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." For that the words are His, hear what He says elsewhere: "How often would I have gathered thy children together, and ye would not? Behold, your house is left unto you desolate." And again, "The kingdom shall be taken from you, and given to a nation bringing forth the fruits thereof"; and again, "Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder." Moreover, He who is to judge them there, much more did He demand of them here the penalty for the outrage against Him. So that "until I make thine enemies thy footstool" is of honor alone, which is paid to the Son.

"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" What is it to be wondered at, he says, if they minister to the Son, when they also minister for our salvation? See how he raises their thoughts, and shows God’s great honor toward us, if He appointed the angels, who are above us, to have this ministry, this ministry on our behalf. As if someone were to say, He has used them for this, he says; this is the ministry of angels, to serve God for our salvation. So that this is the angelic work, to do all things for the salvation of the brethren; or rather, it is the work of Christ Himself: for He indeed saves as Master, but these as servants. And we, even if we are servants, are yet fellow-servants of the angels. Why are you gaping at the angels, he says? They are servants of the Son of God, and in many places they are sent for our sake, and they minister for our salvation; so that they are our fellow-servants. Consider how he does not give much difference to the creatures; and yet there is a great distance between angels and men; but still he brings them near us, as much as to say: They labor for us, they run about for our sake, they serve us, as one might say. This is their ministry, to be sent everywhere for our sake.

3. And the Old Testament is full of these examples, and the New is full also. For when angels bring good tidings to the shepherds, when to Mary, when to Joseph, when they sit at the tomb, when they are sent to say to the disciples, "Ye men of Galilee, why stand ye gazing up into heaven?" when they release Peter from the prison, when they converse with Philip, how do they not minister to us? Consider, therefore, the honor, how great it is, when God sends the angels as ministers to His friends, when an angel appears to Cornelius, when an angel casts all the apostles out of the prison, and says, "Go, stand and speak in the temple to the people all the words of this life." Why do I speak of other things? To Paul himself an angel appears. Do you see them...

ministering to us for God’s sake, and ministering in the greatest matters? Therefore Paul says, "All things are yours, whether life, or death, or the world, or things present, or things to come." The Son was also sent, but not as a minister, nor as someone performing a duty, but as Son and Only-begotten, and one who wills the same things as the Father. In fact, He was not even "sent" in a sense; for He did not pass from place to place, but assumed flesh; whereas angels change places, and leaving the former ones in which they are, they come to others in which they were not.

And now, again, he adds courage to them by saying: "Why are you afraid? The angels are ministering to us." And when he had spoken concerning the Son, and what pertained to the dispensation, and what to creation, and what to His kingdom—and had shown Him to be in the same honor, and that He holds dominion as Lord, not only over men but also over the supernal powers—he now exhorts them, having thus prepared his argument, so that it behooves us to pay attention to the things that have been heard.

(Chapter 2) "For if the word spoken through angels," he says, "was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him?" ^B Why is it necessary to pay closer attention to the things heard? Are not both those things and these of God? Either he means that we must attend more closely than to the Law, or he means that it must be attended to with great intensity; not comparing them, God forbid. For since, because of the long passage of time, they had a lofty opinion of the Old Testament, while these things were accounted as new and were despised, he shows from an abundance of reasoning that one must pay more attention to these things. How? By saying, as it were: These things and those are indeed of God, but not in the same manner. And he shows this to us later; meanwhile, however, he argues this less deeply, but later more manifestl, saying: "For if that first had been faultless," and again, "in that He says, 'a new covenant,' He has made the first old; now that which is decaying and growing old is ready to vanish away." But he does not yet dare to say anything of the sort in the introduction, until he has preoccupied and held the listener with many preparations.

Why then must we pay closer attention? "Lest perhaps," he says, "we drift away." That is, lest we perish, lest we fall away. And here he shows how grave the case is, since it is difficult for that which has drifted away to return, as this happens from laziness and negligence. He took the expression from Proverbs: "My son," he says, "do not drift away" (Prov. 3:21); showing both how easy the fall is, and how grave the destruction. ^C This is, evidently, that it is not without danger to disobey. And by the things he argues, he shows that the punishment is greater. He leaves the point itself to be inquired into, and does not conclude it. For this is the way to make the discourse less irksome: not by bringing in the judgment ourselves everywhere, but by leaving it to the power of the auditor, that he himself may pass sentence; which indeed makes one more benevolent. This very thing he does also in the Old Testament with the prophet Nathan, and in Matthew, Christ saying: "What will he do to those laborers of that vineyard?" and forcing them to pass sentence themselves; for this is the greatest victory. Then, having said, "For if the word spoken through angels was steadfast," he did not subjoin, "Much more, then, he who [sinned] through Christ"; but he omitted this, and said what is less: "How shall we escape if we neglect so great a salvation?" See, however, how he makes the comparison. "For if the word," he says, "spoken through angels..." There, "through angels"; here, "through the Lord": and there, a "word"; here, "salvation."

Then, lest someone say: "What? Are the things you speak, O Paul, Christ's?" he preoccupies and shows that it is worthy of faith, both that he heard these things from Him, and that they are now spoken by God, not merely by a voice sent through the air, as was done in the case of Moses, but by signs that were occurring and by events bearing witness. ^D "...word spoken through angels was steadfast?" In the Epistle to the Galatians he says this: "It was appointed through angels in the hand of a mediator"; and again, "You have received the law by the disposition of angels, and have not kept it"; and everywhere he says it was given through angels. Some indeed say that Moses is tacitly signified; but it is not consistent: for he calls many angels here. Here also he calls those angels who are in heaven. What is it, then? Either he speaks of the Decalogue alone—for there Moses spoke, and God answered—or that the angels were present at God's command; or he says these things about all that was said and done in the Old, that the angels had a share in these things. How, then, does he say elsewhere, "That the law was given through Moses," but here, "through angels"? For he says, "And God descended in the thick darkness." "For if the word spoken through angels was steadfast." What is "steadfast"? True, so to speak, and faithful: all things that were said came to pass at the convenient time. Either he says this; or that it obtained power and dominion, and threats were brought to effect; or he calls the commandments a "word." For the angels ordered many things without the Law, being sent by God: as in the case of Hagar, in the time of the Judges with Samson. For this reason he did not say, "Law," but, "Word." To me, however, he seems here to be speaking more of the things that were dispensed through the angels. What shall we say, then? The angels were present to whom the nation had been entrusted, and they themselves sounded the trumpets; and they provided other things, namely, fire and the thick darkness.

"And every," he says, "transgression and disobedience received a just recompense of reward." Not that these things were punished, but those were not; no, but every one. Nothing remained unpunished, but "it received a just recompense of reward," that is, castigation and punishment. Why then did he say it in this way? Paul is accustomed not to have much concern for terms, but to use them indiscriminately, even in good things, those that have a bad signification: just as he says also elsewhere, "Bringing into captivity every thought to the obedience of Christ." And again elsewhere he calls the reward instead of punishment, and here he calls the punishment a "reward." For it is just, he says, with God "to repay with tribulation to those who trouble you." That is, the justice was not destroyed, but God went forth, and turned the judgment upon those who had sinned, even though it was evident to all, if the things commanded had not been disobeyed. How then, we...

^A say, shall we escape, having neglected so great a salvation? Through this he has shown that that salvation was not something of little account. And he rightly added, "so great." For it will not, he says, save us now from wars, nor will it bestow the earth and the goods that are on the earth, but it will be the destruction of death, the ruin of the devil, the kingdom of the heavens, and life eternal. For he indicated all these things in summary by saying, "having neglected so great a salvation." Then he also brings in that which is worthy of belief: ^B "Which, having taken its beginning to be spoken through the Lord"; that is, it had its beginning from the very source; no man transported it to the earth, no created power, but the Only-Begotten himself. "It was confirmed to us by those who heard." What is, "It was confirmed"? It was believed, or it came to pass; for we have, he says, the earnest; that is, it has not been extinguished, it has not ceased, but it prevails and gains the victory. And the cause is that the divine power works. What is "By those who heard"? That is, those who heard from the Lord themselves confirmed us. This is great and worthy of belief. Which Luke also says in the beginning of the Gospel: "Even as they delivered to us, who from the beginning were eyewitnesses and ministers of the word" (Luc. 1. 2). How then was it confirmed? What then, if those who heard fabricated it, he says? ^C Therefore, refuting this, and showing the grace to be not human, he added: "God also bearing them witness." For if they had fabricated it, God would not have witnessed to them. They indeed bear witness, but God also bears witness. How does he bear witness? Not by word, nor by voice; for even that would have been worthy of belief; but how? "By signs and wonders and various miracles." He rightly placed "various miracles," indicating the abundance of the gifts; which has not come to pass in the case of those of old, nor were there so many signs, and thus diverse. That is, we did not simply believe them, but through signs and wonders. So we do not believe them, but God himself. And "by distributions of the Holy Spirit, according to his own will." ^D What then, because sorcerers also perform signs, and the Jews in Beelzebub said he cast out the demons (Luc. 11. 15)? But they do not perform such signs; for this reason he said, "various miracles." For those are not power, but weakness and phantasy and empty things. For this reason he said, "by distributions of the Holy Spirit according to his own will."

5. Here it seems to me that he also hints at something else; for it is likely that there were not many there possessing gifts, but that these had ceased, as they had become more slothful. ^A In order, therefore, to comfort them also in this, and not to leave them to fall, he attributed the whole to the counsel of God; he himself knows, he says, to whom what is profitable, and thus distributes the grace; which he also does in the [Epistle] to the Corinthians, saying: "God has set each one of us, as he willed" (1 Cor. 12. 18); and again, "To each one is given the manifestation of the Spirit for the profitable, according to his own will" (1 Cor. 12. 7). He shows that the gift is according to the will of the Father. Often also, many have not received a gift because of an unclean and slothful life; and sometimes those who have a good ^B and pure life have not received it; why ever? So that they might not be puffed up, so that they might not be arrogant, so that they might not become more slothful, so that they might not be more exalted. For if, even without a gift, the very conscience of a pure life is enough to exalt, much more so when grace is also present. So it was given rather to the humble and to the simple; and especially to the simple: "In simplicity," he says, "and in exultation of heart" (Act. 2. 46). For he also exhorted them the more by this; and if they were more slothful, he pricked them. For the humble man, and he who does not imagine great things about himself, becomes more diligent when he receives a gift, ^C as having received it beyond his desert, and not judging himself to be worthy; but he who thinks he has accomplished something, considering the matter to be a debt, is also puffed up. So God manages this matter profitably. Which one might see happening also in the Church; for one has the word of teaching, but another cannot even open his mouth. Let no one therefore be grieved because of this; for "to each one the manifestation of the Spirit is given for the profitable." For if a human householder knows to whom he should entrust what, much more does God, who knows the mind of men, who knows all things before their birth. There is only [34] one thing worthy of grief, to sin, and nothing else. Do not say, "Why do I not have money?" or, "If I had it, I would have provided for the poor." ^D You do not know if you had it whether you would not rather be a covetous man; for now you say these things, but having come into the experience, you would be someone else. For even when we are satiated, we think that we are able to fast; but when we have a little interval, another thought enters into us. Again, when we are apart from drunkenness, we think we can get the better of the passion; but when we are caught by it, no longer. Do not say, "Why did I not have the gift of teaching?" or, "If I had it, I would have edified thousands." You do not know if you had it, whether it would have turned into judgment for you, whether envy, whether sloth would have prepared you to hide the talent. Now, therefore, you are freed from all these things, and if you do not give the bread-ration, you are not charged; but then you would have been liable ^A for thousands. But otherwise, not even now are you without the gift. Show in the small, what you were, if you had that; "For if," he says, "you have not become faithful in the small, how will anyone give you the great?" (Luc. 16. 11). Show it like the widow: she had two mites, and she threw in all that she possessed. You seek money? Show that you despise the few, so that I may trust you also regarding the many; but if you do not despise even these, much less the others. Again, in speech show that you have used exhortation and counsel as is due. You do not have outward eloquence? You do not have an abundance of thoughts? But nonetheless you know these common things. You have a child, you have a neighbor, you have a friend, you have a brother, ^B you have kinsmen; even if you cannot extend a long speech publicly in the church, you are able to exhort these privately; here there is no need of rhetoric, nor of long discourse; show among these that even if you had the word, you would not have neglected it. But if you are not diligent in the small, how shall I trust you regarding the great? For that each person is able to do this, hear how Paul permitted even the laity this: "Each one," he says, "edify the one, even as you also do" (1 Thess. 5. 11); and, "Exhort one another in these words." God knows how to distribute to each. Are you better than Moses? Hear how he is vexed. "Am I able," he says, "to carry them, that you said to me, Carry them, as a nurse carries the suckling child?"

'' ^A What then is God? He took from his spirit and gave to others, showing that not even when he was carrying them was it his own gift, but the Spirit's. If you possessed a gift, you would often have been puffed up, often have been tripped up; you do not know yourself as God knows you. Let us not say, "For what purpose this, and why this?" When God is the steward, let us not demand an account from Him; for this is the height of impiety and arrogance. We are slaves, and slaves far removed from the Master, not even knowing what is before our feet. Let us not therefore curiously scrutinize the counsel of God, but let us keep what He has given, even if it be small, even if it be the least, and we shall certainly be approved and in good repute; nay, truly, nothing from the gifts of God is small. Do you grieve that you have not the gift of teaching? Tell me, what seems to you to be greater, the gift of teaching, or the gift of healing diseases? This, surely. What then? Does it not seem to you greater to give sight to the blind? Does it not seem to you greater to raise the dead than to heal diseases? What then, tell me, I pray? To do this by shadows and napkins does not seem to you greater than by word? What therefore do you wish, tell me, I pray, to raise the dead with shadows and napkins, or to have the gift of teaching? You will say by all means, to raise the dead with shadows and napkins. ^B If then I show you that another gift is far greater than this, and while it is permitted for you to receive it, you do not take it, you are justly deprived of it; what will you say? And this gift it is permitted for all, not just one or another, to possess. I know that you are stunned and amazed if you are about to hear that it is permitted for you to possess a gift greater than raising the dead, and giving sight to the blind, and doing those things which were done in the time of the apostles—and perhaps this seems to you incredible. What therefore is this gift? Charity. But believe me, the statement is not mine, but Christ's speaking through Paul. For what does he say? "Desire the greater gifts, and I show you still a more excellent way" (1 Cor. xii. 31). What is, "Still a more excellent"? What he says is of this sort: The Corinthians were boasting greatly and pleased themselves because of the gifts, and those who had tongues, which is the least gift, were puffed up against the rest. He says therefore, "Do you desire gifts at all? I am showing you a way of gifts, not only excellent, but even the most excellent." Then he says, "If I speak with the tongues of angels, but do not have charity, I am nothing; and if I have faith so as to move mountains, but do not have charity, I am nothing" (ibid. xiii. 1, 2). This is greater than raising the dead; this is far better than all others. And that this is so, hear what Christ says, speaking to the disciples: "In this," He says, "shall all know that you are my disciples, if you love one another" (John xiii. 35). And He did not say, "If you work miracles," but what? "If you have love for one another." And again He says to the Father: "In this shall they know that you have sent me, if they be one" (John xvii. 21). He Himself also was saying to the disciples: "A new commandment I give to you, that you love one another" (John xiii. 34). To those therefore who raise the dead, this is more honorable and more glorious; and deservedly so. ^C For that is entirely the grace of God; this, however, is also a matter of zeal and diligence. This is truly the Christian; this shows the disciple of Christ, who is crucified, who has nothing in common on the earth. Without this, not even martyrdom can profit anything. And that you may learn this, see it clearly. The blessed Paul took two, or rather three, summits of virtues, which are in signs, which are in knowledge, and which are in life; and he said that without this these are as nothing. How these are nothing, I say. "If I distribute all my substance for the food of the poor, but have not charity, it is nothing." That one should distribute in food to the poor, yet not be endowed with charity, and should lavish his money. And concerning these things enough has been said by us in the place concerning charity, and we send the readers thither. Meanwhile, however, as I have said, let us desire the gift, let us love one another; and we shall need nothing else for the right conduct of ourselves in virtue, but all things will be easy for us without sweat, and with much zeal and diligence we shall manage all things rightly. But "behold," he says, "even now we love one another; for this man has two or three friends, and this one four." But this is not to love for the sake of God, but because you yourself are loved in return; but to love for the sake of God does not have this as the beginning of charity. ^D But he who is of such a sort will be affected towards all as towards brothers, loving those who are of the same faith as genuine brothers; but the heretics, and the Greeks, and the Jews—who according to nature are indeed brothers, but are evil and useless—pitying, and for them pining and weeping. In this we shall be like to God, if we love all even the enemies, not if we perform signs. For we admire God indeed even when He works miracles; but much more when He is kind, merciful, and patient. If therefore that is greatly to be wondered at even in God, much more in men is this conspicuous, that this renders us to be wondered at. This therefore let us desire, and we shall be in nothing inferior to Paul and Peter and those who raised countless dead, even if we cannot expel a fever; without that, however, even if we perform greater signs than the apostles, even if we expose ourselves to a thousand dangers for the sake of the faith, there will be no profit for us. And these things I do not say, but the pupil of charity himself says these things. By him, therefore, let us be persuaded. For so shall we be able to attain to the promised goods, of which may it come to pass that we all partake, by the grace and loving-kindness of our Lord Jesus Christ.

for 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 IV

^B Chap. II. v. 5. For he hath not put in subjection unto the angels the world to come, whereof we speak. 6. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7. Thou madest him a little lower than the angels.

1. I would gladly know whether any have listened to what was said with the required diligence, so that we have not been casting our seeds by the wayside: for thus I would have applied my teaching with greater readiness and zeal. For we will speak, even if no one listens, because of the fear that hangs over us from the Saviour. For he says, Testify to this people; and even if they do not listen, you shall be blameless. But if I were persuaded of your diligence, I would not speak out of fear alone, but I would do so also with pleasure. For now, even if no one listens—although the matter is harmless to me as I fulfill my own duty—yet the labor does not take place with pleasure. For what is the benefit, when I am not accused, but no one is profited? And if some were about to pay attention, we would not receive so much profit from not being punished as from your progress. ^C How then shall I know this? I will keep watch for some of you who are not paying close attention, and when I meet them in private I will ask them, and if I find that they hold on to any of the things said—I do not say all, for that is not very easy for you—but even if a few out of many, it is clear that I will no longer doubt about the many. And it was our duty indeed, without telling you this beforehand, to have come upon you unawares; ^D yet it is a blessing if we can succeed even so; or rather, I am able to come upon you unawares even so. For that I will ask, I have said; but when I shall ask, I do not make clear; for perhaps I will ask today, perhaps tomorrow, perhaps after twenty or thirty days, perhaps after fewer, perhaps after more. In the same way God too has made the day of our end uncertain; and whether it will happen today, or tomorrow, or after a whole year, or after more years, He has left it not clear to us, so that by the uncertainty of the expectation we may keep ourselves in virtue at all times; and that we shall depart, He said, but when, He did not. So neither did I, when I said that I would ask, add when, wishing you to be in concern at all times. And let no one say, that I heard these things four weeks [ago] and five and more, and I cannot hold them; for I want the one who hears to hold them in such a way as to have an unforgetting memory, and not a fading one, nor to cast away what is said. For I want you to hold them, not that you may tell me, but that you may profit; and this is what is my concern. But since as much as was necessary to say for safety has been said by us, it is necessary now to begin the sequence. What then is it that is proposed for us to say today? For he says, He has not put in subjection to the angels the world to come, whereof we speak. Is he perhaps discussing some other world? It is not so, but this one. For this reason he added, Whereof we speak, so that he might not let the mind wander and seek another. How then does he call it "to come"? Just as he says elsewhere, Who is a figure of the one to come, speaking about Adam and Christ in the Epistle to the Romans, calling Christ according to the flesh the one to come in relation to the times of Adam (for he was about to come): so also now, since he said, When he shall bring the Firstborn into the world, lest you think that he is speaking of another world, he confirms it from many sides and from other places, and even from his calling it the one to come; for the world was about to come; the Son of God was always. This world, therefore, which was about to be, He did not put in subjection to the angels, but to Christ. And that it was said to the Son, he says, is clear; for no one could even say that it was to the angels. Then he also brings forward another testimony, and says, But one in a certain place testified, saying. Why did he not mention the name of the prophet, but hid it? He does this in other testimonies as well; as when he says, When he shall again bring the Firstborn into the world, he says, And let all the angels of God worship him; and again, I will be to him a Father. And to the angels he says, Who makes his angels spirits; but to the Son, And thou, Lord, in the beginning didst lay the foundation of the earth. So also here he says, But one in a certain place testified, saying. And this very thing, I believe—to hide and not set down the one who has spoken the testimony, but to introduce it as a thing known and commonly circulated—indicates that they were very experienced in the Scriptures. What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou didst crown him with glory and honor, and didst set him over the works of thy hands; thou didst put all things in subjection under his feet.

2. And these things, even if they have been said regarding common humanity, yet they would more properly fit Christ according to the flesh; for that which says, Thou didst put all things in subjection under his feet, belongs to him more than to us. For the Son of God visited us when we were nothing, and having taken what is from us and united it to himself, he has become higher than all. For in putting all things in subjection to him, he says, he left nothing not put in subjection. But now we do not yet see all things put in subjection to him. And what he says is of this kind: since he said, Until I make thy enemies a footstool of thy feet, and it was likely that they were still troubled, then after this, having inserted a few things, he brought in this testimony confirming that former one. For, so that they might not say, How did he put the enemies under his feet, [when we are] suffering such things? sufficiently indeed and [alt-version omitted]

in the preceding he tacitly signified this; for the word "until" did not signify that which happens immediately, but that which happens in time: but here he pursues the matter more fully. For lest, because, he says, they are not yet subject, you should think they are not even to be subjected; for that they must always be subjected is clear: for in that the prophecy was spoken: "For in that," he says, "he subjected all things to him, he left nothing not subject to him." How then are not all things subject to him? Because they are to be subjected. If therefore all things are to be subjected, yet are not yet subject, do not be grieved nor troubled. For if he had come with a final end, and all things were subject, and you were suffering these things, you would deservedly be sad; but now we do not yet see all things subject to him, the King has not yet attained pure dominion. Why therefore are you troubled because of suffering? The preaching has not yet overcome all; it is not yet the time for them to be perfectly subjected. Then again another consolation, since he who is to have all things subjected, himself also died, and suffered innumerable things.

9. But we see him who for a little was made lower than the angels, Jesus because of the passion of death. Then again he added what are good: "Crowned with glory and honor." You saw how he adapted all things to him? For that "a little" will fit him much more, who was for three days only among the dead, than us who are corrupted for a long time and much: similarly also that "glory and honor" will fit him far more than us. Again he calls the cross to their memory, doing two things: namely, both showing his care for us, and persuading them to bear all things with a generous and strong spirit, looking to the Master. For if he who is worshipped, he says, by the angels, endured to have something less than the angels for your sake: much more you who are less than the angels, ought to bear all things for his sake. Then he shows that the cross is honor and glory: how he himself always calls it so, saying: "The hour has come that the Son of Man should be glorified" (John 12:23). If therefore he calls those things glory which he suffered for the sake of his servants: much more [will you call] those things [glory] which you suffer for the sake of the Lord.

...he fulfilled. And he said properly, "He might taste death for everyone." He did not say, He might die; for as one who had truly tasted death, having been in it for so short an interval, he immediately rose again. And by saying, "Through the passion of death," he signified a true death: but by saying, "Better than the angels," he showed the resurrection. For just as a physician, when it is not necessary for him to taste the foods prepared for a sick man, because of the care which he has for him, tastes them first himself, that he may persuade the sick man to confidently dare to take food: so Christ, since all men had feared death, persuading them to be bold in it, he himself also tasted it, though it was not necessary for him. "For the prince of this world comes," he says, "and finds nothing in me" (John 14:30). Thus also what he says, "by grace," and that, "that he might taste death for all," he established.

10. "For it became him, for whom are all things, and by whom are all things, who brought many sons into grace, to perfect the author of their salvation through passion."

The fruit of the cross

Whether the Incarnation and Passion of Christ is greater than creation

^A For if he is, he says, not ashamed, he shows that it is not of the nature of the thing, but of the affection of the one who is not ashamed [of us], and of his great humility. For even if we are from one, yet the one is the one who sanctifies, while we are sanctified. And great is the distance. And he is indeed from the Father, as a genuine Son, that is, from his essence; but we are as a creature, that is, made from nothingness. So great is the distance. Therefore he says: "He is not ashamed to call them brothers," saying, "I will announce your name to my brothers." For having clothed himself in flesh, he also clothed himself in brotherhood, and brotherhood entered in simultaneously with the flesh. But this he naturally brings forward; but what is meant by, "I will be placing my trust in him?" And what follows further is also natural: "Behold I and the children whom God gave me." For just as here he shows himself to be a Father, so there he shows himself a brother: "I will announce," he says, "your name to my brothers." And again he shows the superiority, and that there is a great distance, through what follows: "Since therefore the children," he says, "partook of blood and flesh."

^B 5. Do you see, he says, the similarity? According to the flesh. "In like manner he himself partook of the same." Let all the heretics be ashamed, let them be covered in confusion, who say that he came by appearance, and not in truth. For he did not say that "He partook of these," merely, and leave it silent; and yet even if he had said so, it would have been sufficient; but he indicated something else greater, by adding "in like manner." Not in phantasy, nor in image, he says, but in truth; for otherwise, the "in like manner" is not preserved. Then having shown the brotherhood, he also sets forth the cause ^C of the dispensation. "So that through death," he says, "he might destroy him who has the dominion of death, that is, the devil." Here he shows the marvelous thing, that through that by which the devil was strong, through this he was defeated; and the death, which was a strong weapon for him against the world, Christ struck him with this; and he reveals the greatness of the power of the one who conquered. Do you see how much good death accomplished? "And might deliver," he says, "those who by fear of death were all their lifetime subject to slavery." Why are you trembling, he says, why are you afraid of the one who has been destroyed? He is no longer fearful, but has been trampled upon, has been despised, is cheap and worth nothing.

And what is, "Those who by fear of death were all their lifetime subject to slavery?" What is this, he says? That one who fears death is a slave, and undergoes everything in order not to die; or that, that all were slaves to death, he says, and were held by it because it had not yet been dissolved; or [if not this,] that men lived in perpetual fear. For being required to expect death, and trembling at death, they could not receive any sensation of pleasure, with this fear present to them; for this is what he alluded to by saying "all their lifetime." He shows here those who are afflicted, those who are driven about, those who are persecuted, those who are deprived of country and estate and all other things—that they pass their lives more pleasurably and with more freedom than those who in former times were in luxury, who suffered none of these things, who were prosperous; if indeed those were all their lifetime under ^D this fear and were slaves, while these are delivered from this, and laugh at this, which those have trembled at. For just as if someone were to fatten with much luxury a prisoner who was about to be led to death, and was always expecting this—such was death of old. But now, it has become the same thing as if someone, having driven away that fear, were to urge one to contend amidst luxury, and proposing the contest, were to promise to lead them no longer to death, but to a kingdom. Which then would you choose to be, one of those fattened in the prison while expecting the decree every day, or of those striving much, and laboring willingly, so as to bind on the diadem of the kingdom? Do you see how he lifted up their soul, and made them elevated? He shows that not only has death ceased, but through this, that implacable war that was always waged against us has also been lifted and displayed—I mean, the devil has been destroyed; for the one who does not fear death is outside the tyranny of the devil. For if it is "skin for skin," and a man would give all things for his soul; when one decides to despise even this, whose slave will he be from then on? He fears no one, he is afraid of no one, he is superior to all, and freer than all. For the one who despises his own soul, much more so the others. When the devil finds such a soul, he will be able to do nothing in it of his own. For tell me, what will he threaten—loss of money and dishonor and exile from one's country? But these are small to one who does not even hold his soul dear, according to the blessed Paul. Do you see that having cast out the tyranny of death, he simultaneously destroyed the power of the devil? For the one who knows how to philosophize ten thousand things about the resurrection, how does he fear death? How then does he tremble?

Do not therefore be distressed, saying, "Why have we suffered such and such things?" For in this way the victory becomes more brilliant; and it would not have been bright, if he had not dissolved death by death. This is the marvelous thing, that by those very things he conquered him by which he was strong, showing his resourcefulness and inventiveness everywhere. Let us not therefore betray the gift given to us. "For we have not received," he says, "a spirit of cowardice, but a spirit of power and of love and of self-control" (Rom. 8:15; col. 2 Tim. 1:7). Let us stand therefore nobly, laughing at death.

5. But indeed, it has occurred to me to groan bitterly—to where Christ has raised us, and to where we have brought ourselves down. For when I see the wailing in the marketplace, the lamentations which they make over those departing from life, the shrieking, the other indecencies, believe me, I am ashamed for both the Greeks and the Jews and the heretics who see, and generally for all those who mock us because of this; for whatever I say from then on, I shall be speaking in vain, philosophizing about the resurrection. Why so? Because the Greeks do not attend to what is said by me, but to what is done by you; for they will immediately say: "When will one of these be able to despise death, when they cannot even bear to see another dead?" The things spoken by Paul are good, good, and worthy of the heavens, and of the philanthropy of God; for what does he say? "And he shall deliver those who by fear of death were all their lifetime subject to slavery." But you do not let...

^A us believe these things, fighting against us by your very actions; although God has given many safeguards against this, so that He might remove this wicked custom. For, tell me, what is the meaning of the bright lamps? Do we not lead them out as athletes? What, then, of the hymns? Do we not glorify God and give thanks that He has already crowned him who has departed, that He has freed him from his labors, and that, having cast out fear, He keeps him with Himself? Are the hymns not for this reason? Are the psalms not for this reason? All these things are for those who are rejoicing: "Is any one," he says, "of cheerful mind? Let him sing" (James 5:13). But the Greeks do not attend to these things. Do not, he says, tell me of one who is philosophizing while removed from the fear of the mind; for that is nothing great or admirable; show me one who is philosophizing in the very midst of pain, and then I will believe in the resurrection. And that women who are involved in the cares of this life do this is not surprising, although this also is a bad and serious thing; for the same philosophy is required of them too: wherefore Paul also says, "But we do not wish you to be ignorant, brethren, concerning those who have fallen asleep, that you may not grieve as others who have no hope" (1 Thess. 4:13). He was not writing these things to monks, nor to those who are ever virgins, but even to those who are involved in the world, who are called seculars. But this is not so bad or serious. When, however, either some woman or some man, saying that he is crucified to the world, here pulls out his hair, and the other wails loudly—what is more disgraceful than this and more unseemly? Believe me when I say: it would be fitting for those who are of this sort to be kept away for a long time from the thresholds of the church. For those who are worthy of being mourned in such a way are those who still fear and shudder at death, who do not believe in the resurrection. But I, he says, am not one who does not believe in the resurrection; rather, I am seeking custom. But why, tell me, when you go abroad, and undertake a long journey, do you not do the same? But even then I weep, he says, and I lament, seeking it. But that is indeed truly of those who seek custom; this, however, is of one who despairs of a return. Ponder what you are chanting at that time: "Return, O my soul, unto thy rest, for the Lord has dealt bountifully with thee"; and again, "I will fear no evil, for thou art with me"; and again, "Thou art my refuge from the tribulation which encompasses me" (Ps. CXIV, 7; XXII, 4; XXXI, 7). Ponder what these psalms signify. But you do not attend; rather, you are drunk with grief. Consider carefully even at the funerals of others, so that you may find a remedy for your own. "Return, O my soul, into thy rest, for the Lord has dealt bountifully with thee," you say, and you weep? Are these not play-acting and theatrical simulation? For if you truly believe in what you say, you lament and wail in vain; but if you are playing and simulating, and think these things are fables, why do you sing the psalms? Why do you even endure those who are present? Why do you not drive away those who are chanting? But this, he says, is for those who are frantic. That, however, is so the more. And for the present, indeed, I am admonishing; but when time has proceeded, I will pursue this matter more vehemently; for I greatly fear lest in this way some grave disease may enter the Church. And as for the lamentations, I shall correct them later. Meanwhile, however, I give notice, and I strongly adjure the rich and the poor, and women and men.

Professional mourners at funerals are restrained by Chrysostom

May it indeed happen to you all to depart from life without grief, and that in the manner which is fitting, fathers who have grown old may be led out by their sons, and mothers by their daughters and grandchildren and great-grandchildren in good and deep old age, and that there may be no immature death. May this, therefore, happen, and this I pray and beseech; and I ask and exhort you all, overseers and [people], that you should pray for one another unto God, and may this be your common petition. If, however—which God forbid and may it not happen—some bitter death should occur (bitter, I say, not by nature—for there is no longer a bitter death; it differs in no way from sleep; but if our affection is considered): if, therefore, a bitter death should occur, and someone has hired those who lament, believe me when I say—for I do not speak otherwise than as I am affected; let him who wishes be angry—we will keep him away for a long time from the church, as an idolater (Col. 3:5). For if Paul calls the greedy man an idolater, much more so him who introduces things that are of idolaters upon the faithful. For for what reason, tell me, I pray, do you call presbyters and those who chant? Is it not to console? Is it not to honor him who has departed? Why therefore do you treat him with contumely? Why do you bring shame? Why do you play as if on a stage? We come philosophizing about the resurrection, instructing everyone, even those who are not yet struck, by means of the honor that is had for him, so that if anything of such a kind should happen, they may bear it bravely: but you bring those who, as far as they are concerned, destroy our efforts? What is graver than this inequality? Be ashamed and blush with modesty; if you are not willing, we do not allow pernicious customs of this sort to be introduced into the Church: "Them that sin," he says, "rebuke before all" (1 Tim. 5:20). And we forbid you to allow those wretched and miserable women ever to enter into the funerals of the faithful that are conducted, lest we truly force them to weep for their own evils, and teach them not to do this for others, but rather to deplore their own calamities. For even a benevolent father, when he has an insolent and immodest son, not only persuades him not to have custom with the wicked, but he even...

ret ^A. Lo, therefore, we exhort both ourselves and you—and through you, those others—that you neither call them [to the ministry], nor do they accept it. Yet would that God might grant that our word could achieve something more! And as for threats, far be it from us to take pleasure in being thought of as threatening; but we must of necessity bring such threats to effect, since we are educating you by ecclesiastical laws, and it is fitting that they should obey these laws according to the established order. If then anyone, behaving arrogantly and insolently, despises this, let him listen to Christ now also saying: "If your brother sins against you, go, argue it out between you and him alone; but if he does not listen, take with you one or two: if he even then contradicts, tell the Church: and if he does not listen even to the Church, let him be to you as the Gentile and the publican" (Matt. 18. 15–17). If then he who sins against me, when he has not listened, is thus to be warded off: do you judge how I ought to behave toward him who sins against himself and against God; for you yourselves condemn us who do not deal with you softly and gently. But if someone despises the bonds which are from us, let Christ again instruct him, saying: "Whatever you bind upon the earth shall be bound in heaven: and whatever you loose upon the earth shall be loosed in heaven" (Matt. 16. 19). For even if we are wretched and nothing, and worthy to be despised—as indeed we are—yet we do not avenge ourselves, nor do we return anger, but we concern ourselves with your salvation. Be ashamed, I pray you, and be embarrassed; for if one bears with a friend who is carried along more vehemently than he ought to be, examining the purpose, and that he does this out of goodwill, and not in arrogance—much more ought one to bear with a teacher who is rebuking, and a teacher who does not even speak these things out of autonomy, nor as if in the rank of a ruler, but as if in the rank of a guardian. For we do not say these things wishing to demonstrate power: for how could we, who do not even wish to have to use it? But we are suffering and grieving on your behalf. Forgive us, therefore, and let no one despise the ecclesiastical bonds; for it is not a man who is binding, but Christ who has given this power to us, and who makes men masters of such great honor. For we indeed wish to use this power for loosing; or rather, we wish that we might have no need of this at all; for we wish that no one among us should be a prisoner; we are not so miserable and wretched, even if we are in some sense very lowly. But if we should be compelled, forgive us; for it is not because we wish to, nor because we have it [as an intent], but rather because we are grieving for you who are bound, that we cast about the bonds. And if anyone should despise these, the time of judgment will come ^B which will instruct him. To say more I do not wish, lest I strike at your mind. For we ourselves in the first place pray not to come to this necessity; but if we should come to it, we fulfill our own duty, we cast about the bonds. But if anyone should break these, I have done my part, and am henceforth unaccountable, and the account shall be yours before Him who commanded me to bind. For not even if, with the king sitting in judgment, one of the soldiers standing by were commanded to bind someone for insubordination and to cast the bonds about him, and that man not only repelled him, but even smashed the bonds, is it the soldier who has suffered the insult, but rather the king who commanded it. For if He adopts as His own what is done to the faithful, when you insult those who are appointed to teach, much more will He be affected as being insulted Himself. But may it never come to pass that any of those in this church should come to the necessity of these bonds. For just as not sinning is good; so bearing rebuke is useful. Let us therefore bear the rebuke, and strive not to sin; but if we should have sinned, let us bear the rebuke. For just as it is good not to be struck, but if this should happen, for the medicine to be applied to the wound is useful: so also here. But may it never be necessary for any of you to need such medicines. We are persuaded of better things concerning you, and things that belong to salvation, even if we speak in this way. We have discoursed more vehemently for the sake of greater safety. For it is better that I be suspected by you of being somewhat bold and harsh and arrogant, than that you should do things that do not please God. We trust in God, that this rebuke will not be unprofitable to you, but so that you will be changed, that these words may be spent on your encomiums and praises. And may it be that you live according to what pleases God, so that we may all be deemed worthy to attain the good things which God has promised to those who love Him, in Christ Jesus our Lord.

HOMILY V

CAP. 2. v. 16. For nowhere does He take hold of angels, but He takes hold of the seed of Abraham. 17. Whence it was necessary to be made like in all things to the brothers. 1. The great loving-kindness of God toward the human race—when Paul wishes to show this, and the love which He had for the human race, after saying, "Since therefore the children have shared in blood and flesh, He also likewise shared of the same" (Hebr. 2. 14), he expounds upon this passage, and says: "For nowhere does He take hold of angels." Do not lightly attend to what is said, nor think that this is a simple matter, that He should take upon Himself our flesh; for He did not grant this to angels; wherefore also he has spoken thus: "For nowhere does He take hold of angels, but of the seed of Abraham." What is it that he says? He did not assume the nature of an angel, but of a man. And what is, "He takes hold of"? He did not, he says, grasp that nature of the angels, but ours. But why did he not say, "He assumed," but used this word, "He takes hold of"? It is from a metaphor of those who pursue those who are turning away from them, and do everything so as to catch those fleeing, and to take hold of those leaping away. For while human nature was fleeing from Him, and fleeing far away (for "we were far from God," he says, "alienated, and being atheists in the world" (Eph. 2. 12)), He Himself pursued and caught it. From this it is shown that only loving-kindness and love and guardianship have brought this about. Just as then when he says, "Are they not all ministering spirits sent forth for service for the sake of those who are to inherit salvation?" he shows the great concern He has for human nature, and that the account of it is great with God: so here also he puts the much greater thing by way of comparison, saying: "For He does not take hold of angels." For truly it is great and wonderful and full of astonishment, that the flesh from us should be seated on high, and be worshipped by angels and archangels and the Seraphim and the Cherubim. I, having often taken this into my mind,

I am struck with wonder and transported out of myself, and I imagine great things regarding the human race; for I see great and ^A signal rewards, and that our nature is a subject of great concern to God. And he did not simply say, "He laid hold of men"; but, wishing to exalt them and to show that their race is great and honorable, he says: "But he laid hold of the seed of Abraham." "Wherefore it behooved him in all things to be made like unto his brethren." What is, "In all things"? He was born, he says, and was nourished, and grew, and suffered all things which he ought to have suffered, and in the end died: this is what it means to be made like unto his brethren in all things. ^B For since he spoke much of his majesty and heavenly glory, from this point he makes his discourse on the dispensation. Observe, however, with what prudence and force he shows how he exerted great care to be made like unto us, which indeed was a matter of great concern and providence. For when he had said above, "Since the children were partakers of flesh and blood, he also himself likewise partook of the same," here too he says, "to be made like unto the brethren in all things," saying, as it were: He who is so great, who is the radiance of His glory, who is the ^C impress of His substance, who made the ages, who sits at the right hand of the Father, he desired and made it a point to become our brother in all things; and for this he dismissed angels and the supracelestial powers, and descended to us, and laid hold of us. But perceive further: he has done innumerable good things; he broke death, he rescued us from the tyranny of the devil, he delivered us from servitude: and he honored us not only with brotherhood, but also with other innumerable things. He willed to be our high priest before the Father; for he subjoins: "That he might become a merciful and faithful High Priest before God." For this reason, he says, he took on our flesh, out of pure ^D kindness and clemency, that he might have mercy upon us. For there is no other cause of the dispensation than this alone: he saw us cast down upon the ground, perishing, and shackled by the tyranny of death, and he had mercy. "To make reconciliation," he says, "for the sins of the people." That he might become a merciful and faithful high priest. What is, "Faithful"? True, powerful: for the only faithful high priest is the Son, who is able to deliver from sins those to whom he is high priest. In order, then, that he might offer a sacrifice that could cleanse and expiate us, for this reason he became man. He subjoined, therefore, "before God," or "to God." We were, he says, enemies of God, condemned, affected with disgrace and ignominy; there was no one who could offer sacrifice for us; he saw us in this state, and he had mercy, not by appointing a high priest for us, but by becoming a faithful high priest himself. Then, showing how he is faithful, he subjoined: "To make reconciliation for the sins of the people." 18. "For in that he himself hath suffered being tempted, he is able to succor them that are tempted." ^A In that he himself bath suffered, he says. Here he speaks of the incarnate one. And perhaps this was said to render the hearers more certain, and because of their infirmity. This is, he came through the very experience of things which we have suffered: now he does not ignore our sufferings; he knows it not only as God, but has also recognized it as man through the experience of what he suffered: he has suffered much, he knows how to sympathize and have mercy. Although God is impassible; but here he narrates matters of the incarnation; as if he said: Even the very flesh of Christ suffered many grievous things. It knows what ^B affliction is, it knows what temptation is, and no less than we who have suffered; for he also has suffered. What then is, "He is able to succor them that are tempted"? As if you should say: With great cheerfulness of mind he will reach out a hand, he will commiserate. For because they wanted the thing to be great, and to have something more than those who were from the Gentiles, he shows that in this they have something more, in that he did not harm those who were from the Gentiles. In what? That from them is the salvation, that he laid hold of them first, that from them he took ^C flesh. For, "He did not lay hold of angels," he says, "but he laid hold of the seed of Abraham." By this he honors also the patriarch, and shows what it is to be the seed of Abraham. For he recalls to their memory the promise which was made to them, saying: "To thee and to thy seed will I give this land" (Gen. 13. 15). By this, however, he shows the local proximity, that all are of one. But since that proximity was not great, he comes back to it, and henceforth proceeds to dwell upon the dispensation which is according to the flesh, and says: "To make reconciliation for the sins of the people." For it was a matter of great care and charity that he willed to become ^D man; now, however, it is not this alone, but there are also immortal goods, which have been exhibited to us through him. "To make reconciliation," he says, "for the sins of the people." Why did he not say, Of the world, but, Of the people? For he carried the sins of all. Because at that time the discourse from him was about the Hebrews themselves. For the angel also said to Joseph: "Thou shalt call his name Jesus: for he shall save his people" (Matth. 1. 21). For this was what needed to be done first; and for this reason he came to save these, and then through these to save those, even if the contrary happened. This the apostles also said from the beginning: "Unto you first, God, having raised up His Son, sent him to bless you" (Act. 3. 26); and again, "To you hath the word of this salvation been sent" (Act. 13. 26). He shows here the nobility of the Jews, saying, "To make reconciliation for the sins of the people." Meanwhile, he speaks thus: for that he himself is the one who took away the sins of all, he shows also in the paralytic, saying: "Thy sins are forgiven thee"; and in the baptism to the disciples, "Go therefore, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matth. 9. 2 and 28. 19). But when Paul has laid hold of the flesh, all that follows he speaks as abject and lowly, fearing nothing: for see what he says now:

Chapter 5

it shows its reason: for it does not diminish the opinion of Moses in the least. And now, at the very beginning, it casts away the seeds of excellence; and it begins indeed with the flesh, but ascends to the divinity, which was not the case in the comparison. Meanwhile, it begins to set aside equality with respect to the flesh, and says: *As also was Moses in all his house.* It does not show its excellence from the beginning, lest the hearer should recoil, or stop his ears; for they were faithful, yet in their conscience they still clung very strongly to Moses. Who, he says, is faithful to Him that appointed him? What could he have done? Apostle and high priest. He says nothing here about essence, nor about divinity, but for the present about human dignity. *As also was Moses in all his house*: that is, in the people, or in the temple. But here he says, *in his house*; as if one were to say: Concerning those who are in the house. For just as some steward and dispenser of a house was Moses to the people. For that he calls the people a house here, he added, *whose house are we*: that is, we are in his creation. Then the superiority: *For this man has been accounted worthy of more glory than Moses.* Again concerning the flesh: *By how much more honor has the house he that built it.*

3. And he himself, he says, was of the house. And he did not say: For this one was a servant, but that one was Lord; but he secretly hinted at this. If the house was the people, and he himself was of the people, he too was then of the house; for so it is our custom to say, such a one is of the house of so-and-so. But here, by house, he does not mean the temple; for God did not build that, but men. But he who made him, is God: he speaks of Moses. And so how does he secretly show the superiority? Faithful, he says, in all his house, and himself being of the house, that is, of the people. The craftsman has more honor than the works, but also he that built it has more honor than the house. But the one who built all things is God. Do you see that he is not speaking of the temple, but of all the people? And Moses indeed was faithful in all His house, as a servant, for a testimony of those things which were to be spoken. Behold also another superiority, that which comes from flesh, in that these human-suffering things would be said. For since many of men think that experience of all things is more trustworthy for knowledge, he wants to show that He who suffered knows what human nature suffers. Whence, he says, *holy brethren*. The "whence," instead of saying, "for this reason," he says, *partakers of a heavenly calling*. Seek nothing therefore here, if you have been called there; for there is the reward, there is the retribution. What then? *Consider the apostle and high priest of our confession, Jesus Christ, who is faithful to Him that appointed him, as also was Moses in all His house.* What is, *faithful to Him that appointed him*? That is, providing, presiding over His own, and not allowing them to be carried away simply. *As also was Moses in all His house.* That is, know who the high priest is, and of what kind, and you will not need other comfort nor consolation. He calls him apostle because he was sent; and he says high priest of our confession, that is, of the faith. He well said: *As Moses*; for, indeed, he also has been entrusted with a people, just as that one was entrusted with the protection of the people, even if [it be] greater, and over greater things. For Moses as a servant, but Christ as a Son; and the one cares for things not his own, but this one for his own. *For a testimony of those things which were to be spoken.* What are you saying? Does God receive the testimony of a man? Yes, and very much so. For if He takes heaven as a witness, and earth and the hills, saying through the prophet: *Hear, O heaven, and give ear, O earth, for the Lord has spoken* (Isai. I, 2; Mich. VI, 2), *for the Lord has a judgment against His people*: much more men. What is, *for a testimony*? That they may be, he says, witnesses, when they themselves behave shamelessly. But Christ as Son. The one cares for what is foreign, but this one for his own. And the boasting of hope. [b] He well said: *Of hope*, since all good things were in hopes. And one must so hold it, as if already to boast as if they had taken place. For this reason he says: *The boasting of hope*; and he adds, *until the end we hold fast*: for by hope we were saved. If therefore by hope we were saved, and we await it through patience, let us not then be distressed at present things, nor now seek the things promised after these. For hope, he says, that is seen, is not hope (Rom. VIII, 24). Since, he says, the good things are great, we cannot receive them here in this ephemeral life. For what reason then did He even foretell these things to us, not intending to give them here? That He might recover our souls by the promise, that by the pledge he might rouse our readiness, that He might anoint and incite our mind. For the sake of this have all these things come to pass.

4. Let us not therefore be troubled — let no one seeing the wicked prospering be troubled. The retribution is not here, neither of wickedness nor of virtue; and if it happens anywhere even of wickedness and of virtue, it is not according to merit, but simply, as it were a taste of the judgment, so that those who disbelieve in the resurrection might be disciplined even in these things here. When therefore we see a wicked man...

prospering, know that this occurs to the detriment of his own head, so that having received the remuneration of those few things here, he may be perfectly punished there; for this reason he receives it here. And that man is most blessed who is punished here, so that having put aside all his sins, he may depart hence approved, pure, and liable to no guilt. And Paul, teaching us this, says: ^A For this cause among you many are sick and weak, and many sleep; and again, Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in that day. And the prophet says, that he received at the hand of the Lord double for his sins; and again David, See my enemies, for they are multiplied above the hairs of my head; and they hated me with unjust hatred; and forgive all my sins; ^B and again another, O Lord our God, give us peace, for you have rendered all things to us. But these things indeed are of one showing that the good suffer punishment here for their sins; ^C but that many wicked people receiving good things here will be perfectly punished there, hear Abraham saying to the rich man: You received your good things in your life, and Lazarus likewise the evil. What good things? By saying here, You received, and not, You took, he shows that both were affected according to debt—both he who had things favorable, and he who had things adverse; and he says: Therefore he receives a consolation here; for you see him to be clean from sins; but you are tormented. Let us not, therefore, be sad when we see sinners affected with good things here, but when we ourselves suffer evil, let us rejoice; for this thing is the resolution of sins. Let us not seek rest; for Christ promised affliction to His own disciples, and Paul says, All who wish to live piously in Christ Jesus shall suffer persecution. No brave athlete seeks baths in the stadium, or a table filled with meats and wine; this is not of an athlete, but of an effeminate and soft man; for the athlete struggles with dust, with oil, with the heat of the rays, with much sweat, affliction, and the narrowness of the contest. This is the time of fighting; hence also for receiving wounds, and shedding blood, and feeling pain. Hear what the blessed Paul says: ^D I so fight, not as one beating the air. Let us imagine the whole life to be set for the contest, and we shall never seek rest, we shall never, if we are afflicted, think that something new and foreign has happened to us; for neither does a pugilist think that something new and foreign has happened to himself when he is in the contest. Another is the time of rest; we must be perfected through affliction. Even if there is no persecution, nor affliction, there are yet other afflictions which happen to us daily; but if we do not bear these, we shall hardly have borne those. Temptation, he says, does not apprehend you, except human. Let us therefore pray to God not to enter into temptation: but if we should enter, let us bear it with a strong spirit. For that indeed is of wise and moderate men, not to throw themselves rashly into dangers; this, however, is of brave and philosophical men, to stand firmly if we fall into them. ^A Let us not therefore throw ourselves in rashly; for it is of audacity and temerity; nor if we are led, let us yield to things calling us; for it is of cowardice; but if preaching indeed calls, let us not refuse; but if there be no cause, nor does use demand it, nor does necessity conveniently for piety call us, let us not run forward rashly; for this thing is ostentation, and a vain and superfluous desire for honor. But if something has been done which injures piety, even if it should be necessary to undergo a thousand deaths, let us refuse nothing. Do not provoke temptations, if piety proceeds for you according to your wish; why draw upon yourself superfluous dangers, which bring no profit? I say these things, wishing to save you from the laws of Christ, who commands to pray not to enter into temptation, and commands, having taken up the cross, to follow Him. These, indeed, are not contrary, but they agree and accord greatly. ^B For you indeed, when you have prepared and arrayed yourself like a brave soldier, be constantly in arms, sober, vigilant, always expecting the enemy; but do not create wars; for this is not of a soldier, but of a seditious person. But if the trumpet of piety calls you, go forth at once, and despise your soul, and with great alacrity of spirit engage in the contests, break through the phalanx of the adversaries, tear the face of the devil, set up the trophy. But if nothing of piety is injured, nor anyone subverts our dogmas, what, I say, pertains to the soul, nor are you forced to do any of those things which are not pleasing to God, do not let your labor be superfluous. It behooves the Christian life to be full of blood, I say blood, not in shedding others', but in that you are ready to shed your own. With such alacrity of spirit, therefore, let us shed our own blood, when this shall be for Christ, with as much as anyone would shed water (for water is blood which flows around the body), and with as much ease let us shed the flesh, as a garment. But this will be, if we be not tied to money, if we be not detained by houses, by pleasure, by all present things. For if those who pass this military life renounce all things, and wherever the war has called them, there they are present and make the journey, and bear all things with an alacrioius spirit: much more we, who are the soldiers of Christ, ought to be thus prepared and instructed, and to draw up the battle line against the war of the vices. ^C There is not now persecution, and God forbid that there ever be; but there is another war, the war of the desire for money, the war of envy, the war of other perturbations of the soul. Narrating this war, Paul says: There is no wrestling for us against flesh and blood. This war is always pressing. Therefore he wants us to stand always armed: Stand therefore, he says, having girded yourselves; as for that very thing which is present...

is the period of the present time: and it shows that one must always be armed. For great is the war through the tongue, great through the eyes: therefore let us restrain this. ^A Hence it is that the soldier of Christ begins to arm himself: *Stand, therefore, having girt your loins*; and he subjoins, *in truth*. And why in truth? Because desire is illusion and lying, as David somewhere said: *My loins are filled with illusions*. The thing is not pleasure, but the shadow of pleasure. Therefore, *having girt*, he says, *your loins in truth*: that is, in true pleasure, in temperance, in modesty. For these things he exhorts, ^B knowing the absurdity of sin, and wishing all our members to be fortified on every side. For, he says, *unjust wrath shall not be justified*; and he wishes us to be clothed with a breastplate and a shield. For wrath is a beast easily leaping forth, and we need a thousand bulwarks and partitions to be able to overcome it and to restrain it. And for this reason God built this part for us ^C as if from certain stones, the bones, placing this as a support around it, so that it might never be shattered, nor, by cutting through, easily ruin the whole animal. For it is fire, he says, and a great storm, and no other member could endure this violence. And physicians' students also say that for this reason the lung is placed under the heart: so that, since it is in a soft state, ^D leaping, as it were, into some sponge, the heart may rest, and not by jumping into the resistant and hard chest be injured by the intensity of the leaps. We need, therefore, a strong breastplate, so that we may keep this beast in quietness always; and we need also a helmet. For since the rational faculty is there, and from this it is possible to be saved, if right things are done, or to be lost, if wrong things; for this reason he says: *and the helmet of salvation*. For the brain by nature is soft; wherefore it is covered above by the skull as by a kind of shell. And it is the cause to us of all good things and of evil, whether it recognizes right things or the opposite. And our feet and hands also need weapons: not these physical hands nor these physical feet, but again those of the soul, the one sort practicing what is fitting, the others walking where it is necessary. Let us, therefore, arm ourselves in this way, and we shall be able to overcome our enemies, and be crowned with the wreath of victory, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and unto the ages of ages. Amen.

HOMILY VI

^A *Chap. III, v. 7. Wherefore, as the Holy Spirit says, Today if you will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the desert; where your fathers tempted me, proved me, and saw my works forty years. Wherefore I was offended with that generation, and said, They always err in their heart; and they have not known my ways. As I swore in my wrath, If they shall enter into my rest.*

1. Having discussed hope, and having said that *we are his house, if we hold fast the confidence and the rejoicing of the hope firm unto the end*; he shows then that it is necessary to expect with firmness, and he proves this from the Scriptures. But pay attention: for he expressed this somewhat more difficultly and more obscurely. Wherefore, it is necessary first to state our own views, and having briefly instructed you on the whole subject, then to entrust the discourse to the written words; for you will no longer need us, if you learn the apostolic aim. His discourse was concerning hope, and that it is necessary to hope for things to come, and that there will by all means be for those who have labored here some reward and fruit and rest. This, therefore, he shows from the Prophet; and what does he say? *Wherefore, as the Holy Spirit says, Today if you will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the desert; where your fathers tempted me, proved me, and saw my works forty years. Wherefore I was offended with that generation, and said, They always err in their heart; and they have not known my ways. As I swore in my wrath, If they shall enter into my rest.* He says there are three rests: one that of the Sabbath, in which God rested from his works; ^B the second that of Palestine, into which the Jews entering were to rest from much affliction and labors; the third that which is truly rest, the kingdom of heaven, of which those who attain rest truly from their toils and labors. Of these three, therefore, he makes mention here. And for what reason, discussing the one, did he mention the three? That he might show the Prophet to be speaking concerning this one. For concerning the first, he says, he did not speak; for how could he, since it happened of old? But neither concerning the second, the one in Palestine; for how could he, since it had already received its end? It remains, then, for him to be speaking of the third, lastly. It is necessary also to unfold the history, so as to make the discourse clearer. For since, after going out from Egypt, and traversing a long journey, and receiving ten thousand proofs of the power of God, both in Egypt, and in the Red Sea, and in the desert, they decided to send spies to examine the nature of the land; and those who went returned, admiring the country indeed, and saying it was fertile in noble fruits, yet saying the country was one of unconquerable and strong men; but the ungrateful and senseless Jews, when it was their duty to be reminded of the former benefits of God, and how he had snatched them ^C when they were caught in the middle of so many Egyptian camps not only from dangers, but also made them masters of the spoils themselves; and how again in the desert he split the rock, and granted an abundance of waters, and provided the manna, and having been reminded of these and the other miracles which he wrought, to believe in God; of these things they thought nothing, but as if nothing at all had happened, being thus struck with fear, they wished to return again to Egypt, saying, He led us out from here, ^D that he might take us from the midst with our wives and children. God, therefore, being angry, because they so disregarded those things which had been done for them, swore concerning that generation that it would not enter into his rest; and all—

perished in the desert. For David later, speaking after their generation, said, ^A *Today if you will hear his voice*, he says, *do not harden your hearts, as in the provocation*. Why? Lest you suffer the same things as your ancestors, and be deprived of the rest; certainly he says this because it is truly a rest. For if they had received it, he says, the rest, for what reason does he again say to them: ^B *Today if you will hear his voice, do not harden your hearts, as in the provocation*?

The Sabbath is a type of the kingdom of heaven

9. Do you see that sin creates unbelief? For as unbelief creates a wicked life, so also the soul, when it has come into the depth of evils, becomes contemptuous; and because it is contemptuous, it does not even sustain the effort to believe, so that it may free itself from fear. For they said, he says, *The Lord shall not see, nor shall the God of Jacob understand* (Ps. XCIII, 7); and again, *Our lips are our own; who is our Lord?* (Ps. XI, 5)? And again, *Why has the wicked man provoked God* (Ps. X, 13)? And again, *The fool has said in his heart: There is no God. They are corrupted, and become abominable in their ways* (Ps. LIII, 1). And again, *There is no fear of God before their eyes*; and again, *Because he has acted deceitfully in his sight, so as to find his iniquity and hate it* (Ps. XXXV, 2, 3). Christ also says this to him: *Everyone who does evil, hates the light, and comes not to the light* (John III, 20). Then he subjoins: *We have become partakers of Christ*. What is this, we have become partakers of Christ? We and he have become one: since he is indeed the head, but we are the body, co-heirs, and concorporate. We are one body, he says, from his flesh and from his bones. *If yet we hold the beginning of his substance unto the end*. What is, *The beginning of his substance*? The faith through which we have stood, and have been born, and, if it is permitted to say so, have been consubstantiated. Then he subjoins: 15. *While it is said, Today if you will hear his voice, do not harden your hearts, as in the provocation*. These are placed in inverted order, then it is added: (Chap. 4) 1. *Let us fear therefore lest perhaps, the promise being left of entering into his rest, any of you should be thought to be wanting*. 2. *For to us also it has been announced, just as to them*. While it is said, *Today if you will hear his voice*. For that *Today* is always. Then he says: *But the word heard did not profit them, not being mixed with faith in those who heard*; showing how it did not profit: for it did not profit because faith was lacking. Then wishing to frighten them, he shows this very thing by the things he says. 16. *For some hearing provoked him, yet not all who went out of Egypt by Moses*. 17. *And with whom was he offended forty years? Was it not with those who sinned, whose carcasses were cast in the desert?* 18. *And to whom did he swear not to enter into his rest, if not to those who were unbelieving?* 19. *And we see that they could not enter into his rest because of unbelief*. When he had again cited the testimony, he subjoins also an interrogation, which makes the discourse clear. For he said, he says, *Today if you will hear his voice, do not harden your hearts as in the provocation*. Of whom, he says, does he make mention as being hardened? Of whom as having not believed? Was it not of the Jews? What he says is of this kind: They also heard just as we hear, but it profited them nothing. Do not therefore think that it will be that you are helped by hearing the preaching: for they also heard, but it profited them nothing, because they did not believe. Caleb and Jesus, however, because they did not consent to those who did not believe, escaped the punishment brought upon them. And see what is admirable: he did not say, they did not consent, but, they were not mixed; this is, they were separated without sedition, when those had been of one and the same opinion. Here it seems to me that he also tacitly intimates sedition. 3. *For we who have believed, he says, enter into the rest*. Then confirming this he subjoins: *As he said: As I swore in my wrath, if they shall enter into my rest: and indeed the works having been fashioned from the foundation of the world*. Since someone was perhaps going to say, But this does not signify that we are going to enter, but that they did not enter: what then does he do? Meanwhile he strives to show, that just as that rest does not forbid another to be called a rest, so neither does this one the rest of the heavens. Meanwhile, therefore, he wants to show that they have attained the rest. But that you may know that he says this, he adds: 4. *For he said in a certain place of the seventh day thus: And God rested on the seventh day from all his works: 5. and in this again: If they shall enter into my rest*. You see how these things do not prevent—

this from being a rest? For since it is not left, he says, for some to enter into it, and they to whom it was before preached entered not in because of unbelief, he again defines a certain day, today, in David, saying: After so much time, as it has been said before. What is it that he says? Since, therefore, he says, some must necessarily enter, and those did not enter, he again defines a third, another rest. And that one must enter, and that some need to enter, let us hear whence he establishes this. He says that after so many years, David says again: Today if you will hear his voice, harden not your hearts, as in the provocation. For if Joshua had given them rest, he would not have spoken afterwards of another day. It is evident, therefore, that he says these things as of those who are about to attain some recompense. Therefore there remains a Sabbath rest for the people of God. Whence? From the command, Harden not your hearts. For if there were no Sabbath rest, these things would not have been commanded, nor would they have been exhorted not to do the same things, so as not to suffer the same things, if they were not about to suffer the same things. But how were those possessing Palestine about to suffer the same things, if there were not another rest?

3. ^C But he concludes the discourse beautifully. For he did not say, rest, but, Sabbath rest, the proper name, and that which they rejoiced in and ran towards, calling the kingdom a Sabbath rest. For just as in the Sabbath he commands to abstain from all evil things, and that only those things should be done which pertain to the worship of God—which the priests performed, and whatever benefits the soul, and nothing else—so also then. But he himself did not speak thus, but how? For he that has entered into his rest, he also has ceased from his works, as God did from his own. As God ceased, he says, from his works, so also he who has entered into his rest. Since the discourse was to them concerning rest, and they desired greatly to hear when it would be, he concluded the discourse with this. And he said, Today, so that they might never despair. Exhort, he says, yourselves every day, as long as it is called today. That is, even if one has sinned, as long as it is today, he has hope. Let no one therefore despair as long as he lives. Especially indeed, he says, let there not be a heart evil with unbelief; but if it should happen, let no one despair, but let him recover himself; for as long as we are in this world, today has its occasion. And here he mentions not only unbelief, but also murmurings. For the members, he says, fell in the wilderness. Then, lest anyone should think that he will simply be deprived of the rest only, he adds also the punishment, saying: For the word of God is living and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of joints and marrow, and is a discerner of the thoughts and intents of the heart. ^D Here he discourses concerning Gehenna, and concerning punishment. To the hidden things, he says, of our heart it is shown, and it cuts through the soul. It is not that members remain to fall here, nor to be deprived of land, as was the case there, but of the kingdom of heaven, and to be delivered to eternal Gehenna, and to immortal punishment and torment. But exhort yourselves. See the mildness and gentleness; he did not say, rebuke, but, Exhort. Thus we ought to behave towards those who are pressed down by affliction. This he also says, writing to the Thessalonians: Admonish the unruly. But concerning the faint-hearted, not so, but what? Comfort the faint-hearted, support the weak, be long-suffering towards all. What is, Exhort? It is instead of, do not despair, do not lose heart; for he who does not exhort one pressed down by affliction makes him more hardened. Lest any of you be hardened, he says, by the deceitfulness of sin. Either he means the deceit of the devil; for it is truly a deceit to expect nothing of the future, to think that our affairs will be unaccountable, and that we shall not pay the penalty for what we have done here, nor will there be a resurrection; or otherwise, the deceit is apathy, or despair; for to say, what is left? I have sinned once, I have no hope of recovering myself, is a deceit. Then he puts hope into them, saying, We have become partakers of Christ, meaning as if to say: He who so loved us, he who counted us worthy of so much that he made his own body, will not overlook us as we perish. Let us think, he says, of what we have been accounted worthy; we and Christ are one. Let us not, therefore, disbelieve him. And again he wipes away that which was said elsewhere, that If we endure, we shall also reign with him; for this is what it means, We have become partakers, we partake of the same things as Christ. He exhorted them from the blessings; for we are partakers, he says, of Christ. Then again from the fearful things: Let us fear, lest a promise being left of entering into his rest, any of you should seem to have come short of it; for that is evident and acknowledged. They tempted me, he says, and saw my works forty years. Do you see that one ought not to demand accounts of God, but whether he stands by us or not, to believe him? For it is this that he now accuses them of, that they tempted God. For he who wishes to receive proofs, either of his power, or of his providence, or of his care, does not yet believe either that he is able or that he is merciful. This, writing to these too, he hints at, perhaps desiring already to take an examination and testing of his power and of his providence over them in their temptations. Do you see that everywhere the irritation and provocation arise from unbelief? What then does he say? Therefore there remains a Sabbath rest for the people of God. Note how he gathered the whole argument. He swore, he says, to the former that they should not enter into his rest, and they did not enter. Then long after them, discoursing to the Jews, he says: Harden not your hearts, as your fathers. Evidently there is another rest; for concerning Palestine one cannot say it; for they already had it; nor concerning the seventh day, for it is not to be supposed that he was discoursing about that which was made of old. Therefore he hints at another, the true rest. 4. For that is truly a rest where hath fled

pain and grief and groaning, where there is no care, no toil, no struggle, no fear to strike down and shake the soul, but rather it is full of the pleasure of God. You have it in your power to hear: "In the sweat of your face you shall eat your bread," and "thorns and thistles shall sprout for you." ^A No longer are there thorns and thistles; there is no "In pain you shall bring forth children," and "Your turning shall be toward your husband, and he shall rule over you." All is peace there, joy, gladness, pleasure, goodness, gentleness, equity, charity. There is no jealousy there, nor envy, no disease, no death such as this of the body, nor that of the soul, nor are there shadows or night; all is day, all is light, all is rest. There is no weariness there, no satiety: we shall always be in a perpetual desire for good things. Do you wish that I should try to show you some image of the state that exists there? It is not possible; nevertheless, as far as it is possible, I will attempt to show you some image. Let us look up at the heaven, when it shows its crown without any cloud passing by to disturb it; then, when we have spent a long time dwelling upon the beauty of its aspect, let us consider that we shall also have a ground, not such as we have, but one as much more beautiful as gold is more beautiful than clay roofs, and after that, a roof again above. Then ^B the angels, the archangels, the infinite multitudes of the incorporeal Powers, the very palace of God, the paternal throne. But it is not possible, as I said, for discourse to represent and explain the whole; there is need of experience, and of the knowledge that comes through experience. How, tell me, do you think Adam was in Paradise? This way of life is as much better than that one, as heaven is better than earth. But let us seek another image also. If it were to happen to one who now holds imperial power to possess the dominion of the whole world; then neither to be vexed by wars, nor by solicitudes, but only to be honored and to live in delights, and indeed to have many subjects, while gold flowed to him from every side, and to be a person to be looked up to, what kind of soul do you think he would have, if he saw that wars bad ceased in every part of the earth? Such a thing will it be then; nay, in truth, we have not yet attained to that image; wherefore it is necessary to seek another one still. Therefore, imagine for me the infant of an Emperor, who as long as he is in the womb senses nothing; but if it happens ^C that he has suddenly come out and ascended the imperial throne, and not gradually, but all at once and suddenly receives everything: such will be this state and that; or as if one who had been in chains, having suffered innumerable evils, were suddenly snatched up to the royal seat. But not even thus have I attained to taking the image exactly. For here, indeed, one who has attained the good things, even if you call it a kingdom, has a strong desire on the first and second and third day; but as time proceeds, he remains indeed in the pleasure, but not as much; for it ceases indeed, always, because of habit, whatever it may be; but there, not only does it not diminish, but it even grows. For reflect how great it is that the soul, when it has gone there, no longer expects an end to those good things, nor a change, but an increase, and a life that has no end, free from every danger, and from every distress of mind and solicitude, full of joy of spirit and innumerable good things. If, in truth, going out into a field, where we see soldiers' tents fixed with carpets, and spears and helmets and the bosses of shields shining, astonishment holds us spellbound and expectant; and if it happens ^D that we see the king riding in the midst, or even with golden arms driving his horse, we consider that nothing is lacking to us: what do you think it will be when we have seen the eternal tabernacles of the saints fixed in the heavens? "They will receive you," it says, "into the eternal tabernacles" (Luc. 16. 9): when you see each one shining more than the rays of the sun, not from bronze and iron, but from that glory, the brightness of which the human eye cannot see? And these things indeed are in men: what truly would you say of the many thousands of angels, of archangels, Cherubim, Seraphim, Thrones, Dominations, Principalities, Powers, whose beauty surpasses all intelligence? But for how long shall I not desist from pursuing things that cannot be comprehended? For "neither has eye seen," it says, "nor ear heard, nor has it ascended into the heart of man what God has prepared for those who love Him" (1 Cor. 2. 9). There is nothing, therefore, more miserable than those who do not attain, and nothing more blessed than those who do. Let us, therefore, be of the blessed, that we may attain the eternal good things, in Christ Jesus our Lord, to whom with the Father together with the Holy Spirit be glory, power, honor, now and always, and for ages of ages. Amen.

HOMILY VII.

Let us strive, therefore, to enter into that rest, so that no one may fall into the same example of unbelief. For the Word of God is living and effective, and sharper than any two-edged sword, and reaching even to the division of soul and spirit, and of the joints and marrows, and a discerner of the thoughts and intentions of the heart: and there is no creature invisible in His sight; but all things are naked and open to the eyes of Him, to whom is our discourse.

It is absolutely impossible for us to be saved without this. But it is not enough by itself to effect this, but a right life is also required. Therefore Paul also admonishes those who are already worthy of the mysteries, saying: Let us strive to enter into that rest. Let us strive, he says, and be studious, as indeed faith does not suffice, but also life must be added, and great zeal must be applied. For in truth there is need of much zeal that we may ascend into heaven. For if those who suffered such great miseries and calamities in the desert were not deemed worthy of the land, and could not attain the land, because they murmured and because they committed fornication: how shall we be deemed worthy of the kingdom of heaven, who lead a life inconsiderately and idly and sluggishly? Therefore we have need of much zeal. And see that he has constituted the harm in this, that we do not enter: for he did not say, "Let us strive to enter into that rest, lest we fall away from such great good things"; but he added that which greatly excites men. What is this? "So that no one may fall into the same example of unbelief"; that is to say,

that we should keep our mind there, our hope, our expectation, so that we may not fall away in like manner. For that we do fall away, the example signifies: "Into the same," he says. Then, lest by hearing "Into the same," you should think the punishment is the same, hear what he adds: "For the word of God is living and active, and sharper than any two-edged sword, and piercing even to the division of soul and spirit, of both joints and marrow, and is a discerner of the thoughts and intents of the heart." He shows here that the Word of God wrought those things too, and that He lives and is not extinguished. Do not, therefore, because you have heard the word, simply consider it a word; for it is sharper, he says, than a sword. Behold the condescension, and from this learn why it was necessary for the prophets also to speak of a sword, and a bow, and a falchion: "If you do not turn," he says, "He will whet His sword; He has bent His bow and made it ready" (Ps. 7. 13). For if even now, after so much time and such consummation, He cannot terrify men by the name of word alone, but needs these expressions to show the superiority that comes from the comparison, much more was it necessary then. "Piercing," he says, "to the division of soul and spirit." What is this? He hinted at something terrible. For either he means that He divides the spirit from the soul, or that He penetrates even into incorporeal things, not as a sword only into bodies. He shows here that the soul is punished, and that the inmost parts are searched, and the whole man is revealed throughout. "And is a discerner of the thoughts and intents of the heart." And "There is no creature invisible in His sight." Here he terrified them most of all. ^A For what he says is this: Do not, he says, if you still stand in the faith, but not with full assurance, be confident; He will judge what is in the heart: for He passes into that place, punishing and examining. And what do I say "of men," he says? For even if you speak of angels, or archangels, or the Cherubim, or the Seraphim, or any creature whatever; all things are unveiled to that eye, all things are plain and manifest, there is nothing that can escape Him. "All things are naked and opened to the eyes of Him to whom is our discourse." ^B He said "opened" (τετραχηλισμένα) from the metaphor of the skins being pulled off from the slaughtered sacrifices. For just as there, when someone has slaughtered a victim and pulls the skin off from the flesh, all the inner parts are revealed and become plain to our eyes: so too are all things naked and laid bare before God. But observe for me how he always needs corporeal images: which was on account of the weakness of his hearers. For that they were weak, he showed by saying they were sluggish, and in need of milk, not of solid food. "All things are naked," he says, "and opened to the eyes of Him to whom is our discourse." But what is "In the same example of unbelief"? As though one, explaining the cause, should say: Because, being bound to believe through fear, they became more contemptuous, and nothing—why did they not see the land? They received an earnest of the power of God, he says, and being bound to believe, they gave more heed to fear, and imagining nothing great about God, and being faint-hearted, they thus perished. But it is possible to say something else too, for instance, that having accomplished the greater part of the journey, because they were at the very doors, at the very harbor, they were shipwrecked. I fear this also concerning you, he says. This, therefore, is "In the same example of unbelief." For that they too suffered many things, he later testifies to them, saying: "Call to remembrance the former days, in which, after you were illuminated, you endured a great struggle of sufferings" (Hebr. 10. 32). Let no one, therefore, be faint-hearted, nor fall away because he despairs of the end. For there are, there are those who at the beginning attack the struggles with budding eagerness; but later, not wishing to add the small to the whole, they lost all. "The ancestors," he says, "are sufficient to instruct you not to fall into the same things, so as not to suffer the same things which they suffered." And this is "In the same example of unbelief." Therefore, let us not be weary, he says; which is also what he says toward the end: "Lift up the hands that hang down and the palsied knees" (Hebr. 12. 12). So that no one, he says, may fall "into the same example." For this is truly to fall. Then, lest having heard "fall into the same example," you should suppose the same death, which they also endured, see what he says: "For the word of God is living and active, and sharper than any two-edged sword." ^C For the word falling into their souls is more grievous than any sword, it works grievous wounds, and deals mortal blows. And of these there is no need to provide proof, nor to construct an argument, having the history so plain. For what war destroyed them, he says? What sword? Did they not simply fall of their own accord? Let us not, therefore, because we have not suffered the same things, be careless: while the "today" is spoken, it is possible for us to recover. But since he said this, lest those who hear of the things of the soul should become slothful, he adds also those of the body, declaring that just as some king, when his commanders have sinned greatly, first strips them, as it were, of their military rank, then takes away their girdle and their dignity, and having brought forward the herald, then punishes them: so also does the sword of the Spirit then work. Then, having said this, making the word more terrible, he discourses about the Son, and says: "to whom is our discourse." Instead of, we are about to give accounts to Him of the things we have done. Therefore, let us not be cast down, nor faint-hearted. The things said, then, are sufficient to instruct; but he is not content, but still adds, saying: "We have also a great high priest who has passed through the heavens, Jesus the Son of God." ^D 2. For that he added this because of the former, he brought in: "For we have not a high priest who cannot sympathize with our infirmities." For this reason he was saying above: "In that He Himself has suffered being tempted, He is able to succor those who are tempted." See, therefore, how even here he does the same. What he says is of this kind: He came, he says,

^A to succor, and He showed greater care, in that He defends and protects them as His own, and does not wish them to fall. For Moses, he says, did not enter into the rest, but He did enter; and how, I shall say. That he has nowhere explicitly stated this [about Moses] is not to be wondered at; for, lest they should seem to find a defense, he comprehends it in one view, or else, lest he appear to accuse the man, he did not say this openly. For if, when none of these things had been said, they were objecting these matters, saying, "He has spoken against Moses and against the law," much more would they have spoken greater things than these if he had said, "There is no Palestine, but heaven." But he does not attribute everything to the Priest, but also requires what is to be rendered by us—that is, the confession. "Having therefore," he says, "a high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession." What confession docs he mean? That there is a resurrection, that there is a reward, that the good things are innumerable, that Christ is God, that the faith is right; these let us confess, these let us hold fast. And that these things are true is clear from the fact that the High Priest is within. Therefore, let us confess that we have not fallen away, and even if the things [promised] are not yet present, let us hold fast; if they were already present, it would be a case of sight, ^B not faith. Wherefore this also is true, that they are deferred; for our High Priest is great: "For we have not a high priest who cannot sympathize with our infirmities." It is not, he says, one who is ignorant of our affairs, as many high priests are who do not know those who are in afflictions, nor even what affliction is. For among men it is impossible for one who is being vexed with evils to know the vexation of another, if he has not undergone the trial and passed through the sensitive experiences. For our High Priest endured all things; for He first endured, and then ascended, that He might be able to commiserate. "Tested in all things according to the similitude, without sin." See how he placed "similar" above, and here, "according to the similitude." This is, He suffered persecution, was spat upon, accused, mocked, attacked with calumnies, cast out, and finally nailed to the cross. "According to the similitude, without sin." Here he also indicates something else, namely, that it is possible for one who is in afflictions to bear them without sin. ^C Wherefore, even when he says, "In the likeness of flesh," he does not mean this, that He received the likeness of flesh, but [real] flesh. Why then did he say "In the likeness"? Because he was speaking of "sinful flesh," for it was like our own. For in nature it was indeed the same as ours, but in sin by no means the same. ^D "Let us go therefore with confidence unto the throne of His grace, that we may obtain mercy, and find grace in seasonable aid." What throne of grace does he speak of? The royal throne, concerning which it says: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool" (Ps. CIX, 1). As if he said, Let us approach with confidence, since we have a High Priest who is not tainted by any sin, who has overcome the world: "Be of good cheer," He says, "I have overcome the world" (John XVI, 33). This is what it means to have suffered everything, and yet to be free from sin. If, he says, we are under sin, and yet He is not subject to sin, how shall we approach with confidence? Now is the seat of grace, not a seat of judgment. God's mercy is a royal gift. Therefore "Let us approach," he says, "with confidence, that we may receive the mercy which we seek." For it is a matter of munificence, a royal gift. "And find grace in seasonable aid." He well says, "in seasonable aid." If, he says, you approach now, you will receive both grace and mercy; for you approach in season; but if you approach then, by no means; for then the approach is untimely, for then there is no throne of grace. For the seat of grace exists only as long as the King sits bestowing grace; but when the end comes, then He is awakened for judgment: "For arise, O God, judge the earth," it is said (Ps. LXXXI, 8). There is something else to be said: "Let us approach," he says, "with confidence," that is, being conscious of no evil thing, not doubting; for he who is of such a character cannot approach with confidence. Wherefore he says elsewhere: "In an acceptable time I heard thee, and in the day of salvation I helped thee" (Isa. XLIX, 8). They who sin, if they find repentance, it belongs to grace. But lest, hearing of a high priest, you think that He stands, he immediately leads you to the seat: for a priest does not sit, but stands. Do you see that His being made High Priest is not of nature, but of grace and condescension and emptying?

The Contest of Faith

then it exults. Just as the body, as long as it is gripped by fevers and recurring diseases, even if it is strong, is afflicted; but when it is freed from that siege, it recovers its own strength—so too the soul in youth is feverish, and a longing for glory, for luxury, for sexual pleasures, and for many other fantasies holds it fast; but when old age has come upon it, all these passions are driven away, partly by the time of life, and partly by philosophy. For old age, by relaxing the tensions of the body, does not even allow the soul, though it may wish, to use them, but just as if one had settled it in a place cleared of all kinds of enemies and disturbances, it restores it, produces great calm, and brings in greater fear. For even if no one else does, the aged at least know that they are dying and are altogether standing near to death. When, therefore, worldly desires are shaken off and the expectation of the judgment comes in, softening its stubbornness, does it not become more attentive, if it so wishes?

Why then, he says, do we see that the old are worse than the young? You tell me of an excess of wickedness; for even among the mad, when no one is pushing them, we see them rushing headlong over cliffs. When, therefore, even an old man dotes upon the things of the young, this is an excess of wickedness; and such a one would not even have a defense in his youth; for he cannot say, *Remember not the sins of my youth and of my ignorance* (Ps. 24:7). For he who remains the same in old age shows that even when he was in his youth, he was not so because of ignorance, nor because of lack of experience, nor because of his age, but because of sloth. For that man can say, *Remember not the sins of my youth and of my ignorance*, who does what is becoming to an old man, who changes in his old age; but if he behaves with the same indecency in old age, how is it worthy for such a one to be called an old man, when he does not even respect his own age? For he who says, *Remember not the sins of my youth and of my ignorance*, says these things as one who has attained success in old age. Do not, therefore, by the things that happen in old age, deprive yourself also of the forgiveness for the sins committed in youth. For how is it not absurd, even beyond forgiveness, what is happening? An old man is drunk, sits in a tavern, an old man hastens to the races, an old man goes up to the theaters, running about like a child with the crowd. Truly it is a shame and a mockery to be adorned with white hair on the outside, but to have the mind of a child within. And if a young man insults someone, he immediately puts forward his gray hairs. Respect them yourself first; but if you yourself do not respect them, and that while being an old man, how do you expect the young man to respect your gray hairs? You do not respect your gray hairs, but you disgrace them. God has honored you with the whiteness of your hair, He has given you great precedence: why do you betray the honor? How will the young man respect you, when you are more dissolute than he? For the white hair is respectable then, when it does the things of white hair; but when it acts with youthful fervor, it will be more laughable than the young. How then will you be able to exhort the young to these things, you old men who are drunk with disorder?

Indeed, I do not say these things to find fault with the old—may it never be—but to fault the young. For those who do these things, it seems to me, even if they reach their hundredth year, are young; just as the young, even if they are little children, if they are self-controlled, are better than the old. And this is not my own teaching, but the Scripture also makes this distinction: *For old age*, it says, *is not honorable for being long-lived, and the age of old age is a life without stain* (Wis. 4:9). ^B

4. For we honor the white hair, not because we prefer the white color to the black, but because it is a testimony of a virtuous life, and seeing it, we conjecture from it ^C the inner character; but if they do the opposite of what is fitting for gray hair, they will be the more laughable for this reason. Since we also honor a king, and his purple robe and diadem, because they are symbols of his authority; but if we see him, with his purple robe, being spat upon, trampled by his bodyguards, throttled, cast into prison, dragged about—tell me, shall we respect the purple robe or the diadem, or shall we not rather weep at the very sight? Do not, therefore, expect to be honored for your gray hair when you yourself treat it unjustly; for it too must exact a penalty from you, because you disgrace such a brilliant and honorable form. We do not say these things against all, nor is our argument simply against old age—I am not so mad—but against the soul that is young and disgraces its old age; nor do we say these things in sorrow for those who have grown old, but for those who disgrace their gray hair. For the old man is a king, if he wishes, and more kingly than the one who wears the purple, ruling his passions, and keeping the passions subject as if they were bodyguards; but if he is dragged about, and brought down from his throne, and becomes a slave to the love of money, and vain glory, and vanity, and luxury, and drunkenness, and anger, and sexual pleasures, and decks his hair with oil, and shows his age to be insulted by his own choice—what punishment would such a one not deserve? ^D But do not become like this, you [a] young men; for even for you there is no forgiveness if you sin. Why? Because it is possible to be an old man in youth; and just as there are young men in old age, so too is the opposite. For just as there, no graying hair saves anyone, so here, having black hair is no impediment. For if these things make an old man more indecent, as I said, they do so far more to a young man; but nevertheless, not even the young man is exempt from accusation. For a young man there can only be excused when he is called to the administration of affairs, when he is inexperienced, when he is in need of time and practice; but when he needs to show self-control and courage, he is no longer excused, nor when he needs to keep control of money. For there is a case where the young man is more to be blamed than the old man. For the latter requires much care, as old age is weakening him; but the former, being able, if he wishes, to suffice for himself, what forgiveness could he find if he is unwilling, when he plunders more than an old man, when he holds grudges, when he despises, when he does not patronize the needy more than an old man, when he speaks much at the wrong time, when he insults, when he reviles, when he is drunk? And if he thinks he cannot be accused regarding self-control, look at him and see that even there he has many aids, if he only wishes it.

...and more violently than the old man, and yet the old man is more prone to it? When the young man is strong and able, if he wishes, to suffice for himself, what excuse will he have when he snatches more than the old man, when he is more mindful of an injury received, when he despises, when he defends himself no more than the old man, when he speaks many things importunately, when he inflicts insult, when he attacks with curses, when he gets drunk? If, however, in the matter of intemperance and continence he considers himself unable to be reproached, let him see that he too has here many sources of help, if he is willing. For even if desire and lust are more oppressive to him than to an old man, there are nevertheless many things he can do more than an old man, and charm that beast. What are they? Labors, readings, all-night vigils, fasts.

80 But why do you tell us these things, for we are not monks? Do you tell me this? Tell it to Paul, when he says: *Watching in all patience and prayer* (Col. 4:2); when he says: *Make not provision for the flesh in its concupiscences* (Rom. 13:14). For he wrote these things not only for monks, but for all who are in the cities. For a man of the world, or a layman, ought not to have more than a monk, except in this one point, that he cohabits with a wife: here he is granted pardon, but in other matters not at all; he ought to do all things just as the monk does. And indeed, the beatitudes which were spoken by Christ were not spoken for monks alone; for the whole world would have perished, and we would accuse God of cruelty. If, however, the beatitudes were spoken only to monks, and it is impossible for a man of the world to attain to them; yet He Himself allowed marriage: He, therefore, has destroyed everyone. For if it is impossible to do the things of monks while married, then all things have perished and been brought to destruction, and virtue has been confined to narrow straits. How, then, is *marriage honorable* (Heb. 13:4), if it brings us so great an impediment? What, then, must be said? It is possible, and indeed very possible, that we who have wives should pursue and practice virtue, if we wish. How? If, having wives, we are *as though we had none*; if we do not rejoice because of possessions; if we use this world *as not using it*. Let them know that marriage was not the impediment, but the free will that used marriage badly; for neither does wine cause drunkenness, but the evil intent of the mind, and its use beyond measure. Use marriage with moderation, and you shall be first in the kingdom of heaven, and you shall enjoy all good things; 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, power, honor, now and always, and for ever and ever. Amen.

HOMILY VIII

81 *For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: who can have compassion on them that are ignorant and that err, because he himself also is compassed with infirmity: and for that cause he ought, as for the people, so also for himself, to offer for sins.* ^A This Testament is far better and more excellent than the Old; throwing out reasons beforehand like a foundation. For since there was nothing corporeal, nor imaginal—namely, neither temple, nor holy of holies, nor priest having such equipment, nor legal observances—but all things were higher and more perfect, and nothing of corporeal things; but the whole was in spiritual things; and spiritual things do not influence the weaker sort as much as corporeal things: on this account he agitates and stirs up this whole argument of discourse. ^B Observe, however, his wisdom: he takes his beginning from the priest, and constantly calls him high priest, and from him first shows the difference. For this reason he first defines what a priest is, and shows what marks a priest has, and what are the symbols of the priesthood. But it occurred and hindered him that he was neither of noble birth, nor of the priestly tribe, nor a priest upon the earth; from this, some seemed about to say, "How then is he a priest?" What he did in the Epistle to the Romans, that he does now. For when he had taken up an argument not probable—if faith works that which the labor of the law could not—that he might show that this both could be done and had been done, he fled to the patriarch, and led the whole back to that time. ^C So here too he enters upon another way of priesthood, proposing it from the things that preceded. And just as in punishment he brings forward not only hell, but also those things which happened in the time of the fathers: so here too he first confirms it from present things. For it was fitting indeed that the faith of heavenly things be made from heavenly things; but when the hearers are weak, the contrary happens. And meanwhile he places first those things which are common; and then shows that which exceeds. For thus superiority is made by comparison, when in other things there is communion and society between them, but in others one exceeds: if not, it is no longer made by comparison. ^D *Every high priest taken from among men.* This is common to Christ. *Is ordained for men in the things that appertain to God.* And that is common. *That he may offer up gifts and sacrifices for the people.* And this also, but not the whole: as for the things that remain, they are in no wise common. *Who can have compassion on them that are ignorant and that err.* Here is now the superiority. *Because he himself is compassed with infirmity, and for that cause he ought, as for the people, so also for himself, to offer for sins.* Then he adds another thing: "He is made," he says, "by another, and he does not intrude himself." This too is common. *Nor doth any man take the honor to himself, but he that is called by God, as Aaron.* Here he cares for another thing, showing that he was sent by God. Which indeed Christ constantly said while discoursing with the Jews: *He that sent me is greater than I* (John 8:42); and, *I came not of myself*. Here it seems to me he also tacitly hints at the priests of the Jews, who intruded and violated the law of the priesthood. *So also Christ did not glorify himself...*

^A Since he has already given this proof that he was appointed and ordained by God. Just as he says in another place: *You are a priest forever, according to the order of Melchizedek*. To whom is this said? Who is according to the order of Melchizedek? No one but this man; for all were under the law, all observed the Sabbath, all were circumcised; you would be able to show no one else, he says. *Who in the days of his flesh, with loud cries and tears, offered up prayers and supplications to him who was able to save him from death, and was heard because of his reverence*. ^B *Though he was a Son, he learned obedience from the things which he suffered*. Do you see that he does nothing else, but portrays his tender care and the excess of his love? For what is the meaning of *with loud cries*? Nowhere does the Gospel say this, nor that he wept while praying, nor that he uttered a cry. Do you see that this was a condescension? For it was not possible to say that he prayed, but he even prayed *with a loud cry*. And he says, *he was heard because of his reverence. Though he was a Son, he learned obedience from the things which he suffered; and being made perfect, he became the author of eternal salvation to all who obey him, being called by God as High Priest according to the order of Melchizedek*. Let then be with cries; why also *loud*? And having offered them with tears, he says, *and was heard because of his reverence*. Let heretics be ashamed who deny his flesh. What are you saying? Was the Son of God heard *because of his reverence*? And what more could one say regarding the prophets? And what consequence is there in saying: *He was heard because of his reverence*, and then adding: *Though he was a Son, he learned obedience from the things which he suffered*? Could one say these things regarding God? And who is so mad? Who is so demented that they would utter these things? *He was heard*, he says, *because of his reverence, [and] learned obedience from the things which he suffered*. What obedience did he learn? He who prior to this obeyed even unto death, as a son to a father, how did he learn it later?

^C 2. Do you see that this is said concerning the flesh? Tell me, did he beseech the Father that he might be saved from death, and for this reason was he sorrowful, and did he say: *If it is possible, let this cup pass from me* (Matt. 26.39)? But nowhere did he beseech the Father for his resurrection; rather, he himself affirms the contrary, saying: *Destroy this temple, and in three days I will raise it up*; and, *I have the power to lay down my life, and I have the power to take it up again; no one takes it from me, but I lay it down of myself*. What then is it? And for whose sake did he beseech him? And again, he says: *Behold, we are going up to Jerusalem, and the Son of man will be betrayed to the chief priests and scribes, and they will condemn him to death, and will deliver him to the Gentiles to mock and to scourge and to crucify, and the third day he will rise again*. And he did not say, that the Father will raise me up. Why then did he beseech him concerning this matter? But concerning whom did he beseech him? Concerning those who believed in him. What he says is this: he is heard easily. Since they did not yet have the proper opinion about him, he said that he was heard; just as he himself, comforting the disciples, said: *If you loved me, you would rejoice because I am going to my Father, for my Father is greater than I* (John 14.28). How then did he not glorify himself, he who emptied himself, he who gave himself up? For, he says, *he delivered himself up for our sins* (Gal. 1.4); and again, *who gave himself a ransom for all* (1 Tim. 2.6). What then is it? Do you see that because of the flesh he speaks humbly about himself? So also here, *though he was a Son, he was heard because of his reverence*, he says. For he wishes to show his achievement rather than the grace of God. So great, he says, was his reverence, that God even revered him because of this. He learned to obey, he says, God; herewith he again shows how great is the gain of sufferings. And being made perfect, he says, he became the author of salvation to all who obey him; but if he, being the Son, gained obedience from sufferings, much more do we. Do you see how much he discourses on obedience, so that they might be persuaded? For they seem to me constantly to kick against the goads, and not to follow what is said; for this he hinted at by saying: *You have become dull of hearing*. From what he suffered, he says, he constantly learned to obey God. And being made perfect: through sufferings, he says. This, then, is perfection, and through this one must come to perfection. For not only was he saved, but this became a surplus of salvation for others. For having been made perfect, he became the author of eternal salvation to those who obey him. Being called by God, he says, as High Priest according to the order of Melchizedek. *Concerning whom we have much to say, and hard to explain* (Heb. 5.11). ^D Being about to lower the discourse to the difference of the priesthood, he first rebukes them, showing that even such great condescension was milk, and because they were infants, he dwelt more on the humble discourse regarding the flesh, and he discourses as if about some righteous man. And observe, he neither completely kept silent about the word, nor did he declare it fully: he did the one, in order to lift up their understanding and persuade them to be perfect, and not to be deprived of the great doctrines; but the other, in order not to overwhelm their mind. *Concerning whom we have much to say*, he says, *and hard to explain, since you have become dull of hearing*. Since they do not hear, because of this the word is hard to explain. For when someone has to deal with men who do not follow, and do not understand what is said, he cannot explain it well to them. But perhaps some of you who are standing here are dizzy, and think it is an injury if, because of the Hebrews, he was hindered from speaking the more perfect word. Perhaps, then, here too, except for a few, I think there are many such, so as to say this also regarding you; but I will speak for the sake of the few. Therefore, did he keep silent, or did he take it up again in what follows, and do the same thing, as in the Epistle to the Romans? For there too, having first checked those who contradict him, and having said, *Nay, but, O man, who are you that replies against God?*, then he brings forward the solution. But I think he has neither completely kept silent, nor failed to say it, so that he might lead his listeners to desire. For having mentioned and said that some great things lay stored in the word, observe how... [alt-version omitted]

^A he rebukes them with praise. For this is always the way of Paul’s wisdom, to mix difficult and troublesome things with kind ones; which he does also in the Epistle to the Galatians, saying: "You were running well; who hindered you?" (Gal. 5:7); and, "Have you suffered so many things in vain? if indeed it be in vain" (Gal. 3:4); and, "I have confidence in you in the Lord" (Gal. 5:10). Which he says here also: "We are confident of better things concerning you, and things that belong to salvation" (Heb. 6:9). He does two things, then: he neither presses too hard, nor does he allow them to collapse. Correct. For if the examples of others are sufficient to arouse a listener and to lead him to emulation, when one has an example from oneself, and is urged to emulate oneself, much more is the doctrine, as far as possible, introduced. And he shows this, neither letting them collapse as if they were utterly condemned, nor as if they were always evil, but that at one time they were good. 12. For, "Since you ought to be teachers because of the time," he says. He shows here that they had believed a long time ago; he shows also that they ought to be instructing others. Observe him, therefore, constantly struggling to introduce the discourse about the High Priest, and always deferring it. For hear how he began: "Having a great high priest who has passed through the heavens," and having passed over saying how he is great, again he says: "For every high priest taken from among men is appointed for men in things pertaining to God"; and again, "So also Christ did not glorify himself to become a high priest." And again, having said, "You are a priest forever according to the order of Melchizedek," again he defers it, saying: "Who in the days of his flesh offered up prayers and supplications." ^B

III. Since therefore he was repelled so many times, as if answering and excusing himself, he says: "The cause must be referred to you." O, what a difference! When they ought to be teaching others, they are not only disciples, but the most backward disciples. "For when you ought to be teachers because of the time," he says, "you again need that you be taught what are the elements of the beginning of the oracles of God." By "elements of the beginning," he signifies human nature. For as in secular letters one must first learn the elements, so here too it was necessary to be taught first about the humanity. Do you see what the reason is why he speaks of humble things? Thus also Paul does, conversing with the Athenians and saying: "And the times of this ignorance God indeed overlooked, but now he commands all men everywhere to repent, because he has appointed a day on which he is about to judge the world in equity, in the man whom he has ordained, giving faith to all, by raising him from the dead" (Acts 17:30–31). Therefore, if he says anything high and sublime, he says it briefly: but the humble things are scattered in many places of the Epistle. And thus that which is high and sublime is shown; for he does not allow that which is very humble to cause us to suspect [anything unworthy] of the Divinity. So here too, preserving what is safe, he joins the humble things to the humanity; but the cause was that they were unable to hear the more perfect things. This he signified most of all in the Epistle to the Corinthians, saying: "For whereas there is among you jealousy and strife, are you not carnal?" ^C see how appropriately and conveniently he behaves in the diseases that affect them. For there, the weakness existed in large part from ignorance, or rather from sins; here, however, not from sins, but from the afflictions that press upon them. And therefore he used also expressions that could show the difference, there saying, "You have become carnal"; here, however, "Because the pain was greater, you have become dull." They had not—for they were not unable to bear it, as those who were carnal—but these others had been able. For to say, "Since you have become dull of hearing," is to signify that they had once been healthy and strong and fervent in spirit, and later he bears witness that this is true of them. "And you have become such as have need of milk, and not of solid food." He always calls the humble sermon milk, both here and there. "When you ought," he says, "to be teachers because of the time"—as if he were to say: "For the very reason you have become most lax and slothful, for that very reason you ought to be strong, namely, because of the time." He calls the humble sermon milk, which is suited to the simpler ones; this, however, is contrary to the more perfect ones, and it is harmful to linger in these. Wherefore it was not necessary now for the legal ceremonies to be brought in, nor for a comparison to be made from these: that he is a high priest, and that he sacrificed, and prayed with crying and supplication. See, therefore, how these things are a source of disgust to us; but those things were nourishing them at that time, and they were not disgusted by them anywhere. The true food, therefore, are the oracles of God, which nourish the soul. That the word is food, is evident from this: "For I will send," he says, "to them not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord" (Amos 8:11). "I gave you milk to drink, not meat" (1 Cor. 3:2). He did not say, "I fed," showing that it was not nourishment, but that it was as for infants, who cannot be nourished by bread: for to them drink is not given; but to them it is nourishment in place of drink. Nor did he say, "You have need," but, "You have become such as have need of milk, and not of solid food"; that is, you willed it, you brought yourselves to this, and compelled this necessity. 15. "For everyone who partakes of milk, is unskillful in the word of righteousness: for he is a babe." What is the "word of righteousness"? Here it seems to me he also hints at the manner of life: which indeed Christ also was saying, "Unless your righteousness shall abound more than that of the scribes and Pharisees" (Matt. 5:20). ^D This [original-script column: see facsimile] life he is unskillful in, and cannot receive an exalted and exact life. Or rather, he calls Christ the righteousness, and his high word. "That you have not become dull," he said further, from where he leaves them to know, and not wishing to burden the word, he worked [the point]. In the Galatians likewise he marveled and was puzzled, and it is much more of a consolation that they did not expect this ever to happen. For this is what [his] perplexity is. Do you see that there is one kind of infancy; do you see another kind of perfection? Let us become perfect, therefore, in this very perfection; it is possible, even while being children and young...

to attain that perfection; for it is not a matter of nature, but of virtue. ^A 14. But solid food is for the perfect, for those who, through habit, have their senses exercised for the discrimination of good and evil. What then? Did those [people] not have their senses exercised, nor did they know what was good and evil? The discourse here is not about life, when he says, "For the discrimination of good and evil"—for it is possible for every human to know this, and it is easy—but about doctrines, both sound and lofty, and corrupted and base. A child does not know how to distinguish between bad and acceptable food; often, indeed, it even puts dirt into its mouth, and receives something harmful, and does everything without discrimination; but the perfect person is not like this. Such are those who pay attention to everything indiscriminately, and give their ears to those who are unapproved. And he blames these [people] as those who are simply carried about, and who now give themselves to these, and now to those; which he hinted at near the end, saying, "Do not be carried away by various and strange teachings." This is, "For the discrimination of good and evil." For the throat tastes foods, but the soul tests words. ^B 4. Let us also, therefore, learn this, and not, if you hear that there is no Greek, nor any Jew, immediately think that someone is a Christian, but examine all the other things as well; since even the Manichaeans and all heresies have put on this mask, in order to deceive the simpler ones in this way; but if we have the senses of the soul exercised for the discrimination of good and evil, we shall be able to distinguish such people. How do our senses become exercised? From constant hearing, from experience of the Scriptures. For when we set forth their error, and you hear it today and tomorrow, and you test that it is not good, you have learned the whole thing, you have known the whole thing; even if you do not understand today, you will understand tomorrow: "Of those," he says, "who have their senses exercised." Do you see that we must train our hearing with divine hearings, so that we may not be struck by strange voices? "Exercised," he says, "for discrimination"; that is, to be experienced. One person says there is no resurrection, another does not expect any of the things to come; one says there is another God, another says that He had His beginning from Mary. And see immediately how all have fallen through lack of measure, some having added, others having diminished. For instance, the first of all heresies is that of Marcion; it introduced another God ^C who does not exist. Behold the addition. After that is the heresy of Sabellius, which says that the Son, and the Father, and the Spirit are one person. Then that of Marcellus and Photinus, and this one holds the same things. Then that of Paul of Samosata, saying he had his beginning from Mary. Then that of the Manichaeans; for this one is the most recent of all. After these, that of Arius. And there are still others. And for this reason we received the faith simply, so that we might not be compelled to go through countless heresies and have trouble, but whatever anyone might attempt to add to it, or remove from it, we might consider that to be spurious. For just as those who give us standards do not force us to investigate countless measures, but command us to hold to that one which was given; so too with doctrines. But no one wants to pay attention to the Scriptures; for if we were paying attention, not only would we not have fallen into deception, but we would have delivered others who were being deceived, and would have rescued them from dangers. For the strong soldier is able not only to suffice for himself, but also to guard his comrade, and to deliver him from the harm of the enemies. But now, some do not even know that there are Scriptures; and yet the Holy Spirit arranged so many things so that they might be preserved. ^D And look from the beginning, so that you may learn the ineffable philanthropy of God; He breathed into blessed Moses, He engraved the tablets, He kept him forty days upon the mountain, and again so many others, in order to give the Law. And after these things, He sent prophets who suffered countless terrible things. War came, they slew everyone, they cut them down, the books were burned. He breathed into another wonderful man again, Ezra I mean, so that he might set them forth, and He caused them to be composed from the remains. And after this, He arranged for them to be translated by the Seventy; those men translated them. Christ arrived, He receives them, the apostles scatter them to all, Christ performed signs and miracles. Then what? After such a project, the apostles also wrote, just as Paul said: "And it was written for our admonition, upon whom the ends of the ages have come." And Christ was saying: "You are deceived, not knowing the Scriptures." And Paul again was saying: "That through patience and consolation of the Scriptures we might have hope"; and again: "All Scripture is God-breathed and profitable"; and: "Let the word of Christ dwell in you richly." And the prophet: "In His law he will meditate day and night"; and elsewhere again: "Let all your storytelling be in the law of the Most High." And again: "How sweet are Your words to my throat" (he did not say, "to my hearing," but, "to my throat"), "more than honey and the honeycomb to my mouth." And Moses: "You shall meditate in them," he says, "continually, rising, sitting, lying down." For this reason also Paul, writing to Timothy, was saying: "Be in them, meditate on these things." And one could say countless things about them. But yet, after so many things, there are some who do not even know that there are Scriptures at all. For this reason, nothing sound, nothing useful comes from us. But if anyone were to want to know the things of military service, it is necessary for him to learn the military laws; and if anyone were to want to know the art of navigation, or of building, or if anything else, it is necessary for him to learn the things of the craft; but here, it is not possible to see anyone doing this; and this is despite the fact that this science needs much wakefulness. For that this too is an art needing teaching, hear the Prophet saying: "Come, children, listen to me, I will teach you the fear of the Lord." Thus, truly does the fear of God need teaching. Then he says, "Who is the man who desires life?" He means life there. And again, "Refrain your tongue from evil, and your lips from speaking deceit; turn away from evil, and do good; seek peace, and pursue it." Thus, do you know who said these things, a prophet, or a historian, or an apostle, or an evangelist? I do not think so, except for a few; and even these few, if we were to produce a testimony from elsewhere,

tium of Christ's discourse, let us be carried on to perfection. What is the word of the beginning? He himself interprets it in turn, saying: "Not again laying the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment." If this is the beginning, what is the dogma...

^A ...tium of a rudder, or of building, or if there is anything else, it is necessary that he learn what things belong to the art: here, however, nothing of the sort is done, and this when this knowledge has need of many vigils. For that this also is an art needing doctrine, hear the prophet saying: "Come, children, hear me: I will teach you the fear of the Lord" (Ps. 33:12-14). Truly, therefore, the fear of God has need of doctrine. Then he says: "Who is the man who wants life?" he says the life that is there. And again, "Keep your tongue from evil, and your lips from speaking guile: turn away from evil, and do good: seek peace, and pursue it." Do you know which prophet said these things, or historiographer, or apostle, or evangelist? I, indeed, do not think so, except for a few: and again, if we should bring testimony from elsewhere to those same ones, the same thing will happen to you. For behold, I will say the same saying in other words: "Wash yourselves, be clean, take away your wickedness from your souls before my eyes, learn to do good, seek judgment: keep your tongue from evil, and do good: learn to do good" (Is. 1:16, 17). Do you see that virtue has need of doctrine? For he indeed says, "I will teach you the fear of the Lord": this one, however, "Learn to do good."

^B

Do you then know where these things are contained? I do not think so, except for a few. And yet, twice or thrice every week these things are read to you; and the reader, having come up, says first whose book it is, perhaps of such and such a prophet, or apostle, or evangelist, and then he says what he says, so that they may be more distinct to you, and that you may know not only the things contained, but also the cause of the things written, and who said these things. But all things are in vain, but all things are for nothing; for all the zeal has been emptied into worldly things, and there is no account of spiritual things. For this reason, not even those things turn out according to your mind, but there are many difficulties there too. Christ, therefore, says: ^C "Seek the kingdom of God, and all these things shall be added unto you"; and these things are to be given in the part of an addition; we, however, have reversed the order, and we seek the earth, and the goods that are on the earth, as if those things were to be given to us in the part of an addition. For this reason, we have neither these things nor those. Let us therefore finally come to our senses, and become desirers of the future goods; for thus these things also will follow. For it is not possible for one seeking the things of God not to attain also the human things; this is a decree of the Truth itself saying so. Let us not, therefore, do otherwise, but let us hold fast to the counsel of Christ, so that we may not fall from all things. And God is able to prick us, and to make us better, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit is glory, power, honor, and worship, now and always, and for ever and ever. Amen.

Homily IX.

"Wherefore leaving the word of the beginning of Christ, let us be carried on to perfection, not again laying the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment. And this we will do, if God permit." ^D

1. Did you hear how many things Paul rebuked the Hebrews for, who wished always to learn about the same things? And rightly so. "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God." And I fear lest these things might have a time to be said to you also, that when you ought to be teachers for the time, you do not even hold the rank of learners, but always hearing the same things, and about the same things, you are disposed as if you were hearing nothing; and if anyone asks you, no one will be able to answer, except for very few and easily numbered. And this is no small loss. For often the teacher, wishing to proceed further, and to touch upon more mystical and higher discourses, is not allowed by the inattention of those being taught. For just as with schoolmasters, if the child, always hearing the letters, does not grasp them, there will always be a necessity for him to sound the same things into the child, and he will not cease teaching before he can learn those things accurately; for it is great folly, not having instilled the former things well, to lead him to others; so also in the church, if, while we are always saying the same things, you learn nothing more, we will never cease saying the same things. For if our discourse were for display and ambition, it would be necessary to always leap and move on, caring nothing for your sake, but only for the applause from you; since, however, we have not set our zeal toward this, but all things are labored for by us for your benefit, we will not cease discussing the same things with you, until you have mastered them. Since it was possible to say many things also about Greek superstition, and about the Manichaeans, and about the Marcionites, and to strike them greatly, by the grace of God; but the discourse does not have the time. For to those who do not yet know their own things accurately, to those who have not yet learned that to be greedy is evil, who would say such discourses, and lead them to others before the time? We, therefore, will not cease saying the same things, whether you are persuaded or not; but I fear lest, by constantly saying the same things, if you do not listen, we may work a greater condemnation for those who do not listen. And I must not say these things to all; for I know many who are benefited by the entrance here, who would justly cry out against those others as lying in wait for them through their own ignorance and inattention. But nevertheless, they will not be ensnared even so; for to hear the same things constantly is useful even to those who know; for what we know, having heard it often, we are more pricked. What I say, "We know that humility is evil," and of the contemplations regarding them, we suffer something more, even if we hear it ten thousand times. It is therefore timely for us now to say to you: "Wherefore leaving the word of the beginning of Christ, let us be carried on to perfection." And what is the beginning of the word, he himself interprets in turn, saying: "Not again," he says, "laying the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment." And if this is the beginning, what else is the dogma that...

τὸ ^A ἡμέτερον, ἢ τὸ μετανοῆσαι ἀπὸ νεκρῶν ἔργων, καὶ διὰ τοῦ Πνεύματος λαβεῖν τὴν πίστιν εἰς ἀνάστασιν νεκρῶν, καὶ κρίματος αἰωνίου; Τί δέ ἐστιν ἀρχή; Οὐδὲν ἄλλο, ἢ τοῦτο ἀρχήν φησιν, ὅταν μὴ βίος ἀκριβὴς παρῇ. Καθάπερ γὰρ τὸν εἰς τὴν μάθησιν τῶν γραμμάτων εἰσερχόμενον, τὰ στοιχεῖα δεῖ πρῶτον ἀκοῦσαι· οὕτω καὶ τὸν Χριστιανὸν ταῦτα εἰδέναι ἀκριβῶς πρῶτον χρή, καὶ μηδὲν ἀμφιβάλλειν περὶ αὐτῶν. Εἰ δὲ δέοιτο πάλιν διδασκαλίας, οὔπω τὸν θεμέλιον ἔχει· τὸν γὰρ ἐδραῖον πεπηγέναι προσήκει καὶ ἐστάναι, καὶ μὴ μετακινεῖσθαι. Εἰ δὲ μέλλοι τις κατηχηθείς, καὶ βαπτισθεὶς μετὰ ἔτη δέκα περὶ πίστεως πάλιν ἀκούειν, καὶ ὅτι πιστεῦσαι χρὴ εἰς ἀνάστασιν νεκρῶν· οὔπω τὸν θεμέλιον ἔχει, πάλιν τὴν ἀρχὴν τοῦ Χριστιανισμοῦ ζητεῖ. Ὅτι γὰρ ἡ πίστις θεμέλιον, τὸ δὲ λοιπὸν οἰκοδομή, ἄκουε αὐτοῦ λέγοντος· Ἐγὼ θεμέλιον τέθεικα, ἄλλος δὲ ἐποικοδομεῖ. Εἴ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην (1 Cor. 3. 10. 12). Διὰ τοῦτο ἔλεγε· Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων.

^B β. Τί δέ ἐστιν, Ἐπὶ τὴν τελειότητα φερώμεθα; Πρὸς αὐτὴν χωρῶμεν λοιπόν, φησί, τὴν ὀροφήν· τουτέστι, βίον ἄριστον ἔχωμεν. Ὥσπερ γὰρ ἐπὶ τῶν στοιχείων τὸ πᾶν ἄλφα συνέχει, καὶ ὁ θεμέλιος τὴν πᾶσαν οἰκοδομήν· οὕτω καὶ τοῦ βίου τὴν καθαρότητα, ἡ περὶ τὴν πίστιν πληροφορία. Ταύτης δὲ ἄνευ οὐκ ἔστιν εἶναι Χριστιανόν· ὥσπερ οὐδὲ θεμελίων ἄνευ οἰκοδομήν, οὐδὲ στοιχείων χωρὶς ἔμπειρον γραμμάτων εἶναι. Ἀλλ᾽ ὥσπερ ἐάν τις ἀεὶ περὶ τὰ στοιχεῖα καταγίνηται, ἢ εἴ τις περὶ τὸν θεμέλιον στρέφηται, καὶ οὐκ ἀνέρχηται ἐπὶ τὴν οἰκοδομήν, οὐδέποτε ἔσται αὐτῷ τι πλέον· οὕτω καὶ ἐφ᾽ ἡμῶν· ἂν γὰρ ἀεὶ ἐπὶ τὴν ἀρχὴν τῆς πίστεως μένωμεν, οὐδέποτε πρὸς τὸ τέλειον ταύτης ἀναβησόμεθα. Σὺ δὲ μὴ νομίσῃς ἡλαττῶσθαι τὴν πίστιν διὰ τὸ στοιχεῖον κληθῆναι· ἡ γὰρ πᾶσα δύναμις αὕτη ἐστίν. Ὅταν γὰρ λέγῃ· Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης· νήπιος γάρ ἐστιν, οὐ γάλα ταύτην καλεῖ· ἀλλὰ τὸ ἀμφιβάλλειν ἔτι περὶ τούτων, τοῦτο ἐστιν ἀσθενοῦς διανοίας καὶ λόγων δεομένης πολλῶν. Τὰ γὰρ δόγματα ταῦτα ἐστι τὰ ὑγιῆ· τέλειον γὰρ ἐκεῖνον καλοῦμεν τὸν μετὰ τῆς πίστεως βίον ἔχοντα ὀρθόν. Ἐὰν δέ τις πίστιν μὲν ἔχῃ, πράττῃ δὲ πονηρά, καὶ περὶ αὐτῆς δὲ ταύτης ἀμφιβάλλῃ, καὶ ὑβρίζῃ τὴν διδασκαλίαν· εἰκότως αὐτὸν φήσομεν νήπιον, ἐπὶ τὴν ἀρχὴν ἀναδραμόντα. Ὥστε κἂν μυρία ἔτη ἐν τῇ πίστει ἔχωμεν, καὶ μὴ βέβαιοι ὦμεν ἐν αὐτῇ, νήπιοί ἐσμεν, ὅταν βίον αὐτῇ μὴ συμβαίνοντα ἐπιδεικνύωμεθα, ὅταν ἔτι θεμέλιον καταβαλλώμεθα. Τούτοις δὲ μετὰ τοῦ βίου καὶ ἄλλο καλεῖ, ὡς παρασαλευθεῖσι, καὶ δεομένοις θεμέλιον καταβάλλειν μετανοίας ἀπὸ νεκρῶν ἔργων. Τὸν γὰρ ἀπό τινος εἰς ἕτερον μετατιθέμενον, καὶ τὸ μὲν ἀφιέντα, τοῦτο δὲ αἱρούμενον, πρότερον αὐτοῦ καταγνῶναι χρὴ, καὶ ἀποστῆναι τῇ διαθέσει, καὶ τότε ἐλθεῖν ἐφ᾽ ἕτερον· εἰ δὲ τοῦ προτέρου πάλιν ἔχεσθαι μέλλοι, πῶς τοῦ δευτέρου ἅψεται; Τί οὖν, φησί, περὶ τοῦ νόμου; Κατέγνωμεν αὐτοῦ, καὶ πάλιν ἐπ᾽ αὐτὸν ἀνατρέχομεν. Τοῦτο οὐκ ἔστι μετάθεσις· καὶ γὰρ ἐνταῦθα ἔχομεν νόμον. Νόμον οὖν, φησί, καταργοῦμεν διὰ τῆς πίστεως; Μὴ γένοιτο, ἀλλὰ νόμον ἱστῶμεν (Rom. 3. 31). Ἐγὼ δὲ περὶ πονηρῶν εἶπον πραγμάτων. Ὁ γὰρ μέλλων ἐπ᾽ ἀρετὴν μετιέναι, πρότερον τῆς κακίας καταγνῶναι ὀφείλει, καὶ τότε αὐτὴν μετελθεῖν· οὐ γὰρ ἴσχυεν ἡ μετάνοια καθαροὺς αὐτοὺς δεῖξαι. Διὰ τοῦτο εὐθέως ἐβαπτίζοντο, ἵν᾽, ὅπερ ἀδυνάτως εἶχον ἐργάσασθαι δι᾽ ἑαυτῶν, τοῦτο διὰ τῆς τοῦ Χριστοῦ γένηται χάριτος. Οὔτε οὖν μετάνοια ἀρκεῖ πρὸς τὸν καθαρισμόν, ἀλλὰ δεῖ τὸ βάπτισμα παραλαβεῖν. Ἐπὶ γοῦν τὸ βάπτισμα ἔρχεσθαι δεῖ, πρότερον καταγνόντα τῶν ἡμαρτημένων αὐτῷ, καὶ καταψηφισάμενον. Τί δέ ἐστι, Βαπτισμῶν διδαχῆς; Οὐχ ὡς πολλῶν ὄντων τῶν βαπτισμῶν, ἀλλ᾽ ἑνός. Τί οὖν αὐτὸ πληθυντικῶς εἶπε; Διὰ τὸ εἰπεῖν, Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας. Εἰ γὰρ πάλιν αὐτοὺς ἐβάπτισε, καὶ ἄνωθεν κατήχησε, καὶ πάλιν ἐξ ἀρχῆς βαπτισθέντες ἐδιδάσκοντο τὰ πρακτέα, καὶ τὰ μὴ πρακτέα, διηνεκῶς ἔμελλον ἀδιόρθωτοι μένειν. Καὶ ἐπιθέσεως χειρῶν. Οὕτω γὰρ τὸ Πνεῦμα ἐλάμβανον. Ἐπιθέντος γὰρ αὐτοῖς τοῦ Παύλου τὰς χεῖρας, φησίν, ἦλθε τὸ Πνεῦμα τὸ ἅγιον (Act. 19. 6). Ἀναστάσεώς τε νεκρῶν. Τοῦτο γὰρ ἔν τε τῷ βαπτίσματι γίνεται, καὶ ἐν τῇ ὁμολογίᾳ βεβαιοῦται. Καὶ κρίματος αἰωνίου. Διὰ τί δὲ ταῦτά φησιν; Ἐπειδὴ εἰκὸς ἦν αὐτοὺς ἢ παρασαλεύεσθαι ἤδη πεπιστευκότας, ἢ κακῶς βιοῦν καὶ ῥᾳθύμως. Λέγει οὖν· Νήψατε. Ἀπάγων οὖν αὐτοὺς τῆς τοιαύτης ῥᾳθυμίας, καὶ προσεκτικωτέρους ποιῶν, τοῦτον τὸν λόγον κινεῖ. Οὐκ ἔνι γὰρ εἰπεῖν, ὅτι Ἂν νῦν ῥᾳθύμως ζήσωμεν, πάλιν βαπτισθησόμεθα, πάλιν κατηχηθησόμεθα, καὶ πάλιν ληψόμεθα τὸ Πνεῦμα· ἢ, ὅτι Ἂν νῦν τῆς πίστεως ἐκπέσωμεν, πάλιν δυνησόμεθα βαπτιζόμενοι τὰ ἁμαρτήματα ἀπολούσασθαι, καὶ τῶν αὐτῶν τυχεῖν ὧνπερ καὶ πρότερον. ^C Σφάλλεσθε, φησί, ταῦτα νομίζοντες. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ καὶ παραδειγματίζοντας. Καὶ ὅρα πῶς ἐντρεπτικῶς καὶ ἀπαγορευτικῶς ἄρχεται· Ἀδύνατον, φησί· τουτέστι, Μηκέτι προσδόκα τὸ μὴ δυνατόν. Οὐ γὰρ εἶπεν, Οὐ πρέπει, οὐδὲ συμφέρει, οὐδὲ ἔξεστιν, ἀλλ᾽, Ἀδύνατον· ὥστε εἰς ἀπόγνωσιν ἐμβαλεῖν, εἰ ὅλως ἐφωτίσθητε ἅπαξ.

γ΄. Εἶτα ἐπάγει, Γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου· τουτέστι, τῆς ἀφέσεως. Καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα. Τὴν διδασκαλίαν ἐνταῦθα λέγει. Δυνάμεις τε μέλλοντος αἰῶνος. Τίνας λέγεις δυνάμεις; Ἢ τὸ θαύματα ἐπιτελεῖν, ἢ τὸν ἀρραβῶνα τοῦ Πνεύματος. Καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν

τὸν ^A Son of God and putting him to an open shame.

Renovate, he says, to repentance

their sin as they ought, the soul is humbled; for the conscience which consumes it causes it to be brought low. And other things must accompany ^A humility, so that it may be such as the blessed David prayed for, saying: "Create a clean heart in me, O God" (Ps. L, 12); and again: "A broken and humbled heart God will not despise" (Ps. L, 19). For that which is broken does not rise up, does not strike, but is ready to suffer evil, and does not rise up itself. Such is a "broken heart"; even if it is insulted, even if it suffers evil, it keeps silent, and does not hasten toward vengeance. After humility, there is need of intense prayers, of many tears, both by day and by night; "For," he says, "I will wash my bed every night; with my tears I will wet my couch; I laboured in my groaning" (Ps. VI, 7). And again: "For I have eaten ashes like bread, and mingled my drink with weeping" (Ps. CI, 10). And after such intense prayer, there is need of much almsgiving. For this is the medicine of repentance that works most powerfully. And just as in medical aids there is a medicine that takes many herbs, but one that holds the mastery: so too, in repentance, this "herb" is more sovereign, and it could become the whole thing. For hear what the divine Scripture says: "Give alms, and all will be clean for you" (Luke XI, 41); and again: "By alms and faith sins are purged" (Tob. IV, 11); and again: "Fire that is flaming, water will quench, and almsgiving will appease great sins" (Eccl. III, 33). Then, not to be angry, nor to harbor resentment, to forgive everyone their sins: "For man keeps wrath for man," he says, "and seeks healing from the Lord" (Eccl. XXVIII, 3). "Forgive, that it may be forgiven you" (Matt. VI, 14). And to turn back brothers from error: "Go," he says, "and turn your brothers, that your sins may be forgiven you" (Luke XXII, 32); and to be on intimate terms with the priests. For even if anyone has committed sins, he says, it shall be forgiven him; to stand by those who suffer injustice, to have no anger, to bear everything patiently.

^B 5. See, before you had learned that it is possible to wash away sins through repentance, were you not anxious, knowing that there is no other bath, and did you not despair of yourselves? But now, having learned through what means repentance and forgiveness are achieved, and that we shall be able to escape everything if we wish to use it properly, what forgiveness would we obtain, not even bringing to mind our own sins? For if this were the case, everything would be accomplished. For just as he who has entered the door is inside, so is he who ponders his own evils. For if he reflects upon them daily, he will surely reach their healing; but if he says, "I am a sinner," but does not reflect upon them by species, and say, "I have sinned in this and that," he will never cease, always confessing, but never caring for his reformation. For if he begins, everything else surely follows, if he shows an entrance; for everywhere the beginning and the preludes are difficult. Let us then lay these down, and everything will be easy and very light.

Let us begin therefore, I pray, one by intensifying prayers, another by weeping continually, another by being downcast; for not even this is a small or useless thing. "For I have seen," he says, "that he was grieved, and walked in sadness, and I have healed his ways" (Is. LVII, 17). And let all of us, through almsgiving, and through forgiving our neighbors their sins, and through not harboring resentment nor seeking vengeance, humble our souls. If we should continually think on our sins, nothing will be able to exalt us of things external: not wealth, not power, not rule, not honor; rather, even if we were to sit upon the royal chariot itself, we would groan bitterly. For even the blessed David was a king, and he said: "I will wash my bed every night," and he was not harmed by the purple and the diadem, and he was not puffed up; for he knew himself to be a man; and because ^C he had a broken heart, he lamented. What, then, are human affairs? Ash and dust, and as chaff before the face of the wind, smoke and shadow, and a leaf being whirled around, and a flower, a dream and a tale, and a fable, a wind and a light air simply flowing away, a feather not standing, a stream running past, and if there is anything more insignificant than these; for tell me, what do you think is great? What kind of dignity do you deem to be great? That of the consul? For the many think that there is nothing greater than this dignity. Therefore, he who has become so radiant, he who has been greatly admired, the one who is not consul has nothing less: this one and that one are in the same dignity; in like manner, both after a little while are no more. When did he become so, for how long a time, tell me? Two days? This happens even in dreams. "But," he says, "it is a dream." And what of that? For that which is in the day, is it not a dream? Tell me, why do we rather call these things reality? For just as dreams, when the day has arrived, are proved to be nothing; so also these things, when the night has arrived, are proved to be nothing; for the night and the day have received an equal share of time, and have divided the whole time equally. Just as therefore in the day one does not rejoice at what happened in the night, so neither in the night is it possible to enjoy those of the day. Have you become consul? So have I. But you in the day, and I in the night. And what of this? Not even so do you have any more than I, unless perhaps the being called, "So-and-so the consul," and the having pleasure from the words makes one have more; what I mean is, I will say it more clearly, if I say: "So-and-so is consul," and I grant the word, was it not at the same time spoken, and it departed? So also are affairs: at once he appeared as consul, and he is no longer. Let us suppose it to be a year, and two years, and three, and four; where then are the ten who became consuls? Nowhere. But Paul is not so; for he was radiant throughout while alive, not for one day, not for two, not for ten, not for twenty, not for thirty, nor for years ten, and twenty, and thirty; but since he died, four hundred years have already passed, and still even now he is more radiant, and far more radiant than when he lived. And these things are on earth; but the radiance ^D of the saints in the heavens...

[LATIN COLUMN] , and it is even now brighter, and much brighter than when he lived. And this is indeed on earth: but the glory of the saints which is in the heavens, what speech could explain? Wherefore, I beseech you, let us seek this brightness, let us pursue it, that we may attain it; for this is what is truly brightness. Let us finally depart from those things that pertain to this life, that we may find grace and mercy in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, and adoration, now and always, and to the ages of ages. Amen.

HOMILY X

^A 102 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers, is rejected, and is nigh unto cursing; whose end is to be burned (Heb. 6:7–8).

Let us hear the oracles of God with fear and much trembling: For serve, he says, the Lord with fear, and rejoice unto him with trembling (Ps. 2:11). If our joy and our exultation ought to be with trembling, when even the things that are said are terrible, as they now are, of what punishment are we not worthy if we do not hear the things that are said with trembling? Having said that it is impossible for those who have fallen to be baptized a second time, and to receive the remission through baptism ^B again, and having shown what a terrible thing it is, he adds: For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers, ^C is rejected, and is nigh unto cursing; whose end is to be burned. Let us fear, therefore, O beloved; these threats are not Paul’s, these are not the words of a man: they are of the Holy Spirit, they are of Christ, who speaks in him. Is there, then, anyone pure from these thorns? ^D But if we were even pure, not even so ought we to be confident, but to fear and tremble, lest thorns grow in us: but since we are wholly thorns and briers, why, I ask, are we confident, and why do we become supine and slothful? What is it that makes us slothful and careless? If he who seems to stand ought to fear lest he fall—For let him who thinks he stands, he says, take heed lest he fall (1 Cor. 10:12)—how much ought he who has fallen be anxious to rise again? If Paul fears lest, having preached to others, he himself might become a castaway (1 Cor. 9:27), who is so approved: what pardon shall we attain, we who have already become castaways, when we fear nothing, but fulfill Christianity as if by custom, and perform it lightly? Let us fear, therefore, O beloved; For the wrath of God is revealed from heaven (Rom. 1:18): let us fear; for it is revealed not only against impiety, but also against all iniquity, both small and great. Here he hints at the kindness and clemency of God. By rain he means doctrine; and what he said above, When you ought to be teachers for the time, he says here also. And in many places Scripture calls doctrine rain; for He says, I will command the clouds that they rain no rain upon it (Isa. 5:6), speaking of the vineyard: which indeed he calls elsewhere a famine of bread and a thirst for water (Amos 8:11; Ps. 61:10). For the earth, he says, that drinketh in the rain that cometh oft upon it. Here he shows that they had received the word, and had drunk it at the same time, and had reached this point often, and yet it did not profit them. If, he says, you had not been cultivated by the work of farmers, if you had not been watered by rains, the evil would not have been so great: for If I had not come, he says, and spoken to them, they would not have had sin (John 15:22): but if you have often drunk and received, why have you produced other things instead of fruits? I looked, he says, that it should bring forth grapes, and it brought forth thorns (Isa. 5:4). For even David says: I have turned into misery whilst a thorn is fastened in me (Ps. 31:4). For it not only enters, but is also fastened: and if a little of it remains, and we do not extract the whole thing, that little equally brings pain, as in a thorn. And why do I say a little of it? Even after it has been extracted, the wound sends forth pain for a long time: and therefore much medicine and treatment is needed, so that we may be perfectly delivered: for it is not enough to extract the sin alone, but it is also necessary to treat the struck place. But I fear lest these things be said to us more than to others, For the earth, he says, that drinketh in the rain that cometh oft upon it: for we are always drinking, we are always hearing: but we immediately lose the moisture, when the sun has risen, and therefore we bring forth thorns. What, therefore, are the thorns? Let us hear Christ saying that the care of this world, and the deceitfulness of riches choke the word, and it becomes unfruitful (Luke 8:14). For the earth, he says, that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet. Nothing is so numerous and fitting as an excellent life, nothing so congruent as virtue. And bringeth forth, he says, herbs meet for them by whom it is dressed, receiveth blessing from God. Here he says that God is the author of all things, gently striking the Greeks, who ascribe the generation of fruits to the strength of the earth. For it is not, he says, the hands of the farmers that excite the earth itself to bring forth fruits, but the command of God: therefore he says: Receiveth blessing from God. But see that in the thorns he did not say, Bringing forth thorns, nor did he use this useful name; but what? Bringing forth thorns: as if you were to say, producing and expelling. It is rejected, he says, and is nigh unto cursing. O! what consolation has this word! For it is nigh unto cursing, it is not yet cursed; and if it were to fall into the curse, it having come near, it will be able to become far away. And not by this alone is the consolation...

^A maintained; but this follows: for he did not say, "Reprobate and nigh unto cursing, which shall be burned"; but what? "Whose end is to be burned," showing that if it should remain so until the end, it will suffer this. So, if we cut away and burn the thorns, we shall be able to enjoy the countless good things, and become approved, and partakers of the blessing. With good reason he called sin a brier, saying, "Bearing thorns and thistles"; for from whatever side you grasp it, it strikes and bites, and is unsightly even to look upon. Having then sufficiently handled them, and having alarmed and struck them, he heals them again, so as not to cast them down further or make them slothful; for the one who strikes a sluggish man makes him yet more sluggish. He does not therefore flatter them entirely, so as not to lift them up, nor does he strike them entirely, so as not to make them more slothful; but having thrown in a little of the stinging medicine, he offers much that is healing through what follows, so as to accomplish what he wishes. For what does he say? ^B "But we are persuaded better things of you, beloved, and things that accompany salvation, though we thus speak." That is to say, it is not as having condemned you that we say these things, nor as thinking you full of thorns, but fearing lest this should happen; for it is better to alarm you with words, that you may not feel pain in actual things. And this is most of all a mark of Paul’s wisdom. And he did not say, "We think," nor, "We conjecture," nor, "We expect," nor, "We hope," but what? "We are persuaded." Which also, writing to the Galatians, he said: "I have confidence in you in the Lord, that you will be none other minded." He did not say, "Are minded," but, "Will be minded." For there, since they were thoroughly condemned, and he could not praise them from things present, he does this from things future, saying "you will be none other minded": but here he does it from things present; "But we are persuaded better things of you, beloved, and things that accompany salvation, though we thus speak." And since from present things he could not say such things, ^C he builds the consolation from things past, and says: "For God is not unrighteous to forget your work and labor of love, which you have showed toward his name, in that you have ministered to the saints, and do minister." O what a marvel! How he recovered their soul and refreshed it, by reminding them of past deeds, and by placing them in the necessity of not expecting that God has forgotten! For it is necessary for that man to sin who is not fully persuaded concerning the righteous judgment of God, and of the requital according to merit by Him to each for their deeds, and to say that God is unrighteous. So he compelled them by all means to expect those things that are to come. For one who is in despair from present things and has given up, may be able to be strengthened by one who speaks of the future; just as he himself, writing to the Galatians, said: "You did run well; who hindered you?" and again, "Have you suffered so many things in vain? if it be yet in vain." ^D And as here with rebuke he sets the encomium, saying, "When for the time you ought to be teachers," so also there: "I marvel that you are so soon removed." He sets the encomium with astonishment; for we marvel when they fall from great things. Do you see the praise hidden in the accusation and the blame? And he does not say this concerning himself alone, but also concerning all; for he did not say, "I am persuaded," but, "We are persuaded better things of you"; that is, the good things. Whether he says these things concerning their manner of life, or concerning the reward. Then having said above that "it is rejected and nigh unto cursing," and that "it shall be for burning," to prevent the thought that he was saying this concerning them, he immediately added, "For God is not unrighteous to forget your work and labor of love"; showing that, even if we speak thus, we do not by any means say this concerning you. And if you do not say it concerning us, why in the world do you attack us by calling us slothful, and frighten us by mentioning thorns? Because we desire, he says, that every one of you do show the same diligence unto the full assurance of hope unto the end; that you be not slothful, but followers of them who through faith and patience inherit the promises. 3. We desire, he says; it is not therefore that we wish this only to the extent of words. But what do you desire, tell me? We desire that you should hold fast to virtue; not as condemning your former deeds, he says, but fearing for the future. And he did not say that we do not condemn your former deeds, but your present ones; for you have grown slack, you have become more slothful. But see how gently he signified it, and did not strike. For what does he say? "We desire that every one of you do show the same diligence unto the end." For this is the wondrous thing of Paul’s wisdom, that he does not signify that they have given in, that they have flagged. For the saying, "We desire every one of you," is as one might say: I want you to be diligent always, and as you were before, so to be now and in the future. For this made the rebuke more gentle and acceptable. And he did not say, "I wish," which belonged to the authority of a teacher, but what was of paternal affection and more than wishing, "We desire"; nearly saying: Forgive us if we utter anything burdensome. "For we desire that every one of you do show the same diligence unto the full assurance of your hope unto the end." What is this? Hope, he says, carries one through, this again restores; do not be slack, do not despair, lest your hope be in vain; for he who works good things also hopes for good things, and never despairs of himself. "That you be not slothful." Nay, but higher up he said: "For you are dull of hearing." But see how there he fixed the slothfulness up to the hearing; here, even if he speaks this same word, yet he hints at something else; for instead of saying, "Do not remain in your sloth," he said, "Be not slothful." Again he leads them to the time to come, which is free from blame, saying: "That you be not more slothful"; for of that which is not yet present, we would not be accountable. For the man who is exhorted to be diligent in the present, being as one who is lagging, perhaps even becomes still more slothful.

^A For the future, it is not so. "But we desire," he says, "each one of you." There is much benevolence: he cares for great and small alike, and he knows everyone, and he despises no one; but he evinces the same care for each one, and an equal honor toward all. Whence also he was the more persuasive in exhorting them to accept the burden and harshness of his words. "That you become not slothful," he says. For just as sloth harms the body, so also does the cessation from good works render the soul more supine, and more cowardly and weak. "But imitators," he says, "of those who through faith and patience inherit the promises." And who these are, he goes on to say. I said before, "Imitate your own previous righteous deeds": then, lest they say, "Which ones?" he leads them to the patriarch, bringing forward examples of righteous deeds proper to them; yet, lest they should think themselves abandoned, he confirms them from the patriarch. This he does, lest they say that they had been despised as having been left behind as of no account, but that they might be able to know that it is the mark of truly generous and brave men to enter upon the way through temptations, and that God uses such a method with great and admirable men.

It is necessary, he says, to bear all things with patience: for this is also what it is to believe. For if he says that he is giving something, and you receive it at once, what have you believed? It is no longer, he says, of your faith, but mine, who fulfilled and gave what I promised beforehand. But if I say, "I will give," and I shall give after a hundred years, and you do not despair, then you have deemed me worthy of trust, then you have of me the opinion that is fitting. You see that incredulity often arises not only from lack of hope, but also from pusillanimity, and because you are not of a patient mind, and not from the one who promised. "For God," he says, "is not unjust so as to forget your love and the solicitude which you showed in his name, having ministered to the saints and ministering." He testifies great things of them, not only by their works but also by the eager mind with which they were done: which is what he says elsewhere: "But not only that, but they gave themselves to the Lord and to us." "Which you have shown," he says, "in his name, having ministered to the saints and still ministering." See how he heals them again, as one who has spoken and here repeated himself—"you who minister"—in order to rouse them, showing that they did it not to them, but to God. "Which you have shown," he says, "not only to the saints, but to God"; for this is what "in his name" means; as if he were to say, "Because of his name you have done all things." He, therefore, who receives from you such solicitude and love will never despise you, nor will he forget you. ^B For every believer is a saint, in so far as he is a believer: even if one be worldly and secular, he is a saint: "For the unbelieving husband," he says, "is sanctified in the wife, and the unbelieving wife in the husband" (1 Cor. 7:14). See how faith effects sanctification. If, therefore, we see a worldly man in some misfortune, let us reach out a hand. Let us not show our zeal only toward those who sit on the mountains: those are indeed saints in life and faith; but these others are also saints by faith, and many even in life. Let us not, if we see a monk in prison, then enter in; but if a worldly man, let us not enter; for he too is a saint and a brother. What then, he says, if he be impure and wicked? Hear Christ saying: "Judge not, that you be not judged" (Matt. 7:1). You act for God's sake. And why do I say this? Even if we see someone from the gentiles in misfortune, we must benefit him; and, to speak once, every man to whom something adverse happens; but by much more, a worldly believer. Hear Paul saying, "Do good to all, but especially to those who are of the household of faith" (Gal. 6:10). But I do not know whence this has been introduced and whence this custom has invaded. For anyone who only seeks those who lead a solitary life, and wants to benefit them, and is curious about them, saying: "If he is not worthy, if he is not just, if he does not work signs, I will not reach out a hand": he has subtracted greatly from almsgiving, and indeed he will, as time goes on, again take away even this very thing. And yet that is also almsgiving which is done toward sinners, which is done toward those who are liable. For this is almsgiving, not to have mercy on those who have done good works, but on those who have sinned. And that you may know, hear Christ’s parable. A certain man, he says, was going down from Jerusalem to Jericho, and fell among robbers (Luke 10:30 seqq.): and when they had beaten him, they left him in the way half-dead and wounded. But there happened to come down a certain Levite, and when he saw him he passed by: and likewise a priest, having seen him, passed by. Finally, a certain Samaritan comes, and took great care of him: he bound up his wounds, poured on oil, set him on his own beast, led him to an inn, and said to the innkeeper, "Take care of him." And see the great generosity: "And I," he says, "will give you whatever you spend." Then he asks, "Who then," he says, "is his neighbor?" The lawyer answering, hears: "Go therefore, and you do likewise." And see what kind of parable he spoke. He did not say that the Jew did this to the Samaritan, but that the Samaritan showed all that generosity. Hence we learn to have equal care for all, and not to show love to the household of faith while neglecting others. Thus, therefore, in each case, if you see someone suffering evil, inquire nothing more: he has the right to help, because he is suffering evil. For if, when you see an ass being choked, you raise it up, and do not inquire whose it is, much more is it not fitting to inquire whose that man is; he is God’s, whether he be Greek or Jew: if he is an unbeliever, he needs help. For if it were permitted for you to examine and judge, you would say correctly: but now, calamity does not allow you to examine. For if one must not inquire about the healthy, nor be curious about others’ affairs, much more so as to those who are suffering evil. But otherwise, what? If you have seen him using favorable things, and flourishing in glory and in good reputation, do you say he is evil and wicked? He is suffering evil: but if you see him suffering evil, do not say he is wicked. When he is prosperous, we say these things; when he is in misfortune and needs help, it is not necessary to say he is wicked; that is cruelty and inhumanity and arrogance. To those who have become more lawless than the Jews? He said: "But nevertheless ^C God punished them, and justly, and very..."

justly; and yet He accepted those who sympathized with them, and punished those who rejoiced. For they were suffering, he says, nothing at the crushing of Joseph. And again he says: Rescue those who are being led to death, do not spare. He did not say, Inquire and learn who he is—even though the ones being led away are for the most part wicked—but he said simply, Rescue, whoever he may be, he says. For this is charity in the highest degree. For he who does good to a friend does not necessarily do it for the sake of God; but he who does so for a stranger, this man works purely for the sake of God. And the one says, Do not spare money, but even if you must empty everything, give it; but we, seeing men choked, lamenting, suffering things more grievous than a thousand deaths, and often unjustly, spare our money, but do not spare our brothers; we care for inanimate things, but neglect the soul. And yet Paul commands ^B to instruct in meekness those who oppose; in case, he says, God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him into his will. In case, he says; do you see how much longsuffering the word contains? Imitating this, let us also not despair of anyone. For fishermen also, having often cast the hook into the sea, have not succeeded, but having cast it later, they took the whole catch. Thus we also do not despair, but we expect that you will suddenly show us ripe fruit. For the husbandman, when he has sown, also waits for the first day and the second, and expects it for a long time; then suddenly he sees the fruits budding from every side. This we also expect to happen with you, 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 unto the ages of the ages. Amen.

HOMILY XI

For God, having promised to Abraham, since He had no one greater by whom to swear, swore by Himself, saying: Surely blessing I will bless you, and multiplying I will multiply you. And so having patiently endured, he obtained the promise. For men indeed swear by the greater, and the oath is to them an end of all contradiction for confirmation.

1. Having reproved the Hebrews bravely, and terrified them sufficiently, he first consoles them with praises; and secondly, which is stronger, by the fact that they will certainly obtain the things hoped for. And he does not make the exhortation from present things, but again from past ones; which was what persuaded them more. For just as in the punishment he terrifies them more through those things, so also in the rewards he exhorts them through these, showing the custom of God; and this is, not to bring what is promised quickly, but after a long time. And He does this, bringing forward ^C the greatest proof of His own power, and leading us into faith, so that those living in affliction, and not receiving the promises nor the rewards, may not grow weary in their labors. And leaving everyone, although he could have cited many, he brought Abraham into the middle, both because of the dignity of his person, and because this had happened most especially to him. And yet at the end of the Epistle, he says that all these, having seen them from afar and greeted them, did not receive the promises, that they might not be perfected without us. For having promised to Abraham, he says, God, since He had no one greater by whom to swear, swore by Himself, saying: Surely blessing I will bless you, and multiplying I will multiply you. And so having patiently endured, he obtained the promise. How then does he say at the end that they did not receive the promises? But here, that having patiently endured, he obtained the promise? How did he not receive? How did he also obtain? He is not speaking here about the same things as there, but he also makes a double exhortation. He promised to Abraham; and the things here He gave after a long time, but those over there, not yet; and so, having patiently endured, he obtained the promise. Do you see that the promise alone did not effect everything, but also the patience? Here he terrifies them, showing that often ^D the promise is hindered by faint-heartedness. And he showed this through the people; for because they were faint-hearted, for this reason they did not obtain the promise at all; but he shows the contrary through Abraham. Then towards the end he also does something more: for he shows that even when they have patiently endured, they did not obtain, and yet they do not grieve. For men surely swear by the greater, and an oath is to them an end of all controversy for confirmation; but God, since He had no one greater by whom to swear, swore by Himself. Well. Who then is the one who swore to Abraham? Is it not the Son? No, he says. Whence do you say this? Mostly indeed He Himself; yet I do not dispute it. When therefore He Himself swears the same oath, "Amen, amen I say to you," is it not clear that it is from not having to swear by a greater? Just as the Father swore, so also the Son swears by Himself, saying, "Amen, amen I say to you." Here he reminds them of those oaths of Christ, which He said constantly, "Amen, amen I say to you, he who believes in me, shall never die unto the age." What is, "And an oath is for them an end of all contradiction for confirmation"? Instead of, from this the dispute of all contradiction is loosed; not of this one or that one, but of all. It was necessary, therefore, that God should be believed even without an oath. In which, wishing to show more abundantly to the heirs of the promise the immutability of His counsel, He mediated with an oath. Here he also includes the faithful; for this reason

^A he adds it, for since among men this is considered more trustworthy—namely, an oath—for this reason He added it as well. For in the case of those who are very firm and solid and philosophers, this is what Christ says: "Everyone who built his house upon the rock" (Matth. 7.24). But in those who are weary, and must be borne up by hope, Paul ^B appropriately placed this. For the surge and the great storm shake the boat, but hope does not allow it to be driven about, even if innumerable winds agitate it. Thus, if we did not have this, we would have long since been submerged. And not only in spiritual matters, but also in those pertaining to this life, you will find its great power—in trade, in agriculture, in warfare—for unless one has set it before oneself immediately, he will not even touch the work. ^C But he did not say "anchor" absolutely, but "sure and steadfast," to show its firmness to those who are supported by it for salvation; therefore he adds, "Which entereth into that within the veil," that is, which reaches even to heaven. Then he adds faith as well, so that it may be not only hope, but also very true. For after the oath he provides also another demonstration through the facts themselves, ^D namely that "Jesus is entered as a forerunner for us." Now a forerunner is a forerunner of some, just as John was of Christ. And he did not say simply, "He entered," but, "Where a forerunner is for us entered," inasmuch as we also must arrive there. For there is not a large gap between the forerunner and those who follow; for otherwise he would not be a forerunner. For it is necessary that the forerunner and those who follow be on the same path; that he enter the path, and that they follow. "Made a high priest forever according to the order of Melchizedek." Behold another consolation, if indeed our high priest is on high, and is much better than those among the Jews, not only in manner, but also in place, in the tabernacle, and in person. And this was said of him according to the flesh.

Homily XI

Therefore, we must be much better than those who are under the law; and as much difference as there is between Aaron and Christ, so much difference is there between us and the Jews. For behold, we have the victim on high, we have the priest on high, we have the sacrifice on high. Let us therefore offer such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat—all these things have been abolished, and in their place a rational worship has been introduced. But what is rational worship? That which is offered through the soul, that which is by the spirit ("God is Spirit," he says, "and those who worship Him must worship in spirit and in truth" [John 4.24]), that which has no need of a body, that has no need of tools, nor of places; these things truly are modesty, temperance, almsgiving, tolerance, meekness, and patience. These sacrifices you may see prefigured even many ages back. Offer, says David, "to God the sacrifice of righteousness" (Ps. 4.6), and again, "I will sacrifice to Thee a sacrifice of praise" (Ps. 115.17), and, "A sacrifice of praise shall glorify Me" (Ps. 49.23), and, "A sacrifice to God is a broken spirit" (Ps. 50.19); and, "What does the Lord require of you, but to listen to Him?" (Mic. 6.8). "Burnt offerings and for sin Thou didst not desire. Then I said, Behold, I come to do Thy will, O God." And again, "Shall you bring from Saba incense to Me?" and another, "Take away from me the sound of thy songs, and I will not hear the psalms of thy

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116 instruments" (Amos 5. 23): but in their stead, "I desire mercy and not sacrifice" (Osee 6. 6).

Does God take pleasure in the sacrifices of those who are such? You see with what sacrifices God is pleased; you see how, even from early times, some were rejected and others introduced in their stead. Let us therefore offer these. For the former belong to wealth and to those who possess it, but these belong to virtue; the former are external, the latter internal; the former anyone who happens to be around could perform, but the latter only a few. And by as much as a man is better than a sheep, by so much is this sacrifice better than that; for here you offer your soul as a victim.

There are also other victims, those which are truly holocausts, the bodies of the holy martyrs; there the soul and body are holy; they have a scent of great sweetness. You too can, if you wish, bring such a sacrifice. For what if you do not burn your body with fire? Yet it can be offered with another fire; for instance, with the fire of voluntary poverty, with the fire of affliction. For to be able to live in luxury and abundance, yet to choose a life of hardship and bitterness, and to mortify the body, is this not a holocaust? Mortify your body and crucify it, and you too shall receive the crown of this martyrdom. For what the sword accomplishes there, let zeal accomplish here. Let no unseemly desire burn or possess your money, but let this unseemly desire be burned and extinguished by the fire of the Spirit, and let it be cut to pieces by the sword of the Spirit. 116 This is a fair sacrifice, which does not need a priest, but only the one who offers it himself; a fair sacrifice, performed indeed here below, but immediately taken up above. Do we not marvel that the ancient fire coming down consumed everything? It is possible even now for fire to come down, much more wonderful than that, and to consume everything that is set before it; or rather, not to consume, but to carry it up to heaven; for it does not make them into ash, but offers them as gifts to God. Such were the offerings of Cornelius: "For your prayers," he says, "and your alms have ascended for a memorial before God" (Act. 10. 4).

Do you see the best pairing? We are heard then, when we also hear the coming poor. "He who," he says, "shuts his ears so as not to hear the needy, God will not hearken to his supplication" (Prov. 21. 13). "Blessed is he who understands concerning the needy and poor: the Lord will deliver him in an evil day" (Ps. 40. 2). And this day is no other than that day which becomes evil for the sinners. What is "He who understands"? He who knows what a poor man is, he who learns well his affliction; for he who has learned his affliction will surely and immediately show him mercy. When you see a poor man, do not pass by, but immediately think: who would you be, if you were that man? Would you not wish for everything to be done? "He who understands," he says. Think that he is equally free as you, and shares in the same nobility as you, and possesses everything that you possess; yet this man, who has nothing less than you, you do not often even count as equal to your own dogs. For they are filled with bread, but this man often sleeps hungry; and the free man has become more dishonored than your slaves.

"But those provide us with a service," you say. What service is this, tell me? That they serve you well? If therefore I show that this man also provides you with a service much greater than theirs, what will you say? 117 For he shall stand by you in the day of judgment and shall deliver you from the fire. What all the slaves do is like this? When Tabitha died, who raised her up? The slaves who stood around, or the poor? Yet you do not even wish to make the free man equal to your slaves.

The cold is great, and the poor man is thrown on the ground in rags, dead from the cold, clattering his teeth, and by his appearance and his posture sufficient to evoke pity; but you, warming yourself and drunk, pass by; and how do you consider yourself worthy for God to deliver you when you are in calamity? And often you also say this: "If I were in his place, and had received from someone who sinned much, I would have forgiven him, and does God not forgive?" Do not say this; for you, when the man who has not sinned at all against you—whom he is able to release—is before you, you ignore him. And if you disregard such a person, how will God release you when you are sinning against Him? Are these things not worthy of Gehanna?

And what is a marvel? A body that is often dead and senseless, no longer feeling the honor, you cover with ten thousand varied and gilded garments; but the one who is suffering, being hewn to pieces, tortured, and stretched by hunger and cold, you ignore, and you indulge more in vanity than in the fear of God. And would that it stopped there; but immediately there are accusations against the one approaching: "For why does he not work," he says, "and why is he fed by begging?" Tell me, do you have what you have by working, or not by having received a paternal inheritance? And if you do work, is it for this reason that you reproach another? Do you not hear Paul saying, "But you, doing good, be not weary"? (2 Thess. 3. 13). After saying, "If anyone does not work, let him not eat," this he added. But you, O man, because of one loaf and garment, do you call him an impostor? "But he immediately sells it," he says. Do you manage all your own affairs well? And what then? Does everyone become poor from idleness? Is there no one from shipwrecks? No one from lawsuits? No one from theft? No one from dangers? No one from diseases? No one from other accidents?

But if we hear someone lamenting such things and crying out loudly, and looking up to heaven while naked, and with long hair, clothed in rags, we immediately call him an impostor, a deceiver, a hypocrite. Are you not ashamed? Whom do you call an impostor? Give nothing, and do not accuse the man. This word is your own, not his; no one is dragged toward it; that word is spoken against the savage, rather than against men. And because even a pitiful man is compelled to put on an even more pitiful appearance, so that he might break your soul. If we see someone approaching in a free-born appearance, "This is an impostor," he says, "and in order to seem to be of noble birth, that is how he approaches"; if we see him in the opposite appearance, this too we blame. What will they do then? Oh, the cruelty! Oh, the inhumanity!

And for what reason, he says, do they expose mutilated limbs? Because of you; if we were merciful, they would not need such arts; if they had persuaded us at the first approach, they would not have contrived so many things. Who is so wretched as to wish to lament publicly with his wife exposed, to wish to cry out so much, to wish to behave unseemly, as to wish to be covered in ashes with his children? 118 Of how...

^A do they open their mutilated limbs? If we were merciful for your sake, they would have no need of these arts. If they had been convinced from their first approach, they would not have devised so many schemes. Who is so wretched as to wish to scream so much, to wish to behave indecently, to wish to lament publicly with a naked wife, and to be covered in ash with his children? These things are worse than any poverty. Yet for these reasons, we not only do not pity them, but we even accuse them. And shall we still be angry that, when we pray to God, we are not heard? And shall we still take it ill that, when we pray, we do not persuade Him? Do we not shudder, O beloved? "But I have often given," you say. But do you not eat all the time? And do you drive away your children when they often ask? O impudence! You call the pauper impudent? And you, while seizing [what is not yours], are not impudent, but he, while asking that you might give bread, is impudent? Do you not consider how great the necessity of the belly is? Do you not do everything for this? Do you not neglect spiritual things because of this? Is not heaven and the kingdom of heaven set before you? Yet you endure everything, fearing the tyranny of that one, and do not despise it? This is impudence. Do you not see the elderly, the maimed, and the mutilated? But, O delirium! "This one," he says, "gives so many gold pieces to interest, and that one so many, and yet he begs." You are telling tales of little children, trifles, and deliriums; for they hear such tales from their nurse. I am not persuaded of this, I do not believe it, God forbid. Does someone engage in usury, and though he abounds in wealth, does he beg? For what reason, tell me, I pray? What is more shameful than to beg? It is better to die than to beg. How long shall we be savage and inhumane? But tell me, do all engage in usury? Are all impostors? Is no one truly poor? "Certainly," he says, "there are many." Why, then, do you not bring aid to them, when you are an exact and meticulous examiner of lives? These are pretexts and excuses. Give to everyone who asks; and the one who wishes to borrow, do not turn away. Extend your hand; let it not be contracted. We are not examiners of lives; otherwise, we would pity no one. Why, when you pray to God, do you say, "Remember not my sins"? For this reason, even if he is a great sinner, consider this in his case too, and do not remember his sins. ^B It is a time for kindness and clemency, not for accurate and exact examination; for mercy, not for calculation. He wants to be fed: if you will, give; if not, lead him away, without arguing. Why are you miserable and unhappy? Why do you neither pity yourself, nor help those who wish to [be pitied]? For when this one or that one hears from you that this person is a deceiver, and that one is a hypocrite and a simulator, and that one engages in usury: he gives to neither these nor those; for he suspects that all are such. For you know that we easily suspect evil things; but good things, not so. Let us be merciful, not in any way, but as our heavenly Father: He feeds adulterers and fornicators and pretenders; and what am I saying? Those who labor under every kind of vice. For it is necessary that in such a great world there be many such; yet He feeds all, He clothes all. No one has ever perished from hunger, unless perhaps by his own will.

Let us be so merciful; and if anyone is in need, and if he is in necessity, bring him aid. But now we have arrived at such irrationality that we do not only do this toward the poor who walk through the crossroads and narrow streets, but even toward monks. "This one or that one," he says, "is an impostor." I was not saying this in the way that if we give to all indiscriminately, we shall always have mercy; but if we begin to be curious, we shall never have mercy. What are you saying? Because he receives bread, he is an impostor? If he were begging for talents of gold and silver, or precious and magnificent garments, or slaves, you would rightly call him a deceiver; but if none of these things, but food and covering, which are the stuff of philosophy, is he therefore a deceiver, I pray? Let us cease from this importunate, satanic, and pernicious curiosity. For if he says he is reckoned in the number of the clergy, or if he calls himself a priest, inquire diligently, and be curious; for the communication that happens there without examination is not free from danger; for the danger concerns great matters. But if he asks for food, examine nothing; for you are not giving, but receiving. Inquire if you wish, and scrutinize how Abraham exhibited himself as hospitable to all who approached. If he had curiously scrutinized those who fled to him, he would not have entertained angels; for perhaps, not thinking them to be angels, he would have driven them away with the others. But because he received everyone, he received even angels. Does God give you a reward based on the life of those who receive? [No, it is] based on a free disposition of the soul, based on great liberality and munificence, based on kindness and goodness. Let this be present, and you shall attain all good things. Which may it be given to us all to attain, by the grace and kindness 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 XII

Chapter 7, verse 1. *For this Melchisedech, King of Salem, priest of the most high God, who met Abraham when he was returning from the slaughter of the kings, and blessed him: 2. to whom also Abraham divided the tithe of all; first indeed interpreted as king of justice, then however also king of Salem, which is king of peace; 3. without father, without mother, without genealogy, having neither beginning of days, nor end of life, but assimilated to the Son of God, he remains a priest forever.*

He skirmishes, and distracts the ears of the listeners, and gives them preliminary training. For even immediately from the beginning, he laid this down as if it were a foundation, saying that He spoke through the prophets, but to us through the Son: to them multifariously and in many ways, but to us through the Son. Then, when he had discussed who the Son was and what He had done, and had persuaded us to obey Him, lest the same things should happen to us as to the Jews, and had said that He was a priest according to the order of Melchisedech, and often in his preaching disseminates this, preludes it, and tests and first exercises the ears of his listeners. ^C He seeks to show the difference between the New and the Old, and scatters it in many places, and wishes to enter into this distinction, and by many means prepares [the way], and reproves them as being weak, and having healed them and encouraged them to be confident, he then at last introduces the discourse of the difference into refined ears; for the one who has leaned back and is relaxed will not easily listen.

And that you may learn this, hear the Scripture saying: *And they did not listen to Moses because of their discouragement* (Exod. 6:9). 121 For this reason, having first emptied them of their despondency through many means, and through fears, and through more gentle things, he then at last descends to the discourse of the difference; and what does he say? *For this Melchizedek, king of Salem, priest of God Most High.* And the wonderful thing is that he shows that there is a great difference in the type. For just as I said, he always confirms the truth from the type, and the present things from the past, because of the weakness of the listeners. *For this,* he says, *Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him; to whom also Abraham apportioned a tenth of all.* He states the whole narrative in summary, and he contemplated it mystically; and first from the name: *First indeed,* he says, *being interpreted king of righteousness.* Rightly so; for *Sedech* is called righteousness. And *Melchi* is king; therefore Melchizedek is king of righteousness. Do you see the precision even in the names? And who is king of righteousness, if not our Lord Jesus Christ? Then also *king of Salem,* from the city; that is, king of peace; for thus *Salem* is interpreted. Which again is Christ’s; for He made us righteous, and reconciled the things in the heavens and the things on the earth. What man is king of righteousness and of peace? No one else, but only our Lord Jesus Christ. Then he also adds another difference, saying, *Without father, without mother, without genealogy, having neither beginning of days nor end of life, but having been made like unto the Son of God, he remains a priest for ever.* Since, therefore, the text, *You are a priest for ever according to the order of Melchizedek* was set against him, and that man had died, and did not become a priest for ever, see how he has contemplated this. For so that no one might object, saying, "Could one say this about a man?" he says, I do not speak of the fact itself; that is, we do not know what father he had, or what mother, nor when he received his beginning, nor when he died. And what of this? he says; for let it not be said, since we do not know, he did not die, or he had no parents? You speak correctly; he did die, and he had parents. How, then, *without father, without mother?* How, *having neither 122 beginning of days nor end of life?* How? By not being recorded in the Scripture. And what is this? Because, just as this one is without father by not being genealogized, so Christ is by the very nature of the thing.

2. Behold the beginningless, behold the endless. Just as we do not know of this one either a beginning of days or an end of life, because it was not written; so we do not know of Jesus, not because it was not written, but because it does not exist. For that was a type, and for this reason it was from the fact that it was not written; but this is the truth, and for this reason it is from the fact that it does not exist. For just as also in the names (for here they were appellations, "king of righteousness and of peace," but there it was the truth of the things) so also here they are appellations, but there it is the truth of the things. How then does He have a beginning? Do you see the Son as beginningless—not in the sense of not having a cause; for that is impossible, as He has a Father; for then how could He be a Son?—but in the sense of not having a beginning of life, nor an end. *And having been made like,* he says, *to the Son of God.* And where is the likeness? That the end of this one and of That one is unknown, and the beginning; but for this one it is because it is not written, while for That One it is because it is not. Here is the likeness. But if the likeness were to be everywhere, it would no longer be a type and a truth, but both would be types. So also in sketches of icons one might see this occurring; for in those there is something both similar, and there is also that which is dissimilar; for through the simple drawing there is a likeness of the character, but when the colors are applied, then the difference is clearly shown, and both the similar and the dissimilar. And consider, he says, how great this one is, to whom even the patriarch gave a tenth from the chief spoils. For the time being, he has fitted the type. Confidently, then, he shows him to be more brilliant than the true realities among the Jews. But if the one who holds a type of Christ is so much better, not only than the priests, but than the very forefather of the priests, what could one say about the truth? Do you see from what abundance he shows the superiority? *And consider,* he says, *how great this one is, to whom even the patriarch gave a tenth from the chief spoils.* Chief spoils are called the booty. And it is not possible to say that he gave it as one who had participated in the war; for it was for this reason he said, *he met him returning from the slaughter of the kings,* showing that he was sitting at home, and that he gave the firstfruits of what he had labored for. And those of the sons of Levi who receive the priesthood have a commandment to tithe the people according to the law, that is, their brothers, even though they have come forth from the loins of Abraham. Such, he says, is the superiority of the priesthood, so that those who are of equal honor from ancestors and have the same forefather, are much better than the others. They receive tithes, at any rate, from them. When, therefore, one is found among these very people tithing them, are these not in the rank of laypeople, and that one among the priests? And not this alone, but he was not even of equal honor to them, but of a different race. So he would not have given tithes to a foreigner, if the honor had not been great. Heavens! What has he accomplished? He divulged that which was greater than the things concerning faith which he was stirring up in the Epistle to the Romans. For there he says that Abraham was the forefather both of our polity and of the Jewish one; but here he is very daring concerning him, and shows the Melchizedek to be much better. How then did he demonstrate it? That Levi gave tithes? Abraham, he says, gave. And what is this to us? It is indeed towards you; for you certainly will not contend that the Levites are better than Abraham. But the one who is not being genealogized from them has tithed Abraham. Then he also did not simply pass by, but added, *And he who had the promises, he blessed.* Since this was the pride of the Jews for high and low, he shows that the One who had those promises was even more dignified than that one, and from the common judgment of all. *And without all contradiction,* he says, *the lesser is blessed by the greater.* That is, it seems to all that the lesser is blessed by the greater. Thus, the type of Christ is greater and [is] of the very one who had the promises. And here dying men receive tithes; but there, it is witnessed that he lives. But so that they might not say, Why go back to what is above? What is it to our priests if Abraham gave a tenth? Speak of things that relate to us; he brings these in and says: and, so to speak. And he does this well.

^A And surely, since he realizes that the greater part belongs to him, he says that the whole belongs to him. And so it is here. ^B And again in a crowd, where there are many, we say everyone is present, but where there are few, we say no one is. Thus also does Paul say here, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy" (Rom. IX, 16). By this he accomplishes two great and notable things: the first, that we might not be puffed up by the good works we perform; the second, that we might attribute the cause of our right actions to God. Even if you run, even if you exert yourself, he says, do not think that what is accomplished well is your own; for unless you obtain help from above, all will be in vain. Yet it is clear that if you gain that aid, you will attain that which you have set your heart upon; but this is on the condition that you also run, and that you will it. He does not say this, therefore, to mean that we run in vain, but rather that we run in vain if we think the whole is our own, and if we do not attribute the greater part to God. For God did not wish the whole to be His, so that He might not appear to crown us without reason; nor again did he wish it to be entirely ours, so that we might not fall into arrogance. For if, when we hold only the lesser part, we are puffed up and think highly of ourselves, what would we do if the whole were in our own power? For God did many things to prune away our arrogance. And furthermore, His hand is high, he says (Isai. V, 25). To how many sufferings has He encompassed us, so as to cut back our proud spirit? With how many beasts has He surrounded us? ^C For when some say, "What is this? What is the point of this?" they say these things against the will of God. He has set you in such great fear, and even then you do not think humbly of yourself, but if ever even a small success comes to you, you are puffed up in your spirit even to the very heavens yourself. ^D And not even in this are we instructed; for this reason deaths are frequent and untimely; yet we think of ourselves as immortal, as if we would never die: we seize so much, we invade the goods of others so much, as if we were never going to render an account; we build so much as if we were remaining here forever; and neither the word of God sounding in our ears daily, nor the things themselves instruct us. It is not possible to see a day or an hour in which many funerals cannot constantly be seen being carried out—but all is in vain, and nothing reaches our hardness of heart. Nor are we able to become better through the calamities of others; indeed, we do not even wish to; but when we mourn alone, then we are humbled; and if God slackens His hand, we raise our hand again. No one...

is set on things above, does not despise earthly things, nor look up to heaven; but as swine with heads bent down look to the earth, wallowing in the mud, so too many men are defiled by the most wretched mud and do not perceive it: for it is better to be polluted by unclean mire than by sins. For he who is defiled by that, is washed in a short time, and becomes like him who did not fall into that pit from the beginning; but he who has fallen into the ^A pit of sin has received a stain that is not cleansed by water, but requires much time, and precise repentance, and tears, and wailing, and more mourning, and more fervent [lamentation] than that which you show for those you hold most dear. For this filth comes upon us from without; for which reason we quickly put it aside; but that other is born from within, for which reason we are scarcely cleansed when we wash it off. For from the heart, he says, proceed evil thoughts, fornications, adulteries, thefts, false testimonies (Matt. 15:19). For this reason the Prophet also said: Create a clean heart in me, O God (Ps. 50:12); and another: Wash your heart from wickedness, O Jerusalem (Jer. 4:14). Do you see that to do rightly is both ours and God’s? And again: Blessed are the pure in heart, for they shall see God (Matt. 5:8). Therefore, let us become pure to the best of our ability; let us wipe away our sins. And how is it possible to wipe them away? ^B The Prophet teaches, saying: Wash yourselves, become clean, take away your wickednesses from your souls before my eyes (Isa. 1:16). What is, Before my eyes? Because some men seem to be pure, but [actually are so] to men, while to God they are manifest as whitewashed sepulchers; for this reason he says, Take them away so that I may see. Learn to do good, seek judgment, justify the orphan and the poor; and come, and let us reason together, says the Lord; and, if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool (Isa. 1:17, 18). Do you see that we must first cleanse ourselves, and then God cleanses? For having first said, Wash yourselves, become clean, then he brought in, I will make white. Let no one ^C therefore, of those who have reached the final state of wickedness, despair of himself; for even if you have reached such a habit, he says, and almost a nature of wickedness itself, do not fear. For he took colors that were not fugitive, but almost consubstantial with the things underlying them, and spoke of them as coming to the opposite state. For he did not simply say to wash, but to whiten as snow and as wool, that he might offer us good hopes. Therefore the power of repentance is great, if it makes us as snow and whitens us as wool, even if prevailing sin has dyed our souls. Let us therefore hasten to become clean; he has not commanded anything burdensome: Judge the orphan, and justify the widow, he says. Do you see everywhere how great is the discourse of mercy with God, and ^D of the protection of those who are wronged? Let us pursue these good deeds, and we shall be able, by the grace of God, to attain also to the good things to come; of which may it be granted that we all be accounted worthy in Christ Jesus our Lord.

HOMILY XIII

Chap. 7. v. 11. If therefore perfection were by the Levitical priesthood (for the people were under it when they received the law), what further need was there that another priest should arise according to the order of Melchizedek, and not be called according to the order of Aaron? For the priesthood being changed, of necessity a change of law also takes place. For he of whom these things are said, has participated in another tribe, from which no one has attended to the altar. For it is manifest that our Lord has sprung from Judah, to which tribe Moses spoke nothing concerning priesthood.

1. If therefore perfection were by the Levitical priesthood, he says. Having spoken concerning Melchizedek, and shown by how much he was better than Abraham, and having declared the great difference, he begins from here to demonstrate the mean of the covenant itself, and how the one is imperfect, and the other perfect. And he does not yet enter into the things themselves, but fights for the time being from the priesthood and the covenant. For then these things were more faithful to the unbelievers, when the demonstration is made from things already accepted and believed. He showed that Melchizedek was much better than both Levi and Abraham, having become a priest in their order. But he attempts it again from another [source]. From what source is this? From the current priesthood, and the Jewish one. And behold the excess of his understanding; for from where it was likely that he would be cast out of the priesthood, because he was not according to the order of Aaron, from this he confirms him, and casts out those others. And he does this by introducing himself as though perplexed by something, [asking] why it is never said "according to the order of Aaron," and thus resolving the perplexity. "And I," he says, "am perplexed by this very thing, for what reason it did not come to pass according to the order of Aaron." For this is indicated by his saying, "If therefore perfection were by the Levitical priesthood." And the, "what further need," has much emphasis. If therefore Christ had been previously according to the order of Melchizedek, and then the law had come, and the things concerning Aaron; one would reasonably say, as they were more perfect, that those [later ones] dissolve those [former ones], as having entered in; but if Christ is later, and takes another type of priesthood, it is clear that it is because those were more imperfect. Let us suppose, he says, for the sake of argument that all things were fulfilled, and that there is nothing imperfect in the priesthood; what then was the need to be called "According to the order of Melchizedek," and not, "According to the order of Aaron"? For what reason, having left Aaron, did he introduce another priesthood, that of Melchizedek? "If therefore perfection were by the Levitical priesthood," he says, that is, the perfection of things, of dogmas, of life, was by the Levitical priesthood. And he proceeds in this way. He said "according to the order of Melchizedek," showing that he is better than "according to the order of Melchizedek"—for he [Melchizedek] was much better. And finally he shows this also from time, that after...

[him] a people received the law: that is, they made use of it. It cannot be said that it was indeed perfect, but that it was not set over the people. Under it they received the law: that is, they made use of it. What need, then, was there for another priesthood, if that one was perfect? ^A For if the priesthood is changed, it is necessary that there also be a change of law: if it is necessary that there be another priest, or rather another priesthood, it is necessary that there be another law. This is for those who ask: What need was there for a New Testament? For he could have given testimony even from the prophets: This is the covenant which I disposed for your fathers (Acts 3:25); but he argues meanwhile from the priesthood. And see how he longs to declare it. He said, according to the order of Melchizedek. This cast out the priesthood of Aaron: for he would not have said, according to the order of Melchizedek, ^B if that one were better. If then another priesthood was introduced, it was necessary that there also be another covenant: for it is not possible for there to be a priest without a covenant and laws and precepts; nor that, having received another priesthood, he should use the former one. Next, that which could be objected, how he should be a priest who was not a Levite: this, when he had first laid down a certain foundation through the preceding points, he does not even wish to solve, but introduces it as if passing it by. I said, he says, that the priesthood was transferred: therefore also the covenant. But he transferred it not only in mode, ^C nor in precepts, but even by tribe: for it was necessary to be even by tribe. How? With the priesthood transferred, he says. That is, for this reason it was transferred from tribe to tribe, from the priestly to the royal, so that it might be the same, both royal and priestly. But see the mystery: at first indeed it was royal, and now it has been made priestly, just as also in Christ: for he was always indeed king, but he was made priest when he took on flesh, when he offered sacrifice. Do you see the change? And he introduces those things which were to be objected, as the sequence of events demanded. ^D For in which, he says, these things are spoken, he is from another tribe, from which no one was set over the altar. For it is known to all that our Lord derived his origin from Judah, about which tribe Moses spoke nothing concerning the priesthood. But what he says is something like this: And I also say and know that this tribe possessed nothing of the priesthood, nor did anyone from it exercise the priesthood: which very thing that saying clearly shows, No one was set over the altar. For it is entirely a translation. So it was necessary for the law and the old covenant to be transferred, since the tribe itself was also changed. Do you see how he shows a different [104, ] distinction than that which is sought from the change of tribe? Nor indeed is the amount of the distinction shown only from there, but also in mode, by the person, by the covenant, by the manner, by the very type. 16. Who was made not according to the law of a carnal commandment, but according to the power of an indissoluble life. ^A "Law of a carnal commandment": for that law was in many respects not legitimate. And he rightly called that commandment carnal: for all the things which it decreed were carnal. For to say, Circumcise the flesh, anoint the flesh, wash the flesh, cleanse the flesh, shear the flesh, bind the flesh, nourish the flesh, give rest to the flesh: are these not, tell me, carnal things? If you wish to learn what good things it promised, listen: Long life to the flesh, it says, milk and honey for the flesh, peace for the flesh, pleasure for the flesh. From this law Aaron received the priesthood: but Melchizedek not so. 15. And it is even more manifest, ^B if after the likeness of Melchizedek there arises another priest. What is manifest? How much there is between each priesthood, and how great is the difference, and how much more excellent is he who was not made according to the law of a carnal commandment. Who? Is this Melchizedek? No, but Christ. But according to the power of an indissoluble life. 17. For he testifies: You are a priest forever, according to the order of Melchizedek. That is, not for a time, nor having an end, but, According to the power of an indissoluble life. He said this, to show that the priest himself was made through his own and the Father's power, through an indissoluble life. ^C And yet this is not consequent to what was said, "Who was made not according to the law of a carnal commandment": for it was consequent to say, "But of a spiritual commandment." But by "carnal" he denotes the temporal: just as he also says elsewhere, "Imposed laws of carnal justification until the time of correction" according to the power of life: that is, he lives by his own power. He said there was a translation of the law, and showed how: now he seeks the cause: which most of all satisfies the minds of men, namely to know the cause entirely, and it creates more faith when we have learned the cause and the reason through which it comes to pass. 18. A rejection ^D indeed occurs of the preceding commandment on account of its weakness and uselessness. Here arise the heretics [saying: Behold, Paul calls the commandment evil]. But attend carefully: he did not say that it is vicious and wicked, but, "On account of its weakness and uselessness." Elsewhere also he shows its weakness, as when he says, "In which it was weakened through the flesh." This is not, therefore, weak, but we are. 19. For the law brought nothing to perfection. What is, "It brought nothing to perfection"? It made no one perfect when it was not obeyed: although not even if it had been heard would it have rendered one perfect and endowed with virtue. Meanwhile, however, he does not say this, but that it did not have power; and deservedly so: for thus were the letters situated: "Do this, and do not do that": proposing only, not also providing power and strength. But hope is not of such a kind. What is rejection? Ejection. [Yet showing what this is, he added, "Of the preceding commandment"? Thus calling the law, because on account of its weakness it was ejected; but that which has ceased and has been antiquated on account of weakness he calls the preceding.] Rejection is the abrogation and deletion of those things which had power and were valid. Hence it is shown that it had power, and was valid, but was held in contempt, because it accomplished nothing. Did the law therefore profit nothing? It did profit indeed, and profited greatly, but for rendering men perfect it profited nothing. For the law rendered nothing perfect.

^A Since all things were types, everything was shadow—circumcision, sacrifice, the Sabbath—things which could not penetrate to the soul; therefore, it yields and gives way. But there is the introduction of a better hope, through which we draw near to God; and inasmuch as it was not without an oath. Do you see that the matter of the oath became necessary here? Wherefore, it reasoned much about this above, because God swore, and swore for the sake of greater assurance. And there is the introduction of a better hope. What is this? The law also had hope, he says, but not such as this; for they hoped, if they pleased God, to possess the land, and to suffer no evil; but here we hope, if we please God, not to possess land, but the kingdom of heaven; or rather, which is far better than this, we hope to stand near to God, to come before the very paternal throne, and to minister to Him with the angels. And see how he sets these things forth little by little. For there he says: Entering into the inner part of the veil; but here: Through which we draw near to God; and inasmuch as it was not without an oath; what is, And inasmuch as it was not without an oath? That is to say, not without an oath. Behold another difference. And he says that these things were not promised simply. For some were made priests without an oath; but he was made priest with an oath, through Him who said to him: The Lord swore, and will not repent, you are a priest forever according to the order of Melchizedek; by so much has Jesus become the surety of a better covenant. And there were many priests made, because they were hindered by death from continuing; but he, because he remains forever, has his priesthood unchangeable. ^B

He sets forth two differences: that it has no end, as the legal one had, and that it was with an oath; and this he shows from Christ, who passes over: For he says, according to the power of an indissoluble life; he makes this clear also from the oath, because He swore; and from the reality itself. For if on account of that one being weak, it was cast out; this one, because it is powerful, stands firm. He also shows this from the priest. How? By showing that he is one; and he could not be one if he were not immortal. For just as many were priests because they were mortal; so the one is one, because he is immortal. By so much has Jesus become the surety of a better covenant, in that He swore to him that he would always be a priest, he says; he would not have done this had he not been alive. ^C Whence he is able to save to the uttermost those who come to God through him, always living to intercede for them.

3. Do you see that he says this regarding his humanity? When he showed him as priest, then he appropriately speaks of interceding. So that even when Paul says, Who also intercedes for us, he hints at the same thing, that being High Priest, he intercedes. Since He who raises the dead as He wills, and makes alive just as the Father does, how, where saving is required, does He intercede? He who has all judgment, how does He intercede? He who sends the angels, so that some cast into the furnace, and others He saves, how does He intercede? Whence, he says, he is able to save. Therefore he saves, because he does not die. Because he always lives, he has no successor, he says; and if he has no successor, he is also able to stand over all. For here the high priest, even if he were wonderful, was so only until that time in which he lived, like Samuel, and all such; but after that, no longer; for they had died; but here it is not so, but he saves to the uttermost. What is, To the uttermost? He hints at some great mystery. He says he saves those who come to God through him, not here only, but also there. How does he save? By always living to intercede for them, he says. Do you see how much he said that is lowly because of his humanity? For he does not say that he intercedes once and obtains this, but always, and whenever it is necessary to intercede for them; for this is what To the uttermost signifies. What is, To the uttermost? He says, not for the present only, but also there in the life to come. Does he then always need to pray? And how could that have reason? For human beings often obtained everything from a single petition, and does he always need to? Why then does he sit with [the Father]? Do you see that to speak of things in a lowly way is a condescension? ^D What he says is of this kind: Do not fear, nor say, Yes, he loves us, and has boldness towards the Father, but he cannot always live to do so; for he always—. Such a high priest became us, holy, innocent, undefiled, separated from sinners. Do you see that the whole is spoken concerning his humanity? But when I say humanity, I mean possessing divinity, not dividing, but leaving it to you to suspect the fitting things. Did you see the difference of the High Priest? He summarized the things said above, when he said: Tempted in all things according to the likeness without sin; for such, he says, a high priest became us, holy, innocent. What is innocent? Without malice, not deceitful; and that he is such, hear the prophet saying: Neither was guile found in his mouth. Can one say this concerning God? And is he not ashamed, saying that God is not deceitful or guileful? Concerning the one according to the flesh, there might be room for the word, Holy, undefiled; and one could say this regarding God; for he has a nature that cannot be defiled. Separated from sinners. Does this alone show the difference, or also the sacrifice itself? The sacrifice also. How? He says he has no need daily, as the high priests had, first to offer sacrifices for their own sins, then for those of the people; for this he did once for all, offering himself. This, what is it? Here he begins to strike up the excess of the spiritual sacrifice. He has spoken of the middle of the priest, he has spoken of the covenant, not the whole indeed, yet he has spoken; here he begins to strike up for the rest the sacrifice itself.

^A Do not therefore upon hearing that He is a priest, think that He is always sacrificing; for He sacrificed once, and for the rest He sat down. In order that you may not think that He stands above, or that He is a minister, he shows that the economy is the point. Just as He became a slave, so also a priest and minister; but just as having become a slave, He did not remain a slave, so also having become a minister, He did not remain a minister; for it is not the role of a minister to sit. This surely then hints here at the magnitude of the sacrifice, that being one, it sufficed, and having been offered once, it could do as much as all could not. Yet he does not speak of these things yet; for he says nothing other than: "For this," he says, "He did once." What? "It is necessary," he says, "to have also this one for Him to offer; not on His own behalf—for how could He offer on His own behalf when He is sinless?—but on behalf of the people." What are you saying? And He has no need to offer for Himself, and He is able to do so much? Certainly, he says. For lest you should think that the expression, "He did it once," was said of Him as well, hear what he adds: "For the law appoints men as high priests having infirmity, and therefore they offer always on their own behalf; but that powerful one, who does not have sin, why should He offer for Himself?" Therefore, He did not offer on His own behalf, but on behalf of the people, and that once.

^B The Word of the oath which is after the law,

into eternity perfect

^C Whoever therefore have been deemed worthy of the seal, whoever have received the fruit of the sacrifice, whoever are partakers of the immortal table, let us remain guarding our nobility and honor; for a fall is not without danger. Whoever, however, have not yet been deemed worthy of these, let not even them be confident on that account; for when someone therefore sins so that he may receive holy baptism at his last breath, often he will not attain it. Believe me: I do not speak because I want to frighten you; I know many to whom this has happened, who for the sake of the expectation of illumination sinned much, but at the end of their departure they passed away empty. For God therefore gave baptism, that He might solve sins, not that He might increase sins; but if anyone uses it so that he may sin more securely, this is a cause of sloth and negligence. For if there were not a laver, they would live more safely, as those not having remission. Do you see that it is we who cause it to be said, "Let us do evil that good may come" (Rom. 3:8)? Therefore I ask you, who have not been initiated into the mysteries, wake up: let no one come to virtue like a mercenary, let no one come like an ungrateful person; let no one approach it as a heavy and ^D 108 troublesome thing. Let us therefore approach it with a ready mind and joyful. For even if a reward were not proposed, ought one not be good? Yet still, even with a reward, let us be good. And how is this not a disgrace and the greatest shame? "If," he says, "you do not give me a reward, I am not moderate and temperate." Shall I dare then to say something? You were never temperate and moderate, even if you act modestly, if you do this for a reward; for you count virtue as nothing if you do not love it. But God, because of our great weakness, willed it to be done even for a reward; we, however, do not approach it even so. But let us suppose, if you will, that a certain man exceeds in innumerable committed evils, and is deemed worthy of baptism: which I think does not quickly come to pass: how, I ask, will he go there? For those things which he did, not accused, but not having confidence, and that deservedly. For when he has lived one hundred years, he shows no other good thing, except that he did not sin; or rather, not even that, but he was saved rather by grace alone, and sees others crowned, renowned, and in good repute: even if he had not fallen into Gehenna, will he bear, tell me I pray, the anguish and the sickness of mind?

But that I may make this matter plain by an example; let there be two soldiers, and let the one indeed steal, commit injury, and invade the property of others; this one indeed does nothing of these, but behaves himself bravely, performs noble deeds, sets up trophies in wars, stains his right hand with the blood of enemies: then, when the time comes, from that station in which even that thief was, he is suddenly led to the royal seat, and is clothed in purple; this man, however, remains there where he was, only by royal clemency, he does not pay the penalty of the things which he committed, but is in the last place, and is stationed under the king: will he bear, tell me I pray, the anguish and the sickness of mind, when he sees the one who was with him, having ascended to that very pinnacle of dignities, and having become so renowned, and holding dominion of the inhabited earth; while he remains below, and does not even have that which he did not suffer punishment, with honor, but from grace and royal clemency? For even if the king has dismissed him, and has absolved him from crimes, he will live however affected by shame and ignominy: for others will not admire him. For in such concessions we do not admire those who receive, but those who give; and the greater the gifts they give, the greater the shame with which those are affected who receive, when great sins have been committed by them. With what eyes therefore will he be able to look at those who are in the palace, with them showing innumerable sweats and wounds, when he himself can show nothing, but only that he departs saved by the kindness and clemency of God alone? Just as if someone were to demand that a murderer, a thief, an adulterer, who was to be led to capital punishment, be forgiven for his sake, and had ordered him to be in the vestibules of the palace; that person could now never look at anyone face to face, even if he were freed from punishment: so also this one too. For if here are both a prefect, and all who assist the king, and those who are far from these [a] (Note: Migne adds a small footnote-index here, "a. Sic Regg., Comin. et marg. Savil. Legebatur Kὰν μισθῷ. Evit." — *alt-version omitted*).

higher, and all those around the king, and those who are much lower and hold the place of what are called decani ^A, are in the palace, even though there is so much distance between the prefect and the decanus; how much more will this be so in the heavenly palace. And I do not say this of my own accord; for Paul sets another and greater difference than these. For as many differences, he says, as there are between the sun and the moon, and the stars and the smallest star, so many are there among those in the kingdom. And that the difference between the so-called decanus and the prefect is much more [than that] between the sun and the smallest star, is clear to all. For the sun shines upon and makes radiant the whole world at once, and hides the moon and the stars; but the latter often does not even appear, and [is] in darkness; for there are many stars which we do not see. When, therefore, we see others becoming suns, while we hold the rank of the smallest stars that do not even appear, what consolation will there be for us? Do not, I beg you, let us be so slothful, so idle, do not let us treat the salvation from God as an opportunity for negligence, but let us trade in it, ^B and increase it. For if anyone is a catechumen, yet he knows Christ, yet he has known the faith, yet he listens to the divine words, yet he is not far from divine knowledge, he knows the will of his Master. Why then does he delay? Why does he hesitate and put it off? There is nothing better than a good life, both here and there, both for those being enlightened and for those who are catechumens. For what, tell me, is burdensome that has been enjoined upon us? Have, he says, a wife, and be temperate. Is this burdensome, tell me? And how, when many even without a wife are temperate, not only Christians, but even Greeks? If the Greek excels because of vainglory, do you not keep this even for the sake of the fear of God? Give, he says, to the poor from your possessions. Is this burdensome? Yet here too Greeks accuse us, having emptied entire properties out of vainglory alone. Do not speak obscenely. Is this difficult? For if it had not been enjoined, ^C should you not have corrected it, so as not to appear dishonorable? For that the opposite is difficult, I mean speaking obscenely, is clear from the fact that the soul is ashamed and blushes if it is led to say anything of the sort, and it will not even say it, unless perhaps it is drunk. For why, when sitting in the marketplace, even if you do this at home, do you not do it there? Is it not because of those present? Why do you not quickly do the same in the presence of your wife? Is it not so that you may not insult her? In order, then, not to insult your wife, you do not do it; but when you insult God, are you not ashamed? For He is present everywhere, and hears all things. Do not be drunk, he says; well. For is not this itself also, strictly speaking, a punishment? He did not say, Swallow the body, but what? Do not be drunk; that is, do not so unbridle it as to take away from the soul its dominion. What then? Is one not to care for the body? God forbid; I do not say this, but do not care for it unto its desires; for thus also Paul commanded, saying: And make not provision for the flesh, to fulfill the lusts thereof (Rom. XIII, 14). Do not steal, he says, what is not yours, do not covet, do not swear falsely. What labors do these require? What toils? Do not speak evil, he says, nor slander. What labor does this have? On the contrary, it involves labor. For when you speak evil, you are immediately in danger, ^D in suspicion, lest he whom I spoke about has heard, whether he be great or small; for if he be great, you will immediately be in danger in [your] deeds; but if he be small, he will avenge himself with equal, or rather with much harsher [deeds]; for he will speak evil of you more severely. Nothing is difficult, nothing is burdensome [that] we have been enjoined, if we wish; but if we do not wish, even the easiest things will appear burdensome to us. What is easier than eating? But out of much sloth many are distressed even at this; and I hear many saying that even eating is a toil. None of these things has toil, if you are willing; for in the willing all things lie, after the grace from above. Let us therefore wish for good things, so that we may also obtain eternal goods, by grace and lovingkindness.

HOMILY XIV

1. Paul mingles lowly things with lofty things, he who always imitates his Teacher, so that the lowly things may become a way to the lofty, and through these one may be led by the hand to those, and having arrived at the great things, learn that these were of condescension. This, at any rate, he does here too; for having said that he offered up himself, and having shown him as a high priest, he adds: Now of the things which are being spoken, we have such a high priest, who has sat down at the right hand of the throne of the Majesty in the heavens. And yet this is not of the priest, but of him whom that one ought to serve. A minister of the holy things. Not just a minister, but, of the true tabernacle, which the Lord pitched, and not man. A minister of the holy things. And of the true tabernacle? See how he raises the souls of the Jews. Yet a little before he distinguished, saying: Are they not all ministering spirits? And because of this they do not hear: Sit at my right hand, as being a minister; so that he says this because of the flesh. And here he calls heaven the tabernacle. Therefore, showing the difference from the Jewish one, he adds, saying: Which the Lord pitched, and not man. See how he raised the souls of those from the Jews who had believed, by saying this. Since it was likely they would imagine that we do not have such a tabernacle: Behold, he says, the priest, and great, and much greater than that one, and he has offered a more wonderful sacrifice. But what if these are words, what if they are boasting and soul-seduction? But for this reason he verified it first from the oath, and finally also from the tabernacle. For this [tent] too was indeed clear…

but he devises another [argument]: "Which the Lord pitched," he says, "and not man." Where then are those who say the heaven moves? Where are they who declare it to be spherical? For both of these views are destroyed here. "Now the main point," says he, "of the things being said." "Head" is always used for that which is greatest. He again brings down his discourse; having said that which is sublime, he freely utters the humble things afterward. Then, so that you may know that the "minister" is spoken of regarding his humanity, see how he again indicates this: ^A "For every high priest," he says, "is appointed to offer gifts and sacrifices; wherefore it is necessary that this one also have something to offer." Lest, because you hear that he sits, you should think it nonsense that he is called a high priest—for that sitting indeed belongs to the dignity of God, but this belongs to his great benevolence toward men and his great care for us. For this reason he lingers on it, and dwells longer on this point; he feared lest he might overthrow that [previous argument]. For this reason he brings the discourse back to this point, since some were asking: "Why did he die when he was a priest? But a priest is not without a sacrifice." Therefore, it is necessary for him also to have a sacrifice. Furthermore, having said that he is above, he says and shows that he is a priest on all sides—from Melchizedek, from the oath, and from the fact that he offers sacrifice. From this, he subsequently constructs another syllogism. For if he were on earth, he says, he would not even be a priest, when there were priests who offered gifts according to the law. Therefore, if he is a priest, as he certainly is, he must needs look for another place. For if he were on earth, he would not be a priest. For how could he be? He would not have offered, he would not have performed the priestly service; and rightly so, for there were priests there. And he shows that it was impossible for there to be a priest on earth; for how could there be? Since there was not, he says, a resurrection. ^B Here it is necessary to lift up the mind and contemplate the apostolic wisdom; for again he shows the difference of the priesthood. "Who serve," he says, "the pattern and shadow of heavenly things." What does he call "heavenly things" here? Spiritual things; for even if they are performed on earth, they are nonetheless worthy of heavenly things. For when our Lord Jesus Christ is set forth sacrificed and immolated, when the Spirit arrives, when He is present here who sits at the right hand of the Father, when others come to be through the laver, when they are citizens of those who are in heaven, when we have a homeland and city there, when we are pilgrims and strangers here—how are all these not heavenly? Do we not also, who are here below, sing to them the things that the choirs of incorporeal Powers sing above, in harmony with them? Is not the altar also heavenly? How? It has nothing carnal; all things that are set forth are spiritual; the sacrifice is not diffused into ashes, into smoke, or into a burnt-offering, but makes those things that are set forth splendid and joyful. ^C And how are the mysteries that are brought to pass not heavenly, when, from the time when it was said, "Whose sins you retain, they are retained; whose you remit, they are remitted" (John 20.23), those who now minister themselves hear that very thing said? How are all things not heavenly when these also have the keys of the kingdom of heaven? "Who serve," he says, "the pattern and shadow of heavenly things, as it was answered to Moses when he was finishing the tabernacle: 'See,' he says, 'that you make all things according to the pattern which was shown to you on the mountain.'" Since our hearing is slower to learn than our sight (for we do not entrust to our soul in the same way the things we have heard as we do those we have seen), he showed him everything. He either shows this from the pattern and the shadow, or he implies it regarding the temple; for he added, "See, he says, 'that you make all things according to the pattern which was shown to you on the mountain.'" Did he see only regarding the construction of the temple, or also regarding the sacrifices and all other things? Indeed, one would not be wrong even to say this. For the Church is heavenly, and is nothing other than heaven. ^D "But now," he says, "he has obtained a better ministry, by so much as he is the mediator of a better testament." Do you see, he says, how much better the ministry is than the ministry, if the former is a pattern and a figure, while this is the truth? But this did not profit the hearers at all, nor did it affect them with joy. For this reason he says that which affected them with the greatest joy: "Which has been established in better promises." When he had lifted it up by the place, the priest, and the sacrifice, then he also places what the difference is between the testaments; he had also said before that it was weak and unprofitable. And see with what caution he proceeds, since he was about to accuse it. For when he had said there, "According to the power of an indissoluble life," then he said, "A setting aside of the former commandment takes place"; then even afterwards he put a great thing, saying, "By which we draw near to God" (Heb., having shown that we have heaven instead of a temple, and that those were figures of our things, and having by these things lifted up the ministry, he subsequently also deservedly extols the priesthood. But, as I said, he places that which most affects them with joy, saying: "Which is established on better promises." From where is this evident? From the fact that the former was indeed cast out, and this one was introduced in its place; for it holds dominion because it is better. For as he says: "If there were perfection through it, what need was there still for another priest to arise according to the order of Melchizedek?" So he uses the same syllogism here as well, saying: "For if that first one had been without fault, a place would not surely have been sought for a second," that is, if nothing had been lacking to it, if it had made them free from all fault. For as to what he says about this, hear the following: blaming them, he says. He did not say, "Blaming the covenant itself," but, "Blaming them, he says: 'Behold, the days are coming, says the Lord, and I will consummate over the house of Israel, and over the house of Judah, a new testament, not according to the testament that I made to their fathers, in the day that I took hold of their hand, to lead them out of the land of Egypt; because they did not remain in my testament, and I regarded them not, says the Lord.'" "Mainly," he says: and from where is it evident that it received an end? He shows this also from the priest; he shows it now in so many words, that it has been cast out. And how? By a better...

^A covenant, saying, "For where is the equality, tell me, between earth and heaven?" You, however, observe how here too he speaks of "promises," so that you may not accuse him of this. For there also he says, "Through which we draw near to God by a better hope," showing that there too is hope; and here he mentions "a better promise," hinting that there also he had made promises.

Since they were always accusing him, he says, "Behold, the days are coming, says the Lord, when I will conclude with the house of Israel and with the house of Judah a new covenant." He does not say "an old" covenant. For ^B so that they might not have this to say, he also defined the time; for he did not simply say, "According to the covenant which I made with their fathers," so that you might not claim the one made to Abraham or the one to Noah; but, showing which one, he says, "Not according to the covenant which I made with their fathers in the day of the exodus." Therefore he also added: "In the day when I took hold of their hand, to lead them out of the land of Egypt; because they did not continue in my covenant, and I disregarded them, says the Lord."

3. Do you see that the evils begin from us? They, he says, did not continue first. Therefore, the neglect is from us, while the good things are from Him—I mean those of His beneficence. Here he sets forth a defense, as it were, showing the very cause for which He abandons them. "For this is the covenant," he says, "which I will make with the house of Israel after those days, says the Lord: putting my laws into their mind, and ^C I will write them upon their hearts; and I will be to them as a God, and they shall be to me as a people." Thus he says these things concerning the New Covenant, because he says: "Not according to the covenant which I made." And what other difference is there, but this? But if anyone says that the difference is not in this, but in the fact that they were given into their hearts, he is not introducing a difference in the precepts, but he is showing the mode of the giving. For, he says, the covenant will no longer be in letters, but in hearts. Let the Jew, therefore, show this as having happened at some time; but he could not find it; for again it was "in letters" after the return from Babylon. ^D I, however, show the apostles as having received nothing in writing, but having received it in their hearts through the Holy Spirit. Wherefore also Christ said: "He, coming, will bring all things to your remembrance, and teach you." And, he says, "They shall not teach each one his neighbor, and each one his brother, saying, Know the Lord; for all shall know me, from the small to the great among them. For I will be merciful to their injustices, and of their lawlessness And of their sins I will no longer remember." Behold another sign; "From the small," he says, "to the great among them," they shall know me, and shall not say: "Know the Lord." When has this happened but now? For our state is manifest; but that of theirs is not manifest, but had been shut up in a corner.

Otherwise, a thing is then called "new" when it is different and shows if it has anything more than the old. And this covenant also happens to be new, when some parts of it are removed, while others are not; as, to use an example, if someone, letting the whole of an old house that was about to fall be, patched the foundation, we immediately say, "He made it new," when he removed some parts and substituted others. For even the heaven is called "new" in this way, when it is no longer brass, but gives rain; and the earth likewise is new when it is not unfruitful, not when it is transformed. And a house is thus new, when some things of it are removed and others remain. So he rightly called it "a new covenant," to show that that former covenant had become old in that it gave no fruit. And so that you may learn accurately, read what Haggai says, what Zechariah, what the angel, and what Ezra complains of. How, then, did he receive it? And how does no one ask the Lord, when they themselves transgressed, and they themselves did not know? Do you see how your point is forced? I, however, put forth my own, that this would be called "new" in the strict sense. Otherwise, I do not even grant that this was said concerning that, "The heaven will be new." For why, saying in Deuteronomy that "the heaven will be brass," did he not put this in the distinction, "But if you hearken, it will be new"? And indeed for this reason he says he will give another covenant, because they did not continue in the former. I prove this from what he says: "For the impossibility of the Law, in that it was weak through the flesh"; and again: "Why do you tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" Because they did not continue, he says.

Here he shows that he deems us worthy of greater and spiritual things. For, he says, "Into all the earth their voice went out, and unto the ends of the inhabited world their words." That is, "They shall not each say to his neighbor, Know the Lord." And again, "The earth shall be filled with the knowledge of the Lord, as much water to cover the seas." In saying "new," he says, he has made the first old. And that which is made old and is growing aged is near unto destruction. Behold the hidden meaning of how he uncovered the prophet’s thought. He honored the Law and did not wish to call it "old" by name; yet, nevertheless, he did say this: for if that was new, he would not have called this which came after it "new." So, by giving something more and different, he says, "It has been made old." So it is being abolished and perishing and is no longer. Having received the boldness from the prophet, he attacks him the more profitably, showing that our things now flourish; that is, he showed it to be old. Then, having taken the name of "the old," and adding another from himself, that of "aging," he took what was left from the other things, and says: "Near unto destruction." Therefore, the new did not simply put an end to the old, but as one grown old, as one not useful. For this reason he used to say, "Because of its weakness and unprofitableness," and, "The law made nothing perfect," and that, "If the first was faultless, there would not have been a place sought for a second." What is "faultless"? Useful, strong. And he says this, not as to show it liable to accusations, but as not being sufficient, he spoke somewhat more colloquially; as one might say: "The house is not faultless," that is, it has a defect, it is shaky; "the garment is not faultless," that is, it is now tearing.

He does not mean here that it is evil, but that it contains something which may be reproached, a defect and a fault.

^D We ourselves, indeed, were once new; but now we have grown old, and because of this we are near to ruin and destruction. But, if we will, we shall remove this old age and strip it away. By the washing, indeed, we can do so no longer, but by repentance we can. If there is anything old in us, let us cast it away; if there be any wrinkle, if any spot, if any filth, let us wash it off and be made beautiful, that the King may desire our beauty. It is permitted, even if we have fallen into the most extreme deformity, to acquire again that beauty of which David speaks: "Hear, O daughter, and see, and incline your ear, and forget your people and your father's house, and the King shall desire your beauty" (Ps. XLIV, 11, 12).

And yet, forgetfulness does not produce beauty; the beauty, I mean, of the soul. What, then, is this forgetfulness? It is the forgetfulness of sins. For He addresses the Church which is from the Gentiles, persuading her not to remember her parents, namely, those who sacrificed to idols: for from among them she was gathered. He did not say, "Do not approach them," but what is more: "Do not let them even come into your mind." Which he says elsewhere: "I will not make mention of their names with my lips," and again, "That my mouth may not speak the works of men" (Ps. XV, 4; XVI, 4). Nor is this yet a great virtue; or rather, it is indeed a great one, but not the greatest. For what does he say there? He did not say, "Do not speak of the things of your fathers," but, "Neither remember them, nor let them come into your mind." Do you see how great a distance he wishes us to be from vice? For he who does not remember, will not think; he who does not think, will not speak; and he who does not speak, will not act. Do you see by what great intervals of the way he has hedged us in, and by what distances he has removed us?

Let us also, therefore, hear and forget our evils—not, I say, the sins we have committed: "For do you," He says, "remember first, and I will not remember." For example: let us no longer remember theft, but let us even return what was taken before. This is to forget vice, and to expel the rapacious thought, and never to admit it, but even to erase the sins that have been committed by us. But from where shall this forgetfulness of evils arise for us? From the remembrance of the good things of God: if we perpetually remember God, we shall not be able to remember those other things. "If I remembered You," He says, "upon my bed, in the mornings I meditated on You" (Ps. LXII, 7). And we ought to remember God always, indeed, but especially when our thought is in silence and quiet, when by that memory it can both judge itself and keep it in mind. For in the day, when we have remembered, other cares and tumults enter and expel it; but by night we can always remember, when the soul is in tranquility and quiet, when it is in the harbor, when it is in serenity: "What you say," He says, "in your hearts, be pricked in your beds" (Ps. IV, 5). For one ought, indeed, to have this memory also during the day; but since you are always anxious and distracted by things that pertain to this life, at least remember God then, in your bed: "In the mornings meditate upon Him" (Ps. LXII, 7).

If in the mornings we meditate on these things, we shall proceed to our tasks with great security; if we first make God propitious to us by supplication, thus proceeding we shall have no enemy; or if you have one, you will laugh at him, having God as your ally. There is war in the market, our daily affairs are a struggle, there are waves, there is a tempest. Therefore, we have need of weapons: and great weapons are prayers; we have need of favorable winds, we must learn it all, so that we may traverse the length of the day without shipwrecks and wounds: for there are many reefs every day, and often the boat strikes them and is overwhelmed.

Morning and nocturnal prayer. Therefore we have need of prayer, especially morning and nocturnal. Many of you have often watched the Olympic games, and not only watched them, but were also supporters and admirers of those who were struggling, this one for the one, that one for the other. You know, therefore, that through those days and nights of the contests, the herald all night long thinks of nothing else, is anxious for nothing else, than that the one who is struggling, when he goes forth, should not behave indecorously. For those who sit by urge the contestant not to speak to anyone, lest he waste his breath and become ridiculous. If, therefore, he who is about to struggle before men takes such care, much more will it be fitting for us to be assiduously anxious and to think, for whom the whole life is a contest. Therefore, let the whole night be a vigil for us, and let us be anxious, that when we go forth from the day, we be not ridiculous. And would that it were only ridiculous! But now the Judge of the contest sits at the right hand of the Father, listening diligently that we may not say anything that is discordant, and nothing that is not fitting; for He is not only the judge of deeds, but also of words. Let us keep awake the whole night, O beloved; we too have supporters, if we will: an angel sits by each one of us: but we snore the whole night through. And would that it were only this! Many, however, even do many flagitious things, some indeed going to the very brothels, others making their own houses brothels, because they lead harlots there. They are very anxious indeed (are they not?) that they might struggle rightly. Others are drunk and speak erroneously, others are in a tumult, others keep the night badly, weaving snares even worse than they who are sleeping; others are counting usury, others are tormented by cares, and do everything more than what is fitting for the contest. Wherefore I beseech you that, having dismissed all things, we look to one thing alone, that we may receive the prize, that we may be crowned with the wreath; let us do all things by which we may be able to attain the promised goods: which may it be granted to us all to obtain, by grace and loving-kindness.

HOMILY XV

^AChap. 9. v. 1. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. 3. And after the second veil, the tabernacle which is called the Holiest of all; 4. Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 5. And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

1. He shows from the priest, from the priesthood, from the covenant, that the former was to have an end; he now shows it also from the very tabernacle of the structure. How? By saying "sanctuary," and "Holiest of all." The sanctuary, then, is a symbol of the former time; for there all things are done by sacrifices. But the Holiest of all denotes this present time; for he calls "Holiest of all" the heaven, and the vail too, the vail of heaven, and the flesh entering into the parts within the vail, that is, through the vail of his flesh. It is good to take up this passage from the beginning and speak of it. What then does he say? "Then verily the first covenant had..." The first, which? The covenant. "Ordinances of divine service." What is "ordinances"? Symbols, or institutions; as if he said, "It had them then, but now it has them not." He shows by this that it has already departed; for he says it "had" them then. So that now, even if it stands, it is no more. "And a worldly sanctuary." He calls it "worldly" because it was permitted to all to enter, and the place was manifest in the same house, where the priests stood, where the Jews, the proselytes, the Greeks, the Nazarenes. Since, then, it was accessible even to Greeks, he calls it worldly; for the Jews were not the world. "For there was a tabernacle made," he says, "the first, which is called the sanctuary, wherein was the candlestick, and the table, and the shewbread." These are symbols of the world. "And after the second veil..." So there was not one veil only, but there was also an outer veil. "The tabernacle which is called the Holiest of all." See how everywhere he calls it a tabernacle, from the dwelling there. "Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant." All these things were magnificent and brilliant monuments of Jewish ^B ingratitude. "And the tables of the covenant." For he had broken them; and the manna; for they murmured; and therefore, handing down the memory to their descendants, he commanded it to be deposited in the golden pot. "And Aaron's rod that budded." For they rebelled. Since then the Jews were ungrateful, and when receiving benefits were constantly forgetting them, for this reason by the command of the lawgiver they deposited them in the golden pot, and thus handed them down to their descendants. "And over it the cherubims of glory shadowing the mercyseat." What is "cherubims of glory"? Either those that are glorious, or those that are beneath God, he says. And he rightly elevates these by his discourse, that he may show that the things after these are greater. "Of which we cannot now speak particularly." Here he hinted that these were not only the things seen, but that they were certain enigmas. "Of which we cannot now speak particularly," perhaps as needing a long discourse.

Now these things being thus prepared, the priests went always into the first tabernacle, accomplishing the service of God. That is to say, these things existed, but the Jews did not enjoy these very things; for they did not see them. So that they were not for them more than for those whom they prefigured. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. Do you see the types already laid down? That they might not say, "How is it one sacrifice? And how did the high priest offer once?" he shows it from the beginning to be so; if indeed the holier and the fearful one was one. So they were accustomed from the beginning; for then, too, the high priest, he says, offered once. And well did he say, "not without blood"; not without blood, indeed, but not this blood; for the business was not so great. He shows that there shall be one, not consumed by fire, but rather shown by blood. ^C For since he called the cross a sacrifice, which has neither fire, nor wood, nor is offered often, but offered once in blood: he shows that the old sacrifice also was of this kind, it was offered once in blood. "Which he offered," he says, "for himself and for the errors of the people." See; he did not say "sins," but "errors," that they might not think highly of themselves. For if you sinned not willingly, he says, but erred involuntarily, even of this no one is pure. And everywhere he places "for himself," showing that Christ is by much greater than the high priest among the Jews. For if he is separated from our sins, how did he offer for himself? What then, did you say these things, he says? For this is of one stronger. Nowhere is there here contemplation; but from this point he contemplates and says: "The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." For this reason, he says, these things were thus prepared, that we might learn that the Holiest of all, that is, heaven, is still inaccessible. Let us not, therefore, because we do not enter into it, think that it does not even exist, since we have not entered into the sanctuary either. ^D "Which was a figure for the time then present."

2. What does he call the "time then present"? The time before the coming of Christ; for after the coming of Christ it is no longer the time then present; for how, having arrived and having an end? And indicating another thing, he says this: "Which was a figure for the time then present"; that is, the type that was made. "In which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience." Did you see how clearly he showed from this what it is, "Nothing

^A could be more perfect"? How so? By the conscience. For the sacrifices did not take away the filth of the soul, but were only for the body. According to the law of a carnal commandment, he says. For it could not truly release either adultery, or murder, or sacrilege. Do you see? "Eat this, do not eat that"—things which are matters of indifference. Only regarding food and drink and various washings was there anything ordained; but he speaks of these things disparagingly. "And carnal ordinances, imposed until the time of reformation." For this is the righteousness of the flesh. Here he casts down those sacrifices, showing that they had no power, and that they existed only until the time of reformation; that is, they were waiting for the time that would correct all things. ^B 11. "But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands." He means the flesh here. And he rightly said "greater and more perfect," since both God the Word and the whole operation of the Spirit dwell in it; for "God giveth not the Spirit by measure." And he calls it "more perfect," both as being beyond blame and as accomplishing greater things. That is, "not of this creation." Behold how it is greater: for it would not be of the Spirit if man had constructed it. "Not of this creation," he says; that is, it is not of these created things, but of a spiritual creation, for it was constructed by the Holy Spirit. Do you see how he calls the body both tabernacle, and veil, and heaven? "By a greater and more perfect tabernacle"; then, "By the veil, that is to say, his flesh"; and again, "Into that which is within the veil"; and again, "Entering into the holy of holies, to appear in the presence of God." Why then does he do this? To teach us that he is speaking of the same thing under different significations. For instance, the veil is heaven: for just as the veil separates the holy of holies as if by a wall, so the flesh conceals the divinity, and the flesh is also the tabernacle, possessing the divinity; and the tabernacle again is heaven, for the high priest is within there. ^C But, he says, "Christ being come an high priest." He did not say, "Having become," but, "Being come"—that is, when he had arrived for this very purpose, not having succeeded another; he did not first arrive and then become, but did so at the moment he appeared. And he did not say, "an high priest of the things being sacrificed," but, "of good things to come," because language could not explain everything. 12. "Neither by the blood of goats and calves." Everything has been changed. "But by his own blood he entered in once into the holy place." Behold, he called that heaven. "He entered," he says, "into the holy place, having obtained eternal redemption." And that word "obtained" is used because it was something very unexpected and beyond hope, namely, how through one entry he obtained eternal redemption. Then follows that which is credible and brings faith: 13. "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" ^D For if, he says, the blood of bulls can purify the flesh, much more will the blood of Christ wipe away the filth of the soul. For lest, when you hear "sanctifies," you should suppose it is something great, he notes and shows the difference between the two sanctifications, and how the one is sublime and the other low; and he justly says it is so, since the one is the blood of bulls, but this is of Christ. Nor was he content with the name, but he also sets forth the manner of the offering. "Who through the Holy Spirit," he says, "offered himself without spot to God"—that is, an immaculate sacrifice, clean from sins. That expression, "through the Holy Spirit," means not through fire, nor through other things. "He shall purge," he says, "our conscience from dead works." He rightly said, "From dead works." For if at that time one had touched a dead body, he was polluted; and here, if anyone touches a dead work, he is polluted by conscience. "To serve," he says, "the living and true God." Here he shows that it is impossible for one who has dead works to serve the true and living God. He rightly said, "To serve the living and true God," showing that those things which are offered must themselves be living. Therefore, those things which proceed from us are living and true, but those of the Jews are both dead and false, and justly so. [index: entries preserved ] For if it was not proper for one who touched a dead body to enter in, much more so for one who has dead works, for the pollution is most grave. And all works that have no life and that breathe a foul odor are dead. For just as a dead body is useful for no sense, but even causes distress to those who approach it, so also sin immediately strikes the faculty of reasoning, and permits not even the mind itself to rest, but stirs up tumult and disturbs it. It is said that a pestilence also, when it arises, corrupts bodies. Such is sin as well; it differs in no way from a plague, not first corrupting the air and then the bodies, but immediately leaping into the soul. The diseases of the soul are worse than the diseases of the body. How great an evil is the love of money! Do you not see those who suffer from the plague, how they are inflamed, how they are agitated and tossed about, how they are full of stench, how foul is their appearance, how they are all unclean? Such also are those who sin, even if they are not seen. For tell me, is not he who is seized by the desire for money or for bodies worse than any fevered man? Is he not more impure than these, he who does and suffers every shameful thing? For what is more shameful than a man who is held by the love of money? For whatever acts harlots, whatever stage-women do not refuse to do, not even this man refuses; nay, it is likely that they would refuse more than he. Why do I say "does not refuse"? He suffers servile states, fawning upon whom he ought not, bold again and confident where he ought not, everywhere unstable; he sits and fawns upon men who are often wicked, and corrupt and base pretenders, much poorer and more abject than himself, while insulting others who are good and possessed of virtue, and attacking them with contumelies. Have you seen the shame and impudence on both sides? He is equally servile beyond measure, and arrogant. But harlots stand at home, and this is their crime, that they sell their body for money; yet poverty, he says, compels, and hunger compels, although even this is not enough for an excuse, for they could have [alt-version omitted]

^A supported themselves by working. But here there stands the covetous man, not in a brothel, but in the midst of the city, betraying not his body, but his soul to the devil, so that he may associate and enter into him just as one truly would to a harlot, and having satisfied all his desire, he departs; and the whole city sees it, not two or three men. And this too is a property of harlots, that they belong to whoever gives the money; for even if he be a slave, or a freeman, or a gladiator, or anyone at all, if he offers the wage, they accept; but those who offer nothing, even if they be the most noble of all, they do not admit without the money. These men also do the same in this instance: those right thoughts which they have, they reject when they lack money; but to the vile and truly beastly men they associate for the sake of gold, and associate shamefully, and destroy the beauty of the soul. For just as those women are by nature unsightly and swarthy and boorish and thick-set and ill-formed and poorly shaped, and shameful from every side, so too do the souls of these men become, unable to conceal their deformity even with outward cosmetics. For when there is extreme ugliness, whatever they may contrive, they are not even able to feign [beauty]. For that shamelessness makes [one] a harlot, hear the prophet saying: *Thou hast been shameless toward all, a harlot’s face has become thine* (Jer. 3:3). This can also be said to the covetous: Thou hast been shameless toward all, not toward this one or that one, but toward all. How? He who is such shows no respect for father, nor son, nor wife, nor friend, nor brother, nor benefactor, nor anyone at all. And why do I say friend and brother and father? He does not respect God himself, but everything seems to him a fable, and he laughs, drunk with excessive desire, and not even admitting into his hearing any of those things capable of benefiting him. But oh, the absurdity, and the things they utter! Woe to you, mammon, and to him who has you not! Here ^B I am sawn asunder by anger; for woe to those who say these things, even if they say them in jest. For tell me, did not God threaten such a threat saying: *You cannot serve two masters* (Matt. 6:24)? And do you dissolve the threat, daring to utter such things to your own harm? Does not Paul say it is idolatry, and call the covetous man an idolater? And you stand there laughing, after the manner of worldly women, playing the clown like those on the stage?

4. This overthrows everything, this brings it to ruin: our affairs and civility and wit have become a jest, nothing is steady, nothing is solid. I do not say these things only to secular men, but I know whom I hint at; for the Church is filled with laughter. If so-and-so says something witty, laughter immediately arises among those sitting there; and the amazing thing is, at the very time of prayer, many do not cease to laugh. Everywhere the devil dances, everyone he has clothed in his own, of all he takes hold; Christ is dishonored, they are relaxed, the church is in no part. Do you not hear Paul saying: *Filthiness, and foolish talking, and jesting be not once named among you* (Ephes. 5:4)? Along with filthiness he places jesting; and are you laughing? What is foolish talking? Things that have nothing useful. And are you laughing at all, and do you relax your face, you who are a monk? You, the crucified, who are mourning—you are laughing, tell me? Where did you hear that Christ did this? Nowhere, but rather deeply saddened many times. For because He saw Jerusalem, He wept, and because He considered the traitor, He was troubled, and when He was about to raise Lazarus, He wept; and you are laughing? If he who does not grieve over the sins of others is worthy of accusation, he who is unfeeling about his own and laughs, of what forgiveness will he be worthy? The present time is one of mourning and tribulation, of buffetings and asceticism, of struggles and sweat; and you are laughing? Do you not see how Saba was rebuked? Do you not hear Christ saying: *Woe to you that laugh now, for you shall mourn* (Luc. 6:25)? These things you chant every day. What are you saying, tell me? That I have laughed? By no means; but what? I have labored in my groaning. But perhaps there are some so relaxed and feeble-minded as even to laugh at this rebuke, because, forsooth, we are discussing these things regarding laughter. For such is the loss of reason, such is the madness, that one does not even perceive the rebuke. ^C The priest of God stands offering the prayer of all; and you are laughing, fearing nothing? And he indeed, trembling, offers the prayers on your behalf, and you show contempt? Do you not hear the Scripture saying: *Woe to you, scorners*? Do you not shudder? Do you not draw yourself together? And when entering into royal palaces, you adorn yourself in form and in look and in gait and in all other things; but here, where the true kingdom is, and such things as are heavenly, and you are laughing? I know indeed that you do not see; but hear that an angel is present everywhere, and especially in the house of God they stand beside the King, and everything is filled with those incorporeal powers. This discourse of mine is also to women, who do not dare to do this quickly in the presence of men, and even if they do, not always, but during the time of relaxation: but here they do it always. Do you cover your head, I ask you, and laugh, O woman, sitting in church? Have you entered to confess your sins, to fall down before God, to beseech and supplicate for the things badly committed by you, and do you do this with laughter? How then will you be able to propitiate Him? And what evil is laughter, he says? Laughter is not an evil, but it is an evil [to do it] beyond measure, out of season. Laughter is implanted in us, so that, when we see friends after a long time, we may do this, [or] when some are struck with fear and trembling, we may cheer them with a smile, not so that we may roar with laughter, and always laugh; laughter is implanted in our soul, so that the soul may be relaxed at times, not so that it may be dissipated. Since desire for bodies is also implanted in us, and there is not by any means a necessity because it is implanted to use it, or to use it immoderately; but we even master it, and do not say, Since it is implanted, let us use it. With tears serve God, so that you may be able to wash away your sins. I know that many mock us by saying, Tears immediately! For this reason it is time for tears.

d, let us use it. With tears serve God, so that you may be able to wash away your sins. I know that many mock us by saying, Tears immediately! For this reason it is time for tears. Let us therefore weep, O beloved, let us weep, so that we may truly laugh, so that we may truly rejoice in the time of sincere joy. For this joy is altogether mixed with sadness, nor is it possible to find it pure; but that joy is sincere, devoid of fraud and deceit, having nothing treacherous, nor anything admixed. Let us rejoice in that joy, let us pursue it. But there is no way to attain it other than by choosing here, not what is pleasant, but what is useful, and by being willing to suffer a little, and by bearing with thanksgiving all that happens. For thus shall we be able to attain the kingdom of heaven, by grace and kindness, etc.

HOMILY XVI

^A Chap. 9, v. 15. *And therefore he is the mediator of the New Testament, that by means of death for the redemption of those transgressions which were under the former testament, they who are called may receive the promise of eternal inheritance.* 16. *For where there is a testament, it is necessary that the death of the testator should intercede:* 17. *for a testament is confirmed upon the dead: otherwise it is not yet valid while he who made the testament lives.* 18. *Wherefore neither was the first indeed dedicated without blood.*

1. It was likely that many of the weaker ones, especially from the fact that Christ had died, might not have faith in the promises. Paul, therefore, refuting such an opinion from an abundance of caution, puts forward this example taken from common custom. What is it? For this very reason, he says, we ought to be confident and of good courage, because it is not for the living, but for the dead, that those who have made testaments have their testaments firm and valid, and receive their strength. And therefore he begins thus, saying, and he says: *He is the mediator of the New Testament.* A testament is made on the last day of death. Such, however, is the nature of it: it has some as heirs, others as disinherited. So here too he speaks of the heirs: *I will that where I am, they also may be* (John 17:21), says Christ. And again concerning those disinherited, hear him saying: *I pray not for all, but for them who believe in me through their word* (Ibid. v. 20). Again, a testament has some things belonging to him who has made it, and others belonging to those who receive it; so that some take, while others act. So here too: after He had promised innumerable things, He requires certain things of them, saying: *A new commandment I give unto you* (John 13:34). Again, a testament ought to have witnesses; hear Him again saying: *I am one that bear witness of myself, and the Father who sent me beareth witness of me* (John 8:18); and again, *He shall bear witness of me* (John 15:26), speaking of the Paraclete; and He sent the twelve apostles, saying: *Bear witness before God.* And therefore he says: *He is the mediator of the New Testament.* But what is a mediator? A mediator does not have in his power the matter to which he is an intercessor; but one thing is the matter, another is the intercessor. Just as there is an intercessor for a marriage, not he who is joined in marriage, but he who brings aid to him who is about to take a wife. So here too, the Son was the Intercessor between the Father and us. The Father did not wish to leave us this inheritance, but was angry with us, and was savage and harsh as one who had been alienated. He was therefore our intercessor and His, and He persuaded Him. And see how He was an intercessor: He brought and carried back words, transmitting what was from the Father to us, and adding death; we had offended, we ought to have died; He died for us, and made us worthy of the testament. Hence also the testament is firm and stable, because it was made for us when we were already unworthy. And from the beginning, indeed, He made the testament as a Father to children; but since we have been rendered unworthy, there was no longer need for a testament, but for punishment. Why then, he says, do you boast of the Law? For sin had brought us to such a state that we would never have been saved, had not our Lord died for us; the Law could by no means have done it; for it was weak. ^B He does not, however, confirm this further from custom alone, but also from those things which happened in the Old. This is what truly led them most. But, he says, no one was dead there; how then is that firm and stable? By the same mode, he says. How? For indeed the blood there was just as the blood here; if, however, it was not the blood of Christ, do not wonder; for it was a type. And therefore he says, *Wherefore neither was the first indeed dedicated without blood.* What does "dedicated" mean? It was made firm, stable, and ratified. Wherefore, he says, there needed to be a symbol of the testament and of the death.

2. For what reason, tell me, is the book of the testament sprinkled? 19. *For when every commandment of the law had been read by Moses to all the people, taking the blood of calves and goats with water and scarlet wool and hyssop, he sprinkled the book itself and all the people,* 20. *saying, This is the blood of the testament which God hath commanded unto you.* For what reason, tell me, is the book of the testament sprinkled, and the people, other than because that precious blood was being prefigured for many ages past? Why with hyssop? Because, being thick and tender, it held the blood. What else but the water? It shows also this, the cleansing which is done through water. What of the wool? This too, so that the blood might be held. Here he shows it to be the same, blood and water; for baptism is the symbol of His passion. 21. *He also sprinkled the tabernacle and all the vessels of the ministry in like manner with blood.* 22. *And almost all things are by the law cleansed in blood, and without shedding of blood there is no remission.* Why that "almost"? Why did he correct it thus? Because those were not a perfect cleansing, nor a perfect remission, but semi-perfect, and in the smallest part; but here, *This is,* He says, *the blood of the new testament, which is shed for you for the remission of sins* (Matt. 26:28). Where then did the book cleanse their minds? They themselves were the books of the New Testament. Where then are the vessels of the ministry? They themselves are. Where is the tabernacle? They are, again: *For I will dwell in them, and walk among them* (2 Cor. 6:16). But He did not sprinkle here with scarlet wool and hyssop: why? For the cleansing was not bodily, but spiritual, and the blood was spiritual. How? It did not seek the irrational creature from the body, but from the body which was prepared by the Spirit. With this blood, not Moses, but Christ sprinkled us through the word which was spoken: This is the blood of the new

book? You purified their minds. They, therefore, were the books of the new covenant. Where are the vessels of the liturgy? They are they. Where is the tent? They are they again; "For I will dwell in them, and walk among them," He says. But He did not sprinkle here with scarlet wool or hyssop; why so? Because the purification was not bodily, but spiritual, and the blood is spiritual. How? Because it does not flow from the body of irrational animals, but from a body prepared by the Spirit. With this blood, not Moses, but Christ has purified us, through the word that was said: "This is the blood of the new covenant for the remission of sins." 160 This word, dipped into the blood instead of hyssop, sprinkles all. And there, indeed, the body was purified from without—for the purification was bodily—but here, since the purification is spiritual, it enters into the soul and purifies it, not merely being sprinkled about, but gushing forth within our souls. Those who have been initiated know what is said. And in the case of those, He was sprinkling the very surface, and the one being sprinkled was washed again; for he did not go about stained always. But in the case of the soul, it is not so, but the blood is mixed into the very substance, making it robust and pure, and leading it to that ineffable beauty. He shows, then, that death is the cause not only of confirmation, but also of purification. For since death seemed to be a foul thing, and especially that by the cross, he says that He purified—and He purified with a precious purification, and for greater things—therefore the sacrifices went before, because of this blood; therefore the lamb, therefore all things were done. "It was necessary, therefore, that the models of those things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these." And how are they models of those in the heavens? And what does he call "those in the heavens" now? Is it the heaven? Or the angels? None of these, but our own affairs. Therefore our affairs are in the heavens, and are heavenly, even if they are performed on earth. Since even angels are on earth, but they are called heavenly; and the Cherubim appeared upon the earth, but they are heavenly. And why do I say they appeared? They dwell, in fact, on earth, just as they did in paradise. But that did not prevent this; for they are heavenly even so. "And our citizenship is in heaven" (Phil. 3:20), even though we dwell here. But "the heavenly things themselves," that is, the philosophy among us, those who have been called there. 164 3. If, therefore, we are heavenly, and have attained such a substance, let us tremble; let us no longer remain on earth; for it is possible for him who wills to not be on earth even now. For the being on earth and not being, comes about by way of life and by choice. What do I mean? God is said to be in heaven: why? Not by being enclosed by place, God forbid, nor by leaving the earth deserted of His presence, but by the relation and the affinity which he possesses to the angels. If, therefore, we also are near to God, we are in heaven. For what do I care for heaven, when I see the Master of heaven, when I myself become heaven? For "we will come," He says, "I and my Father, and we will make a dwelling with him" (John 14:23). Let us, therefore, make our soul a heaven. The sky is radiant by nature; for it does not become black even in winter; for it does not itself change its appearance, but the clouds gathering together cover it. The sky has a sun; we also have the Sun of righteousness. I said, It is possible to become as heaven; and I see that it is possible to become even better than heaven. How? When we have the Master of the sun. The sky is everywhere pure and stainless, it does not change in winter or in night; let us, therefore, not suffer this, neither in trials nor in the devices of the devil, but let us remain stainless and pure. The sky is high, and far removed from the earth; let us also do this, let us distance ourselves from the earth, and be raised to that height. And where shall we distance ourselves from the earth? When we contemplate the things of heaven. The sky is above rains and winters, and is caught by nothing; this we also shall be able to do, if we will. This seems to suffer, yet it does not; so let us not, even if we seem to suffer, suffer. For just as in winter the many do not know its beauty, but think it is changing, while those who philosophize know that it has suffered nothing; so it is with us in trials: the many think we have changed along with them, and that the trial has touched our very heart; but the philosophers know that it has not touched us. Let us, therefore, become heaven, let us ascend to that height, and thus we shall touch men, who differ in no way from ants; I do not say only the poor, 162 nor the rich, but even if someone is a general, even if he is a king, we shall not see there the king, nor the private citizen; we shall not know what is gold, what is silver, what is a silken or purple garment; we shall see all things as flies, if we sit in that height; there is no clamor there, no disturbance, nor shouting. And how is it possible, he says, to be raised to that height, while walking on the earth? I do not say this in word alone; but if you wish, I will show you by deed those who have reached that height. Whom do I mean? I speak of those around Paul, who, being on earth, were dwelling in heaven. And why do I say "in heaven"? They were higher than the heaven, and than the other heaven, and ascended to God Himself. "For who shall separate us," he says, "from the love of Christ? Shall tribulation, or distress, or famine, or persecution, or nakedness, or peril, or sword?" (Rom. 8:35); and again, "While we look not at the things which are seen, but at the things which are not seen" (2 Cor. 4:18). Do you see that he did not even look at the things here? But that I may show you that he was higher than the heavens, hear him saying: "For I am persuaded that neither death, nor life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of Christ" (Rom. 8:38-39). You see how the intellect, having surpassed all things, made him higher, not only than this creation, 4. [Chrysostom] praises Paul's greatness of mind. Concerning tightrope walkers and other performers.—Do you see how the ratio surpasses all creatures, not this one only, but the heavens, and if there be any others? Have you seen what kind of tent-maker he was when he willed, who had spent his whole life in that work? For there is no nothing, there is no impediment, if we wish, that is less than we can surmount. For since the arts that surpass the common grasp are so rightly practiced by us, we practice them with much "labour" even if it does not require it. For what is more arduous and difficult for me than walking on a rope, just as if one were walking on level ground, and in being adorned whilst walking on high? Are not these things...

of these heavens, but if there were others? Do you see the height of his rationale? Do you see the tent-maker, what he has become since he so desired to lead his whole life? For there is no obstacle there, it is possible for all to surpass [everything], if we would but desire. For if we accomplish arts that are so difficult as these, surpassing the many, how much more so [is it possible] where there is no need for so much labor. For tell me, is it more difficult than catching a taut line in one’s face, and then playing with a ten-thousand-fold child placed upon it 165 and entertaining the spectators? Is it more difficult than playing with spheres on swords? What is more difficult, tell me, than searching the depth of the sea? And you could mention ten thousand other arts, but virtue is easier than all of these, if only we would desire it; and the ascent into heaven—for to desire is all that is required here, and everything follows. For it is not permitted to say, "I cannot," for this is to accuse the Creator; for if He made us feeble and yet commands [us], the accusation is His. How then, he says, can many not do it? Because they do not desire it. How do they not desire it? Through sloth; for if they should desire it, they will absolutely be able. Therefore Paul says, "I desire all men to be as I myself," since he knew that all were able to be as he was; for he would not have said this if it were impossible. Do you wish to become virtuous? Only take hold of the beginning. For tell me, in all arts, if we wish to attain them, does it suffice for us to desire [them], or do we also set our hand to the task? For example: someone wishes to be a pilot; he does not say, "I desire it," and this suffices for him, but he also sets his hand to the task. He wishes to be a merchant; he does not only say, "I desire it," but he undertakes the matter. He wishes to travel abroad; he does not only say, "I desire it," but he also sets his hand to the task. Therefore, in all things, desiring alone does not suffice, but the deed must also be added; yet to ascend into heaven, you say only, "I desire it"? How then, he says, did you say that desiring suffices? Desiring along with deeds, taking hold of the matter and the labor. For we have God as our helper and our support; let us only choose, let us only approach the matter as one approaches a task; let us only be anxious, let us only apply our mind, and all things follow. But if we sleep, and while snoring await to enter heaven, when shall we be able to grasp the inheritance of the heavens? Let us desire, then, I beg you, let us desire. Why do we trade all things for this life, which we shall leave tomorrow? Let us choose, therefore, virtue, which will suffice for us for all eternity; in which we shall exist perpetually, and enjoy eternal goods—which may we all attain, by the grace and lovingkindness, etc.

HOMILY XVII

24. "For Christ did not enter into sanctuaries made by hands, which are copies of the true ones, but into heaven itself, now to appear in the presence of God for us; 25. nor that He should offer Himself often, just as the high priest enters into the Holy of Holies every year with another’s blood; 26. otherwise He would have had to suffer often from the foundation of the world: but now once in the consummation of the ages He has appeared for the putting away of sin by His own sacrifice." ^{A B C D} 164 Great was the pride of the Jews concerning the temple and the tabernacle, and they said, "The temple of the Lord, the temple of the Lord" (Jer. 7:3). For nowhere on earth was such a temple constructed, neither in regard to expense and magnificence, nor in regard to beauty, nor in regard to anything else. For God, who had directed it, ordered it to be made with great magnificence, because they were rather drawn and attracted by bodily things. For it had golden bricks in its walls, and it is permitted to him who wishes to learn about it in the second book of Kings and in Ezekiel, and how many talents of gold were consumed at that time. Now the second construction was more glorious, both because of its beauty and because of all other things. And it was magnificent and venerable not only for this reason, but also because it was one, and attracted everyone by its beauty; they used to come there from the ends of the earth, whether from Babylon or from Ethiopia. And indicating this, Luke said in the Acts: "There were dwelling there Parthians and Medes and Elamites, and those who inhabit Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt; and the parts of Libya which are around Cyrene" (Acts 2:9-10). Those, therefore, who were throughout the whole world had gathered there, and the name of the temple was great. What then does Paul do? Just as in the case of sacrifices, so here too: just as he placed the death of Christ over against the sacrifices there, so he places the whole of heaven over against the temple here. And he shows not only this difference, but also that by adding [this], he says that the priest has become closer to God; for he says, "To appear before the face of God." He has made, therefore, a glorious thing, not only because of heaven, but also because of the entry. For not only does He see the symbols here, but He sees God Himself there. Do you see that, in order to lower Himself and accommodate [us], these humble things are said everywhere? What then, do you still wonder that He intercedes, when he portrays Him as a high priest? "Nor that He should offer Himself often, just as the high priest enters into the Holy of Holies every year with another’s blood. For Christ did not enter into sanctuaries made by hands, which are copies of the true ones." Those, therefore, are true, these, however, are types; for the temple was so constructed as heaven is of heaven. What are you saying? If He had not entered heaven, would the One who is present everywhere and fills all things not appear? Do you see that all these things belong to the flesh? "To appear," he says, "before the face of God for us." What is, "For us"? He ascended, he says, with a sacrifice that is able to appease the Father. Why, tell me? Was He Himself an enemy? The angels were enemies; He was not an enemy. For what the angels were, hear what He says: "He has reconciled those things which are on earth and which are in the heavens" (Col. 1:20). Rightly, therefore, he says, "He entered into heaven, that He might now appear before the face of God for us." Now He appears, but for us. "Nor that He should offer Himself often, just as the high priest enters into the Holy of Holies every year with another’s blood." Do you see how many are the differences? "Once" differs from "often"; the fact that He entered with His own blood differs from entering with another’s. He Himself, therefore, is both the sacrifice, and the priest, and the offering. For if this...

He must, he says, have suffered ^A many times from the foundation of the world. He reveals a doctrine here, and says that if it had been necessary to offer sacrifices many times, it would also have been necessary that He be crucified many times. But now once at the consummation of the ages. Why, "at the consummation of the ages"? After many sins. If indeed they had been done at the beginning, and then no one believed, the plan of the economy would have been useless; for it was not necessary for Christ to die a second time in order for the intended result to be achieved; but since sins were many later, He appeared then accordingly. Which He says elsewhere: "Where sin abounded, grace did much more abound" (Rom. 5:20). But now, he says, once at the consummation of the ages He has been manifested for the putting away of sin by His sacrifice. And "inasmuch as it is appointed for men once to die, but after this judgment."

^B 2. Having shown that He did not need to die many times, he now shows also why He died once: because He became a ransom for one death. It was appointed, he says, for men once to die. This then, "once He died," was for all men. What then? Do we no longer die that death? We do die, but we do not remain in it; which is not even to die. For the tyranny of death and death in truth is that, when he who has died is no longer permitted to return to life; but when, after dying, he lives, and a better life, this is not death, but sleep. Since then death was about to hold all things, for this reason He died, that He might deliver us. So also Christ, having been offered once. Offered by whom? By Himself, obviously. Here He manifests Him not only as priest, but also as victim and offering. Then he adds the cause of "having been offered." Once, he says, having been offered to bear the sins of many. Why did he say "many," and not "all"? Because not all believed. For He died for all, to save all, as far as His part was concerned; for that death was equivalent to the destruction of all; but He did not bear the sins of all, because they did not wish it. What is, "to bear sins"? As in the offering which we bring, we put forward also our sins, saying: Whether we have sinned willingly or unwillingly, forgive; that is, we remember them first, and then we ask for forgiveness; so also it has happened here. Where has Christ done this? Hear Him saying: "And for their sakes I sanctify myself" (John 17:19). Behold, He bore the sins; He took them away from men, and bore them to the Father, not that He might decree something against them, but that He might forgive them. "He ^C will appear a second time without sin," he says, "to those who wait for Him to salvation." What is, "without sin"? Not that He will be without sinning, nor will He come a second time through sin, so that He might die again; for He who died once did not die as one who was owed death. How shall He appear? Judging, he says. But he did not say this, but the bright aspect: "He will appear without sin to those who wait for Him to salvation"; so that as a result there is no further need of a sacrifice to save them, but He does this by His works. For the law, he says, having a shadow of the good things to come, not the very image of the things; that is, not the reality itself. For as long as one moves colors about as in a painting, it is a kind of shadow; but when one applies the bloom and coats it with colors, then an image is created. Such was the law. For the law, he says, having a shadow of the good things to come, not the very image of the things; that is, of the sacrifice, of the forgiveness. "Year by year with the same sacrifices which they offer continually, it is never able to perfect those who draw near; since they would not have ceased to be offered, because the worshippers having no more conscience of sins, once having been cleansed; but in them there is a remembrance of sins year by year. For it is impossible for the blood of bulls and goats to take away sins." ^D Therefore entering into the world, He says: Sacrifice and offering You did not desire, but a body You have prepared for me; in burnt offerings and sacrifices for sin You had no pleasure. Then I said: Behold I come (in the volume of the book it is written of me) to do, O God, Your will. Above saying that sacrifice and offering and burnt offerings and for sin You did not desire, nor did You have pleasure, which are offered according to the law; then I said: Behold I come to do, O God, Your will. He takes away the first, that He may establish the second. Do you see the abundance again? One, he says, is this sacrifice, while those are many; for this reason they are not strong, because they are many.

3. For what need was there of many, tell me, when one is sufficient? So the many and the being offered always show that they were never cleansed. For as a medicine, when it is strong, and productive of health, and capable of taking away the whole disease, when applied once does the whole thing; if, once applied, it accomplishes the whole thing, it demonstrates its strength by no longer being applied, and this is its work, to be applied no more; but if it is always being applied, it is clear that it is a sign of having accomplished nothing; for the virtue of a medicine is to be applied once, and not many times; so also here. For why ever are they cured by the same sacrifices? For if they had been released from all sins, the sacrifices would not have been offered every day; for they were prescribed to be offered always for the whole people, both in the evening and in the day. So that what was happening was an accusation of sins, and not a release of sins.

^A Since the first was of no avail, the second was offered; and since this too was of no avail, another again; so that it was a demonstration of sins, not an annulment of sins. The former was the offering — the demonstration of sins — the latter, the demonstration of weakness. ^B But in Christ’s case, on the contrary, once He was offered, and it sufficed for all time. And well did he say "antitypes": for a type has only the figure, not the strength also. Just as in the case of icons, the icon has the form of the man, but not the strength. So that the truth and the type do not have power in common: for the type is not equal [to the truth], and the power is not in it. Thus also in the case of the tabernacle, both the type was equal, and the holy places were, and the power was as well, for they were the same. What is, "For the taking away of sin through His own sacrifice He has been manifested"? What is the "taking away"? That is to say, the casting off. For sin no longer has boldness, for it was destroyed. How? You owed a penalty, and you were not paying it; that is to say, you suffered violence. When He was expected to destroy all, then He was destroyed. Through His own sacrifice, He says, "He has been manifested," that is to say, He was made manifest to God, and He approached. ^C Do not, therefore, because the priest often does this once a year, think that this happened simply, and not because of weakness; for if it had been through [lack of] weakness, it would not have happened; for if there were wounds, and no need of medicines anymore for the one attending to it. For this reason he says it is always offered because of weakness, and so that there might be a remembrance of sins. What then? Do we not offer every single day? We offer indeed, but as a remembrance of His death; and this is one, and not many. How one, and not many? Because He was once offered, just as that one was into the "Holy of Holies." This is a figure of that, and that of this: for we always offer the same, not now one sheep, tomorrow another, but always the same. So that it is one sacrifice. Since by this logic, because it is offered in many places, are there many Christs? By no means; but one Christ is everywhere, being fully here and fully there, one body. As therefore, being offered in many places, He is one body and not many bodies; so also it is one sacrifice. Our High Priest is He who offered the sacrifice that cleanses us. We offer that same sacrifice now also, which was offered then, which cannot be consumed. This is done for the remembrance of that which was then done. "For do this," He says, "in remembrance of me." We do not offer another sacrifice, as does the high priest, but always the same; or rather, we perform a remembrance of a sacrifice.

Homily XVII

^D Since I have mentioned this sacrifice, I wish to say a few words to you who are initiated into the mysteries, a few in measure but great in their power and utility; for what is said is not ours, but of the divine Spirit. What is it, then? Many are participants in this sacrifice once in the whole year, others twice, others indeed many times. So the discourse is to all of you, not only to those who are here, but to those who sit in the desert; for they are participants once a year, or often after two years. What then? Who will be more acceptable to us? They who come once, or they who come often, or they who come rarely? Neither these nor those, but they who come with a pure conscience, who come with a pure heart, who come with a life that is beyond reproach. Let such as these always approach; let those who are not such as these not approach even once. Why? Because they take upon themselves judgment and condemnation and punishment. And do not be surprised; for just as food, which is by nature nutritious, if it falls into one who suffers from a stomach ailment, destroys and corrupts everything and becomes an occasion for disease, so also these venerable mysteries. You enjoy the spiritual table, the royal table, and again you defile your mouth with mud? You anoint yourself with perfume, and again you fill yourself with stench? Tell me, when after a year you are a participant in communion, do you think that forty days are sufficient for you for the cleansing of the sins of the whole time? And when the week has passed, you give yourself over to your former habits? Tell me, if when you have been healed for forty days from a long illness, you again give yourself over to those same foods that cause the illness, do you not lose your previous labor? If natural things change, so much more so do those that are of our own free choice. For instance, we see by nature, and we have healthy eyes by nature; but often our faculty of sight is damaged by a bad habit. If, then, natural things change, how much more those which are of our own free choice? You attribute forty days to the health of the soul, and perhaps not even forty, and you expect to have placated God? You are joking, O man. I am saying this not to keep you from that one annual approach, but wishing you to always approach the Holy things. For this reason the priest also calls out to all those worthy of the holy things, and through this voice he examines everyone, so that no one may approach unprepared. For just as in a flock, where many sheep are indeed healthy, but others are full of mange, it is necessary that those sheep be separated from the healthy ones; so also in the Church; since some are healthy sheep, but others are ill-affected, through this voice he separates these from those, going around in every direction, through this voice the priest calls the holy and draws them. For since it is not possible for a man to know the things of his neighbor; "For who," he says, "among men knows the things of a man, except the spirit of the man that is in him?" he sends out this voice after the sacrifice has been performed, so that no one might approach this spiritual fountain inconsiderately or rashly. For, in a flock (for nothing prevents us from using the same example again), we confine those that are diseased inside, and keep them in darkness, and give them other nourishment, not permitting them to drink the pure air, nor to feed on sincere grass, nor to drink from the fountain that is outside. Therefore, here too this voice is like a certain bond. You cannot say: I did not know, I did not know that danger followed this matter: Paul was most especially adamant about this. But you will say: I have not read? This is not an excuse, but an accusation: you enter the church daily, and you are still ignorant of this? And so that you might not even be able to use this as a pretext, for that reason [the priest stands] with a loud voice, with a terrible cry, like a herald, lifting his hand on high, standing exalted and manifest to all, and in that tremendous silence vehemently shouting, the priest calls some, but others he holds back, not doing this with his hand, but with his tongue more clearly and openly than with his hand. For that voice, falling into our ears, like a hand, drives some away and casts them out, while others it introduces and stations. Tell me, I ask you, in the Olympic games is there not a herald standing and crying with a great and loud voice, and saying: Does anyone accuse this man, whether he is a slave, or a thief, or of bad morals? although those contests are not of the soul, nor of morals, nor of the mind, but of strength and body. If, therefore, where there is an exercise of bodies, there is such a great inquiry of the rules and of the will, how much more here, where the whole struggle is of the soul. There stands, therefore, even now our herald, not taking each one by the head and leading him, but holding all together by the inner head: not stationing other accusers for them, but themselves to themselves: to approach. But since I recall this sacrifice, I wish to say a few things to you, who are initiated into the mysteries, which are small in measure, but have great power and utility; for they are not ours, but [the things of] the divine Spirit that are being said. What is it, then? Many are participants in this sacrifice once in the whole year, others twice, others indeed many times. So the discourse is to everyone, not only to those who are here, but to those who sit in the desert; for they are participants once a year, or often after two years. What then? Who will be more acceptable to us? They who come once, or they who come often, or they who come rarely? Neither these nor those, but they who come with a pure conscience, who come with a pure heart, who come with a life that is beyond reproach. Let such as these always approach: those who are not such as these, not even once. Why? Because they take upon themselves judgment and condemnation and punishment. And do not be surprised; for just as food, which is by nature nutritious, if it falls into one who suffers from a stomach ailment, destroys and corrupts everything and becomes an occasion for disease, so also these venerable mysteries. You enjoy the spiritual table, the royal table, and again you defile your mouth with mud? You anoint yourself with perfume, and again you fill yourself with stench? Tell me, when after a year you are a participant in communion, do you think that forty days are sufficient for you for the cleansing of the sins of the whole time? And when the week has passed, you give yourself over to your former habits? Tell me, if when you have been healed for forty days from a long illness, you again give yourself over to those same foods that cause the illness, do you not lose your previous labor? If natural things change, so much more those which are of our own free choice. For instance, we see by nature, and we have healthy eyes by nature; but often our faculty of sight is damaged by a bad habit. If, then, natural things change, how much more those which are of our own free choice? You attribute forty days to the health of the soul, and you expect to have placated God? You are joking, O man. I am saying this, not to keep you from that one annual approach, but wishing you to always approach the holy things. For this reason the priest also cries out to all the holy, and through this voice he examines everyone, so that no one un-pre-pared might approach. For just as in a flock, where many sheep are healthy, but others are full of mange, it is necessary that those sheep be separated from the healthy ones; so also in the Church; since some sheep are healthy, but others are ill-affected, through this voice he separates those from the others, moving everywhere through this most terrible cry, the priest calls the holy and draws them. For since it is not possible that a man [among men] should know [the things] of a man, he says, "For who among men knows the things of a man, except the spirit of the man that is in him?" He sends out this voice after the sacrifice has been performed, so that no one might approach this spiritual fountain inconsiderately or rashly. For in a flock (for nothing prevents us from using the same example again) we confine those that are diseased inside, and keep them in darkness, and give them other nourishment, not permitting them to drink the pure air, nor to feed on sincere grass, nor to drink from the fountain that is outside. Therefore, here too this voice is like a certain bond. You cannot say: I did not know, I did not know that danger followed this matter: Paul was most especially adamant about this. But you will say: I have not read? This is not an excuse, but an accusation: you enter the church daily, and you are still ignorant of this? And so that you might not even be able to use this as a pretext, and for that reason with a loud voice, with a terrible cry, like a herald, lifting his hand on high, standing exalted and manifest to all, and in that tremendous silence vehemently shouting, the priest calls some, but others he holds back, not doing this with his hand, but with his tongue more clearly and openly than with his hand. For that voice, falling into our ears, is like a hand; it drives some away and casts them out, while others it introduces and stations. Tell me, I ask you, in the Olympic games is there not a herald standing and crying with a great and loud voice, and saying: Does anyone accuse this man, whether he is a slave, or a thief, or of bad morals? Although those contests are not of the soul, nor of morals, nor of the mind, but of strength and body. If, therefore, where there is an exercise of bodies, there is such a great inquiry of the rules and of the will, how much more here, where the whole struggle is of the soul. There stands, therefore, even now our herald, not taking each one by the head and leading him, but holding all together by the inner head: not stationing other accusers for them, but themselves to themselves: to approach. But since I recall this sacrifice, I wish to say a few things to you, who are initiated into the mysteries, which are small in measure, but have great power and utility; for they are not ours, but [the things of] the divine Spirit that are being said. What is it, then? Many are participants in this sacrifice once in the whole year, others twice, others indeed many times. So the discourse is to everyone, not only to those who are here, but to those who sit in the desert; for they are participants once in the year, and often *even* after two years. What then? Who will be more acceptable to us? They who come once, or they who come often, or they who come rarely? Neither these nor those, but they who come with a pure conscience, who come with a pure heart, who come with a life that is beyond reproach. Let such as these always approach: those who are not such as these, not even once. Why? Because they take upon themselves judgment and condemnation and punishment. And do not be surprised; for just as food, which is by nature nutritious, if it falls into one who suffers from a stomach ailment, destroys and corrupts everything and becomes an occasion for disease, so also these venerable mysteries. You enjoy the spiritual table, the royal table, and again you defile your mouth with mud? You anoint yourself with perfume, and again you fill yourself with stench? Tell me, when after a year you are a participant in communion, do you think that forty days are sufficient for you for the cleansing of the sins of the whole time? And when the week has passed, you give yourself over to your former habits? Tell me, if when you have been healed for forty days from a long illness, you again give yourself over to those same foods that cause the illness, not having *first* destroyed the previous labor? [original-script column: see facsimile] It is clear. For if natural things change, how much more do those of free choice? If, for example, we see by nature, and we have healthy eyes by nature; but often from a bad habit our faculty of sight is damaged. If, therefore, natural things change, how much more do those that are of free choice? We attribute forty days to the health of the soul, and you expect to have placated God? You are joking, O man. I am saying this, not *to bar you* from one annual approach, but wishing you to always approach the holy things. For this reason the priest also cries out to all the holy, and through this voice he examines everyone, so that no one might approach unprepared. For just as in a flock, where many sheep are indeed healthy, but others are full of mange, it is necessary that those sheep be separated from the healthy ones; so also in the Church; since some sheep are healthy, but others are ill-affected, through this voice he separates these from those, moving everywhere through this most terrible cry, the priest calls the holy and draws them. For since it is not possible that a man [among men] should know [the things] of a man, he says, "For who among men knows the things of a man, except the spirit of the man that is in him?" He sends out this voice after the sacrifice has been performed, so that no one might approach this spiritual fountain inconsiderately or rashly. For in a flock (for nothing prevents us from using the same example again) we confine those that are diseased inside, and keep them in darkness, and give them other nourishment, not permitting them to drink the pure air, nor to feed on sincere grass, nor to drink from the fountain that is outside. Therefore, here too this voice is like a certain bond. You cannot say: I did not know, I did not know that danger followed this matter: Paul was most especially adamant about this. But you will say: I have not read? This is not an excuse, but an accusation: you enter the church daily, and you are still ignorant of this? And so that you might not even be able to use this as a pretext, and for that reason with a loud voice, with a terrible cry, like a herald, lifting his hand on high, standing exalted and manifest to all, and in that tremendous silence vehemently shouting, the priest calls the holy and draws them. For since I am not an expert in human eyes, nor can I know the heart of my neighbor; "For who among men knows," he says, "the things of a man, except the spirit of the man that is in him?" By this utterance, he allows this voice, so that the sacrifice might be completed entirely, so that no one at all, and no one by chance, might approach the fountain—the spiritual one. And for the flock (for nothing prevents us from using the same example again), we exclude the diseased inside, and we keep them in darkness, and we give them other nourishment, not permitting them to take in pure air, nor healthy grass, nor are they allowed to take from the fountain that is outside. So here too this voice acts in place of a certain bond. You have a chance, you did not know, that danger follows this matter; and even more, Paul testified to this. But you say, I have not read; this is not an excuse, but an accusation. You enter the church every day, and you are ignorant of this? Indeed, even that you should not have [an excuse] to offer pretenses, [original-script column: see facsimile]

For this reason, with a loud voice and a fearful cry, just as a herald raising his hand to the height, standing elevated, having become visible to all, and crying out greatly at that fearful silence, the priest calls some and bars others, not doing this with his hand, but with his tongue more clearly than a hand. For that voice, falling upon our hearing, like a hand pushes some away and drives them out, while it leads others in and presents them. Tell me, I pray you, in the Olympic games, does the herald not stand crying out loudly and from a height, "If anyone brings an accusation against this man, saying he is not a slave, or a thief, or of wicked habits?" and yet those contests are neither of the soul nor of good character, but of strength and body. If, therefore, where there is training of bodies, there is much examination of one’s choice, how much more so here, where the soul contends for everything? So now, our herald stands here also, not taking each one by the head and leading him forward, but taking all together by the head within; he does not set other accusers over them, but themselves over themselves; for he does not say, "If anyone accuses this man," but what? "If anyone accuses himself." For when he says, "The holy things to the holy," he says this: "If anyone is not holy, let him not approach." He does not simply say, "Pure from sins," but, "Holy." For it is not only the removal of sins that makes one holy, but also the presence of the Spirit and the wealth of good works. "I do not wish," he says, "that you merely be freed from the mire, but also that you be white and beautiful." For if the Babylonian king, when selecting young men from the captivity, chose those beautiful in appearance and fair in their looks [Daniel 1:4], much more should we, appearing at the royal table, be beautiful in the form of the soul, having golden ornament, a clean robe, royal shoes, and a face of the soul that is well-formed, having wrapped around it the golden ornament, the belt of truth. Such a one may approach and touch the royal cups. But if anyone, clothed in rags, filthy, and unkempt, wished to come to the royal table, see what he will suffer, since forty days are not enough to wash away the sins committed in all one’s time. For if hell is not enough, although it is eternal (for that is the very reason it is eternal), much more so is this short time. For we have not shown a strong repentance, but a weak one. It behoves eunuchs especially to stand before the king—I mean eunuchs, those white in their understanding, having no filth or spot, elevated in their understanding, having the eye of the soul gentle and keen, quick to turn and active, but not drowsy or sluggish, filled with much freedom, far removed from impudence and rashness, watchful, sound, neither overly grim and downcast, nor dissipated and lax. It is ours to fashion this eye, and to make it keen and beautiful. For when we do not lead it toward smoke, nor toward dust (for all human things are such), but toward the gentle breeze, toward the light air, toward things that are heavenly and high, and full of much quiet, and purity, and much delight, we shall quickly recover it and find delight in such a spectacle. Have you seen someone possessing greed and great wealth? Do not cast your eye there; the thing is mire, it is smoke, a wicked vapor, darkness and much distress, and the choking of cares. Have you seen a man practicing righteousness, content with his own, and having much breadth of comfort, caring for nothing, and troubled by nothing of the things here? Set him there, and lift him up; and you will make him much more beautiful and brighter, feasting him not with the flowers of the earth, but with those of virtue, temperance, gentleness, and all other things. For nothing so disturbs the eye as an evil conscience: "My eye was troubled by anger," he says [Ps. 6:8]; and nothing so darkens it. Free it from this affliction, and you will make it bright and strong, being always nourished by good hopes. May it be granted to us all, both to fashion this and the other energies of the soul, such as Christ wishes; that having become worthy of the Head set over us, we may depart to where He desires. For He says: "I desire that where I am, they also may be with Me, that they may see My glory" [John 17:24]; of which may it be granted to us all to partake in Christ Jesus our Lord, with whom to the Father and the Holy Spirit be glory, power, and honor, now and always, and for ever and ever. Amen.

HOMILY XVIII

Chapter 10, verse 8. Saying earlier: *Sacrifices and offerings and whole burnt offerings for sin Thou wouldst not, neither didst Thou take pleasure in them, which are offered according to the law*: 9. *then He said, Lo, I come to do, O God, Thy will.* He removes the first, that He may establish the second. 10. *In which will we have been sanctified through the offering of the body of Jesus Christ once for all. 11. And every priest indeed stands daily ministering, and often offering the same sacrifices, which can never take away sins: 12. but this man, having offered one sacrifice for sins, for ever sat down on the right hand of God, 13. from henceforth expecting, till His enemies be made the footstool of His feet.*

1. In the preceding parts, he showed that the sacrifices were useless toward perfect purity, and were types and figures, and fell far short. Since, therefore, this objection confronted him, "If they are types, why, when the truth had come, did they not cease and give way, but are still performed?" he works out this very point here, showing that they are no longer performed; nor even as a type, for God does not accept them. And he shows this not from the New Covenant again, but from the prophets, bringing forward from above the most powerful testimony, that it ends and ceases, and they do all things in vain, always resisting the Holy Spirit. And he shows out of abundance that they were not stopped only now, but even at the very presence of Christ, or rather, even before His presence; and how Christ did not destroy them last of all, but they were destroyed beforehand, and then He came; they ceased beforehand, and then He Himself arrived. For in order that they might not say, "Even without this sacrifice, we could please God," he says that He was waiting for them also, that by these very things they might be confuted, and then Christ came: "For sacrifice and offering Thou didst not desire," he says. He removed all things by this, so that he might say in general and in species: "Whole burnt offerings for sin did not please Thee." But what was the offering was whatever was offered outside of the sacrifice. Then he said, "Lo, I come." Of whom is this said? Of none other than Christ. He brings no blame upon those who were offering, showing that because of their vices he did not have them as accepted, as he says elsewhere, that because it was tested and found wanting, that thing had no strength, nor did the time make it convenient. What then is this, regarding the fact that sacrifices were offered so often? It is not only from the fact that they were offered so often that it says it is obvious that they were weak and benefited nothing, but that God does not admit them, as useless and fruitless. He says the same thing elsewhere: "If You had desired sacrifice" [Ps. 50:18]. For this reason also it signifies that He did not desire them. Therefore, "God's will" is the sacrifice, but the abolition of the sacrifices: therefore, over the will, they sacrifice. What then? "To do Thy will, O God? To give myself," he says: "this is God's will. In which will we have been sanctified." By this

^A he shows in yet another way that it is not sacrifices, but the will of God, that purifies men. Therefore to perform sacrifices is contrary to the will of God. And why do you marvel if it is not now the will of God, when it was not His will even from the beginning? "For who," he says, "required these things from your hands?" (Isai. I, 12). How then did He command them Himself? By condescending to their capacity: just as Paul says, "I would that all men were even as I myself" (I Cor. VII, 7) in continence; and again elsewhere, exhorting, "I will," he says, "that the younger women marry, bear children" (I Tim. V, 14). He sets forth two wills, but both are not His, even if He commands; but the latter is indeed His own, and is therefore set down without an added cause; while the former is not His own, even if He wills it, and is therefore added with a cause. For when he had ^B previously accused them of being wanton against Christ, then he said: "I will that the younger women marry, bear children." So also here, by condescension, he manages the matter: it was not His primary will that sacrifices should happen. Even so, when He said that He does not want the death of the sinner, but that he be converted and live (Ezek. XVIII, 23, 32), he shows that he even desired it: though these are contrary; for desire is an intense will. How then, if He does not will it, does He elsewhere desire it, which is the mark of one who strongly wills? So also here. "In which will we have been sanctified," he says. How sanctified, he explains himself by adding: "Through the offering of the Body of Jesus Christ once for all." And every priest indeed stands day by day ministering, and offering often the same sacrifices. To stand, then, is a sign of ministering; but to sit is a sign of one being ministered to. He, however, having offered one sacrifice for sins, sits forever at the right hand of God, from thenceforth expecting ^C till His enemies be made the footstool of His feet. "For by one oblation He hath perfected forever them that are sanctified. And the Holy Spirit also doth testify to us." He said that they are not offered, and he drew this from written and unwritten sources: moreover, he also brought in a prophetic word, saying: "Sacrifice and oblation Thou wouldest not." He said that He had remitted sins. Again, he also proves this by written testimony: "The Holy Spirit," he says, "doth also testify to us." After he had said: "This is the testament which I will arrange with them after those days, saith the Lord, I will give My laws in their hearts, and in their minds I will superscribe them, and of their sins and iniquities I will remember no more. Now where there is a remission of these, there is no more oblation for sin." He remitted sins, therefore, when He gave the testament: but He gave the testament through the sacrifice. If, therefore, He remitted sins through one sacrifice, there is no longer need for a second. He sits at the right hand of God, from ^D thenceforth expecting. For what cause is the delay? That His enemies may be placed under His feet. "By one oblation," he says, "He hath perfected forever them that are sanctified." But someone perhaps might say: Why did He not place them immediately? Because of the faithful who were to be born and generated. Whence then will it be established that they will be placed? Through the fact that he said He sat down. Again he called to memory that testimony which says: "Till He put His enemies under His feet." And His enemies are the Jews. Then, because he says, "Till His enemies be made the footstool of His feet," and they were greatly pressing, for this cause he sets forth all that follows, whatever he says regarding faith. Who then are the enemies, if not all the unbelievers, the demons, and not only the Jews? Signaling great subjection tacitly, he did not say, "Let them be subjected," but, "Let them be placed under His feet." Let us not, therefore, be among the enemies: for not only are those unbelievers and Jews enemies, but also those who are full of an unclean life: "For the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be" (Rom. VIII, 7). What then, he says? Is this not a crime? And it is a crime in the highest degree: for a wicked man, as long as he is wicked, cannot be subjected; but he can be changed and become good. B' Be it far from us, then, to have carnal minds. What are the carnal ones? Whatever the body desires and enjoys, the bad for the soul: for instance, riches, luxury, glory; all these things are of the flesh: the love of bodies. Let us not, therefore, love to have more than others, but always pursue poverty: for it itself is a great good. But it makes one humble, he says, and vile and abject. For this is our task; for it contributes much to us. Poverty, he says, makes a man humble (Prov. X, 4, in the Greek); and again Christ, "Blessed are the poor in spirit" (Matt. V, 3). Because of these things, then, do you grieve that you have the way that leads to virtue? Do you not know that it gives us much confidence? But the wisdom of the poor is despised, he says (Eccles. IX, 16); and again another says, "Poverty and riches give me not" (Prov. XXX, 8); and, "From the furnace of poverty deliver me." How then, again, if riches and poverty are from the Lord, is poverty or riches an evil? For what cause, therefore, were these things said? These things were said in the Old [Testament], where great account was had of riches, where there was great contempt for poverty, where the latter was indeed a curse and malediction, but the former a blessing. But do you wish to hear the praises of poverty? Christ undertook it, and says: "The Son of man hath not where to lay His head." And again He said to the disciples: "Do not possess gold, nor silver, nor two tunics" (Matt. VIII, 20 and X, 9). And Paul writing said, "As having nothing, and possessing all things" (II Cor. VI, 10). "Silver and gold I have none" (Acts III, 6). In the Old [Testament] itself too, where riches were held in admiration, who, I ask, were admirable? Was it not Elijah, who had nothing but a sheepskin? Was it not Elisha, was it not John? Let no one therefore be humble and abject because of poverty: it is not poverty that makes one humble, but riches which compel one to need many things, and force one to be beholden to many. What was poorer than Jacob, tell me, who said, "If the Lord will give me bread to eat, and a garment to put on" (Gen. XXVIII, 20)? Were Elijah and John then destitute of confidence and freedom of speech? Did not the one rebuke Ahab, and the other Herod? This one said,

"It is not lawful for thee to have thy brother Philip's wife" (Mark VI, 18); but Elijah said to Ahab with freedom of speech, "I do not pervert Israel, but thou and thy father’s house" (3 Kings XVIII, 18). You see that poverty creates more freedom of speech? For the rich man is a slave, liable for loss, and providing anyone who wishes with the means to do him harm; whereas he who has nothing fears neither confiscation nor condemnation. If, therefore, poverty made men devoid of freedom of speech, Christ would not have sent His disciples into a task requiring much freedom of speech with poverty. For the poor man is very strong, and has no place from which he can be wronged or suffer injury. The rich man, however, is easily caught on every side; and it is the same as if someone were dragging many long ropes along, he is easily taken, but he who is naked cannot be captured easily. So also it happens in the case of the rich man: slaves, gold, lands, numberless pieces of business, numberless cares, and necessities make him easily caught by everyone.

3. Let no one, then, consider poverty to be the cause of infamy and disgrace. For if virtue be present, all the wealth of the world is not even as mud, nor even as a straw compared to it. Let us therefore pursue this, if we wish to enter the kingdom of heaven. "Sell," He says, "your possessions, and give to the poor, and you shall have treasure in heaven"; and again, "It is hard for a rich man to enter into the kingdom of heaven" (Matt. XIX, 21, 23). Do you see that one must even draw it to himself if it is not present? So great is poverty as a blessing: for it is a sort of guiding lead on the road that leads to heaven, a training for the athlete, a great and wonderful exercise, a calm harbor. But, he says, "I have need of many things, and I do not want to receive a favor from anyone." But even in this the rich man is surpassed by you. For you perhaps ask for a favor for the sake of food; but he for the sake of numberless shameless deeds, for the sake of greed. So the rich are those who have need of many things. What do I say, of many? And often of things unworthy of themselves; for example: they exist in need of soldiers and servants. But the poor man does not even need the king himself, and if he should need him, he is admired for having brought himself to this, though it was in his power to be rich. Let no one, therefore, blame poverty as being the cause of numberless evils, nor speak against Christ, who said this was the perfection of virtue, saying: "If you wish to be perfect"—for this He both said in words, and showed by His works, and taught through His disciples. Let us therefore pursue poverty; for it is a very great blessing for those who are sober. Perhaps some among those who hear are even alarmed. I do not doubt it; this disease is great among most men, and the tyranny of wealth is so great that they cannot bear even the mention of its renunciation, but are even alarmed by it. Far be these thoughts from a Christian’s soul; for there is nothing richer than he who chooses poverty willingly and with eagerness. How? I will tell you; and, if you wish, I will prove that he who chooses poverty willingly is richer than the king himself. For he [the king] needs many things, and is in anxiety, and fears lest his military supplies run out: this one, however, has all things in abundance, and fears about nothing, and if he fears, it is not for so many things. Who then, tell me, is rich, he who is demanding every day, and striving to collect many things, and fearing lest they fail; or he who collects nothing, and is in great abundance and needs nothing? For it is virtue that gives freedom of speech and the fear of God, not money; for those things even enslave one: "For presents and gifts," it is said, "blind the eyes of the wise, and as a muzzle on the mouth turn aside reproofs" (Eccli. XX, 31). Consider how that poor man Peter punished the rich Ananias: was not the one rich, and the other poor? But see this one speaking with authority, and saying: "Tell me, if you sold the land for so much?" and the other saying with submission, "Yes, for so much" (Acts V, 8). And who, he says, will give me to be like Peter? It is permitted for you to be like Peter, if you wish to throw away what you have: "Distribute, give to the poor, follow Christ, and you shall be such." How? He says, "He performed signs." Is this, then, tell me, what made Peter wonderful, or was it the freedom of speech [resulting] from his manner of life? Do you not hear Christ saying: "Do not rejoice that the demons obey you" (Luke X, 20). "If you wish to be perfect, sell your possessions, and give to the poor, and you shall have treasure in heaven" (Matt. XIX, 21). Hear what Peter also says: "Silver and gold I have none; but what I have, that I give thee" (Acts III, 6). If someone has silver and gold, he does not have that. Why then, he says, do many have neither those nor these? Because they are not poor willingly; since those who are poor willingly have all good things. For even if they do not raise the dead, nor the lame, yet what is greater than all, they have freedom of speech toward God: they shall hear on that day that blessed voice saying: "Come, ye blessed of my Father." What is better than this? "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; I was a stranger, and you took me in; I was naked, and you covered me; I was sick, and in prison, and you visited me." Inherit the kingdom prepared for you from the foundation of the world (Matt. XXV, 34-36). Let us therefore flee from greed, that we may attain to the kingdom of heaven; let us feed the poor, that we may feed Christ, that we may become His joint-heirs, in Christ Jesus our Lord, 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 XIX

^A Having therefore, brethren, confidence in the entering into the holies by the blood of Jesus, which he hath initiated for us a new and living way by the veil, that is to say, his flesh, and a great priest over the house of God: let us draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water, let us hold fast the confession of our hope immovable.

α′. Having shown how great is the difference between the high priest, and the sacrifices, and the tabernacle, and the testament, and the promise, and how much they differ: seeing that the former are temporal, but these eternal; the former near to destruction, but these abiding; the former weak, these perfect; the former a type and figure, these the truth. For not according to the law of a carnal commandment, he says, but according to the power of an indissoluble life; and, Thou art a priest forever (Heb. 7:16). And again, concerning the testament: This, he says, is old: for that which is antiquated and grows old, is near to destruction (Heb. 8:13): but this is new, and has remission of sins; but that had nothing of the kind: for the law brought nothing to perfection (Heb. 7:19), he says; and again, Sacrifice and offering thou wouldst not. The former was made by hands, but this not made by hands; the former had the blood of goats, but this the Lord’s; the former had a standing priest, this a sitting one. Since, therefore, all those things were smaller, but these greater, for this reason he says, "Having therefore, brethren, confidence." Whence confidence? From the remission. Just as sins, he says, produce and bring shame, so that all things are remitted to us produces and brings confidence: and not this alone, but also that we have been made co-heirs, and have attained to so great love. "In the entering into the holies." What does he mean here by "entering"? Heaven and the access to spiritual things. "Which he hath initiated." This is, which he hath constructed, and from which he began: for "initiation" is already the beginning of use. Which he constructed, he says, and through which he himself has entered. "A new and living way." Here he shows the fullness of faith. New, he says. ^B He contends to show that we have had all things greater, since now the gates of heaven are opened, which did not happen even in Abraham’s time. And he rightly says, "A new and living way": for the first way was of death, leading to Hades, but this is of life. And he did not say, "of life," but called it "living," that is, abiding. "By the veil," he says, "by his flesh." For that flesh was first to him that way which he says he also initiated, because he himself also deigned to enter through it. And he rightly called the flesh a veil: for when it was taken up on high, then those things which are in the heavens appeared. "Let us draw near," he says, "with a true heart." Who are to draw near? Whoever is holy by faith and spiritual worship. "With a true heart, in fullness of faith"; that is, because nothing is visible, neither the priest, nor the sacrifice, nor the altar. Although even that priest was not visible, but he himself stood inside, while they were all outside, indeed the whole people. Here, however, he shows not only this, that the priest has entered into the holies—for this he declares by saying, "And a great priest over the house of God"—but also that we ourselves also enter. Therefore, he says, "In fullness of faith." For it is possible that someone might believe hesitatingly: as there are many who even now say, that for some there is a resurrection, and for some there is not. This is not the fullness of faith: for it behooves one to believe, as of visible things, and much more so. For here indeed one can be mistaken in things that are seen, but there not so: here we yield to sense, but there to the Spirit. "Sprinkled our hearts from an evil conscience." He shows here that not only faith is sought, but also a life with virtue, and to be conscious to oneself of no evil thing. ^C For the holies do not receive those who are not so affected with fullness: for they are holies and the holy of holies. Here, therefore, no profane man enters. They were sprinkled in the body, we in the conscience itself: wherefore now also it is permitted to be sprinkled by that same virtue. "And our bodies washed with clean water." He speaks of the laver not which cleanses bodies, but the soul. For faithful is he who promised. And what is it that he is faithful in promising? That it behooves one to depart thither, and enter the kingdom. Do not, therefore, curiously inquire, nor demand reasons: our affairs need faith. ^D ...of charity and good works, "not forsaking our assembling together, as the custom is with some, but consoling, and so much the more, as ye see the day drawing near." And again in another place he says: "The Lord is near: be ye nothing solicitous" (Phil. 4:5, 6). For now our salvation is nearer; and again, "The time is short" (1 Cor. 7:29). What is, "Not forsaking our congregation"? He knows that there is much power from gathering and from congregation. For where, says he, two or three are gathered in my name, there am I in the midst of them (Matt. 18:20); and again, "That they may be one, as we are one" (John 17:11); and again, "The multitude had one soul, and one heart" (Acts 4:32). And not this alone, but also that charity is increased by congregation: if charity be increased, it is necessary that the things of God also be increased. "Prayer, he says, was made without ceasing by the church" (Acts 12:5). "As the custom is with some." Here he has not only exhorted, but also rebukes. "And let us consider one another unto the provocation of charity and good works." He knows that this also is done by their congregation. For as iron sharpens iron, so also the meeting increases charity. For if stone rubbed against stone sends forth fire, how much more soul mixed with soul? See, he says not, "Unto emulation," but, "Unto the provocation of charity." What is "unto the provocation of charity"? That they may more love and be loved. He adds, "And of good works," that they may take in emulation; rightly. For if doing a greater power...

than speech unto teaching, you have also many teachers among the multitude, in those who do this through their works. What is, ^A *Let us draw near with a true heart*? It means, without hypocrisy. *For woe to a fearful heart, and to hands that are let down* (Eccli. II, 14). Let there be, he says, no falsehood among you; let us not speak one thing, and think another; for this is falsehood; nor let us be faint-hearted; for this is not of a true heart; for from not believing, faint-heartedness arises. And how shall this be? If we persuade ourselves through faith. *Having our hearts sprinkled.* Why did he not say, "Cleanse," but "Sprinkled"? Wishing to show the difference of the sprinklings, and that one is of God, but the other our own. ^B For to wash and to sprinkle the conscience is of God; but to draw near with truth and in full assurance of faith is ours. Then he gives also to faith strength from the truth of Him who promised. What is, *and having our bodies washed with pure water*? Either he speaks of that which makes us pure, or of that which has no blood. Then he adds that which is perfect, charity. *Not forsaking the assembling of ourselves together*, he says; which some, he says, do, and cut off the meetings, this he forbids them. ^C *For a brother helped by a brother is as a strong city* (Prov. XVIII, 19). *But let us consider one another to the provocation of charity.* What is, *Let us consider one another*? As, if anyone be virtuous, let us imitate him, let us look upon him, so as to love and be loved; for from charity good works are born. ^D Great is the good of the assembly; for it makes it the warmer, and from it all good things are born; for there is nothing good which is not done through charity. Let us therefore confirm this one toward another: *For love is the fulfilling of the law* (Rom. XIII, 10). We have no need of labors, nor of sweat, if we love one another; it is a certain automatic road leading toward virtue. For just as on the highway, if anyone finds the beginning, he is guided by it, and has no need of a leader; so also in regard to charity, only lay hold of the beginning, and you are straightway led by it and directed. *Charity*, he says, *is patient, is kind, thinketh no evil* (I Cor. XIII, 4). If anyone considers himself, how he is disposed toward himself, and thus let him be disposed toward his neighbor. No one envies himself, he wishes all good things for himself, he prefers himself to all, he wishes to do everything for his own sake. If, therefore, we be thus disposed toward others, all terrible things are solved, there are no enmities, there is no covetousness; for who would choose to be covetous against himself? No one; but rather the exact contrary. ^A Therefore let us hold all things in common, and let us not cease gathering ourselves together; and if we do this, memory of injuries shall have no place; for who would choose to bear a grudge against himself? Who would choose to be angry with himself? Do we not most of all make allowances for ourselves? If thus also we be disposed toward our neighbors, there will never be a memory of injuries. And how is it possible, says he, to love the neighbor so that one loves oneself? If others have not done this, you rightly think it to be impossible; but if they have done it, it is manifest that it does not come to pass through our sloth. Otherwise, Christ commands nothing impossible, where many have even exceeded His commandments. Who then has done this? Paul, Peter, ^B the whole choir of the saints. But if I say that they loved their neighbors, I will say nothing great; they loved their enemies so as one would not love those of like soul. For who of us would choose to go away into hell for the sake of those of like soul, being about to go into the kingdom? No one; but Paul chose this for the sake of his enemies, those who had stoned him, those who had scourged him. What forgiveness then shall we have, what excuse, if we do not show toward our friends even the hundredth part of the charity which Paul showed toward his enemies? And the blessed Moses also before him, for the sake of his enemies who had stoned him, wished to be blotted out of the book of God; and David, ^C seeing those who stood against him being slain, says: *I the shepherd have sinned, and these what have they done?* (2 Reg. XXIV, 17); and taking Saul into his hands, he would not slay him, but was saving him, and this when he was himself about to be in danger. But if these things were in the Old Testament, what forgiveness shall we have, we who are governed in the New, and do not even reach to the same measure as they? For if, *unless our righteousness shall exceed more than that of the Pharisees and Scribes, we shall not enter into the kingdom of heaven* (Matth. V, 20); when we have even less than them, how shall we enter? *Love*, says He, *your enemies, and you shall be like unto your Father who is in heaven* (Ibid. v. 44, 45). Love therefore your enemy; ^D for you do not benefit him, but yourself. How? You become equal to God by doing this. If he be loved by you, he has gained nothing great; for he was loved by a fellow-servant; but if you love your fellow-servant, you have gained something great; for you become like unto God. You see that you do not favor him, but yourself; for the reward is set not for him, but for you. What then, if he be wicked, says he? By so much the greater is the reward; and you ought to give him thanks for his wickedness, even if being benefited for countless things he be wicked. For if he were not very wicked, your reward would not have been greatly increased. So that the cause of not loving, the saying that he is wicked, this very thing is the cause of loving. Take away the antagonist, and you take away the occasion of the crowns. Do you not see the athletes, how having filled bags of sand, so they exercise? But to you there is no need to contrive this; life is full of those who exercise you, and make you strong. ^A Do you not see that even trees, by how much they are blown by the winds, by so much the more they become stronger and thicker? And we therefore, if we be long-suffering, shall also be strong; *for the man*, he says, *who is long-suffering is abundant in prudence; but the faint-hearted is very foolish* (Prov. XIV, 29). Do you see how great is the praise of this man? Do you see how great is the accusation of that other? Very foolish, that is, exceedingly. Let us not therefore be faint-hearted toward one another; for this does not come from enmity, but from having a small soul; whereas if it be strong, it will bear all things easily, and nothing can sink it.

shall be able to submerge it, but will lead it to tranquil ports: which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom ^A to the Father together with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

Homily XX

For if we sin willfully after having received the knowledge of the truth, there remains no more sacrifice for sins, 27. but a certain fearful expectation of judgment, and fiery indignation, which will devour the adversaries.

1. Whatever trees are planted, and have enjoyed the other care and labor of the husbandmen's hands, if they bear no fruit are plucked up by the roots and cast into the fire. Such a thing was also in the illumination, that is to say, the baptism. For after Christ has planted us, and we have received the spiritual irrigation, if we then show no fruit, the fire of hell awaits us, and the flame that cannot be quenched. Paul therefore, having exhorted them to love and to the bearing of the fruits of good works, urging them on from the better and kinder things (and what are these? That we have entry into the holy places, which He initiated for us as a new way), does this same thing again from the more sorrowful things, speaking thus. For when he had said, "Not forsaking our own gathering together, as the custom is of some, but exhorting one another, and so much the more as you see the day approaching" (and this indeed is sufficient for consolation), he subjoined: "For if we sin willfully after having received the knowledge of the truth." There is need, he says, of good works, and there is great need. "For if we sin willfully after having received the knowledge of the truth, there remains no more sacrifice for sins." That is, you have been cleansed, you have been freed from your crimes, you have become a son. If therefore you return to your former ^B vomit, again there remains the rejection and the fire, and all such things: for there is no second sacrifice. Here again those who do away with repentance assail us, and those who delay to come to baptism: truly, these say it is not safe for them to come to the baptism, because there is no second remission; while those say it is not safe for those who have sinned to be given the mysteries, if there is no second remission. What then shall we say to both? That he did not say this with such a mind, nor does he take away repentance, nor the placation which is made through repentance, nor does he drive away and cast down through despair him who has fallen: he is not so much an enemy of our salvation; but he takes away the second washing; for he did not say, "There is no more repentance," or "There is no more remission," but, "There is no more sacrifice"; that is, there is no more a second cross: for this is what he calls the sacrifice. "For by one sacrifice," he says, "He has perfected forever those who are being sanctified," not like the Jewish, nor often. For this reason he has discoursed so much up and down about the sacrifice, that it is one and [only] one: not wishing to show this alone, that in this it differs from the Jewish [sacrifices], but also to render them more secure, so that according to the law of the Jews they should not look for another sacrifice. "For if we sin willfully," he says. Do you see how inclined he is to forgive? "Willfully," he says, "sinning." Forgiveness, therefore, exists for involuntary sins. "After having received the knowledge of the truth." He refers either to Christ or to all dogmas. "There remains no more sacrifice for sins." But what? "But a certain fearful expectation of judgment, and fiery indignation, which will devour the adversaries." By adversaries he means not only the infidels, but also those who do things contrary to virtue; or [rather] that the same fire will also apprehend those of the household who are adversaries. Then, signifying how voracious it is, as if he animated it, saying: "Fiery indignation, which will devour the adversaries." For as a wild beast, once irritated and enraged, will not cease until it has seized someone and devoured them: so also that fire, as if pricked by indignation, does not let go those whom it catches, but gnaws and rends them. Then he also adds the reason for the threats, that it is done deservedly and by right: which indeed contributes to faith, when we have shown that it is done by right. "Anyone who has set aside the law of Moses, without any mercy, dies on the testimony of two or three witnesses." "Without any mercy," he says. Why? Because there is no indulgence, there is no mercy there: although it is the law of Moses: for he himself instituted many things. What is "on two or three"? If two, he says, or three have borne witness, straightway they suffer the penalties. If, therefore, in the Old [Testament], where the law of Moses is set aside, such is the punishment: how much more here? Therefore he says thus: "Of how much worse punishment do you think he will be worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant as common, and has insulted the Spirit of grace?"

2. And how does anyone tread under foot the Son of God? When he who is a participant of Him in the ^C mysteries has done sin, tell me, has he not trodden Him under foot? Has he not looked down upon Him? For as we have no regard for those things which are trodden under foot, so also those who sin have no regard for Christ, and thus they sin. You have become the body of Christ, and do you give yourself to the devil to be trodden under foot? "And has counted," he says, "the blood of the covenant as common." What is common, or polluted? This is unclean, or having nothing more than the rest. "And has insulted the Spirit of grace." For he who does not receive the benefit, offers insult to Him who bestowed the benefit. He made you a son; will you become a slave? He came and dwelt within you; and have you introduced evil thoughts into yourself? Christ desired to be established with you; and do you tread Him under foot through debauchery, through drunkenness? Let us hear, we who are unworthy participants of the mysteries: let us hear, we who approach that table unworthily: "Do not," he says, "give the holy things to the dogs, lest at any time they tread them under their feet" (Matt. 7. 6); that is, lest they despise, lest they reject me. But he did not say this, but what is more terrible, for by that which is terrible he constrains souls: ^D

^A he sets judgment over them, inasmuch as the matter is manifest. To what degree, he says, do you think he shall be accounted worthy of a worse punishment? Here it seems to me that he is also hinting at the mysteries. Then he brings forward a testimony as well, saying: "It is a fearful thing to fall into the hands of the living God." For it is written: "Vengeance is mine; I will repay, saith the Lord"; and again, "The Lord shall judge his people." We shall fall, he says, into the hands of the Lord, and not into the hands of men. But if you do not repent, you shall fall into the hands of God; that is fearful; this—to fall into the hands of men—is nothing. When we see, he says, someone being punished here, let us not be afraid for the present things, but let us shudder at the future. For "according to his mercy, so is his wrath," and "upon sinners his anger will rest." At the same time he also hints at something else here by saying: "Vengeance is mine; I will repay." This is said concerning the enemies who do evil, not those who suffer evil. Here he also comforts them, all but saying, "God remains forever and lives; therefore even if they do not receive it now, they shall receive it later." Those [doers of evil] ought to groan, not us; for we shall fall into the hands of those [God’s] hands, but they into the hands of God. For he who has suffered does not suffer evil, but he who does it; nor is he who is benefited [truly] benefited, but he who bestows the benefit.

Knowing these things, then, let us be long-suffering when we suffer evil, and ^B ready when it comes to doing good. But this will happen if we despise money and glory; whoever has stripped off these passions is freer than all men, and more abundant in wealth than he who is clad in the purple. Do you not see how many evils come about because of money? I do not mean as many as come about because of covetousness, but in the attachment to these things: what I mean is this: if someone loses money, he lives a life more bitter than any death. Why do you grieve, man? Why do you weep? That God has delivered you from useless guardianship? That you do not sit trembling and afraid? Furthermore, if someone were to bind you to a treasure, ordering you to sit there forever, and to stay awake for the sake of another’s property, you would grieve, you would be vexed; but you yourself, having bound yourself with most bitter bonds, when you are delivered from the slavery, you grieve? Truly, griefs and joys are matters of presumption; for just as if we possessed what belongs to others, so do we keep them. Now, my speech is to the women. A woman often has a garment woven from gold, and she shakes it, she wraps it in linen, she keeps it with safety, she trembles for the sake of it, and she does not enjoy it; for either she has died or she has become a widow; or, even if none of these things happen, she is afraid that by continuous use she might wear it out and deprive herself; and even if another does not deprive her, she deprives herself by her thrift. But is it handed over to another? But not even this is clear; and if you do hand it over, that [woman] in turn will use it in the same way. And if anyone searches the things in the houses, he ^C will find the most precious of garments and the other things that excel held in greater honor, being tended like living masters; for she does not use them continuously, but she is afraid and trembles, driving away moths and the other things accustomed to eating them, and putting the majority in myrrh and aromatics, not even permitting ^D all to behold them, but she herself often managing these things carefully with her husband.

3. Tell me, has not Paul rightly called covetousness idolatry? For as much honor as those people show toward idols, so much do these also show toward garments and toward gold. Until when are we stirring up mire? Until when are we nailed to clay and brick-making? For just as those people labored for the king of the Egyptians, so we also labor for the devil, and are flogged with much more cruel lashes. And do not think this statement an exaggeration; for by as much as the soul is better than the body, by so much the more we are flogged in the contemplation of our stripes every single day, we are in fear, while worrying, [and] trembling. But if we desire to groan, if we desire to look up toward God, He sends us not Moses, nor Aaron, but His own Word and compunction. Therefore, when He has come and taken possession of our souls, He will deliver us from the bitter slavery, He will lead us out of Egypt, [out of] the profitless and vain striving, the slavery that possesses no gain. They, then, even went out having received gold, the wage of their building; but we have nothing; and would that we had nothing; but now we even receive not gold, but the evils of Egypt, sins and punishments and penalties. Let us learn, therefore, to be profited, let us learn to be falsely accused; this is a Christian’s [way]; let us despise gold garments, let us despise money, so that we may not despise our own salvation; let us despise money, and let us not despise the soul; for this is the one being punished, this is the one being tormented; those things remain here, but this departs thither. For what reason, tell me, for what reason do you cut yourself to pieces, and not perceive it? I am saying these things to the covetous. But it is good to say also to those who are victims of covetousness: bear the grievances nobly; those people destroy themselves, not you. They deprive you of money, but they strip themselves of the favor of God and of His aid; but he who is stripped of that, even if he should wrap himself in the wealth of the whole world, is the poorest of all: just as also he who is the poorest of all, if he holds this, is the most abundant of all; for the Lord, he says, pastures me, and nothing shall be lacking to me (Ps. 22. 1). Tell me, then, if you had a great and wonderful man, who loved you very much and cared for you, and then you knew that he would live forever, and that you would die before his time, and he would provide you with all his things with security, so that you might enjoy them as your own, would you have wanted to acquire anything? Would you not, if you were stripped of everything, consider yourself wealthier on account of this? Why then do you grieve that you do not have money? But consider that you have been removed from the subject matter of sins. But [are you upset] because you were deprived of property? But you have acquired the favor of God. And how, he says, have I acquired it? He said, "Why do you not rather suffer wrong?" (1 Cor. 6. 7); he said that "in everything give thanks" (1 Thess. 5. 18); he said that "blessed are the poor in spirit" (Matt. 5. 3). Consider, therefore, what favor you will enjoy, having demonstrated these things through your works. For one thing only is sought from us: to give thanks to God in all things, and we have everything in abundance. What do I mean? You have lost pounds of gold?

you? When he had so many camels, so many flocks, and so many herds, or when he uttered that word, "The Lord gave, and the Lord hath taken away"? For the devil causes us loss on this account, not that he may take away money—for he knows that it is nothing—but that by means of it he may compel us to say something blasphemous. Thus, in the instance of the blessed Job, he was not only striving to make him a poor man, but also to make him vent a blasphemy. When, therefore, he had stripped him of everything, see what he says to him through his wife: "Say a word against God, and die." Yet, O abominable one, you had despoiled him of all. "But I did not," he says, "aim at this; for because I had done everything and yet had not accomplished what I sought—which was to strip him of God's help—for this reason I also stripped him of his wealth. This is what I want; the other is nothing: if this is not present, not only has no injury been done him, but it has even profited him." ^C Do you see that even that evil demon knows how great the loss is? Therefore you see him setting an ambush through his wife. Listen, all you who have wives who are lovers of money, and who compel you to blaspheme against God: remember Job. But let us see, if you will, his great meekness, by which he stopped her mouth. "Why," he says, "have you spoken like one of the foolish women?"—Job 2.10. Truly, "Evil communications corrupt good manners"—1 Cor. 15.33: always, indeed, but especially in calamities; then those who counsel evil have force. For if the mind is of itself sufficiently prompted to indignation and disgust, how much more so when there is also one who gives advice? Is it not driven to the precipice? A wife is a great good, just as she is also a great evil. And see from where he seeks to breach the strong wall. He does not take him by the loss of money—this loss did not effect anything great—but he was also argued in vain to have said, "If he will not bless thee to thy face"—Job 1.11. Was he still breathing? But this artifice profited him nothing. If, therefore, we too bear these things with a grateful mind, we shall also receive these things back; and if we do not receive them back, the reward will be greater. So it happened in the case of that adamant: for when he struggled bravely and strenuously, then he also gave him these things: when he showed the devil that he does not worship God for their sake, then he gave them back. For He is of this nature: when He sees us not attached to things pertaining to this life, then He gives them to us; when He sees us prefer spiritual things, then He also bestows carnal things; but not before, lest we be broken off from spiritual things. Therefore, sparing us, He does not give carnal things, that He may draw us away from them even against our will. "No," some say, "but if I should receive them, I am satisfied, and I rather give ^D thanks." It is false, O man: for then you are more sluggish and slothful. "But why," he says, "does He give to many?" Whence is it manifest that He gives them? "But who," he says, "else gives?" Their avarice and rapine. How then does He concede these things to happen? Just like murders, thefts, and the wine which is imported. "But what," he says, "do you say of those who receive an inheritance from their fathers, being themselves filled with innumerable evils? How," he says, "does God suffer them to enjoy these things?" Just as [He suffers] thieves, and those who commit murders, and the rest of the malefactors: for this is not the time for judgment, but for the training of a most excellent life. What I have said already, this I also say now: they will give greater accounts, when, even after receiving all good things, they do not even thus become better. For not all will be punished in the same manner, but those who remain evil even after benefits received will be more severely tormented; but those who are in poverty, not so. And that this is so, hear what He says to David: "Did I not give thee all thy master’s house?"—2 Reg. 12.8. When therefore you see a young man having received a paternal inheritance without labors, and having remained evil, know for certain that his punishment is increased and his torment intensified. Let us not envy those, but if anyone has attained to virtue, if anyone has acquired spiritual riches: "Woe," he says, "to those who trust in their riches"—Ps. 48.7; and, "Blessed are they that fear the Lord"—Ps. 127.1. From which, tell me, do you wish to be? From those, certainly, who are called blessed. Envy these, therefore, not those, that you may also attain the good things which are laid up for them: which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and unto the ages of ages. Amen.

HOMILY XXI

"Call to mind the former days, in which, after you were enlightened, you endured a great fight of afflictions; partly, whilst you were made a gazingstock both by reproaches and tribulations; and partly, whilst you became companions of them that were so used. For you had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance."

Physicians, when they are skilled, when they apply a deep incision, and have intensified the pain through the wound, comforting the one laboring, and soothing and recreating the mind that was troubled, do not offer another incision, but alleviate the one already given with a thousand remedies, and with things which might remove much of the pain. Paul also did this: when he had shaken their minds, and by mention of hell had pricked them and had made them sure that he who insults the grace of God must perforce perish—and had shown from the laws of Moses that they were to perish, and had sealed it with other testimonies, and had said that it is "a fearful thing to fall into the hands of the living God"—lest the soul, brought into despair by much fear, be absorbed by grief, he consoles them through praises and exhortation, and offers them domestic emulation. "Call to mind," he says, "the former days, in which, after you were enlightened, you endured a great fight of afflictions." Great is the consolation which is made through deeds: for it behooves him who begins a thing, as he proceeds, to make an increase. As if to say, When you were being initiated, when you were in the position of disciples, you showed such alacrity of soul, such generosity: but now, no longer. And he who exhorts thus, exhorts most effectively from domestic examples. And see, he did not only say, "fight—"

^A [Heb. 10:32-33]—you endured a trial," but added, "a great one." And he did not say "trials," but "a trial" (an *athlesis*), which is a word belonging to encomium and the highest praise. Then he also recounts it detail by detail, broadening the discourse and making the praises many. How? By saying, "being a spectacle in [a theater of] reproaches and afflictions." For reproach is a great thing to strike the heart, and sufficient to pervert the soul and darken the reasoning; for hear what the Prophet says: "My tears have been my bread day and night, while it is said to me daily, Where is your God?" (Ps. 41:4), and again, "If an enemy had reproached me, I would have endured it" (Ps. 54:13). For because human nature is very vainglorious, it is easily caught by this. And he did not simply say "in reproaches," but he even expressed this with great intensity, saying, "being a spectacle [in a theater]." For when someone is reproached in private, it is painful, but far more so when it is before everyone. For ^B consider for me how great an evil it was, having departed from Jewish lowliness and crossed over to a superior way of life, and having despised ancestral customs, to suffer evil at the hands of one’s own kin, and to have no defender. "I cannot say," he says, "that you suffered these things and were pained, but rather that you rejoiced exceedingly." And he showed this by saying: "This is, having become companions of those who were so treated; and for you had compassion on those in bonds." And he brings into the middle the apostles themselves. "Not only," he says, "were you not ashamed of your own, but you also became companions to others who suffered these things." This is the mark of one who is also encouraging them. He did not say, "Bear my afflictions, participate with me," but simply, "You had compassion on those in bonds." Do you see that he speaks concerning himself and the others who were bound? Thus you did not consider bonds to be bonds, but like noble athletes, you stood firm; because you not only were in no need of ^C encouragement in your own affairs, but you also became an encouragement to others. "And you accepted with joy the plundering of your possessions." Bravo, what complete assurance of faith! Then he also sets down the cause, not only encouraging them to the contests themselves, but also to not be shaken regarding the faith. "Seeing your property plundered," he says, "you endured; for you were already seeing the unseen as seen; which was the mark of a sincere faith, and you demonstrated it through the works themselves." The plundering, then, was perhaps the violence of those who plundered, and no one could have prevented it; so it is not yet clear from this that you endured the plundering for the sake of the faith. And yet, even this is clear; for it was possible, had you wished, not to be plundered by not believing—but what is much greater than this you did, that is, even to bear such things with joy; which was entirely apostolic, and worthy of those noble souls, who, having been ^D scourged, rejoiced. For he says, "They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name" (Acts 5:41). But he who bears it with joy shows that he has some reward, and that the matter is not a loss, but a gain. And the word "accepted" denotes their voluntary patience. How then did you choose and accept it? "Knowing," he says, "that you have for 150 yourselves a better and abiding possession in the heavens." What is meant by "abiding"? Firm, not perishing as this one is.

2. Then, having praised them, he says: "Do not therefore cast away your confidence, which has great recompense of reward." What are you saying? He did not say, "You have cast away your confidence, and [must] acquire it again," lest they despair; but "You have it, do not cast it away," which was more encouraging to them and made them grow strong. "Because you have it," he says; for to acquire back what has been lost requires greater labor, but not to lose what is held is not so. But to the Galatians he writes the opposite: "My little children, for whom I labor in birth again, until Christ is formed in you" (Gal. 4:19); and with reason. For they were disposed more sluggishly, whence they needed a more striking discourse; but these were more long-suffering, whence they needed rather a more therapeutic one. "Do not therefore cast away," he says, "your confidence." So they were in great confidence toward God. "Which has," he says, "great recompense of reward." What is this? "Then we shall receive them," he says. Therefore, if it is reserved for the future, one must not seek it here. Then, lest anyone say, "Behold, all things have been supplied by us," for this reason he seized their own assumption beforehand; saying almost exactly this: "If you know that you have a better possession in the heavens, seek nothing here; for you have need of patience, not of adding to the contest, that you may remain in the same state, that what has been entrusted to you may not be shaken." You have need of nothing else, except to stand as you have stood, that having reached the end, you may receive the promise. "For you have need of patience," he says, "that after you have done the will of God, you might receive the promise." Therefore you only need one thing, that you await the future, not that you struggle again. You are at the very crown, he says, you have endured all the contests, the bonds, the afflictions, your goods have been plundered: what then? You are standing, for the rest, to be crowned; bear only this, the delay of the crown. What greatness of encouragement! He encourages them as one might say to an athlete who has thrown everyone, and has no opponent, and is then about to be crowned, and cannot endure that time when the judge comes and places the crown; and he, being impatient, wishes to leave and run away, as if unable to bear the thirst and the burning heat. This, therefore, hinting at the same thing, what does he say? "For yet a little while, and He who is coming will come and will not tarry." For lest they say, "And when will He come?" he encourages them from the Scriptures; for also when he says elsewhere, "Now our salvation is nearer" (Rom. 13:11), he comforts them, as if the remaining time were short. And he does not say this from himself, but from the Scriptures. But if even from that time it was said, "A little while, and He who is coming will come and will not tarry," it is manifest that now He is nearer. So that even waiting is no small reward. "But the just," he says, "shall live by faith; but if he draws back, My soul has no pleasure in him." This is a great encouragement, when one demonstrates that those who have accomplished the whole thing are losing it through a little sloth. "But we are not of drawing back to perdition, but of faith to the preserving of the soul." "Now faith is the substance of things hoped for."

^A What remarkable phrasing he uses when he says, "The substance of things hoped for," or "the conviction of things not seen"—for "conviction" (or argument) is used of things that are very manifest. Faith, then, he says, is the vision of things that are not manifest, and brings those things that are not seen to the same certain persuasion as those things that are seen. Therefore, it is not possible that there is no faith regarding things that are seen, and again, if one were not more surely persuaded of things that do not fall under sight than of those that are seen, there could be no faith. For since things that are in hope cannot exist, faith grants them substance; or rather, it does not grant it, but this is the very essence of them: as, for example, the resurrection has not arrived, nor is it in substance—that is, it does not exist—but hope causes it to exist in our soul. This is the "substance of things hoped for." If, therefore, it is the conviction of things not seen, why do you wish to see them, so that you might fall away from faith and from being just, if indeed "the just man shall live by faith"? But if you wish to see them, you are no longer faithful. You have labored, you have struggled—I too say this—but wait; for this is faith; do not seek everything here.

^B 3. These things have been said to the Hebrews, but the admonition is common also to many of those who are gathered here. In what way and by what means? To those who are of a faint and abject soul. For when they see the wicked faring well, and themselves faring ill, they grieve, are afflicted with sadness, and bear it ill, that they desire their punishment and vengeance, and that they expect the reward for their own labors. "For yet a little while, he that is coming will come, and will not tarry," said Paul at that time. And we, therefore, say these things to the slothful and the sluggish: There will be punishment in every way, it will surely come; the resurrection is already at the doors. Whence, he says, is this clear? I do not say from the prophets—for indeed the words are not now made by me to Christians only; but even if there be a Greek, I am fully confident, and I bring certain proofs, and I will teach him: and how, hear. Christ predicted many things. If those had not come to pass, neither would you believe these; but if all have come to pass, why do you doubt the rest? And yet it would be less probable to believe those things if nothing had happened, than not to believe these when everything has happened. But I will make the matter clearer by an example. Christ said that Jerusalem would be captured, with such a captivity as never had been, and that it would no longer be raised up; and it happened. He said that the preaching would be spread as if sown like a mustard seed; and we see it daily pervading the whole world. He said that those who left father, or mother, or brothers, or sisters, would have fathers and mothers; and we see this being fulfilled in the very thing itself. He said, "In the world you shall have tribulation; but be of good cheer, I have overcome the world"—that is, no one shall overcome you—and this we see having happened in the very thing itself. He said that the gates of hell would not prevail against the Church, even though it suffers persecution, and that no one would extinguish the preaching: and the experience of things bears witness to this prediction. And yet, at the time when He said these things, He was not very worthy of belief. Why? Because everything was words, and of those things which had been said, He did not yet offer any proof. Wherefore they are now much more credible.

The end of the world is at hand. He said, when the Gospel had been preached to all nations, then the end would come: behold, we have now reached the end. For it has been preached to the greater part of the inhabited world: the end, therefore, is at hand. Let us tremble, O beloved. But what, tell me? Are you anxious about the end? It is indeed already near; but the life and death of each one is yet nearer. "For the days of our years are seventy years; but if in strengths, eighty years" (Ps. LXXXIX, 10). The day of judgment is near; let us tremble at last. ^C Shall not a brother redeem, shall a man redeem? We shall repent much there; but in death ^D no one will confess to Him. Therefore He says, "Let us come before His face in confession"—that is, His advent. For here indeed what we have done has force; there, however, not at all. Tell me, I pray, if someone were to place us in a burning furnace of fire for a short time, would we not endure everything for our liberation, even if it were necessary to pour out money, even if it were necessary to undergo slavery? How many have fallen into grievous diseases, and were prepared to give everything for health, if the choice were proposed to them? If, therefore, a disease lasting for a short time so vexes us and fills us with annoyance, what shall we do there, when there will be no use for repentance? With how many evils are we now filled, and we do not perceive it? We bite one another, we consume one another, doing injuries, accusing, slandering, bearing ill the glory of our neighbors. And see the grave matter: when anyone wishes to harm the reputation of a neighbor, he says: "This one or that one said this—God, forgive me this, do not examine me, I am guilty of rumor." Why, therefore, do you say it at all, if you do not believe? Why do you say it? Why do you make it so that it is credible by much rumor? Why do you transmit a report that is not true? You do not believe, and you ask God that He not examine. Do not say it, therefore, but be silent, and be free from all fear. We have become triflers, nothing remains in our soul. Hear a certain wise man admonishing and saying: "Have you heard a word? Let it die with you; be confident, it will not burst you." And again, "A fool heard a word, and travailed as a woman before the face of him who is giving birth" (Eccli. XIX, 10, 11). We are prompt to accusations, ready for condemnations. Even if no other evil had been done by us, this would be enough to destroy us, and to lead us into hell, this would be enough to engulf us in ten thousand evils. And that you may learn accurately, hear the Prophet saying, "Sitting, you spoke against your brother, and didst place a scandal against thy mother’s son." But you say, "I did not speak." But he does. If you did not say it, he would not have heard; but if even...

to hell; and this involves and wraps us in innumerable evils. And that you may learn more accurately, hear the Prophet saying, *You sat and spoke against your brother* (Ps. XLIX, 20). But you say, "I am not he, for if I had not spoken, he would not have heard"—a thing which he was even to hear, but you were the author of the sin. You ought to veil and hide the failings of your neighbors, but you parade them under the pretext of goodness? You are not becoming an accuser, but a chatterer, a trifler, a fool. ^A O the foolishness! You disgrace yourself along with that other, and do you not perceive it? And see how many evils arise from this; you provoke God, you grieve your neighbor, you make yourself liable to punishment. Do you not hear Paul saying regarding widow women, *Not only idle, he says, do they learn to be, but also chatterers and busybodies, going about from house to house, and speaking things which they ought not* (1 Tim. V, 13)? Wherefore, even when you believe the things reported against your brother, it is not right to speak of them—much less when you doubt them. But you are everywhere looking at your own, fearing to be examined by God? Fear, then, lest you be examined for your chatter. For here you cannot say, "May God not examine me for my chatter," for the thing is chatter. Why did you parade it? Why did you increase the evil? This is what is going to ruin us. For this reason Christ said, *Judge not, that you be not judged*. But we have no regard for this, nor does the case of the Pharisee bring us to our senses. ^B He spoke a true thing, that *I am not as this publican*, and he spoke when no one was listening, and he was condemned. If one who had spoken the truth was condemned, and that when no one was listening, what terrible things will those not suffer, what will those not undergo, who spread false things—and things of which they are not convinced—everywhere, like chattering women? Let us therefore place a door and a lock upon our mouth; for ten thousand evils have come from chatter: houses have been overturned, friendships have been broken, and ten thousand other grievous things have come to pass. Do not be a busybody in the affairs of your neighbor, O man. But if you are a chatterer and have a failing, speak your own things to God; thus it will no longer be a failing, but an advantage; speak your own things to friends—those who are truly friends and righteous, and in whom you trust—so as to pray for your sins. If you speak of the affairs of others, you have gained nothing, you have profited nothing; but you have even perished. If you confess your own to the Master, you have a great reward; for He says, *I said, I will confess my sin to the Lord, and you have taken away the impiety of my heart*. ^C Do you want to judge? Judge your own affairs; no one accuses you if you condemn yourself; but he accuses you if you do not condemn yourself; he accuses you if you do not convict yourself; he accuses you if you do not feel pain. Did you see such-and-such, being angry, or provoked, or doing some other improper thing? Think immediately of your own [affairs] too, and in this way you will neither condemn him severely, and you will free yourself from the burden of sins. If we thus regulate our own life, if we thus manage our life, if we condemn ourselves, we shall perhaps not sin much, but we shall perform many good works, being gentle and moderate, and we shall enjoy all the good things promised to those who love God; which may we all obtain, 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 ever, and to the ages of ages. Amen.

HOMILY XXII

^D *By faith we understand that the ages have been framed by the word of God, so that things which are seen were not made of things which do appear. 4. By faith Abel offered unto God a more excellent sacrifice than Cain, through which it was witnessed that he was righteous, God bearing witness to his gifts: and through it he being dead yet speaks.*

1. Faith requires a generous and youthful soul, and one that transcends all sensible things, and surpasses the weakness of human reasoning. For it is not possible to become a believer otherwise, unless one raises one's self above common custom. Since, therefore, the souls of the Hebrews were weakened, and he had begun indeed from faith, but by reason of things—I mean the sufferings and the afflictions—they were now becoming small-souled and petty, and were wavering, first he encouraged them from their own [state], saying, *Remember the former days*; then from the Scripture which says, *The just shall live by faith*; then from reasons, saying, *Now faith is the substance of things hoped for, the evidence of things not seen*. And now again from the forefathers, those great men, those wonderful ones, as if saying: And where goods are at one's feet, all were saved by faith, much more us. For when the soul finds one who is a partner in the same things, it rests and breathes. This also it is possible to see happening regarding faith, and this regarding affliction; just as he says elsewhere: *That I may be comforted together with you by the mutual faith, both you and me*. For the human race is very faithless, and can have no confidence in itself, and fears regarding whatever it may judge, because it has, and has much, concern for the opinion of the many. What then does Paul do? He encourages them from the former [men]. And before these, from common sense. Since, therefore, faith at that time was misregarded as an unproven thing, and as something of deceit, for this reason he shows that the greatest things are accomplished through faith, and not through reasonings. And how does he show this, tell me? *By faith*, he says, *we understand that the ages have been framed by the word of God, so that things which are seen were not made of things which do appear*. It is clear, he says, that out of things that were not, God created the things that are, out of things not appearing the things that appear, out of things not subsisting the things that subsist. But whence is it clear that He did this also by a word? For reasoning suggests nothing such, but rather the opposite: that out of things that appear, things that do not appear have their being. For this reason especially the philosophers say that nothing has its being out of non-existence, being carnal, and entrusting nothing to faith; yet they themselves are caught, however, when they say something great and noble, entrusting it to faith; for example, they say that God is without beginning;—

^A for reason does not suggest this, but the contrary. Consider, however, my friends, their great foolishness. They say that God is without beginning; this is far more wonderful than that He should be from nothing. For to say that He is without beginning and unbegotten—that He was produced neither from Himself nor from another—is more inexplicable than to say that God made existing things from nothing. In the latter, indeed, there are many things that are credible, such as that He made something, that what is made had a beginning, and that it was produced entirely; but in the former case, these matters—that it is of Himself and by His own agency, that He is unbegotten, that He had neither beginning nor time—do these not, tell me, require faith? But he did not provide this, which is far greater, but what is less, saying: *By faith we understand that the worlds were framed by the word of God.* Whence then, he says, do you state that God made all things by a word? Since reason does not suggest this, nor was anyone present when these things were being made. Whence is it manifest? By faith; for intelligence is a work of faith. Therefore he says: *By faith we understand.* What do we understand by this word, "faith"? That things which are seen were made from things which do not appear; for this is faith. And when he had spoken of what is common, he henceforth tests it in the persons themselves. For a famous man, distinguished in glory, is like the world; which he even hinted at afterward. For after he had set this forth in the case of a hundred or two hundred persons, he then saw that their number was small in quantity; hence he says: *Of whom the world was not worthy.* ^B By faith Abel offered a greater sacrifice to God than Cain. Consider whom he places first here: the one who suffered evil, and that by a brother who was not harmed by him, but who was vexed with envy on account of God. Therefore the suffering was peculiar to them. For you also, he says, have suffered the same things from your own countrymen. He shows at the same time that they too are tormented by envy and jealousy. That man honored God, and died because he honored Him, and had not yet attained the resurrection; but the readiness and eagerness of his mind was indeed manifest: and the things that were his own were accomplished; but the things that are on God’s part were not yet bestowed upon him. He calls the sacrifice here "greater," meaning that which was more honorable, which was more splendid, which was more necessary. And we cannot, he says, say that it was not accepted; for it was accepted, and He said to Cain: *If you offer rightly, but do not divide rightly.* Abel therefore both offered rightly and divided rightly. But nevertheless, for these things what remuneration did he receive? He was slain by the hand of his brother; and the condemnation that the father suffered on account of sin, he who had conducted himself rightly was the first to receive, and he suffered even more grievous things, in that it was by a brother and he was the first. And these things he did rightly, looking to no one; for to whom did he look, and thus honor God? To his father and mother? but they, in return for benefits, treated him with contumely. But to his brother? yet he himself also treated him with ignominy. By himself, therefore, he discovered the good. And he who was worthy of such honor, what does he suffer? He is killed. Then he adds another eulogy, saying: *Through which he received testimony that he is righteous, God testifying to his gifts; and through it, being dead, he still speaks.* How, however, did he otherwise receive testimony that he is righteous? It is said that fire descended and consumed his sacrifices: for regarding him, *The Lord looked unto Abel and his sacrifices;* some say, *And He kindled.* He therefore who bore testimony to the righteous man by words and deeds, seeing him taken from the midst on His own account, did not vindicate him, but allowed it.

^A But yours is not like this: for how, you who have prophets and examples and countless consolations and signs and miracles that have occurred; ^B for in that case it was truly faith. For what miracles did he see, so that he might believe that there would be a retribution of good things for him? Did he not choose virtue from faith alone? What is, *And through it, being dead, he still speaks*? To prevent him from casting them into deep despair, he shows that he had received compensation in part. How? Great, he says, is the care and consideration had for him; for he hinted at this by saying, *And he still speaks.* This is: even if He took him, He did not take glory and honor away with Him; he is not dead: nor, therefore, shall you die. For by how much more grievous things anyone has suffered, by so much the greater is his glory. How does he still speak? This is both a sign of living, and that he is sung of by all, is held in admiration and is considered blessed; for he who persuades others to be just, speaks. For speech does not effect as much as his suffering. For just as the heavens, merely by appearing, speak, so also does he, while he is kept in memory. Had you preached yourself, had you had a thousand tongues, and lived, you would not have been in such admiration as he is now. This is: these things are not without penalty, nor are they idle, nor do they pass away. 11. *By faith Enoch was translated that he should not see death; and he was not found, because God had translated him; for before the translation he has testimony that he pleased God. 12. But without faith it is impossible to please God: for he who comes to God must believe that He is, and that He becomes a rewarder to those who seek Him.* He shows here a greater faith than Abel. For what reason? Because even if he was after him, yet the things that had occurred in that case were sufficient to deter him. How? God had foreknown that he was about to perish, for He said to Cain: *You have sinned, do not add any more.* He was honored by him, and He did not avenge him. And not even this cast him into any despondency of soul. He did not say to himself, "What is the use of labors and dangers? Abel honored God, and He brought him no help." For to him who had departed, what profit was the punishment by which the brother was condemned? Or how is it possible that he himself received any utility? Let us assume that he gave grave punishments: What is that to him who has been taken from the midst? Nothing of this kind did he say or think, but leaving all these things aside, he knew that if there is a God, He is also a rewarder; although they did not yet know about the resurrection. If, however, concerning the resurrection

they knew nothing as yet, and here they saw the opposite, ^A thus they pleased God: how much more shall we? For neither did they know about the resurrection, nor could they look to examples. He himself truly made him pleasing, in that he received nothing. Tell me: did he know that God is a rewarder? Whence? For He had not yet rendered anything even to Abel. Wherefore, reason suggested other things, but faith the opposite of what was seen. If, therefore, you also, he says, see that you receive nothing here, do not be troubled. But how was Enoch translated through faith? Because the pleasing was the cause of the translation, and faith the cause of the pleasing. For if he did not know that he would receive rewards, how would he have pleased Him? But without faith it is impossible to please Him. How? For if anyone believes that God exists and is a rewarder, he will have the rewards. Thence, therefore, is the pleasing. For it is necessary for him who approaches God to believe that He exists, not what He is. But if "that He exists" requires faith and not calculations, could one grasp "what He is" by calculation? If "that He is a rewarder" needs faith and not calculations, how is it possible to grasp the things of His essence by calculation? For what kind of calculation could attain to these? For some say that beings are driven by chance. Do you see that if we do not believe in all things, not only concerning the reward, but also concerning the very fact that God exists, all things depart from us? ^B But many inquire where Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and if they still live, how they live, and in what form they are. But it is altogether superfluous to seek these things. For that this one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added; for they say nothing beyond what is necessary. For this has happened, I mean the translation, from the very beginning, in order that human nature might receive the hope of the destruction of death, and of the overthrow of the devilish tyranny, and that death shall be paralyzed; for he was translated not dead, but so as not to see death. For this reason he added, "he was translated alive," because he pleased Him. Just as some father who has threatened his son, though he desires immediately to release the threat when he has threatened, yet he suffers and endures, in order that meanwhile he might discipline and admonish him, having left the threat to remain firm; ^C so also God, to speak almost humanly, did not endure, but immediately showed that death is dissolved. And first He permits death to happen to the righteous man, wishing to instill fear through the child into the father. For wishing to show that the verdict is truly firm, He subjected not the wicked immediately, but even him who pleased Him to punishment, I mean that blessed Abel; and almost immediately after him He translated Enoch alive. And He did not raise the former, so that they might not immediately be confident, but translated the latter alive, through Abel indeed instilling fear, but through this one giving a zeal to please Him. So that those who say that all things are driven and carried by chance, and who do not expect a reward, do not please Him, just as the Greeks do not. For to those who seek Him through works and through knowledge He becomes a rewarder. ^D

3. Since, therefore, we have a rewarder, let us do all things, so as not to be deprived of the rewards for virtue; for it is indeed worthy of many tears to neglect such a reward, to despise such a recompense. For just as He becomes a rewarder to those who seek Him, so to those who do not seek Him, the opposite [happens]; "Seek, and you shall find," He says. But how is it possible to find the Lord? Consider how gold is found: with much labor. "With my hands," he says, "in the night before Him, and I was not deceived" (Psal. 76. 3). That is to say, just as we seek what is lost, so let us seek God. Do we not concentrate our mind there? Do we not examine everyone? Do we not make a journey? Do we not promise money? As an example, let some son of ours be lost: what do we not do? What land, what sea do we not roam about? Do we not place money, and houses, and all things second to the finding? And if we find him, we hold on, we bind him fast, we do not abandon him. And intending to seek, we manage everything so as to find the thing sought; how much more should one do this in the case of God, as though seeking one of the necessities? Or rather, not so, but even much more. But since we are weak, even as you seek your money, or your son, seek God. Do you not travel abroad for this? Have you never traveled abroad for money? Do you not investigate everything? When you find it, do you not then take heart? "Seek," He says, "and you shall find" (Matt. 7. 7). For things sought require much care, especially in the case of God; for many are the hindrances, many the things that cast shadows, many the things that bar our perception. For just as the sun is manifest and is posed in the midst for all, and we do not need to seek it; if, however, we bury ourselves, even if we turn everything around, we need much labor so as to look toward the sun; so also here, if we bury ourselves in the depth of evil desires, if we bury ourselves in the darkness of passions and of worldly affairs, we barely see through, we barely look up. The one buried below, by as much as he may look upward, by so much does he come toward the sun. Let us therefore shake off the dust, let us tear apart the mist that lies upon us; it is dense and tight, and does not let us look up. And how, he says, is this cloud torn apart? If we draw to ourselves the rays of the intelligible sun, of the Sun of righteousness, if we lift our hands to heaven; "The lifting up," he says, "of my hands is an evening sacrifice" (Psal. 140. 2); if with the hands we also take up the mind. You who have been initiated know what I say; perhaps you also recognize what has been said, and you see together what I have hinted at. Let us lift our mind to the height. I know many men, almost hanging from the earth, and stretching their hands beyond measure, and desponding that it is not possible to be lifted up, and thus praying with zeal. Thus I wish you always to be; but if not always, then more often; but if not more often, then at least a few times, even in the morning hours, or in the evening hours. For tell me, cannot you extend the hands? Extend your resolve as much as you wish; extend it even into heaven itself; even if you wish to touch the summit itself, even if you have gone up higher to walk about, it is permitted to you; for of every...

the same alacrity. I wish you to be always thus; or if not always, at least often; or if not often, at least rarely; at least morning and evening. For tell me, can you not extend your hands? Extend your free will as much as you wish; extend it even to heaven itself. Even if you want to touch the very summit, and walk on higher ground, it is permitted to you; for our mind is lighter and higher than any bird. ^B And when it has even received the grace given by the Spirit, papae, how swift it is, how sharp, how it pervades all things, how it is not carried downward, nor falls to the ground! Let us provide ourselves with these wings; through them we shall be able to fly across the pelagic waves of this present life. Birds of great speed, and mountains, and forests, and seas, and cliffs, fly past in a brief moment of time, unscathed. Such also is the mind; when it has been winged, when it has departed from things pertaining to this life, nothing can apprehend it; it is higher than all things, even the fiery darts of the devil. The devil does not aim his weapon so straight that he can reach this height; but he does indeed let fly his weapons, for he is shameless; but he does not succeed, but the weapon returns to the void itself, and not only to the void, but it returns even into his own head; for that which is sent by him must necessarily strike. ^C Just as, therefore, that which is cast by men either strikes him against whom it is sent, or a bird, or a wall, or a garment, or wood, or actually pierces the very air itself; so also the devil’s dart must indeed strike; but if it does not strike the one whom it aims at, it necessarily strikes the one who sends it. And this can be understood from many places, that when we are not struck, he is struck; for example, he plotted against Job; when he did not strike him, he himself was struck: he plotted against Paul; he did not strike him, but he himself was wounded. And this, if we are vigilant, we can see happening everywhere. For when he strikes, he is struck; but much more when he strikes against those who are armed and fortified with the swords and the shield of faith, we are in safety, so that we become invulnerable. The devil’s dart is evil desire. ^D Wrath is especially fire, it is a flame, it seizes, it carries away, it consumes; but let us extinguish it by mildness and patience. For as glowing iron, when dipped in water, loses its fire; so wrath, if it falls upon a mild and patient man, harms him in nothing, but rather helps him, and he himself comes out far stronger. For to mildness and patience nothing can be compared; for he who is of such a kind is never affected by insult; but just as adamant bodies are not wounded, so neither are souls of this kind; for they are superior to the darts. For he who is mild and patient is high, and so high, that he does not even receive a blow from the cast. When that other is enraged, you laugh: laugh, however, not openly, so as not to provoke him, but laugh in your soul, or by yourself for your own sake. For indeed, when children strike us in anger, we laugh, as if they were taking vengeance upon themselves. If, therefore, you laugh, there will be as much difference between you and him as between a child and a man; but if you are enraged, you have become a child; for those who are angry are more foolish than children. For tell me, if anyone sees a child enraged, does he not laugh? This is also observed in angry men; such are also the pusillanimous; but if they are pusillanimous, they are also foolish; for "he who is small," he says, "of soul, is very foolish." But he who is patient, he says, is "abundant in prudence." Let us, therefore, pursue this great patience, from which much sagacity is acquired by upright men; so that we may attain the good things promised to us, in Christ Jesus our Lord, 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 XXIII

By faith Noah, having received a response concerning things not yet seen, fearing, prepared an ark for the salvation of his house; by which he condemned the world, and was instituted heir of the justice which is through faith.

1. By faith, having received a response, says he, Noah. Just as the Son of God, speaking of his own advent, was saying, "In the days of Noah they were marrying and giving in marriage" (Luke 17:27); so also he says here. Justly did the Apostle also call to their memory a similitude convenient to them. For Enoch’s example was only an example of faith; Noah’s, however, an example also of incredulity. And that is a perfect consolation and exhortation, when not only those who believed are found to be approved and in good repute, but also those who do not believe suffer the contraries. For what does he say? By faith, having received a response, Noah. What is this? He had been foretold, says he. For a "response" signifies prophecy; for elsewhere also he says: It had been responded to him by the Holy Spirit (Luke 2:26). God responds, so also the Holy Spirit. Why, however, did he say it thus? To show that the "response" is a prophecy. Concerning the things not yet seen, says he; that is, concerning the rain; fearing and being cautious, he constructed an ark. Reason did indeed suggest nothing of the kind; for they were giving in marriage and marrying, the air was clear, there were no signs; but yet he was afraid; therefore he said thus: By faith Noah, having received a response concerning things not yet seen, fearing, constructed an ark for the salvation of his house. How? By which he condemned the world. He showed them worthy of punishment who were not corrected, nor repented, even by that construction. And he was instituted heir of the justice which is through faith; that is, he appeared just from this, that he believed God. For this is the mark of a soul sincerely affected toward Him, and one that judges nothing more credible than His words, just as the opposite is incredulity. And it is manifest that faith produces justice. Just as we have received a response concerning Gehenna, so also he. And yet he was then being laughed at; then he was being afflicted with reproaches and mocked; but yet he looked to none of these things: 8. By faith he who is called Abraham obeyed to go out into the place which he was about to receive

^A an inheritance; and he went out, not knowing whither he went. 9. By faith he sojourned in the land of promise as in a strange country, dwelling in tents with Isaac and Jacob, the co-heirs with him of the same promise. For he [Abraham] had a Gentile and idolater for a father; he had not heard the prophets, he knew not whither he was going. And because those who had believed from among the Hebrews were looking to these men, as having enjoyed countless good things, he shows that no one had as yet received anything, but that all were without their reward, and that no one had as yet received the recompenses. That man fell away from his country and his home, and went forth not knowing whither he was going. And what is to be wondered at, if he himself did so, when even his seed sojourned there? For, seeing the promise being tested, he did not grow weary; for He said: To thee will I give this land, and to thy seed (Gen. 12. 7). He saw Him [the Son] dwelling there, and the descendant again saw himself dwelling in a strange land, and he was not troubled. For that of Abraham had naturally come to pass, since the promise was thereafter to be brought to effect in his race; although it had also been said to him, That to thee and to thy seed: not, "Through thy seed," but, To thee and to thy seed; and neither he, nor Isaac, nor Jacob attained the promise. For one served for hire, another was driven out, and this one fell away in fear; and some things fell by war, and others, had they not met with the help of God, would have perished. Therefore he says: With the heirs of the same promise. Not he alone, he says, but the heirs also. Then he brought in something else clearer than the things mentioned, saying: By faith these all died, not having received the promises. It is worth inquiring here into two things: how, after having said that He translated Enoch that he should not see death, and he was not found, he says: By faith these all died. And again, having said: Not having received the promises, he shows that Noah had received a reward for the salvation of his house, and Enoch had been translated, and Abel had even received, and Abraham had laid hold of the land; and he says: By faith these all died, ^B not having received the promises. What then does he mean to say? It is necessary to solve the first [point], then the second. By faith, he says, these all died. The word, "all," is used here, not because all died, but because, that one being excepted, these all died whom we know to have died. And the phrase, "not having received the promises," is true; for this was not the promise that was to be for Noah.

2. And of what promises does he speak? For Isaac and Jacob received the promises of the land; but they of Noah, and Abel, and Enoch, what promises did they receive? Whether, therefore, he speaks of these three, or if also of those, this was not the promise, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be saved, but even these things happened to them by reason of their virtue, but they were [only] a foretaste of the things to come. For God, knowing from the beginning that the human race stood in need of much condescension, bestows upon us not only the things in the future, but also the things here; just as Christ also was saying to the disciples: Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive a hundredfold, and shall inherit eternal life (Matth. 19. 29); and again: Seek the kingdom of God, and all these things shall be added unto you (Matth. 6. 33). Dost thou see how these also are given as an addition by Him, so that we may not grow weary? For just as athletes enjoy care while they are contending, yet they do not enjoy all relaxation then, living under rules, but after that they enjoy all; so also God does not grant us to partake of all relaxation here; for He grants [some] even here, but nevertheless He has stored up the whole in the future. And that this is so, He revealed even by the addition, saying: But having seen them from afar and embraced them. Here he hints at something mystical; for he shows that they received all the things spoken concerning the things to come, the things concerning the resurrection, the things concerning the kingdom of heaven, the things concerning the others, which Christ came and preached; for these, he says, are the promises. Either, therefore, this is what he says, or that they did not receive them, but departed full of confidence concerning them; and they were confident by faith alone. And having seen them from afar, he said, signifying that [this was] four generations [earlier]; for after so many they went up from Egypt. And having embraced them, he says, and felt pleasure. So persuaded were they concerning ^C them, as even to embrace them: he spoke from a metaphor of those sailing and seeing from afar the cities they longed for, which, before entering them, by the greeting they receive, they make their own. For they were awaiting, he says, the city which has the foundations, whose architect and builder is God. Dost thou see that "received" means already to have accepted and to have confidence concerning them? If, therefore, to have confidence is to receive, it is possible for you also to receive. For these, even if they did not attain these things, yet by longing they beheld them. Why then do these things happen? That we might be put to shame, because those men, even when things in the earth were being promised to them, did not attend to them, but were seeking the city to come; while God speaks to us above and below concerning the city above, and we seek the one here. He said to them, I will give you the things in the present; but when He saw, or rather when they showed themselves worthy of greater things, then He no longer lets them receive these, but those greater ones, wishing to show us that they are worthy of greater things, not having wished to be bound to these; as one might promise childish things to a sensible person, not that he might take them but displaying his philosophy, he asking for greater things. For this is what it means to show, that with such zeal they abstained from the land, that they did not even take them when given. Accordingly, for this reason the descendants receive [them]; for they themselves were worthy of the land. What is, The city which has the foundations? For are not these foundations? In comparison with those, they are not. Whose architect and builder is God. Alas, what an encomium of that city!

1. By faith even Sarah herself. He began here in a way to put to shame, if they should appear more faint-hearted than a woman. But one might say: How is she faithful who laughed? The laughter indeed was from unbelief, but the fear was from faith; for the saying, "I did not laugh," was from faith. Accordingly, for this reason, ^D the unbelief having been emptied out, faith entered in. By faith even Sarah herself received power to conceive seed, and brought forth beyond the time of life. What is, To conceive seed? For the conceiving of the seed, for the reception, the one who was dead, the barren one, received power. For the defect was twofold; one from the time, for she was truly aged; the other was...

from nature; for she was barren. 12. ^A *Wherefore also from one were they born, as the stars of heaven in multitude, and as the sand which is by the seashore, innumerable.* Wherefore, he says, also from one were they born. He does not only say that she gave birth, but that she was the mother of so many, so that not even fruitful wombs [could match her]: *As the stars,* he says. How then does he count them often, even though he said: *As the stars of heaven shall not be numbered; so also shall your seed be?* ^B He speaks either by hyperbole, or on account of those who always succeed one another. For it is possible to count the ancestors of one house, for example, of this person or that; but here, where that race is compared in number to the stars, it is not so.

Homily XXIV

Such are the promises of God, so adapted are His pledges. And if the things which He promised by way of addition are so ^C wonderful, so magnificent, so splendid, what will those things be, to which these are additions out of superabundance? What then is more blessed than those who attain them? What more miserable than those who do not? For if everyone pities someone who has been cast out of his country, and he who has lost an inheritance seems miserable to all: he who has fallen from heaven and from the goods stored up there, with how many tears must he be bewailed? Indeed, he should not even be bewailed; for a person is bewailed when something has happened to him of which he himself is not the cause; but when anyone by his own free will has delivered himself to vice, then he will be worthy not of tears, but of lamentations and woe. For our Lord Jesus Christ also, ^D even though Jerusalem was acting impiously, groaned and wept. For how many tears is the loss of future goods worthy!

In truth, we are worthy of countless wailings, of countless lamentations. If the whole world, taking a voice, and the stones, and the woods, and the trees, and the wild beasts, and the birds, and, to speak once, the whole world, taking a voice, were to bewail us who have fallen from those goods, it would not bewail or lament as is due. For what power of speech, what mind, will be able to set forth that blessedness and that virtue, the pleasure, the glory, the joy, the splendor? *The eye,* he says, *hath not seen, and the ear hath not heard, and into the heart of man it hath not ascended, which God hath prepared for those who love Him.* No one has ever understood what God has prepared for those who love Him. For what kind of goods is it consistent that those things should be, which God prepares and provides? For if when He made us, immediately, with nothing yet having been performed by us, He granted so many things—promised paradise, communion with Himself, immortality, a life blessed and free from cares—what will He not bestow upon those who have done so many things, who have struggled so strenuously, and for His sake have endured? He did not spare the Only-Begotten for our sakes; He gave His own true and proper Son to death for us; if, when we were enemies, He thought us worthy of such goods, of what will He not think us worthy now that we have been made friends? What will He not impart, now that He has reconciled us to Himself? He is beyond measure rich, and He desires and strives to attain our friendship; but we do not strive even the least bit, O beloved: what do I say, we do not strive? We do not even wish to attain His goods, as He Himself wishes. And that He desires it, what He did shows. For we indeed for our own sake hardly despise a little gold; but He, for our sake, even gave His own Son. Let us use the love of God as we ought, let us enjoy His friendship: *For you,* He says, *are My friends, if you do what I command you* (John 15:14). Wonderful! Enemies who were separated from Him by an infinite distance, whom He surpassed incomparably in all things, these He both made and called friends! What then is not to be willingly suffered by us for this friendship? But we for the friendship of men often incur dangers; but for the friendship of God we do not even pour out our wealth. Truly our affairs are worthy of mourning, of mourning and tears and wailings and lamentations and woe. We have fallen from our hope, we have been cast down from our distinction, we have appeared unworthy of the honor of God; we have proved unmindful and ungrateful and even evil after benefits; the devil has spoiled us of all good things—we who had been thought worthy to be sons, brothers, and co-heirs, differ in nothing from His enemies, who treat Him with contumely. What shall be our consolation hereafter? He called us to heaven; we thrust ourselves into hell. Execration and lying, theft and adultery are spread over the earth: some indeed mingle blood with blood, others engage in deeds worse than blood. Many of those who are insulted, many who suffer loss through avarice, desire a thousand deaths rather than to suffer these things, and if they had not feared the judgment of God, they would have made away with themselves, so much do they desire to bring death upon themselves. Are these not worse than blood? *Woe is me, my soul,* the prophet was saying in pain, *the pious man has perished from the earth, and among men there is none who does good* (Micah 7:2). But now we too, concerning ourselves first, shall cry this out. But lend me help for lamentation. Perhaps some are disgusted, and laugh; but for this very reason the lamentation must be intensified, that we are so deranged and out of our minds, and we do not even know that we are deranged, but for the things for which we ought to groan, we laugh. *There is revealed,* O man, *wrath from heaven upon all impiety and injustice of men* (Rom. 1:18), and round about Him a mighty tempest. *Fire shall burn in His presence and it shall flame round about His enemies* (Ps. 49:3; 96:3). *The day of the Lord shall be as a burning furnace* (Mal. 4:1). And no one turns these things over in his mind, but such horrendous things are held in contempt even more than fables. There is no one who hears; but all are those who laugh and jeer. What way shall be given to us by which we may get clear of this? Whence shall we find salvation? We have perished, we are ruined, we have become the laughter of our enemies, and their jeer—

the mockery of our enemies, and the derision of the Gentiles and the demons.

8. The devil is now full of pride; he exults and rejoices. The angels who have been entrusted with us are all in shame and dejection. There is no one who turns back; everything has been spent by us in vain, and we appear to you to be babbling. ^A It is time even now to call upon heaven, since there is no one who listens, and to protest to the elements: "Hear, O heaven, and give ear, O earth, for the Lord has spoken." Reach out a hand: you who have not yet been baptized, reach out to those who have perished through drunkenness; you who are healthy, to those who are suffering; you who are sober, to those who are raging; you who are steadfast, to those who are being carried away. Let no one, I beseech you, prefer their friend to their salvation, and let him see in insults and rebukes only the benefit of the other. When a fever takes hold, even servants control their masters. For when that man is inwardly burning and confusing his soul, and a swarm of slaves stands by, no one recognizes the master's law in the harm of the master. Let us draw them together, I beseech you. There are daily wars, sinkings, numberless destructions round about, and the wrath of God encircles us on every side. ^B Yet we, as if we were doing well, are at ease. We all prepare our hands for greed, none for help; all for plunder, none for protection. Each one is eager for how he will make his possessions greater, none for how he will help the needy; each has much anxiety for how he will add to his wealth, none for how he will save his own soul. Fear possesses everyone: "Lest we become poor," he says; but as for falling into hell, no one is anxious or trembling. These things are worthy of lamentations, these things of accusations, these things of denunciation. But I did not wish to say these things, but I am forced by the pain; forgive me. By my grief I am compelled to speak many things even that I do not wish to speak. I see the wound as severe, the calamity as inconsolable; the evils that have come upon us are greater than any consolation; we have perished. "Who will give to my head water, and to my eyes a fountain of tears, that I may weep?" Let us weep, beloved, let us weep, let us groan. Perhaps there are some here saying: ^C "He speaks only of lamentations to us, only of tears." I did not wish to, believe me, I did not wish to, but to recount encomiums and praises; but now is the time for these. It is not lamenting, beloved, that is grevious, but doing things worthy of lamentations; it is not grieving that is abominable, but doing things worthy of being grieved. Do not be punished, and I do not grieve; do not die, and I do not weep. But if the body lies dead, you urge everyone to empathize, and you consider those who do not mourn to be unfeeling; yet when the soul is perishing, do you say not to mourn? I cannot be a father and not weep; I am a fond father. Hear how Paul cries out: "My little children, of whom I travail in birth again." What mother, laboring, utters such bitter cries as he? Would that it were possible to see the pyre of his mind, and you would see that I, enduring the widowhood of every woman and every maiden, burn even more. Not so does she mourn her husband, nor a mother her son, as I this multitude among us. I see no progress, everything is for slander ^D and accusations; no one sets it as his work to please God; but, "Let us speak evil of this one," he says, "and of that one; this one is unworthy of the clergy, that one lives intemperately." When we ought to be mourning our own evils, we judge others—and this when we are not even clean of sins ourselves. "For who makes you to differ?" he says. "And what do you have that you did not receive? Now if you did receive it, why do you boast, as if you had not received it? But why do you judge your brother," when you yourself are full of ten thousand evils? When you say, "This one is wicked, and a destroyer, and base," consider yourself, and examine your own affairs accurately, and you will repent of what you have said. For there is not, there is not any such exhortation to virtue as the remembrance of sins. If we revolve these two things among ourselves, we shall be able to attain the promised goods; we shall be able to cleanse ourselves and scour them away. Let us only at some time take the thought, let us be concerned about the matter, beloved; let us suffer here in our reasoning, so that we may not suffer there in the punishment, but that we may enjoy the eternal goods, where pain, grief, and sighing have fled away; so that we may attain the eternal goods that surpass the human mind, in Christ Jesus, to whom be glory for ever and ever. Amen.

HOMILY XXIV

1. The first virtue—and indeed the whole virtue—is to be a stranger and a pilgrim to this world, and to have nothing in common with the things here, but to be detached from them like strangers, just as were those blessed disciples concerning whom he says: "They wandered about in sheepskins, in goatskins, being destitute, afflicted, tormented; of whom the world was not worthy." Those men, then, said that they were strangers, but Paul said something much more. For he did not merely say he was a stranger, but he said he was dead to the world, and the world dead to him. "For to me," he says, "the world is crucified, and I unto the world." But we, as if we were even citizens, and indeed living very much as citizens, thus conduct all our business here; and what the righteous were to the world—strangers and dead—that we are to heaven; and what the world was to them—to heaven, living and acting as citizens—that we are to the world. Therefore we have died, because...

we have renounced that true life, and have chosen this temporal one; therefore we have provoked God, because, though it was proposed to us to enjoy those things which are in the heavens, we are not willing to depart even from those things which are on the earth; but just as certain worms from earth to earth, and again from earth into the same, we are turned about; and we are not willing to emerge even a little, nor to withdraw ourselves from human concerns, but as if overcome by a certain lethargy and sleep and ebriety, we are stunned, apprehending appearances.

And just as those who are held by a sweet sleep, not only at night, but even when the morning itself has arrived and the day is bright, lie in bed; nor are they ashamed to indulge in pleasure, and to make the time for working and studying a time of sleep and inertia and dullness: so we also, as the day approaches and the night proceeds—nay, rather, the day (for "Work," he says, "while it is day" [John 9:4])—do everything that is of the night, sleeping, seeing dreams, delighting in appearances; and the eyes of our mind and body are closed to us, we speak erroneously and prattle rashly, and if someone inflicts a deep wound upon us, we do not even feel it, even if he plunders all our faculties, and even if he burns the house itself: nay, we do not even wait for others to do this, but we ourselves do this, stabbing and striking ourselves daily, lying basely and indecorously, and stripped of all good reputation, and neither covering our own shameful works nor permitting others to do so; but in the midst of baseness, to those who see and those who pass by, we are exposed to laughter and countless mockeries.

Do you not know that the wicked themselves also mock those who have the same morals, and condemn them? For since God instilled in us a judgment that can be shaken and never corrupted, even if we have entered into the very depth of vice: therefore the wicked themselves condemn themselves; and if anyone calls them what they are, they are ashamed, they take it badly, and they say the thing is an insult. Thus, if not by deeds, they certainly condemn by words what they do through conscience, nay, indeed, even by deeds. For when they do it secretly and in the dark, they bring forth the greatest proof of the judgment they have concerning the matter. For vice is so manifest that all are its accusers, even those who practice it; so great a thing is virtue, that it is held in admiration even by those who do not emulate it. For both the fornicator will praise temperance and continence, and the miser will condemn injustice; and the irascible man will admire patience, and will vituperate the vice of enmity, and the lascivious man, lasciviousness. How then, he says, does he practice these things? From much sloth, even though he has judged it not to be good: otherwise he would not have been ashamed of the thing, nor denied it when another was accusing him. Many, even, caught beforehand, not bearing the disgrace, have hanged themselves: so much testimony of the honorable and the decorous exists within us. Thus those things which are good are more splendid than the sun itself, and those things which are contrary to them are the most foul of all.

^B Where does he confess Abraham to be a stranger and a pilgrim? Perhaps he himself, too, was convinced; but David confessed it openly, as everyone knows: hear him saying, "For I am a sojourner and a pilgrim, as all my fathers were" (Ps. 38:13). For those who lived in tents, who even bought tombs with money, were surely guests and pilgrims, as those who did not even have where they might bury their own. What then? Did they say they were guests only in Palestine? By no means, but in the whole world; and deservedly so. For they saw nothing in it of those things which they desired; rather, everything was external and alien. They, therefore, sought to practice virtue; but here there was much vice, and among them all things were external and alien. They had no friend, no one joined by relationship except a few. ^C How then were they guests? They took no care of those things which are here; and this they showed not by words, but by the things themselves. How? God said to Abraham, "Leave your country which is seen, and come to an alien one" (Gen. 12:1); and he was not hindered by love of his own domestic kin, but left it with such affection as if he were about to leave an alien one. He said to him, "Offer me your son" (Gen. 22:2); and he offered him just as if he did not have a son, and as if he were not clothed with nature, so he offered him. He possessed wealth that was common to all comers, and he reckoned it a thing of naught: he yielded the first place to others, he cast himself into dangers, he suffered countless evils: he did not build splendid houses, nor indulge in luxuries, nor take care of clothing or other worldly things. But he did everything that pertains to the city which is there. He practiced hospitality, brotherly love, mercy, patience, the despising of money and of the present glory and of all other things. ^D His son also was of this sort; when he was driven and attacked, he yielded and gave place, as one who was in an alien land: for guests suffer all things, as those who are not in their own fatherland. And when his wife was taken away, he bore even this like a pilgrim: but he cared for all things that are above, showing modesty, and honesty, and every kind of temperance. For after he begat his son, he had no further usage with his wife: and when the vigor of youth had passed, then he took her, showing that he did not do this on account of lust, but to serve God's promise. And what of Jacob? Did he not seek only bread and clothing, which are clearly the desires of guests who have come to extreme poverty? Was he not driven and forced and did he not yield like a guest? Was he not a hireling? Did he not suffer countless evils everywhere, everywhere wandering like a guest? But by suffering these things, they showed that they were looking for another fatherland. Oh, what a difference! They indeed were in labor daily, wishing to depart from here, and to return to their own fatherland: we, on the contrary, if a fever strikes, leaving all else, 222 like small infants wailing, we fear death: and this happens to us deservedly. For since we do not live here as guests, and do not hasten as if to our fatherland, but as if going to punishment: therefore we grieve, because we have not used things as we ought.

We tremble, just as some murderers and brigands, about to stand before a tribunal, and counting up everything they have done, and for this reason being afraid and shivering. But those others were not such; rather, they were hastening. And Paul even groaned. And hear him saying: "For in this we groan, being burdened" (2 Cor. 5:4). Such were those around Abraham: they were, he says, guests of the whole world, and they were seeking a fatherland. What kind? This one which they left behind? By no means. For what prevented them, if they had wished, from returning and becoming citizens? But they were seeking that one which is in the heavens. Thus they were hastening towards their departure from here, and thus they were pleasing to God; wherefore God is not ashamed to be called their God. ^A Amazing, what high standing! He deigned to be called their God. What are you saying? He is called God of the earth, and God of the heaven, and have you set it down as something great that He is not ashamed to be called their God? It is great, and truly great, and a proof of much blessedness. How? Because He is called God of the earth and the heaven in such a way as He is of the nations; and God of the heaven and the earth, since He created and fashioned them; but of those saints, not so, but as a genuine friend. I will make this clear to you by an example. As in great houses, when some of those presiding over the house excel, and excel greatly, and they themselves manage everything, and have much boldness towards their masters, the master is called by their names; and one might find many called thus. But what do I say? Just as it was possible to say, "God, not of the nations, but of the universe," so it was possible to say, "The God of Abraham." ^B But you do not yet know the equal of this dignity, since we have not attained it. For just as now the Lord is called the God of all Christians, and yet the name surpasses our worth; but if He should be called God of one, consider how great the magnitude is. The God of the universe is not ashamed to be called the God of three, and with good reason; for the saints are not mere equivalents of the universe, but of ten thousand such. For one who does the will of the Lord is better than ten thousand lawless ones. That they called themselves guests in this way is clear. But be it so; they said they were guests because of the strange land. What then of David? Was he not a king? Was he not a prophet? Did he not dwell in his own fatherland? For what reason then does he say: "I am a guest and a sojourner" (Ps. 38:13)? How are you a guest? "As," he says, "were all my fathers." Do you see that they also were guests? "We have a fatherland," he says, "but not the real fatherland." How then are you a guest? "Of the earth." Therefore they too were of the earth; for just as they were, so was he, and just as he is, so were they.

^C 3. Let us therefore become guests, even now, that God may not be ashamed to be called our God. For it is a shame to Him when He is called the God of wicked men, and He Himself is ashamed of them, just as He is glorified when He is the God of the good and honest and those who practice virtue. For if we refuse to be called masters of our wicked slaves, and we cast them off, and if someone comes and says, "So-and-so commits ten thousand evils, is he your slave?" we immediately say, "By no means," ridding ourselves of the reproach; for there is a relationship of the slave to the master, and the disgrace passes from the one to the other; much more so with God. But those men were so brilliant, so full of boldness, that He was not only not ashamed to be called by them, but He even said, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" (Exod. 3:6). Let us also, beloved, become guests, so that God may not be ashamed of us, so that He may not be ashamed and deliver us to Gehenna. Such were those who said: "Lord, in thy name did we not prophesy, and in thy name do many mighty works?" (Matt. 7:22). But see what Christ utters to them: "I do not know you." This is what masters would do if wicked servants were running up to them, wishing to cast off the reproach. "I do not know you," He says. How then will you punish those whom you do not know? I have said "I do not know" in a different way, ^D that is: I reject you and refuse you. But may it not be that we hear this ruinous and terrifying voice. For if those who cast out demons and performed prophecies, because they did not have a life consistent with their words, were rejected, how much more we? And how, you say, can it be that those who demonstrated prophecies, and worked signs, and cast out demons were rejected? It is likely that they later changed and became wicked; whence they profited nothing even from their former virtue. For one must not only have a brilliant beginning, but also a more brilliant end. For tell me: does the orator not strive to make the things at the end of his speech brilliant, so that he may depart amidst applause? And does he who performs some public service not show things more brilliant at the exit of his service? If the athlete does not show those things more brilliant, and win until the end, even if he has conquered all, if he is conquered by the last one, are not all things useless to him? The pilot, if having traversed the whole sea, he wrecks the boat at the harbor, has he not lost all his previous labor? And what of the physician? If, having freed the sick from the disease, when he is about to fully release him, he then destroys him, has he not destroyed the whole? Thus also in the case of virtue: as many as have not set a conclusion and consistent and harmonious end to their beginning have perished and been destroyed. Such are those who from the very starting-posts ran forth brilliant and proud, but afterwards were slack and became sluggish; wherefore they were even deprived of the prize, and were not recognized by the Master.

4. Let us hear this, we who are caught by the love of money; for this is the greatest iniquity; for "the root of all evils," he says, "is the love of money" (1 Tim. 6:10). Let us hear, we who wish to make our existing property larger; let us hear, and let us cease from greed, so that we may not hear those things which they heard. Now let us hear these things and take heed, so that we may not hear them then. Now let us hear with fear, so that we may not hear them then with punishment. "Depart from me," He says, "I never knew you," not even then, He says, when you were demonstrating prophecies and casting out demons. It is likely that He hints at another thing here, that even then they were of a wicked life; but at the beginning, the grace worked even through the unworthy.

casting out demons. It is likely that He hints at another thing here, that even then they were of a wicked life; but at the beginning, the grace worked even through the unworthy. ^A For if it operated through Balaam, much more [does it operate] through the unworthy, for the sake of those who are to be gained. But if signs and wonders could not deliver from punishment, much more will a man, even if he be in priestly dignity, even if he has arrived at the highest honor, and even if the grace has worked through the laying on of hands, and in all other things for the sake of those who need defense and patronage, himself also hear: "I never knew you," not even then, when grace was working in you. Alas, how great is the inquiry into a pure life there! How, of itself, it suffices to lead us into the kingdom! But if it is absent, it betrays the man, even if he is able to show a thousand signs and wonders. For nothing affects God with such joy as the good institution of life. "If you love me," He says, He did not say, "Perform signs," but what? "Keep my commandments" (John 14:15). And again: "I call you friends, not when you have cast out demons, but if you keep my words" (John 15:14). These are after the gift of God, and they depend on our own zeal and diligence. Let us strive to be friends of God, and let us not remain enemies. We always say these things; we always admonish both ourselves and you about these things, but we accomplish nothing more, and therefore I am afraid. And I would have wished to be silent, so as not to increase your danger; for often to hear and not to do even so is to irritate the Master; but I am afraid of another danger of silence, if I who am going to be silent, when the ministry of the word has been entrusted to me. What then shall we do that we may be saved? Let us begin to live according to virtue, while we have time; let us distribute virtues among ourselves, just as farmers do agriculture: ^B in this month let us overcome cursing, insult, and unrighteous anger, and let us impose a law upon ourselves, and let us say: "Today we will do this rightly"; and in another month let us teach ourselves patience, and in another a different virtue; and when we have reached the habit of this virtue, let us come to another, just as in the disciplines, keeping those things which have been acquired, and taking on others. After that, let us come to the contempt of money: let us first restrain our hands from avarice and the greed for more, and then let us do alms; let us not confuse all things rashly, with the same hands both seizing and giving alms; afterwards [let us move] to another virtue, and from that to another. "Filth and foolish talk and buffoonery let them not so much as be named among you" (Ephes. 5:3). This is achieved without expense, not with labor, not with sweat; it suffices to will it, and all things are finished. There is no need to travel a great road, nor to cross the immense sea, but to apply zeal and to be of a prompt and eager mind, and to impose a curb on the tongue against importunate insults. Let us expel from our soul angers, impure lusts, luxuries, excessive expenses, desires for money, perjuries, and continuous oaths. If we cultivate ourselves in this way, pulling out the thorns which were there before and casting in the heavenly seed, we shall be able to attain the promised goods. For the Husbandman will come and gather us into the barn, and we shall obtain all good things; which may it be given to us all to obtain, by the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, and adoration, now and always, and for ages of ages. Amen.

HOMILY XXV.

^C Chapter 11. 17. "By faith Abraham offered up Isaac, when he was being tried, and he was offering his only-begotten son, in whom he had received the promises: 18. to whom it was said, In Isaac will your seed be called: 19. counting that God is able to raise even from the dead: from whence he also received him in a parable." The struggle of Abel and Noah and Enoch was of mental exercises alone, and it was necessary to overcome human reasonings; but here, it was necessary not only to overcome human reasonings, but also to show something more. For the words of God seemed to be at war with the words of God, and faith was warring with faith, and the command with the promise; as, for example, He said: "Go out from your land and from your kindred, and I will give you this land" (Gen. 12:1); and He did not give him an inheritance in it, not even a foot's breadth. Do you see how what was done was warring with the promise? Again He says, "In Isaac will your seed be called" (Gen. 21:12), and he believed; and again He says, "Sacrifice to me this one, who was to fill the whole earth from his seed." Have you seen the battle of the commands and the promise? He commanded things contrary to the promises; and not even so did the righteous man grow dim, nor did he say that he was deceived. "For you, indeed," he says, "will not be able to say this, that He promised rest and gave affliction; whereas here He does those things which He has promised. How? 'In the world,' He says, 'you will have affliction' (John 16:33). He who does not take up his cross and follow me is not worthy of me (Matt. 10:38). He who does not hate his soul will not find it; and, He who does not renounce all his goods and follow me is not worthy of me (Luke 14:26 and 33); ^D and again: 'You will be led before kings and governors for my sake'; and again, 'The enemies of a man are those of his own household' (Matt. 10:18 and 36). And affliction is here, but rest and relief is there, namely in the future life." But with Abraham it was the opposite: he was ordered to do things contrary to the promises, and not even so was he disturbed, nor did he grow dim, nor did he think himself deceived; but you do not endure anything which is contrary to the promise and you are disturbed. He heard things contrary to the promises from Him who had promised, and he was not disturbed, but did those things as if they were consistent; for they were consistent: contrary indeed to human reasonings, but consistent by faith. And how, the Apostle himself taught us, saying: "Counting that God is able to raise even from the dead." That is: By the same faith, he says, by which he believed that He was about to give a son who did not exist, by the same also [he believed] that He would raise the dead, and he had the conviction that He would raise the one who had been slaughtered. For it was equally doubtful, I say, [by] human

reasoning [to believe that God could] give a child through one who was aged and already useless for procreation, and then to raise him up after he had been slaughtered. Nevertheless, he was persuaded, for the faith that had preceded him was paving the way for things to come. Otherwise, he saw the good things first, and then the difficult things in his old age; but you, he says, [face] the opposite: the grim things first, and the good things at the end. This is said to those who dare to say that when He promised us good things after death, He perhaps deceived us. He shows that God is also able to raise from the dead; and if God is able to raise from the dead, He will assuredly restore all things. But if Abraham believed so many years ago that God is able to raise from the dead, we are much more obligated to believe. ^A You see that, as I already said, death entered in this way, and [God] immediately drew them into the hope of the resurrection and brought them to such full assurance that they were ready to offer up their own sons when commanded to do so, even when they were the very ones from whom they expected the world to be filled? ^B And he shows another thing here by saying, "God tempted Abraham." What then? Did God not know that the man was noble and approved? Most certainly. Why then did He tempt him, if He knew? Not so that He Himself might learn, but that He might show it to others and make his courage manifest to all. And he shows here also the cause of temptations, so that they might not think that they were suffering these things as those abandoned by God. For here, indeed, there is a necessity for being tempted, because of the many who persecute and plot; but there, what necessity was there to invent temptations that did not exist for him? This temptation, therefore, was clearly happening at His command. For other things were allowed, [and] happened of His own accord, but this was even at His command. If, therefore, He makes things of temptation so approved that He trains His own athletes without a cause, how much more should we bear all things nobly! ^C He said significantly here, that "by faith he offered up Isaac, when he was tempted," for there was no other cause for the offering but this. Then he proceeds with the thought: He cannot say, [it is said], that he had another son and expected the promise to be fulfilled through him, and for this reason offered this one with confidence. "And he who had received the promises offered up his only begotten [son]," he says. What do you mean, "only begotten"? What, then, of Ishmael? Where was he from? I call him "only begotten," he says, as far as the discourse of the promise is concerned; for therefore he added, having said "only begotten," showing that he says it on account of this: "To whom it was spoken, That in Isaac shall thy seed be called," that is, from him. Do you see how he marvels at what was accomplished by the patriarch? "In Isaac," he heard, "shall thy seed be called," and he offered his son as a sacrifice. Then, so that someone might not think that he did this out of despair, and that he cast out that faith by this command, but might learn that this was truly also of faith, he says that he held that faith, even though it seemed to fight against this; but it did not fight, for he did not measure the power of God with human reasoning, but entrusted all things to faith. Wherefore he does not even fear to say that God is able to raise from the dead. ^D Whence he also "received him in a parable," that is, in a figure, in the ram, he says. How? For the ram having been slaughtered, he was saved; so that he received him through the ram, having slaughtered it in his stead. These were certain types; for here is the Son of God being slaughtered. And behold the philanthropy, how great it was; for since some great grace was about to be given to men, wishing not to do it by grace, but as a debtor, He prepares man first to give up his own son for the sake of the commandment of God, so that He might not seem to do something great in giving up His own Son, if a man had done this before Him, so that it might not be thought to be by grace alone, but also by debt. For those whom we love, we also wish to grant this to them: to seem to have received something small from them first, [and] so to give them all; and we boast in the receiving more than in the giving, and we do not say, "We gave this to him," but "We received this from him." Whence, he says, he "received him in a parable," that is, as in an enigma; for just as the ram was a parable of Isaac; or as in a type. For since the sacrifice was completed and Isaac had been slaughtered in [the patriarch's] intention, for this reason He grants him to the patriarch.

2. Do you see that what I always say is shown even now? For when we present our mind finished [in intent], and show that we despise earthly things, then earthly things are also granted to us, but not before, lest He add to us [the burden of] being bound to them by receiving. Yourself, he says, first from servitude, and then receive, that you may no longer receive as a servant, but as a master: despise wealth, and you shall be rich; despise glory, and you shall be glorious; despise the vindication of enemies, and then you shall attain it; despise ease, and then you shall take it; that having received, you may not receive as one in bonds, nor as a servant, but as a free man. For just as with little children, when the child desires childish trifles, we hide them with great haste, such as a ball and such, that he may not be hindered from necessary things; but when he despises them and no longer desires them, we share them without fear, knowing that no harm henceforth comes to him from thence, [his] desire no longer being able to lead him away from necessary things: so also God, when He sees [us] no longer desiring the things of this world, henceforth allows them to use them; for as free men and men we have them, not as children. For that if you despise the vindication of enemies, then you shall attain it, hear what He says: "If thine enemy hunger, feed him; if he thirst, give him drink; and he added: For in so doing thou shalt heap coals of fire on his head" (Rom. 12. 20). And again, that if you despise wealth, then you shall attain it, hear Christ saying: "There is no man that hath left father, or mother, or house, or brethren, who shall not receive an hundredfold, and shall inherit eternal life" (Matt. 19. 29). And that if you despise glory, then you shall attain it, hear Him, Christ, again saying: "Whosoever will be first among you, let him be your servant"; and again, "For whosoever shall humble himself, the same shall be exalted" (Matt. 20. 26 et 23. 12). What do you say? If I give the enemy to drink, then with punishment? If I shall have sent away faculties, then shall I be exalted? If I humble myself, then shall I be exalted? Great, he says...

If I let go, shall I then be high? If I humble myself, shall I then be exalted? “Indeed,” he says; “such is my power, that I provide the contrary through the contrary. I am capable and resourceful; do not fear. The order of things follows my will; I do not follow the order of nature. I work all things; I am not moved by them. Why do you marvel if this happens in such cases? You shall find the same in all other things.”

^C For if you act unjustly, you have been treated unjustly; if you are treated unjustly, then you have not been treated unjustly—if you take revenge, then it is not revenge, but you have taken vengeance upon yourself. For he who loves iniquity, he says, hates his own soul (Prov. 29:24). Do you see that you do not treat others unjustly, but you have been treated unjustly? Therefore Paul also says, Why do you not rather suffer wrong? (1 Cor. 6:7). Have you seen that this is not suffering wrong? When you commit a wrong, then you have been wronged. And many know this in part, as when they say to one another, “Let us leave this place, lest you treat yourself with contempt.” Why? Because there is a great distance between you and him; for however many insults you may pile [upon him], he considers it glory. Let us consider this in all cases, and we shall become superior to insults. How? I say: If we have a battle against one who wears purple, if we heap insults upon him, we consider that we have treated ourselves with wrong; for we are therefore worthy of being treated with ignominy. What are you saying, I pray? Being a citizen of the heavens and possessing heavenly philosophy, do you attack yourself with insults against one who has a worldly mind? For even if he possesses countless riches, and is in power and authority, yet he does not know your good. Do not treat yourself with contempt while treating him with contempt: spare yourself, not him; honor yourself, not him. Is there not a proverb of this kind: “He who honors, honors himself”? And rightly, for he does not honor the other, but himself. Hear a certain wise man saying: Honor your soul according to its dignity (Eccli. 10:34). What is it, According to its dignity? If by covetousness he has defrauded, do not you defraud; if he has treated you with contempt, do not you treat him with contempt. Tell me, I pray, if some poor man were to take mud from your courtyard, would you for this reason haul him into court? By no means. Why? Lest you treat yourself with contempt, lest all condemn you. This is what happens now also; for the poor man is a rich man, and the richer he is, the more he suffers from true poverty. Gold is mud, lying in a courtyard, not positioned in your house—for heaven is your house. If, therefore, for the sake of this you move a lawsuit and contend in judgment, will not the heavenly citizens condemn you? Will they not cast you out of your ^D fatherland, you who are so humble, so vile and abject, that you are willing to fight over a little mud? For if the world were yours, and someone had taken it, it would be better to turn away. [For if one were to offer you] a hundred times and ten thousand times, and twice as much, not even then does it amount to the smallest part of the goods which are in heaven. He, therefore, who admires things here treats those there with contempt, if indeed he deems these worthy that he should bestow effort upon them, which are at such a great distance from the others; nay, he will not even be able to admire those—for how could he, when he is gaping in astonishment at these? Let us, I pray, finally break these ropes and snares; for these are earthly things. How long shall we be bowed down? How long shall we lay snares for one another like wild beasts and like fish? Indeed, wild beasts do not lay snares for one another, but [only] for those of a different kind—as, for instance, a bear does not immediately destroy a bear, nor does a serpent take away the life of another serpent, as one who respects kinship; but you destroy and cast into countless evils one who is of the same kind, and with whom you have countless rights, kinship, reason, the knowledge of God, the force of nature, and other countless things, and who is a partaker of the same nature. And what happens then? You do not bring a sword, nor do you plunge your right hand into his neck? You do other things worse than this, casting him into perpetual troubles. For if you had done that, you would have released him from anxiety; but now you cast him into famine, slavery, sicknesses, and many sins. I say these things, and I will not cease to say them, not inciting you to commit murder, nor exhorting you to come to evil less than that, but lest you be confident as if you were not about to give an account; for he who takes away the living of his neighbor kills him (Eccli. 34:24). Let us finally hold back our hands, I pray—or rather, let us not hold them back, but let us extend them rightly, not to acquire more through covetousness, but for almsgiving; let us not have a hand that is fruitless, nor withered—for that which does not do almsgiving is withered; but that which also acquires more through covetousness is to be execrated and impure. Let no one eat with such hands; for it is an insult to those who are invited. For, tell me, I pray, if anyone who had invited us to recline upon carpets and a soft mattress and linen garments interwoven with gold in a great and splendid house, and had ordered a great and large multitude of servants to stand by, and then had prepared a table of gold and silver, and had filled it with many and luxurious and sumptuous viands of every kind—if he were to force us to eat, while we alone bore the burden of his greasing his hands with mud and human excrement, and thus reclining together; would anyone endure this penalty, and not consider this thing to be an insult? He would certainly consider it so, I think, and would immediately recoil. But now you see hands truly covered in mud, and indeed the viands themselves also, and you do not recoil, you do not reprove; but if he is in power and authority, you decide it is a great thing, and you lose your own soul, eating with such. For covetousness is worse than any mud; for it stains the soul, not the body, and it makes it such that it can with difficulty be washed. You, therefore, seeing this—him who reclines being smeared with mud, both his hands and his eyes, and his house and his table also filled with [it] (for those viands are filthier and more obscene than excrement, and if there is anything more unclean than this)—are you thus affected as if you were honored, and as if you were about to be in delights? And do you not even fear Paul, who permits us, if we wish, to approach the table of the Gentiles without hindrance, but [warns against that] of the covetous and of those who [thrive] on losses...

[...the poor and lowly considered,] ^A then heard from you that since the things set before us are from greed, I will not endure to defile my own soul; would he not have been pleased? Would he not have been shamed? Would he not have been confounded? This alone was enough to correct [the situation] and to make him, while perhaps lamenting himself for his wealth, admire you for your poverty, if he saw himself being so studiously scorned by you. But we have become slaves of men, I know not whence, though Paul cries out everywhere: *Do not become slaves of men* (1 Cor. 7. 23). Whence, then, have we become slaves of men? Because previously we became slaves of our belly, and of money, and of glory, and of all other things; we have betrayed the freedom which Christ granted us. What, then, awaits him who has become a slave, tell me? Hear Christ saying: *The slave does not remain in the house forever* (John 8. 35). You have a definitive sentence, that he never enters the kingdom; for this is the house. *For in my Father’s house*, he says, *are many mansions* (John 14. 2). The slave, therefore, does not remain in the house forever; he calls that man a slave who is a slave to sin; and he who does not remain in the house forever remains in hell forever, having no consolation. But indeed, matters have come to such a degree of wickedness that they even perform almsgiving from these things, and receive many. ^B For this reason our boldness has been cut off, and we are not even able to rebuke anyone. But nevertheless, even from this time forward, let us flee the harm that comes from thence; and you who stir up this mire, cease from such corruption, and restrain your impulse toward such banquets, if we might even now somehow be able to appease God and obtain the promised goods: which may it be granted that we all obtain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honor, now and always, and for ever and ever. Amen.

HOMILY XXVI

*By faith Isaac blessed Jacob and Esau concerning things to come* (Heb. 11. 20). *By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshipped upon the top of his staff* (Heb. 11. 21). *By faith Joseph, when he was dying, made mention of the departure of the sons of Israel, and gave commandment concerning his bones* (Heb. 11. 22).

1. *Many*, he says, *prophets and righteous men have desired to see what you see, and did not see it; and to hear what you hear, and did not hear it* (Matt. 13. 17). Did the righteous know all things that were to come? Indeed, they did. For if even because of the weakness of those not able to receive Him, the Son was not revealed, He was reasonably revealed to those who shone in virtue. This is what Paul also says now, that they knew the things to come, that is, the resurrection of Christ. Either he says this, or [he means] that *By faith concerning things to come* does not refer to the world to come, but to the things which were about to happen here later. For if this were not so, how could a man sitting in a foreign land give such blessings? How again did he obtain a blessing, and yet not receive it? You see that what I said in the case of Abraham and Jacob can be said: that he did not enjoy the blessing, but the [reality of the] blessings went out to his descendants, while he himself obtained the things to come? For we find that the brother rather enjoyed them. For the one spent his whole time in servitude, and in labor, and in dangers, and in plots, and in deceits, and in fears; and while being questioned by Pharaoh, he says: *My days have been few and evil* (Gen. 47. 9). But the other [Esau] lived in security and great authority, and afterward he was terrible to him. Where, then, were the blessings fulfilled, if not in the future? You see that from of old the wicked enjoyed the things of this life, while the righteous [experienced] the opposite, though not all. For behold, Abraham was righteous and enjoyed [some of] the things of this life, yet with affliction and trials; for he had wealth only, since all things else related to him were full of affliction. For it is not possible for the righteous man not to be afflicted, even if he is wealthy; for when he chooses to be overreached, to be wronged, and to suffer other things, he is necessarily afflicted. So that even if he enjoys wealth, he does not do so without sorrow. Why so? Because he is in affliction and pain. And if the righteous were in affliction then, much more are they now. *By faith concerning things to come*, he says, *Isaac blessed Jacob and Esau*. And yet Esau was the elder, but he prefers Jacob on account of his virtue. You see where the faith was? ^C Whence did he promise such great goods to his sons, if not from the fact that he absolutely believed God? *By faith Jacob, when he was dying, blessed each of the sons of Joseph*. Here it is necessary to set down the whole of the blessings, so that his faith and his prophecy might be manifest. *And he worshipped*, he says, *upon the top of his staff*. Here ^D

^A it signifies the adoration of the whole people that would be his. And this, indeed, has already come to pass, when his brothers worshipped him; but afterwards it was also to come to pass through the ten tribes. Do you see how he predicted the things that were to be thereafter? Do you see how great a faith they had? How they believed concerning things to come? For some of the things here present are examples of suffering ill and enjoying no good, as happened in the case of Abraham and Abel; but others are examples of faith, as in the case of Noah, that God is, [and] that there is a reward. For this word "faith" is accepted in various ways, and signifies now one thing, now another; here, however, it indicates that there is a reward, that the same state does not remain in the same individuals, and that one must contend before the prizes are won. ^B What came to pass in the case of Joseph is a matter of faith alone: what he had promised to Abraham, what he had pledged—*I will give this land to you and to your seed*—Joseph heard; and being in a foreign land, and seeing not yet that the prediction had come to pass, he did not even then despond, but believed in such a way that he even spoke concerning the exodus, and gave instructions regarding his bones. He did not, therefore, believe only himself, but he also led others to faith. Therefore, he also gave instructions that they should always have the exodus in mind; nor would he have given instructions regarding his bones if he had not held a firm persuasion concerning the future return. Wherefore, when some say: "Lo, even the just took care of their monuments," let us say to them that they took care for this reason, otherwise not at all; for he knew that *the earth is the Lord’s and the fullness thereof* (Ps. 23:1). He who lived in such philosophy, who lived his whole time in Egypt, did not, therefore, ignore this. And yet it was permitted to him, if he wished, to return; it was permitted not to mourn, nor to be vexed and bewail. But even when he had brought his father back there, why did he command his own bones to be taken away from there? Is it not obviously for this reason?

^C Why then, tell me, I pray, is Moses’ own body not laid in a foreign land? Or Aaron’s, or Daniel’s, or Jeremiah’s, and of the many apostles, we do not even know where they are laid. For the tombs of Peter, and Paul, and John, and Thomas are known; but of others, though they are so many, they are nowhere known. Therefore, let us not lament concerning this, nor be so faint-hearted and dejected; for wherever we may be buried, *the earth is the Lord’s, and the fullness thereof*. It is inevitable that what ought to happen, happens; but to mourn and bewail and weep for those who have departed arises from a faint and dejected heart. 23. *By faith Moses, when he was born, was hid three months by his parents*. Do you see that here they hoped that things which were to be after death would be fulfilled on the earth? And many things did come to pass after their death. This is in response to that which some say: "These things were done for them after death, which they, while living, did not obtain, nor did they believe things would be after death." And Joseph did not say: "He did not give the land to me while I was living, nor to my father, nor to my grandfather, whose virtue it was also necessary to reverence; yet these wicked men will He deem worthy of those things of which He did not deem them worthy?" He said none of these things, but by faith he conquered and overcame all. He had spoken of Abel, of Noah, of Abraham, of Isaac, of Jacob, ^D of Joseph, who are all distinguished for glory and are admirable. Again, he increases the consolation, bringing the matter down to meaner persons. For the fact that admirable people should have suffered these things, and that they appeared to be lessors, is not so grave; but that they should be seen to be less than ignoble people, this indeed is grave. And he begins from the parents of Moses, who were in no way distinguished, and had no such thing as the others. And therefore, proceeding, he also increases the strangeness of the matter, recounting women who were harlots and widows: *By faith*, he says, *Rahab the harlot perished not with the unbelieving, having received the spies with peace* (v. 31). And he sets forth the reward not only of faith, but also of unbelief, as in the case of Noah. In the meantime, however, it is necessary to speak of the parents of Moses. Pharaoh commanded all the males to be killed, and no one escaped the danger. From where, then, did they hope that it would come to pass that they would save the infant? From faith. From what faith? *They saw*, he says, *the infant was elegant*. The very aspect of him drew them to faith. Thus, immediately from the beginning and from the very swaddling clothes, much grace was infused into the just one, not by nature but by the work of God. For consider: immediately born, he appeared beautiful, not deformed. What produced this? Not nature, but the grace of God, which also stirred up that barbarian Egyptian woman and emboldened her, and she took and accepted him; although faith in these cases did not have a sufficiently extensive argument: for what could be believed from the sight? "But you," he says, "believe from things, having also many pledges of faith": for to receive with joy the plundering of one’s goods, and whatever things are of this kind, was of faith and tolerance. But since these also believed, yet were of a faint and abject mind, he shows that the faith of those others also extended far; such was the faith of Abraham, even if matters seemed to fight [against it]. And they did not fear the king’s edict. And yet that was established by deed; this was but a bare expectation. And this, indeed, was of the parents; but Moses himself brought nothing. Then, again, fitting it to them, he brings forward an example, rather greater than that one. What is that? 24. *By faith*, he says, *Moses, when he was grown, refused to be called the son of Pharaoh’s daughter; 25. choosing rather to be afflicted with the people of God, than to have the temporary enjoyment of sin; 26. esteeming the reproach of Christ greater riches than the treasure of the Egyptians: for he looked to the reward*. As if he were saying to them: "None of you left a palace, and that a glorious one, nor such treasures, nor, when it was permitted to be the son of a king, did he despise this, as Moses did." And that he did not despise it rashly or lightly, he signified by saying: *He refused*; that is, he hated, he turned away from. For, with heaven proposed, it was superfluous to admire the palace of Egypt. He did not say, "Esteeming heaven and the things in heaven greater riches than the treasure of the Egyptians"; but what? *The reproach of Christ*. For he judged it better to be afflicted for Christ’s sake than to be in quiet and peace of mind; so even this very thing in itself was a reward. *Choosing rather to be afflicted with the people of God*. For you indeed suffer for your own sakes; but he chose to do so for the sake of others, and [alt-version omitted]

willingly cast himself into so many dangers, though it was in his power both to live piously and to enjoy good things. *Or to have*, he says, *the enjoyment of sin for a season*. He calls it sin, that he did not wish to suffer affliction with others; this, he says, he counted as sin. If, then, he counted not being willing to suffer affliction with others as sin, great, therefore, is the good of affliction, for which he cast himself away from a kingdom. And he did these things, foreseeing some great things; wherefore he also spoke as follows: *Esteeming the reproach of Christ greater riches than the treasures in Egypt*. What is *the reproach of Christ*? That is to say, to be reproached with such things as you are; was it the reproach that Christ endured, or that he endured it for the sake of Christ, because he was reproached for the rock from which he brought forth water? *And the rock*, he says, *was Christ*. But how is it the reproach of Christ? Because we are reproached for spitting on paternal traditions, because we suffer ill for running to God. And it is likely that he also was reproached, because he heard, *Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian?* (Exod. 2. 14). This is the reproach of Christ, to suffer ill until the end and the last breath, just as He Himself was reproached and heard, *If thou be the Son of God* (Matt. 27. 40), from those for whom He was being crucified, from those very kinsmen. This is the reproach of Christ, when one is reproached by his own [people], when one is reproached by those whom he benefits; for he too suffered these things from the one he had benefited. ^B Here he encouraged them, showing that Christ also suffered these things, and Moses, two glorious persons; so that this reproach belongs to Christ more than to Moses, since He suffered such things from His own. But neither did He suffer anything, nor did he [Moses] rain down thunderbolts, but was reproached, and endured all things, while those were shaking their heads. Since, therefore, it was likely that they would hear such things, and desire the recompense, he says that both Christ and Moses suffered such things. Is then ease, therefore, a mark of sin, and to be reproached, a mark of Christ? For what do you wish? The reproach of Christ, or ease? *By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible*. What do you say? That he did not fear? And yet Scripture says this, that having heard he feared, and for this reason secured his safety by flight, and fled, and stole himself away, and after these things was fearful. Attend with accuracy to what has been said: *Not fearing the wrath of the king*, refers to his standing firm again. For it was the act of one who feared, not to take hold of the leadership again, nor to attempt the matter; the taking hold of it again, however, was clearly the act of one who entrusted everything to God. For he did not say that "He seeks me, and inquires into matters, and I cannot bear to take hold of the same things again." So that even to flee was an act of faith. Why then, you ask, did he not remain? So as not to cast himself into an obvious danger. For this, hereafter, would have been the act of one tempting God: to leap into the midst of dangers, and to say, "Let me see if God saves me." This also the devil said to Christ: *Cast thyself down* (Matt. 4. 6). Do you see that this is diabolical, to cast one's self into dangers rashly and in vain, and to tempt whether God saves? For He could no longer be their leader, as they were behaving so ungratefully towards their benefactor; it was therefore foolish and senseless to remain there. And all these things happened because, as seeing the invisible, so he endured. If, then, we also always see God with our mind, if we always turn our thought to His memory, all things will seem most easy to us, all things tolerable, we shall bear all things with ease, we shall become superior to all. For if one who sees what is loved, or rather is mindful of it, stirs up his soul, and becomes high in his thought, and bears all things easily, as he revels in the memory; one who has in his mind He who has deigned to love us, and is mindful of Him, when or of what painful thing will he have a sense, or what fearful and dangerous thing will he fear? Or when will he be faint-hearted? Never. For all things appear difficult to us because we do not have the memory of God as we ought to have it, because we do not carry Him about in our mind at all times; for He would justly say to us: *Thou hast forgotten me, and I also will forget thee.* So that the evil becomes twofold, that we both forget Him, and He forgets us. For these two are indeed intertwined with each other, but yet they are two. For it is a great thing that we should be in the memory of God, and it is a great thing that He should be remembered by us; the latter causes us to choose good things, and the former brings us to the end and fulfills them. For this reason the Prophet says: *I will remember thee from the land of Jordan, and of the Hermonites, from the little hill* (Psal. 41. 7). This is said by the people who were in Babylon, *Being there I will remember thee*. ^C And we, therefore, being as it were in Babylon, let us say the same things. For even if we do not sit among enemies, yet we are among foes. For the former sat as captives, but the latter did not even perceive the captivity, like Daniel, like the three youths; who, even though they were in captivity, became more glorious than the very king who had captured them in that very land; for the one who had captured the captives was worshipping them. Do you see how great virtue is? Being in the very captivity, he treated them as masters; surely that man was the captive, rather than they. It would not have been so wonderful if, being in their own country, he had come and worshipped them, or if they were reigning there; but the wonderful thing is that, having bound them and taken them as captives, and having them in his own power, with all looking on, he was not ashamed to worship them, and to offer a gift. Do you see that the things that are truly glorious are the things according to God, and that human things are a shadow? He was ignorant, therefore, of dragging away masters for himself, and he cast those whom he was about to worship into a furnace; but these things were to them like a dream.

^C But why was he so humble, and why did he not repel the worship from the king, or the libations? I will not declare this; for it is sufficient for me to state the question: the rest I leave to you, that even in this way I may stir up your mind. That one thing, however, I do recommend, that you choose all things for the sake of the fear of God, since you have such examples; and that we shall certainly attain to these things here, if we sincerely lay hold of the things that are to come. For that he did not do this out of arrogance is clear from what he said: "Let your gifts be to yourself" (Dan. 5:17). And indeed this is another question: how, while rebuking [the king] with words, he received the honor in deeds, and wore the neck-chain. And Herod, indeed, when he heard, "It is the voice of a God, and not of a man" (Acts 12:22), because he did not give glory to God, was eaten by worms, and his bowels gushed out; but this man even received the honor of God, not merely words. But it is necessary to say what this is. There, indeed, men were falling into greater idolatry, but here it is not the same. How? For that he was esteemed such [a person] belonged to the honor of God; for because of this he previously said: "To me also, O king, not in the wisdom which is in me, was this mystery revealed" (Dan. 2:30). Otherwise, it does not even appear that he accepted the libations; for he said, he says, that it is necessary to pour them out, but it is not at all manifest that the matter was brought to effect. There, however, they brought bulls to sacrifice: and they called one indeed Jupiter, and the other Mercury. But he accepted the chain, so that he might make himself manifest; but why is it not said that he repelled the libation? For they did not do it there, but were about to, and the apostles forbade them: wherefore it was necessary to repel it there at once; and there the whole crowd was present, but here a tyrant. Why, therefore, he did not draw him away from that matter, I said before: that he was not sacrificing to him as a god to overturn religion, but because of a greater miracle. How? Because he made a decree for the sake of God, confessing the Lord: therefore he did not take away His honor. They, however, did not do so, but thought them to be gods: therefore they repelled [the honor].

Moreover, and having worshiped there, then he does this: for he did not worship him as a god, but as a wise man. But it is not even certain that he poured the libation: and if he even poured it, he poured it not with Daniel receiving it. What is more, he even called him by the name of his own god, Baltasar? Thus they thought their own gods were nothing great, when he even called a captive by that name who was always commanding to worship a varied and complex image, and who worshiped the dragon: and the Babylonians were far more foolish than those who were at Lystra: wherefore it was not permitted to bring them at once to this. Many things besides can be said, but for now these are sufficient. Therefore, if we wish to attain all good things, let us seek those which pertain to God. For as those who seek the things of the world lose both this and that, so those who prefer the things that pertain to God attain both. Let us not, therefore, seek these things, but those: that we may also attain the promised good things, in Christ Jesus our Lord.

188 3. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINΟΡ.

HOMILY XXVII.

By faith he kept the passover and the sprinkling of the blood, so that the destroyer of the firstborn might not touch them. By faith they passed through the Red Sea as by dry land; which the Egyptians attempting to do, were swallowed up. By faith the walls of Jericho fell down, after they were compassed about for seven days. By faith Rahab the harlot did not perish with them that believed not, when she had received the spies with peace.

^A 1. Paul is accustomed to construct and confirm many things in passing, and he is dense in his thoughts. For such is the grace of the Spirit; it does not contain few thoughts in a multitude of words, but in the brevity of the words it puts in a great and vast understanding. See, then, how in the order of exhortation, while discoursing concerning faith, he reminds us of a type and a mystery, the truth of which we possess. By faith, he says, he kept the passover and the sprinkling of the blood, so that the destroyer of the firstborn might not touch them. And what is the “sprinkling of the blood”? A lamb was sacrificed in every house, and its blood was smeared on the doorposts, and this was a rampart against the Egyptian destruction. If, then, the blood of a lamb in the midst of the Egyptians and in such great slaughter kept the Jews unharmed, much more will the blood of Christ, smeared not upon the doorposts but upon our souls, save us. For even now the destroyer goes about in this deep night. But let us be armed with that sacrifice. He calls the smearing “sprinkling”; ^B for God brought us out from Egypt, out of darkness, out of idolatry. And yet the act itself was nothing, but the thing accomplished was great; for the act was blood, but the thing accomplished was salvation and a closure and a barrier against destruction. The angel feared the blood; for he knew of what it was a type; he shuddered, having considered the Lord’s death; for this reason he did not touch the doorposts. Moses said, "Smear it"; and they smeared it, and they were confident having smeared it. And you, having the blood of the Lamb himself, are you not confident? By faith they passed through the Red Sea, as by dry land. Again, he compares one entire people to another, so that they may not say, "We cannot become like the saints." By faith, he says, they passed through the Red Sea as by dry land; which the Egyptians attempting to do, were swallowed up. Here he also brings them to a remembrance of the sufferings in Egypt. How by faith? Because they hoped to pass through the sea, and for this reason they prayed—or rather, Moses was the one praying. ^C Do you see that everywhere faith surpasses human reasonings, and weakness and lowliness? Do you see how they both believed and feared the punishment, both by the blood of the doors and by the Red Sea? And this manifested that it was water, by those who fell in and were drowned, and that it was not a delusion, but truth. Just as in the case of the lions those who were consumed showed the truth of the matters, and in the case of the furnace those who were burned; so even now you see the same things becoming for some a source of salvation and approval, and for others a source of destruction. Such a good is faith; for when we fall into helplessness, then we are delivered, even if we come to death itself, even if things concerning us are despaired of. For what else was there left? The Egyptians and the sea encircled them unarmed, and it was necessary either to be drowned while fleeing, or to fall into the Egyptian hands. But yet from those helpless straits He saved them; ^D the same water was spread out for some like land, but for others it submerged them like a sea; there it forgot its own nature, and here it was even armed against them. By faith the walls of Jericho fell down, after they were compassed about for seven days. For the sound of trumpets is not, surely, able to cast down stones, even if one should trumpet for ten thousand years, but faith can do all things.

2. Do you see everywhere that it is not by succession, nor by the law of nature that she is changed, but that all things come to pass contrary to expectation? Therefore, here too all things happen contrary to expectation. For since he was saying up and down that one must believe in the hopes that are to come, he reasonably set in motion all this discourse, showing that not now, but even from the beginning all miracles have been accomplished and perfected through this. By faith Rahab the harlot did not perish with them that believed not, having received the spies with peace. Therefore it is shameful if you should appear more faithless than a harlot; and yet she heard the men reporting, and immediately believed. Therefore she also followed the end; for when all had perished, she alone was saved. She did not say to herself, "I shall be with the many of my own people"; she did not say, "Am I able to be wiser than so many prudent men who do not believe, and I believe?" Nothing of the sort, which it was likely for another to both say and suffer, but she believed what was said. And what more shall I say? For the time will fail me as I discourse. He no longer sets down the names, but having finished with the harlot, and having put them to shame through the quality of the person, he no longer extends the histories, so that he may not appear to be long-winded; not that he omits them, but he runs over them very intelligently, keeping both in view, both avoiding satiety, and not injuring the density; neither was he altogether silent, nor did he annoy by speaking, but he does both. For when anyone struggles vigorously, if he persists in struggling, he wearies the listener, annoying him once he is already persuaded and taking the glory of vanity; for one must adapt to what is profitable. And what more shall I say, he says; for the time will fail me as I discourse about Gideon, and Barak, and Samson, and Jephthah, and David, and Samuel, and the prophets. Some find fault with Paul because he puts Barak and Samson and Jephthah in these places. What are you saying? He who set the harlot, will he not set these? Do not, because of this, tell me their other life, but whether they did not believe and shine in faith. And of the prophets, he says, who through faith subdued kingdoms. Do you see that he does not here attest to a brilliant life for them; for this was not the primary thing being sought; but it was for this time the examination of faith. For tell me, if they did not accomplish the whole by faith? How? Through faith, he says, those around Gideon subdued kingdoms. They wrought righteousness. Who? These same men—or he has called mercy here righteousness.

^A They obtained the promises. I think him to be speaking of David. And what are these promises? He refers to those of which he was speaking, namely, that his seed would sit upon his throne. They stopped the mouths of lions, ^B quenched the power of fire, escaped the edges of the sword. See how they were in the very face of death: Daniel surrounded by lions, the three children dwelling in the furnace, Abraham, Isaac, and Jacob in various trials; and yet they did not despair. For this is faith: when matters turn out the opposite of what is expected, then one ought to believe that nothing contrary has happened, but that all things are consistent. They escaped the edges of the sword. I think he is again speaking of the three children. They grew strong from weakness, became mighty in war, turned to flight the armies of the aliens. Here he tacitly signifies what happened during the return from Babylon. From weakness, he says; that is, from captivity. When Jewish affairs were already in despair, when they differed nothing from the bones of the dead, then the return happened for them. For who would have hoped that they would return from Babylon, and not only return, but also become strong, and turn and put to flight the armies of the aliens? But to us, he says, no such thing happened. But these things are types of things to come. Women received their dead by resurrection. Here he speaks of the prophets, namely, of Elisha and Elijah: for they raised the dead. ^C Others were beaten to death, not accepting deliverance, that they might obtain a better resurrection. But we have not attained to resurrection. But I can, he says, show that they too were dissected, yet did not accept deliverance, in order that they might attain a better resurrection. For why, tell me, when it was possible to live, did they not wish to? Is it not because they were expecting a better life? And those who had raised others chose to die themselves, that they might attain a better resurrection, not such a one as the children of the women received. Here he seems to me to hint also at John and James: for *apotympanismos* (beating to death) is the amputation of the head. It was given to them to see the sun, it was given to them not to reprove [the king], and yet those who had raised others chose to die, that they might attain a better resurrection. Others experienced mocking and scourging, and furthermore bonds and imprisonment; they were stoned, they were sawn in two, they were tempted.

Final, and more familiar things. For these things bring the greatest consolation when the pain has arisen from the same subject; otherwise, even if you speak more vehemently, if the pain has not arisen from the same subject, you achieve nothing. Therefore, he concludes the discourse with this, mentioning bonds, imprisonments, scourgings, stonings, hinting at the things that happened to Stephen and Zechariah; and therefore he added: They died by the edge of the sword. What are you saying? Some indeed escaped the edge of the sword, while others died by the edge of the sword? What is this? Are you applauding, are you marveling at this, or that? Mostly, he says, both this and that; this, because it is joined and familiar to you, but that, because faith was efficacious even in death itself, and it is a type of the things to come. For there are two miracles of faith: that it both accomplishes great things and suffers great things, and deems itself to suffer nothing. Nor can you, he says, say that they were sinners and men of no account: for even if you set the whole world against them, I find that they outweigh it in the balance. Therefore he also said: Of whom the world was not worthy. What, then, were they to receive here, for whom the world was not worthy? Here he lifts up their mind, training them not to be attached to present things, and to stir up their spirits for things greater than all that are in this present life; since the whole world is not worthy of them. What, then, do you wish to receive here? It is a reproach and an insult if you receive your reward here. Let us not, therefore, think with a worldly mind, nor seek our recompense here, nor be so poor: for if the whole world is not worthy of these men, why do you seek a portion of it? And deservedly so; ^D for they are friends of God.

The definition of "the world" and the example of Joshua (Jesus)

"? That is to say, "Let it make the day longer." This also happened in the case of Hezekiah; for the sun turned back. But this is more marvelous than that, that it should travel the opposite path again, never having completed its course. But we shall obtain things greater than these if we be willing. For what did Christ promise us? Not that he would stop the sun, nor the moon, nor bring about the retrogradation of the sun, but what? "I and the Father will come to him," he says, "and will make our abode with him" (John 14:23). What need have I of the sun and the moon and these miracles, when the Lord of all himself is coming down to me and is fixed and abiding within me? I have no need of these. For what need have I of any of these? He himself shall be to me for sun and moon and for light. For tell me, what would you desire, if you had entered into a kingdom, to be able to change some of the things that are fixed, or to so endear yourself to the king as to persuade him to descend unto you? Is not this much greater than that? What then? Is it not a marvel if a man commands these things, which Christ also does? But "Christ," you say, "does not need the Father, but acts by his own authority." Very well; therefore, first confess and say that he does not need the Father, and acts by his own authority; and then I will ask you again, or rather I will teach you concerning the prayer which he makes, that it was for the sake of condescension and economy (for certainly Christ was not lesser than Joshua the son of Nun), and to teach us how to be able to pray without prayer. For just as when one hears a master teaching children to lisp and reciting the alphabet, you know that he does not do it out of ignorance, and when he asks, "Where is this letter?" you know that he does not ask because he is ignorant, but because he wishes to lead the learner; so too Christ did not make the prayer because he needed prayer, but wishing to lead you, so that you might give constant attention to prayer, so that you might do it without intermission, so that you might do it soberly, and with much watching. By watching I do not mean only rising at night, but also being sober in prayers during the day; for such a person is called watchful. For it is possible both to sleep while praying at night, and to be watching while not praying during the day, when the soul is stretched toward God, when it considers with whom it is speaking, to whom its discourse is directed, when it takes into its mind that angels are standing by with trembling and fear, while he himself approaches yawning and stretching. ^D

Prayer is a great weapon, if it be performed with the appropriate state of mind. And that you may learn its power, consider it from this: continuous entreaty overcame shamelessness and injustice and cruelty and audacity. For "Heard," he says, "what the judge of injustice says" (cf. Luke 18:6). And it also overcame reluctance; and what friendship did not do, continuous entreaty did: "And if he will not give it to him because he is his friend," he says, "yet because of his shamelessness he will arise and give him" (Luke 11:8). And it made what was undeserved, deserved, through continuous persistence: "It is not," he says, "good to take the bread of the children and to cast it to the dogs." But she says, "Yes, Lord; for even the dogs eat from the table of their masters" (Matt. 15:26, 27).

5. Let us therefore give attention to prayer: it is a great weapon if it is done with intensity, if without vainglory, if with a sincere soul. This put enemies to flight, this benefited a whole nation that was unworthy. "I have heard," he says, "their groaning, and I am come down to deliver them" (Exod. 3:8): this is a saving medicine, a preventive of sins, and a remedy for transgressions; this is what the desolate widow persisted in. If, therefore, we pray with humility, if we beat our breasts as the publican did, if we utter what he uttered, if we say, "Be merciful to me a sinner," we shall attain all things. For even if we are not publicans, yet we have other sins of our own that are not less than his. Do not tell me that you have sinned in some small matter; for the thing has the same nature. For just as one is called a murderer, whether he has killed a child or a man; so also for a covetous person, whether he covets much or little. And bitterness of memory is not a small, but a great sin: "For the ways of those who cherish memory of wrongs," he says, "lead to death" (Prov. 12:28); and, "Whosoever is angry with his brother without a cause shall be in danger of hell" (Matt. 5:22); and he who calls his brother a fool and senseless, and as many things as are of this kind. We partake also of the fearful mysteries unworthily, and we envy and we revile; and some of us have often even been drunk. And each of these things, even by itself, is sufficient to cast one out of the kingdom; when they are all collected together, what apology shall we have? We have need of much repentance, O beloved, much prayer, much endurance, much persistence, that we may be able to attain the good things promised to us. Let us therefore also say, "Be merciful to me a sinner"; or rather, let us not only say it, but let us think it; and if another person reproaches us, let us not grow angry. He heard that, "I am not as this publican," and he was not provoked, but was pricked, he received the victory, and put off his disgrace. He stated his wound, the other sought the medicine. Let us say then, "Be merciful to me a sinner"; but even if another person says it, let us not be indignant. If we ourselves say that we have ten thousand evils, but when we hear it from others we are troubled, this is no longer humility nor confession, but display and vainglory. "Is it display," you say, "to call oneself a sinner?" Yes; for we receive the praise of humility, we are admired, we are applauded; but if we call ourselves the opposite, we are despised. So that we do this too for the sake of glory. What then is humility? To bear with another who is reproaching you, to acknowledge the sin, to bear the insults. And even this would not be humility, but goodness of character. But as it is, we call ourselves sinners, unworthy, full of ten thousand things; but if another person brings any of these things against us, we grow harsh, we become wild. Do you see that it is not confession, nor goodness of character? You have said that you are such—do not be indignant when you hear it from others, and when you are rebuked; thus your sins are lightened when others reproach you; for they put a burden upon themselves, but lead you to philosophy. Hear what the blessed David says, when Shimei was cursing him. "Let him alone," he says; "the Lord has commanded him, that he might see my humility; and the Lord will repay me with good things instead of the curse which he has" (2 Kings 16:10, 12). You...

doing, we do this—and everything becomes for our own glory, not for the sake of the truth. Therefore, all things are vain, all things are uncertain. For this reason, I ask that now, at least, you abstain from the mother of evils, vainglory, and live as is pleasing to God, so that we may also attain the blessings to come, in Christ Jesus our Lord.

HOMILY XXVIII

^A 37. *They went about in sheepskins, in goatskins, being destitute, afflicted, tormented; 38. of whom the world was not worthy; wandering in deserts, and in mountains, and in dens and caves of the earth.*

When I recall these deeds of the saints, ^B fear comes into my mind for myself, that we have not even in our dreams experienced what those men were occupied with for their whole time—not paying the penalty for sins, but performing good works from virtue—and were always afflicted. For consider for me Elijah, to whom the discourse returns today; for it says of him here, *They went about in sheepskins*, and in him concludes his examples, which was familiar and proper to them. And having mentioned the apostles, that they died in the slaughter of the sword, that they were stoned, he ascends again to Elijah, ^C who suffered the same things they did. For since it was likely that they did not yet have such an opinion of the apostles, he brings forward the exhortation and consolation from him who was taken up, who was held in the greatest admiration. *They went about*, he says, *in sheepskins, in goatskins, being destitute, afflicted, tormented, of whom the world was not worthy.* They did not even have a garment, he says, because of their extreme affliction, no city, no house, no dwelling-place: this, which Christ said, *The Son of Man has not where to lay his head* (Matt. 8:20). ^D What do I mean, no dwelling-place? Not even a place to stand: for they did not enjoy quiet even when they had reached the wilderness. For he does not say, "They sat in the wilderness," but that even when they were there, they were fleeing and being hunted from there, not only from inhabited land, but even from the uninhabitable. And he calls to their memory the places where they sat, and the things that were done there: *Destitute, afflicted.* Then, he says, they were accusing you for Christ’s sake, and they were doing this against Elijah. What did they have to accuse him of, why drive him out, persecute him, and force him to struggle with hunger? This was what they, too, were suffering at that time. For that reason he said elsewhere, *They resolved*, he says, *to send to those of the disciples who are afflicted. As each had the means, they determined to send into the ministry to the brethren who dwelt in Judea* (Acts 11:29). This was also theirs. *Afflicted*, he says; that is, faring ill on the roads, in dangers; which was also theirs. ^A *And they went about*; what is this? *Wandering*, he says, *in deserts and mountains, and in dens and caves of the earth.* Like fugitives, he says, they went about, and like those who migrate from their homes, as if convicted of the most shameful crimes, as if not even worthy to look upon the sun, not even finding a refuge from the wilderness, but needing to flee always, needing to seek hiding-places, needing to bury themselves alive in the earth, always to be in fear.

39. *And all these, having been testified to through faith, did not obtain the promise, 40. God providing something better for us, that they should not be made perfect without us.*

What is the reward for such hope? What is the remuneration? Certainly so great that it cannot be expressed in words. For, he says, *Things which God has prepared for those who love Him, which eye has not seen, nor ear heard, nor have they entered into the heart of man* (1 Cor. 2:9). ^B But they have not yet received it; rather, they are still waiting, although they have departed in such great affliction. How many years are there since they conquered, and they have not yet received it? Yet you, while still struggling, are you impatient? Consider also for yourself what and how great a thing it is for Abraham and the Apostle Paul to be waiting to see when you shall be perfected, so that they may then be able to receive their reward. For, unless we also arrive, the Savior predicted He would not give it to them, just as if a kind father were to say to his good sons who had finished their work that he would not give them what they were to eat unless their brothers arrived. ^C But you are vexed because you have not yet received your reward? What, then, will Abel do, who conquered before all, and sits not crowned? What, indeed, of Noah? What of those who were in those times, who are waiting for you and for those who will be after you?

The best condition of Christians.

Do you see that we are superior, and our condition is better than theirs? For of us, he says, God provided something better. For, lest they seem to be of a better condition than we are, if they were crowned first, He defined one time for the crowning of all; ^D and he who conquered so many years before you receives the crown with you. Do you see the care and providence of God? He did not say, "Lest they be crowned without us," but, *that they should not be made perfect without us*; and so they then appear perfect. They went before in the struggles, but they do not go before in the crowns. He did not injure them, but He honored us; for they are waiting for their brothers. For if we are all one body, there arises for this body a greater pleasure when it is crowned corporally, and not item by item. And indeed, in this, too, are the righteous admirable, in that they rejoice in the good things of their brethren as if they were their own. Wherefore, this also yields to them according to the disposition of their own minds, because they are crowned with their own members; for that they are glorified together is a great pleasure.

(Cap. 12) 1. *Therefore, we also having such a cloud of witnesses placed around us.*

—from the things that happen; just as when the prophet says: *He will deliver you from shelter, and hardness, and rains* (Isai. 4:6); and

David: *The sun shall not burn you by day, nor the moon by night* (Ps. 120:6). ^A This is also what he says here: that the memory of those saints, just as a cloud shades one who is scorched by a hotter ray, in this way lifts up and restores the soul that is worn down by evils. And he did not say, *hovering over* us, but, *placed around* us, which was more than the former; in order to declare by this, that being placed in a circle, it would reasonably cause us to be in greater security. He does not mean witnesses only from the New Testament, but also those from the Old; for they too bore witness to the majesty of God: for instance, like the three youths, and those about Elijah, and all the prophets. *Laying aside every weight.* Every, what? That is to say, sleep, negligence, base and abject thoughts, all human things. *And the sin that easily surrounds us.* Whether he means that which easily besets us, or that which one can easily suffer, he says; or rather this: for it is easy, if we wish, to overcome sin. *Through endurance,* he says, *let us run the race that is set before us.* He did not say, Let us box, nor, Let us wrestle, nor, Let us fight, but he has brought into the middle what was the easiest of all, the race. Nor did he say, Let us add to the race, but, In this very thing let us endure, let us not be dissolved. Let us run, he says, the race that is set before us. ^B Then the chapter of consolation, which he sets both first and last, Christ; *Looking,* he says, *unto Jesus the author and finisher of our faith.* Which indeed Christ himself was constantly saying to his disciples: *If they have called the father of the family Beelzebub, how much more his domestics?* (Matt. 10:25) and again: *The disciple is not above the master, nor the servant above his lord* (Ibid. v. 24). Looking, he says: this is, that we may learn to run, let us look to Christ. For just as in all arts and contests, by looking to the masters we thus imprint the art upon our mind, taking certain rules through vision: so here too, if we wish to run, and to learn to run well, we look to Christ, the author of faith and the finisher, Jesus. What is this? This is to say, he himself implanted faith in us, he himself gave the beginning. Which Christ also said to the disciples: *You have not chosen me, but I have chosen you* (John 15:16). And Paul also says: *Then I shall know even as I am known* (1 Cor. 13:12). If, however, he himself implanted the beginning in us, he himself will also add the end. *Who for the joy that was set before him,* he says, *endured the cross, despising shame.* That is to say, it was permitted to him to suffer nothing, if he had wished: for *neither did he sin, nor was guile found in his mouth* (Isai. 53:9); as he himself also says in the Gospels: *The prince of this world is coming, and has nothing in me* (John 14:30). It was therefore open to him, if he had wished, not to come to the cross: *For I have power,* he says, *to lay down my life, and I have power to take it up again* (John 10:18). If, therefore, he having no necessity to be crucified, was crucified for our sake: how much more is it just for us to endure all things courageously? *Who for the joy that was set* ^C *before him,* he says, *endured the cross, despising shame.* And what is it, *despising shame?* He chose, he says, an ignominious death. Let it be granted, he was dying; but why also ignominiously? For no other reason, but to teach us to consider the glory from men as nothing. For this reason, not being subject to sin, he chose it, instructing us to be bold against it, and to consider it as nothing. Why did he not say Grief, but Shame? Because he did not bear these things with grief. What then is the end? Hear, for he adds: *He has sat down at the right hand of the throne of God.* Do you see the prize? Which Paul also writing says: *For which cause God also has exalted him, and has given him a name which is above all names, that in the name of Jesus Christ every knee should bow* (Philipp. 2:9, 10). It is *according to the flesh,* he says. But indeed, if even there were no prize, even the example was sufficient to persuade us to choose all things; but now prizes also are set before us, not ordinary ones, but great and ineffable. So that we too, when we suffer any such thing, before the apostles let us consider Christ. Why? ^D For his whole life was full of insults: for he was always hearing himself called mad, and a deceiver, and a sorcerer; and at one time the Jews were saying: *This man is not from God;* and at other times: *No,* he says, *but he deceives the crowd;* and again: *That deceiver said while still living, After three days I will rise again.* And they used to slander him even for sorcery, saying: *By Beelzebub he casts out demons* (John 9:16 and 7:12; Matt. 27:63 and 12:24): and that he was insane and had a demon: *Do we not say well,* he says, *that he has a demon and is insane?* (John 10:20)? And he was hearing these things from them, while he was doing good, working miracles, demonstrating the works of God. For if indeed he were hearing these things while doing nothing, it would not have been so wonderful; but if, while teaching the things pertaining to truth, he was called a deceiver, and while casting out demons, he was said to have a demon, and while overturning all things contrary, he was called a sorcerer: what excellence of wonder does this not have? For they were constantly accusing him of these things. 3. But if you wish also to hear the gibes and ironies which they made against him, which especially bite our souls, hear first those from his kindred: *Is not this,* he says, *the son of the carpenter, whose father and mother we know? are not all his brothers here among us?* (Matt. 13:55) and mocking him from his country, they were saying he was from Nazareth. And again: *Search,* he says, *and see that out of Galilee no prophet arises* (John 7:52): and they were bringing calumnies against him. And again they were saying: *Does not the Scripture say that Christ comes from Bethlehem?* (Ib. v. 42)? And you will hear also the taunts which they used against him in his very suffering, mocking and adoring him, and striking and beating him, saying: *Tell us who is it that struck you?* (Matt. 26:68 and 27:40). Besides, a servant of the high priest also gave him a slap, saying: *If I have spoken ill, bear witness to the evil: but if well, why do you strike me?* (John 18:23)? And they placed—

a chlamys upon him, and spat in his face; and they were always applying trials to him, while tempting him. Do you want to see also his accusations, those that were secret, those that were public, and those that were even from the disciples themselves? *Will you also,* he says, *that you want to go away?* and, *You have a demon* (John 6:68, 7:20), was said by those who had already believed. But tell me, did he himself not also always flee, sometimes to Galilee, sometimes to Judea? Was he not subjected to many temptations from his very cradle? Did not his mother carry him down into Egypt when he was an infant? For all these reasons he says: *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, and is set down at the right hand of the throne of God* (Heb. 12:2). Let us, therefore, look unto him and unto his disciples, reading what Paul suffered, and hearing him say: *In much patience, in tribulations, in necessities, in distresses, in stripes, in imprisonments, in seditions, in labors, in purity, in knowledge* (2 Cor. 6:4–6); and again, *Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat* (1 Cor. 4:11–13). Has anyone suffered even a small part of these things? *As deceivers,* he says, *as infamous, as having nothing* (2 Cor. 6:8); and again, *Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst* (2 Cor. 11:24–27). And that these things were pleasing to God, hear him saying: *For this thing I besought the Lord thrice, that it might depart from me. And he said unto me: My grace is sufficient for thee: for my strength is made perfect in weakness* (2 Cor. 12:8–9). Wherefor, he says, *I take pleasure in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake* (2 Cor. 12:10). And hear him also ^A saying: *In the world ye shall have tribulation* (John 16:33). *Consider therefore him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds* (Heb. 12:3). Rightly and deservedly he added this: for if the sufferings of our neighbors arouse us, how much alacrity of soul will the sufferings of the Lord himself not provide us? What will it not do for us? And see how, by omitting to say everything, he signified it all by the word "contradiction": for blows upon the cheeks, laughter, insults, reproaches, derisions—all these he indicated by "contradiction": and not indeed only those, but also those that occurred in the instruction of his whole life. These things, therefore, beloved, let us always reckon, and by night and by day let us turn them over in our minds, knowing that from this we shall bring back great goods, and shall receive much profit from them. ^B The sufferings of Christ are to be recalled to memory. For the sufferings of Christ and the sufferings of the apostles are, in truth, a great consolation. He knew so well that this path of virtue was the better one, that even he, who did not need it, entered upon it; he knew so well that affliction helps, that it is rather the cause of rest and remission. For hear Christ himself saying: *He that taketh not his cross, and followeth after me, is not worthy of me* (Matt. 10:38). As if to say: If you are, he says, a disciple, imitate your Master; for this is what belongs to a disciple. But if he himself came through affliction, you, however, through rest and remission, you are not entering upon the same path that he entered, but another. How then do you follow if you do not follow? How are you a disciple if you do not follow your Master? Paul also says this: *We are weak, but ye are strong; we are despised, but ye are honorable* (1 Cor. 4:10). Or how is it agreeable to reason for us to emulate opposites, and that you indeed should be disciples, but we the masters? Affliction, therefore, is a great thing, O beloved: for it accomplishes two things, and those the greatest, both that it wipes away sins, and makes men strong and robust. ^C It is not affliction that does this, but our own sloth. How, he says? If we are sober, if we ask God that he might not permit us to be tempted beyond what we can bear, if we always cling to him, we shall stand firmly even in the battle line. As long as we have him as a helper, even if temptations blow more vehemently than all the winds, they will be to us as chaff and a leaf that is carried lightly and rashly. Hear Paul saying: *In all these things we are more than conquerors* (Rom. 8:37); and again, *For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us* (Rom. 8:18); and again, *For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory* (2 Cor. 4:17). ^D He calls afflictions, and things of that sort, "light": and emulate this adamant so lightly and rashly clothed with this body. Are you in poverty? But not in as much as Paul, who was contending with hunger, thirst, and nakedness: for he did not suffer this for one day, but was always suffering it. Whence is this evident? Hear him saying: *Even unto this present hour we hunger, and thirst, and are naked* (1 Cor. 4:11). Amazing! Having already attained such glory in preaching, he was bearing so much, and had already completed twenty years in it when he was writing these things? *For I knew a man,* he says, *above fourteen years ago, whether in the body, or out of the body, I cannot tell* (2 Cor. 12:2); and again, *After three years,* he says, *I went up to Jerusalem* (Gal. 1:18). And again hear him saying: *It were better for me to die, than that any man should make my glorying void* (1 Cor. 9:15). And not only this, but also writing again he said: *We are made as the filth of the world* (1 Cor. 4:13). What is more grievous than hunger? What than cold, what than snares from brethren, whom he also calls false brethren? Was he not called the pestilence of the world, was he not an impostor, an insurgent? Was he not torn by lashes and beaten? Let these things come into our minds, O beloved, let us think on these things, let us remember these things and we shall never be dissolved and enervated, even if we are treated with injury, even if our goods are plundered, even if we suffer innumerable evils. Let it be granted to us that we might be held in good estimation in the heavens, and all things are tolerable: let it be granted that we might have our things there.

^A For to those who look toward the things hoped for and expected, nothing is grievous, either in its nature or in the duration of time. For what do you wish that we should compare to those dire things? What, to the fire that is unquenchable, to the worm that is unending? What can one say—to speak of things here—is equal to the gnashing of teeth, to the bonds, to the outer darkness, to the wrath, to the tribulation, to the anguish? But perhaps [you compare them] by time? And what are ten thousand years to ages infinite and unending? Are they not like a small drop to an infinite abyss? But what of the things that are good? But it has a greater excess. *Eye has not seen*, he says, *nor ear heard, nor has it entered into the heart of man* (1 Cor. 2:9). And these things shall be again for infinite ages. Is it not good, then, for the sake of these things to be cut to pieces ten thousand times, to be put to death, to be burned, to endure ten thousand deaths, and to suffer every dire thing that can be endured, both in word and deed? For if it were necessary to live in fire while being burned, ought we not to endure everything for the sake of attaining those promised goods? But why do I say these things, babbling to people who do not even choose to despise money, but hold fast to it as if it were immortal, and even if they give a little out of much, they think they have done everything? This is not almsgiving; for almsgiving is that of that widow, who emptied out her entire living (Mark 12:44). If, however, you cannot afford to cast in as much as the widow, at least cast in what is superfluous; have what is sufficient, not what is redundant. But there is no one who casts in even the redundant; for as long as you have many servants and silken garments, all these things are redundancies. Nothing [of these] is necessary or of use, those things without which we can live; these are superfluous and simply lie outside. Let us see, if you wish, without what we cannot live. Even if we have only two servants, we can live; for where there are some living without servants, what defense do we have, not being satisfied with two? We can also have a house built of bricks with three rooms, and this suffices for us. For tell me, are there not some who have one house with children and a wife? Let there be, if you wish, two servants also. ^B And how, one says, is it not a shame for a free woman to walk about with two servants? Away! It is not a shame for a free woman to walk about with two servants, but it is a shame to go about with many. Perhaps you laugh when hearing these things. Believe me, this is shame, to walk abroad with many. Just as those who sell sheep, or just like the dealers in slaves, so do you consider it a great thing to appear with many servants. This is arrogance and vainglory; that is philosophy and dignity. For a free woman should not be made manifest by the multitude of those who follow; for does virtue consist in having many slaves? This is not of the soul; and that which is not of the soul does not show one to be free. When she is ruled by few, then she is truly free; but when she is in need of many, she is a slave and worse than the slaves. Tell me, do not the angels circle the inhabited world alone, and they do not need anyone to follow them? Are they therefore worse than we, who need [such], because they have no such need? If, then, the not needing any attendant at all is angelic, which is close to the angelic life—that one which needs many, or that which needs few? Is this not a shame? For it is a shame to do anything that is absurd. Tell me, who attracts the looks of those in the market, she who brings many with her, or she who brings few? And of this one who brings few, is not she who appears alone even less obtrusive? Do you see that that is shame? Who attracts the looks of those in the market, she who wears fine garments, or she who is dressed simply and without affectation? Who, again, attracts the looks of those in the market, she who is carried on mules, with gold-embroidered curtains, or she who walks simply and as it happens with modesty? Or perhaps we do not even look at this latter one, even if we see her, but the former one, not only do the many struggle to see, but they even ask who she is and whence? And I pass over saying how much envy is birthed from thence. What then, tell me, is shameful, to be seen or not to be seen? Where is greater shame, when all look at her, or when no one does? When they learn about her, or when they do not even care? Do you see that we do everything not for the sake of shame, but for the sake of vainglory? Nevertheless, since it is impossible to lead you away from this, it suffices for me for now that you learn that this is not shame. ^C Sin alone is shame, which no one thinks to be shame, but [they choose] anything rather than that. Let garments be those of necessity, not superfluous; yet, so that I might not shut you up in great constraint, I give this instruction, that we have no need of gold-embroidered things, nor of fine linens. And I do not say these things; for that the words are not mine, hear the blessed Paul speaking and giving instruction to women *to adorn themselves, not with braided hair, or gold, or pearls, or costly apparel* (1 Tim. 2:9). But with what kind do you wish, O Paul, tell me? For perhaps they will say that gold alone is costly, while silk is not costly; tell me with what kind you wish. *But having food and covering*, he says, *with these we shall be content* (1 Tim. 6:8). Such should be the garment, he says, so as to cover only. For this reason God gave them to us, so that we might cover our nakedness; and any cheap garment can do this regardless of its price. Perhaps you are laughing, you who wear silken garments; for one truly ought to laugh. What did Paul command? And what do we do? And my speech is not to the women only, but also to men. For the rest, all things that we have are superfluous. The poor do not possess what is superfluous: perhaps they also have a necessity of such a sort that, if they were missing, they would indeed abstain. But those others, whether under pretext and occasion, or in truth, possess what is superfluous. Such garments, then, satisfy the use. For what reason does a man want gold? ^D Let this be appropriate for those; these things are worn by them.

and all things are done by women for the sake of being looked at. Let her who is on the stage or at the orchestra be adorned; for she wishes to draw all eyes to herself. ^A But she who truly professes piety, let her not be adorned in this way, but possess an adornment far greater than that.

You also have a theater; do not adorn yourself for that theater. What is your theater? The heaven, the choir of angels. I do not speak of virgins only, but also of those in the world; as many as believe in Christ, they possess that theater. Let us say such things as to delight those spectators; wear such things as to bring them joy. For tell me, if a harlot, having abandoned her gold and her garments and her laughter and her witty and shameful words, should be clad in a cheap garment and enter in a composed manner, and should speak pious and religious words, and discourse about temperance, and say nothing shameful, will not all rise up? Will not this theater be dissolved? Will they not cast her out as one who does not know how to relate to the people, and who speaks things alien to that satanic theater? Thus you too, if you should enter into the theater of the heavens wearing those garments, they will cast you out, the spectators! For there, there is no need for these golden garments, but for others. What kind? Such as the prophet says: ^B *In golden fringes she is arrayed, variegated* (Ps. XLIV, 14), but rather that you adorn your soul; for it is it that contends and struggles there. *All the glory of the king’s daughter is from within*, he says. Encase yourself in these things; for you will free yourself from countless other evils, your husband from anxiety, and yourself from care. For so you will be venerable to your husband, when you are in need of few things.

§. For every man is accustomed to act with affectation towards those who are in need of him. When he sees that they are not in need of anything, he puts aside his pride so that he addresses them on equal terms. When a man sees that his wife does not need anything from him, and that she disdains presents from him, even if he were very proud, then he will the more respect her, and no longer be her ruler. For we are subject to those of whom we have need; but if we withdraw ourselves, we are no longer liable, but he knows that out of the fear of God we attribute some obedience to him, not for the sake of what comes from him. Now indeed, as one who confers great things upon us, however much he has obtained, he does not think he has obtained the whole; then, however, even if he has obtained but little, he will be grateful. He will not reproach, nor will he himself be compelled by you through avarice to defraud others. For what is more irrational than to prepare golden ornaments for this purpose, that they may be carried around in the baths and in the forum? ^C But in the baths and in the forum, it is perhaps not wonderful; but that one should proceed into the church in such attire is a very ridiculous thing. For why does she enter wearing golden ornaments, when she ought to enter to hear that she must be adorned *not with gold and pearls, nor with sumptuous clothing* (1 Tim. II, 9)? Why therefore do you enter, O woman? Is it as if you were struggling against Paul, and showing that even if he says these things a thousand times, you will not turn? But perhaps as one wishing to refute us teachers, saying these things in vain? Tell me, if some Greek and unbeliever should hear this passage being read, where the blessed Paul says these things, charging the Christian woman: *You have a theater, and in that theater do not adorn yourself. What is your theater? The heaven, the choir of angels; not I say only of virgins, but also of those who are in the world, as many as believe in Christ, they have that theater.* Let us say such things so as to delight those spectators; dress yourself in such things so as to gladden them. For tell me, if a harlot, having abandoned her golden ornaments and sumptuous garments and her laughter and urban and obscene words, were to be clad in a cheap garment and composedly enter and speak pious and religious words, and discourse about temperance, and say nothing shameful, will not all rise up? Will not the theater be dissolved? Will they not cast her out as one who does not know how to befit the people, and who says things alien to that satanic theater? So you too, if you should enter the theater of heaven in those garments, the spectators will cast you out. For there, there is no need of these golden garments, but of others. What, then? As the prophet says: *In golden fringes she is arrayed, variegated* (Ps. XLIV, 14), but rather that you adorn your soul; for it is it that contends and struggles there. *All the glory of the daughter of the king is from within* (Ps. XLIV, 14), he says. Dress yourself in these; for you will also free yourself from innumerably other evils, your husband from anxiety, and yourself from concern. For thus you will be venerable to your husband, when you need few things. ^D I do not speak of widows and wealthy women; for it is seen that this is necessary to do because of the needs of widowhood; but even to those who have a husband. *But*, she says, *I do not please my husband.* And do you not wish to please your husband, but the throng of poor women? Nay rather, not to please, but to wear them out and afflict them with grief, and make their poverty greater. How many blasphemous things are spoken because of you? It is said, *Let there be no poverty: God hates the needy, God does not love those who are in poverty.* For that you do not wish to please your husband, nor are you adorned for that cause, you make manifest to all from the things that you yourself do. For when you have crossed the threshold of the bridal chamber, you immediately put aside everything, both the garments and the golden ornaments and the pearls; for you do not wear those luxuries at home. But if you wish to please your husband at all, there are things through which you will please him: through gentleness, through meekness, through honesty. For believe me, O woman, even if your husband should be a thousand times prone to incontinence, these things will more draw him: gentleness, meekness, temperance, and moderation, to be alien to pride, not to be sumptuous, but humble and modest. For even if you devise a thousand such things, you will not restrain the unchaste and the incontinent: those who have such husbands know this. For however you may adorn yourself, he, as one who is incontinent, goes to another; but him who is temperate and modest, you will not capture with these things, but with the opposites; modesty, decorum, gentleness,

^A in these things you truly both cause pain, and clothe yourself in the honor of a lover of ornaments. For even if the husband is ashamed, and as a temperate man does not say it, yet inwardly he will condemn you; but he will not suppress his envies and jealousies. Will you not finally expel every pleasure, raising up envy against yourself?

7. Perhaps you listen with difficulty to what is being said, and are indignant, saying that I am provoking husbands more against their wives. I do not say these things to provoke the husbands, but because I wish these things to come to pass from you willingly, for your sake, not for theirs; not that I might free them from envy, but that I might free you from the phantasy of worldly life. Do you wish to appear beautiful? And I wish for this, but it is beauty that God seeks, beauty that the King desires. What kind of lover do you wish to have, God or men? If you are beautiful with that beauty, God will desire your beauty; but if you have this without that, He will loathe you, and men who are defiled will be your lovers; for no one who loves a woman under a husband is a good man. Think the same also regarding the external world. For that world—I mean the world of the soul—draws God to itself; this one, however, attracts petty men. Do you see that I care for you, that I am concerned for you, so that you might be beautiful, truly beautiful, truly glorious, so that instead of petty men you might have the Lord of all, God, as your lover? ^B And she who has Him as a lover, to whom will she be like? She dances with the angels. For if a woman loved by a king is accounted blessed above all, what will she be worth who is loved with the great love of God? Even if you set the world against this, nothing is worthy of that beauty. Let us therefore cultivate this beauty, with this let us be adorned, so that we may enter into the heavens, into the spiritual chambers, into the bridechamber that is undefiled. For this beauty (of the body) is coveted by all, and when it remains well, and neither disease troubles it nor care—things which are impossible—it does not remain for twenty years; but that other beauty always blooms, always flourishes; there is no need there to fear change, no old age approaching has brought a wrinkle, no disease descending has withered it, no care of despondency has harmed it, but it is superior to all these things. But this beauty here departs before it is even revealed, and when revealed, it does not have many to admire it. For those who are orderly do not admire it, and those who do admire it, admire it with lewdness. Let us not, therefore, cultivate this, but that; let us hold fast to that, so that with bright lamps we may depart into the bridechamber. For this is not promised to virgins only, but to souls that are virgins; since, if this were simply for virgins, the five would not have been excluded. This, therefore, belongs to all as many as are virgins in soul, as many as are delivered from worldly thoughts; for these thoughts corrupt souls. ^C If, therefore, we remain entire, we shall depart thither and be received. “For I have espoused you,” he says, “to one husband, that I may present you as a chaste virgin to Christ” (2 Cor. 11:2). These things he said not to the virgins, but to the fullness of the whole Church. For the incorrupt soul is a virgin, even if she has a husband; she is a virgin in the true virginity, the wonderful one; for this (of the body) is that one’s consequence and shadow, but that other is the true virginity. Let us cultivate this, and thus we shall be able to see the bridegroom with a bright face, and to enter with bright lamps, if the oil does not fail us, if, having melted down our gold, we have wrought such oil as makes the lamps bright; and that oil is philanthropy. If we share our goods with others, if we make them into oil, then it will stand by us, and we shall not say at that time, “Give us oil, for our lamps are going out” (Matt. 25:8), nor shall we need others, nor, having gone to those who sell, shall we be excluded, nor shall we hear that fearful and terrible voice, while knocking at the doors, “I know you not”; but He will recognize us, and we shall enter together with the Bridegroom, and having entered into the spiritual bridechamber, we shall enjoy ten thousand blessings. For if here the bridechamber is so bright, and the chambers so splendid, that no one who gives heed can be satisfied, how much more so there? The heaven is the bridechamber, and the bridechamber of heaven is better; we shall enter thither. But if the bridechamber is so beautiful, who then shall the Bridegroom be? And why do I say that we should put aside our gold and share it with those in need? For if it were necessary even to sell ourselves, ^D if it were necessary to become slaves instead of free, so as to be able to be with that Bridegroom, to enjoy that beauty, only to look into His face—would it not be necessary to accept everything with eagerness? And yet, for an earthly king, so that we might only see him, we often risk even what is in our hands just for the sake of seeing him, and even things that are necessary; but for the sake of the King and Bridegroom in the heavens, both being one, so as not only to be counted worthy to see Him, but also to precede Him with lamps, and to be near Him, and to be forever with Him, what should we not do? What should we not perform? What should we not endure? Therefore, I beseech you, let us take up some longing for those blessings, let us long for that Bridegroom, let us be virgins in the true virginity; for the Lord seeks the virginity of the soul. With this, let us enter into heaven, not having spot or wrinkle, or any such thing, so that we may also attain the blessings promised to us; of which may it be granted that we all may partake, by grace and philanthropy.

having spot or wrinkle, or any such thing, so that we may also attain the blessings promised to us; of which may it be granted that we all may partake, by grace and philanthropy.

HOMILY XXIX

^A Chap. 12. v. 4. *You have not yet resisted unto blood, striving against sin: 5. and you have forgotten the consolation, which speaks to you as to sons, saying: My son, do not neglect the discipline of the Lord, nor tire when you are corrected by him. 6. For whom the Lord loves, he chastises; and he scourges every son whom he receives. 7. If you endure discipline, God will be affected toward you as toward sons. For what son is there whom the father does not correct?*

1. There are two modes of consolation, which seem to be contrary to each other, yet bring with them great power; both of which he has placed here. One, indeed, is when we say that some have suffered many things: for the soul finds rest when it has many witnesses of its own sufferings; which he did indeed place above, saying, "Call to mind the former days, in which, being illuminated, you endured a great fight of afflictions" (Heb. 10:32). Another mode is when we say, "You have not suffered anything great": for by this saying we are converted and excited, and become more ready to suffer. The former makes the afflicted and distressed soul rest; but the latter settles and recreates the sluggish soul, turns it when it is lazy and supine, and draws it back from pride. Lest, therefore, pride should be born in them from that former testimony, see what he does: "You have not yet," he says, "resisted unto blood, striving against sin: and you have forgotten the consolation." Nor did he immediately subjoin what follows, but when he had shown them all who had resisted even unto blood, and then had subjoined that the sufferings of Christ were a glory, then he easily followed through with the rest. Writing this also to the Corinthians, he says: "Let no temptation take you, but what is human" (1 Cor. 10:13), that is, small. For this suffices to excite and raise up the soul, when it reflects that it has not reached the whole, and has persuaded itself from the things that went before. But he says: "You have not yet suffered death: your loss has proceeded as far as money, as far as honor, and so far as that you were driven out; but Christ shed his blood for us; and you, not even for your own selves: he struggled unto death, waging war for the truth, for your sake; but you have not yet come to dangers threatening death." "And you have forgotten the consolation." This is: you have let down your hands, and have become dissolute. "You have not yet," he says, "resisted unto blood, striving against sin." Here he shows both that sin breathes vehemently, and that it is armed: for that expression, "You have resisted," is said to those who are standing. "Which speaks to you as to sons, saying: My son, do not neglect the discipline of the Lord, nor tire when you are corrected by him." He makes consolation and exhortation from the things themselves; but from abundance, he also brings it from the words, from this testimony: "Nor tire," he says, "when you are corrected by him." These, therefore, are of God. This also is no small thing for consolation, when we learn that it is the work of God that these things can come to pass, He granting it: as also Paul says: "For this thrice I besought the Lord, and he said ^B to me, My grace is sufficient for thee: for my power is made perfect in infirmity" (2 Cor. 12:8–9). He, therefore, grants it. "For whom the Lord loves, he chastises; and he scourges every son whom he receives." You cannot say that there is any just man without affliction: for even if he should so appear, yet we do not know other afflictions. Wherefore it is necessary that every just man should come through affliction. For it is the sentence of Christ that the broad and wide way leads to destruction, but the narrow and strait one to life (Matt. 7:13). If, therefore, it is allowed to come to life thence, but from elsewhere it is not allowed, then all who have come to life have come through the narrow way. "If you endure discipline," he says, "God will be affected toward you as toward sons. For what son is there, whom the father does not correct?" Therefore, it is for correction, not for punishment, nor for torment, nor that you may suffer evils. See: whence they thought that they were deserted, from these things, he says, let them believe that they are not deserted. As if he had said: Because you have suffered so many evils, do you think that God has abandoned and hated you? But if you had not suffered, then you ought to have suspected this: for if he scourges every son whom he receives, he who is not scourged, perhaps is not a son. What then, he says, do not the wicked suffer evils? They do indeed suffer: for how should they not suffer? But he did not say, "Whoever is scourged is a son," but, "Every son is scourged." But you cannot say this: for there are many who are scourged, even the wicked, such as murderers, robbers, ^C sorcerers, grave-robbers. But they pay the penalties for their own crimes, and are not scourged as sons, but are punished as wicked men; you, however, as sons. You see how on every side he moves reasonings, from facts which are in Scripture, from words, from his own notions, from examples which are in life. Then also from common custom? 8. "But if you are without discipline, whereof all are made partakers: then are you bastards, and not sons."

2. You see that he said what I was saying, that there cannot be a son who is not chastised? For just as in families fathers despise illegitimate sons, even if they learn nothing, and even if they are not distinguished by glory; but concerning legitimate sons they fear lest they give themselves to idleness and sloth: so also in the present case. If, therefore, it belongs to illegitimate children not to be instructed, one ought to rejoice because of discipline, since it is applied to genuine and legitimate sons. God offers Himself to you as to sons: for this very reason he says. 9. "Then we have had fathers of our flesh as instructors, and we reverenced them: shall we not much more obey the Father of spirits, and live?" Again, from their own sufferings, from those things which they themselves were suffering, he exhorts. For just as he says there: "Call to mind the former days," so also here: God, he says, deals with us as with sons, and you cannot say, "We cannot bear it"; and as with dear sons. For if fathers

who are earthly be reverenced, how can you not reverence the heavenly Father? Although it does not consist solely in this differentiation or in the persons, but also in the cause and the matter itself: for they do not instruct us for the same ends. And so he adds: "They," he says, "chastened us for a few days, as it seemed good to them." This means, often fulfilling their own pleasure, and looking to their own advantage in all things. Here, however, this cannot be said: for He does not do this for any of His own interests, but for you and for your benefit alone. They did it so that you might be useful to them, and often they did so without purpose; here, however, there is nothing of the sort. Do you see that this also brings consolation? For we are most closely knit to those who instruct us or advise us when we see that they do not do so for any of their own interests, but the whole concern arises for our sake. For this is sincere love, and love in truth, when, though we are of no use to the one who loves us, we are loved by him. For we are loved, not so that He might receive, but so that He might give. He instructs, He does everything, He is eager for everything, so that we might become capable of His own good things.

"They," he says, "chastened us for a few days according to what seemed good to them; but He for our profit, that we might partake of His holiness." What is meant by "His holiness"? It means purity, that we might become worthy of Him according to our power. He is eager that you might receive, and He does everything so that He might give to you; yet you are not eager to receive. "I said," he says, "unto the Lord, Thou art my Lord, for Thou hast no need of my goods" (Ps. 15.2). "Then," he says, "we had the fathers of our flesh as instructors, and we gave them reverence; shall we not much rather be in subjection unto the Father of spirits, and live?" By "Father of spirits" he means either the gifts, or our prayers, or the incorporeal powers. If we die in this way, then we shall live. And he rightly said, "They indeed for a few days chastened us according to what seemed good to them"—for what seems good is not everywhere profitable—"but He for our profit."

3. If then chastisement is a profit, then chastisement is a participation in holiness. And indeed it is greatly so: for when it casts out sloth, when it casts out wicked desire, when it casts out the love of worldly things, when it gathers up the soul, when it makes one condemn all things here (for such is affliction), does it not become holy? Does it not draw down the grace of the Spirit? Let us therefore always consider the righteous, and let us see whence all of them shone, and above all Abel, and Noah: for were they not from affliction? For it is not possible for one who is alone in such a great multitude of evils not to be afflicted. For Noah, he says, being alone perfect in his generation, was well-pleasing to God. For consider for me, if now, having thousands whose virtue we may emulate, and fathers and teachers, we are so afflicted, what was it likely that he suffered, being alone among so many? But should I speak of the strange and paradoxical rain? Should I speak of Abraham, and what befell him, such as his repeated migrations, the seizing of his wife, the dangers, the wars, the temptations? Or Jacob, how many terrible things he suffered, being driven from every side, and laboring for others, and toiling for others? For it is not necessary to recount all his temptations; the record is sufficient, and he himself while speaking to Pharaoh said: "Few and evil are the days of my life, and they have not reached unto the days of my fathers." But shall I speak of Joseph? Or Moses? Or Joshua? Or David? Or Samuel? Or Elijah? Or Daniel? Or all the prophets? But all these you will find became glorious from their afflictions. Tell me, then, do you wish to become glorious from comfort and luxury? But you could not. Or should I speak of the apostles? Yet even these surpassed all others in sorrowful things. Why do I say these things? Christ also says this: "In the world ye shall have tribulation"; and again, "Ye shall weep and lament, but the world shall rejoice."

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...is the princeps: for in large part its operations are affected along with the condition of that [the soul]. For we are different when we are in sickness, because we are softened, and when we are healthy, we are again different. For just as with the strings, when the sounds are soft and not properly taut, the art of the musician is frustrated, being forced to serve the softness of the strings, so too does the soul receive many injuries from the body, and suffers many necessities. For since it stands in need of much care, it undergoes that bitter servitude. ^A Therefore, I ask, let us make it strong and robust, and not make it a hospital. I am not speaking to men alone, but also to women. Why do you unceasingly dissolve it with luxuries and make it feeble and flaccid, O woman? Why corrupt its strength with fat? Fat is for it also a softness, not a strength. But if you were to cast these things aside and comport yourself differently, then even the beauty of the body would proceed according to your desire, when strength and a healthy condition are also present; but if you besiege it with a thousand diseases, there will be neither the flower of the body, nor any healthy condition, for you will always be in sadness.

^B Just as the air, when it smiles, shows it clear and bright, so too does the joy of the soul make the face better; but if it is in sadness and grief, it becomes more unsightly. Sadness is caused by diseases and ailments, but diseases are caused by the body having become softened by many luxuries. Wherefore, for this reason also, flee from luxuries if you believe me. "But it has pleasure," one says, in indulging one's own bent and in luxuries. But it does not have as many as it has troubles. Otherwise, the pleasure is only as far as the throat, as far as the tongue; for when the table is cleared or the food swallowed, you are as if you had not partaken of it; nay, rather you are far worse, as one who carries away from it heaviness, distension, gas, and a sleep like unto death, and often even wakefulness [arising] from satiety, and obstruction of the breath, and eructation. And you have cursed the stomach a thousand times, whereas one ought to loathe intemperance.

Against gluttony and satiety. Let us not, therefore, fatten the body, but let us hear Paul saying: "Make not provision for the flesh to fulfill the lusts thereof" (Rom. 13:14). For just as if someone were to take food and throw it into a sewer, such is he who stuffs it into his stomach; nay, rather, it is not just like that, but far worse. For the one here creates a sewer apart from its own evils; but there, both disease and innumerable infirmities are produced. For that which nourishes is that which suffices, that which is also able to be digested; but that which exceeds the use and is more than moderate, not only does not nourish, but also brings harm to the body. But no one sees these things because of common prejudice and untimely pleasure. Do you wish to nourish the body? Amputate what is redundant, give what is sufficient, and as much as can be processed and digested: do not burden it, lest you overwhelm it. What is sufficient is both nourishment and pleasure; for nothing produces pleasure so much as food that is properly digested: nothing produces health so much, nothing produces such sharpness of the senses, nothing is there that repels disease as much. Therefore, what is sufficient is both nourishment and pleasure and health; but that which is more than moderate is both harm and trouble and disease. For what hunger does, satiety does also, and indeed even more serious things; for the former leads and delivers man [from life] in a few days; but the latter, gnawing and rotting the body, delivers it over to long disease, and thereafter to a most grievous death. But we, indeed, consider hunger an abominable thing, but we run to excessive satiety. Whence this disease? Whence this madness? I do not say that we should torture ourselves, but that we eat only as much as both has the pleasure which is truly pleasure, and is able to nourish the body and render it fit and well-ordered, and properly compacted and composed for the operations of the soul. But when too much nourishment has been ingested into it, it cannot, so to speak, retain the nails and the joined fastenings because of the redundancy; for the entering redundancy dissolves and disperses the whole. "Make not provision for the flesh," he says, "to fulfill the lusts thereof" (Rom. 13:14). He rightly said, "to fulfill the lusts"; for luxuries are the material for obscene desires; even if one who indulges in luxury is the greatest of all philosophers, it is necessary that he be affected by wine and food at some time, it is necessary that he be dispersed, it is necessary that he bear a greater flame. From this, lewdness; from this, adulteries: for the hungry stomach cannot beget love, nay, not even he who uses what is sufficient; but he who begets obscene pleasures is he who indulges in luxuries. And just as ground that is very moist produces worms, and dung which becomes sodden and has much moisture; but on the contrary, ground that is free from that moisture bears many fruits, since it has nothing that exceeds measure: for even if it is not cultivated, it sends forth grass, but if it is cultivated, fruits; so too [is it with] us. Let us not, therefore, make the flesh useless, nor harmful, but let us plant in it useful fruits and fruit-bearing trees, and let us take care not to dissolve them with luxuries: for these things, when they have rotted, send forth worms instead of fruits. So too, the innate desire, if you sate it, begets base pleasures, nay, most base ones. Let us, therefore, remove this plague in every way, that we may be able to attain the promised goods, in Christ Jesus our Lord, etc.

HOMILY XXX

They carry a certain weariness and annoyance, and then they perceive the utility. For such a thing is virtue, and such is vice: there, pleasure is first, then grief; but here, grief is first, and then pleasure. But they are by no means equal: for it is not equal, when one has been affected by trouble first, to rejoice afterwards; and when one has rejoiced first, to be affected by trouble afterwards. How? Here indeed...

there is no expectation of future pleasure that mitigates the intensity of the present despondency; so that it happens that one never rejoices, and here one is never grieved. And not in this alone are the respects of the difference, but also in another way. How? Because not even the times are equal, but much greater and longer. And here there is even something more in spiritual matters. From this, therefore, Paul attempts to introduce consolation, and again takes up the common judgment, to which no one can stand opposed, nor fight against with a common vote. For when one says what is acknowledged by all, all agree, and no one opposes. You are grieved, he says; ^A this is according to reason: for such is discipline, it has such a beginning. Whence he also added thus: But all discipline for the present indeed does not seem to be of joy, but of grief. He well said, It does not seem: for discipline is not of grief, but only seems so; nor is it in part, but entirely; for, he says, all discipline does not seem to be of joy, but of grief; that is, both human discipline and spiritual. Do you see him arguing from common notions? It seems, he says, to be of grief; so it is not. For what grief brings forth joy? None; just as neither does pleasure bring forth despondency. ^B And afterwards it yields peaceful fruits of righteousness to those who have been exercised by it. He did not say fruit, but fruits, signifying a great multitude. To those who have been exercised by it, he says. What is, To those who have been exercised by it? To those who have endured for a long time and have persevered. Do you see how he has used even an honorable name? Therefore, discipline is an exercise, making the athlete strong, and invincible in the contests, and unconquerable in the wars. If, therefore, all discipline is of this kind, this also will be so. So that one must expect good things, and the end is sweet and peaceful. And do not wonder if, being harsh, it has sweet fruits; since even in trees the bark is almost of no quality and rough, ^C but the fruits are sweet. But he took it from the common notion. If, therefore, one must expect such things, why are you grieved? Why, having endured the painful things, do you grow slack about the good things? You endured the things that were bound to be unpleasant; do not, therefore, grow slack about the recompense. Wherefore lift up the hands that hang down and the palsied knees, and make straight paths for your feet, that the lame part may not be turned out of the way, but rather be healed. He addresses them as runners and boxers and combatants. Do you see how he arms them, how he raises them up? Here he says this about their own thoughts. Walk straight, he says; that is, without doubting. For if discipline is from love, if it begins from providence, if it ends in a good purpose; for this he proves both by deeds, and by words, and by all things; why do you grow slack? For such are those who have despaired, those who are not strengthened by the hope of the future. ^D Walk straight, he says; so that the lameness may not be increased, but be changed to the former state; for he who runs with lameness makes the evil worse. Do you see that it is in our power to be healed in every way? Follow peace with all men, and holiness, without which no one will see the Lord. This which he was saying above, Not forsaking the collecting of your own selves (Hebr. 10.25), this he also hints at here. For nothing so much makes one easy to struggle against and easy to capture in temptations as being divided. And see how: Break up a phalanx in war, and the enemies will not need labor, but will find them bound, having found them separately, and being in this way weaker. Follow peace with all men, he says. Therefore even with those who do evil. This he says also elsewhere: If it be possible, as much as in you, living in peace with all men (Rom. 12.18). For your part, he says, be at peace, not harming piety in any way, but in the things in which you suffer evil, bear it nobly; for long-suffering is a great weapon in temptations. So also Christ was making His disciples strong, saying: Behold, I send you as sheep in the midst of wolves: be ye therefore prudent as the serpents, and harmless as the doves (Matth. 10.16). What do you say? We are in the midst of wolves, and you command us to be as sheep and as doves? Yes, he says; for nothing so shames the one who does evil, as your bearing nobly the things brought upon you, and neither by word nor by deed avenging yourselves. This also makes us more philosophical, and procures a greater reward, and benefits them. But did so-and-so insult you? You bless him. See how much you gain from this: you have extinguished the evil, you have procured a reward for yourself, you have shamed him, and you have suffered nothing terrible yourself. Follow peace with all men and holiness. Holiness, what does he mean? Chastity and the modesty that is in marriage. Whether one is without marriage, he says, let him remain pure, or let him marry; whether in marriage, let him not commit fornication, but let him use his own wife; for even this is holiness. How? Not that marriage is holiness, but marriage preserves the holiness from faith, not allowing one to attend to a harlot. For marriage is honorable, not holy; marriage is pure, yet it does not provide holiness, but it prevents one from polluting the holiness given from faith. Without which, he says, no one will see the Lord. Which he also says in the Epistle to the Corinthians: Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor abusers of themselves with mankind, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God (1 Cor. 6.9, 10). For how can he who has become the body of a harlot be the body of Christ? Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator or profane person. Do you see how everywhere he entrusts the common salvation to each one? Exhorting, he says, one another every day, while it is called to-day. 2. Do not, therefore, pour everything upon the teachers, do not pour everything upon the leaders; you can also, he says, edify one another. Which also writing to the Thessalonians he was saying: Edify one the other, even as also ye do (1 Thess. 5.11); and again, Exhort one another.

(1 Thess. 5.14). This we also exhort you to do now. You can do more good for one another than we can, if you will; for you converse with each other more frequently, you are better acquainted with each other’s affairs, you are not ignorant of each other’s faults, and you have greater familiarity, charity, and intimacy. These are no small aids toward instruction, but represent great and opportune access; you can rebuke and exhort more effectively than we. ^A And not this alone; but since I am one, but you are many, you can all, as many as you are, be teachers. Wherefore, I beseech you, do not neglect this grace. Everyone has a wife, has a friend, has a servant, has a neighbor: let him rebuke him, let him admonish him. For how is it not absurd, that for the sake of food you should make feasts, and have a set day for meeting one another, and supply what is lacking to each through fellowship—for example, if one must attend a funeral, or a banquet, or if there is some help to be rendered to a neighbor—but for the teaching of virtue you should not do this? Yes, I beseech you, let no one neglect it, for he shall receive a great reward from God. And that you may understand, he to whom five talents were entrusted is a teacher; he to whom one, is a learner. ^B If the learner says, "I am a learner, I am in no danger," and hides this common trust of instruction which he received from God, and has not admonished, and has not used freedom of speech, has not rebuked, has not persuaded if he can, but has hidden it in the earth—for the heart that hides God’s grace is indeed earth and ashes—if, therefore, he hides it either through sloth or through wickedness, his saying, "I had one talent," will not defend or excuse him. You had one talent: you ought to have brought another and doubled the talent; if you had brought even one more, there would have been no blame. For He did not say to him who brought two, "Why have you not brought five?" but He deemed him worthy of the same rewards as he who brought five. Why? Because he exercised what he had, and did not leave it idle, nor—because he received less than he who was entrusted with five talents—was he therefore negligent, nor did he use his smallness as a pretext for idleness. ^C Nor ought you to look to him who had two; rather, you ought to look to him, and as he, though he had two, imitated him to whom five were given, so you too ought to have imitated him to whom two were entrusted. For if to him who has money and does not share it, punishment is inflicted, how shall not the greatest punishment be inflicted on him who can admonish in any way whatsoever, and does not do it? There the body is nourished, here the soul; there you prevent temporal death, here eternal. There is no need for power of speech, not for eloquence. If you see a friend committing adultery, say to him: "It is an evil thing you are doing; are you not ashamed, are you not blushing? It is an evil thing." He knows it is evil, you will say? Indeed he knows, but he is dragged by passion. Sick people also know that drinking cold water is bad, but they still need those who will restrain them; for he who is held by an affection cannot immediately suffice for himself in his sickness. You, therefore, who are healthy, are needed for his cure; and if he is not persuaded by word, watch him as he goes and hold him back; perhaps he will be moved by shame. And what, he says, does it profit if he does it because of me, and because he was held back by me? Do not examine it too closely: for the time being, drag him by any means from the evil action; let him get used to not going to that pit; whether by you or by some other means he is restrained, there will be gain in this. For when you have accustomed him not to go there, then you will be able, taking him as he breathes a little, to teach him that he ought to do this for God’s sake, and not for man’s. ^D Do not desire to correct the whole thing at once; for you will not be able; but do it bit by bit and gradually. If you see him going to a party and to banquets full of drunkenness, do the same thing there too; and in turn ask him that, if he should see in you any defect or vice, he might bring you help and correct you. For thus he will also bear the reproof in himself, when he sees that you too have need of being reproved, and not as though you were correcting everything, nor as a teacher, but as a friend and brother bringing help. Say to him: "I have profited you by admonishing you of things that are useful; and do you restrain and correct what you see in me to be deficient and vicious." If you see him irritable, if avaricious, repress it, bind him with admonition. This is friendship; thus a brother helped by a brother becomes as a fortified city (Prov. 18.19). For it is not eating and drinking that make friendship; for even robbers and assassins have such; but if we are friends, if we truly care for one another, let us confer these things upon one another: these things lead us to beneficial friendship; these things prevent us from being led to Gehenna. Therefore, let not him who is rebuked take it ill; for we are men, and there are in us vices and defects; nor should he who rebukes do it as if mocking and holding him up to ridicule, but privately with gentleness and meekness. For he who rebukes has need of much gentleness, so that he may persuade him to bear the incision. Do you not see with what gentleness physicians apply healing when they burn and cut? Much more ought those who rebuke to do this; for reproof makes one wince more fiercely than fire and knife; and therefore physicians place great effort into having them bear the incision gently, and apply it as placidly as possible, and yielding a little, and then granting them leave to breathe. Thus also must reproofs be made, so that those who are rebuked do not recoil. Even if it should be necessary to be treated with contumely, even if to receive blows, let us not refuse. For even those who are being cut often cry out vehemently against those who are cutting; but they regard none of these things, but only the salvation of those who are suffering. So here too it is necessary to do everything usefully for the sake of reproof, to bear everything, looking toward the proposed reward. "Bear one another’s burdens, and so fulfill the law of Christ" (Gal. 6.2). Thus, therefore, both rebuking and bearing with one another, we can fulfill the edification of Christ; and thus you will make the labor light for us, bringing us help in all things, and extending a hand, having become participants and companions, and each one of you of the other’s salvation.

that we may attain the promised good things, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Spirit, etc.

HOMILY XXXI

^A Chap. 12, v. 14. *Follow peace with all men and holiness, without which no man shall see the Lord.* 1. Many are the things that characterize Christianity, but greater than all, and better than all, is mutual love and peace. For this reason Christ also says: *My peace I give to you*; and again, *By this shall all men know that you are my disciples, if you love one another* (John 13:35). For this reason Paul also says now: *Follow peace with all men, and holiness*, that is, decency, *without which no man shall see the Lord*. ^B *Looking diligently lest any man fail of the grace of God.* As if some long journey were being made by a large company, take heed, he says, that no one be left behind; for I do not seek this only, that you yourselves should arrive, but that you should also watch over the others. *Lest any man fail*, he says, *of the grace of God*. He calls the future good things the grace of God, the evangelical faith, the most excellent conduct; for all things are of the grace of God. Do not, therefore, say to me that it is only one who is perishing, and that for one Christ died. Christ died for one, and do you not care? *Looking diligently*, he says; that is, searching exactly, visiting, observing—which is the case with the weak—and examining through everyone, *[observing]*. *Lest any root of bitterness springing up trouble you.* This is located in Deuteronomy; he took it from a metaphor of plants. Lest any root of bitterness, he says; which, writing elsewhere, he also says: *A little leaven ferments the whole lump* (1 Cor. 5:6). I do not wish this, he says, for the sake of that one only, but also because of the injury resulting from him. That is, even if there be such a root, do not let any sprout come up, but let it be cut out, so as not to bear its proper fruits, so as not to defile and pollute the others also. For, he says, *lest any root of bitterness springing up trouble you, and by it many be defiled*. And with good reason he called sin bitter; for nothing is indeed more bitter than sin; and they know this who, after having committed it, are melted by their conscience, who endure great bitterness; for being most bitter, it distorts the very faculty of reason. Such is the nature of the bitter, it is unprofitable. And he said well: *A root of bitterness*. He did not say, A bitter root, but, Of bitterness; for it is possible for a bitter root to bear sweet fruits, but a root of bitterness, being both a source and a substance, cannot ever bear a sweet fruit; for all things are bitter, it has nothing sweet; all things are bitter, all things are unpleasant, all things full of hatred and abomination. *And by it*, he says, *many be defiled*. That is, that this may not happen, cut out the licentious. *Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.* And was Esau a fornicator? He does not say here that Esau was a fornicator, ^C but it is placed in contrast to the *pursue holiness*; but the term *profane* is said as regarding him. Let no one therefore be as Esau, profane, that is, a glutton, incontinent, worldly, selling off spiritual things. *Who for one morsel of meat sold his birthright.* That is, he who sold this honor from God through his own sloth, and for the sake of a small pleasure lost the greatest honor and glory. This is appropriately said to them; this is the act of a foul, of an unclean person. So that not only is the fornicator unclean, but also the glutton, who is a slave to his belly. For this man also is a slave to another pleasure; he is forced to covet, he is forced to plunder, he is forced to behave indecently in ten thousand ways, being a slave to that passion, and he often blasphemes. He did not consider the birthrights to be worth anything. Wherefore, also providing for his temporary relief, he even went so far as to give up the birthrights. So that our birthrights are superior now, not those of the Jews. At the same time, this also contributes to their passion; for he hints at this by this: that the first became last, and the second first; this one [first] because of his constancy, that one [last] because of his sloth. For you know, he says, that even afterwards, wishing to inherit the blessing, he was rejected; *for he found no place of repentance, though he sought it carefully with tears*. 2. What is this? Does he discard repentance? By no means. But how, he says, did he find no place of repentance? If he condemned himself, if he lamented greatly, why did he not find a place of repentance? Because the matter was not one of repentance. For just as the sorrow of Cain was not of repentance, and the murder showed it, so here too the words were not of repentance, and after these things the murder showed it; for he himself also, by his own resolve, sought to kill Jacob. *For the days of mourning for my father are at hand*, he says, *and I will kill my brother Jacob* (Gen. 27:41). For this reason his tears had no power to grant him repentance. And he did not say, Repentance, simply, but, *And though he sought it carefully with tears, he found no place of repentance*. Why so? Because he did not repent in the way he ought—for this is what constitutes repentance; he did not repent as he ought. Since how could he say these things? How did he encourage those who had become slothful again? How those who had become lame? How those who were paralyzed? How those who had given up? For this is the beginning of a fall. It seems to me that he is hinting at some fornicators among them, not wishing, however, to rebuke them yet, but he feigns ignorance, so that they might be corrected. For one must first pretend ignorance, but after that, when they persist, then to bring in the rebuke, so that they may not become shameless. Which Moses also did in the case of Zambri and of the Madianitess. *For he found no place*, he says, *of repentance*. He did not find repentance, either because he sinned in something greater than repentance, or because he did not manifest a worthy repentance. There are, therefore, sins...

^A greater than those for which repentance can be offered. This, then, is what he means: "Lest we fall into an incurable case." So long as it is only a stumbling, it is easy to become upright again; but if we have been utterly overturned, what will remain? For with those who have not yet fallen he speaks in this way, shaking them with fear, and saying that it is impossible for one who has fallen to ever meet with consolation; but to those who have already fallen, so that they might not fall into despair, he says the contrary: "My little children, of whom I am in labor again until Christ is formed in you" (Gal. iv, 19); and again, "You who are being justified in the law, you have fallen from grace" (Gal. v, 4). Behold, he testifies that they have fallen. For he who is standing, when he hears that it is impossible for the one who has fallen to obtain pardon, will be more earnest, and more firm and stable in standing; but if you were to use the same vehemence toward one who has already fallen, he will never rise again; for by what hope will he manifest a change? He says not only, ^B "He wept," but also, "He sought." Therefore, he does not exclude repentance when he says, "He found no place of repentance," but he wants, rather, to shield them and render them firm and stable so that they might not fall. Whoever, therefore, do not believe in hell, let them remember these things; whoever think that sins ought not to be punished, let them consider these things. Why did Esau not obtain pardon? Because he did not perform repentance as he ought. Listen to Peter's repentance after his denial. For the evangelist, narrating the things done by him, says, "And going out, he wept bitterly." Therefore, even such a sin as that was forgiven him, because he performed his repentance in the way that was fitting. And yet, the sacrifice had not yet been offered, the victim had not yet been made, the sin had not yet been removed; wickedness still held sway and exercised tyranny. And that you may know that the denial was not so much of sloth and negligence as it was from the fact that God had deserted him, educating human nature to know its measure, and not to oppose what was said by the Master, nor to be wise above others, but to know that without God nothing can be done, and that, "Unless the Lord build the house, in vain do they labor who build it" (Ps. CXXVI, 1); hear how, while warning him to be modest, Christ said to him alone: "Simon, Simon, behold, Satan has asked to sift you as wheat; but I have prayed for you, that your faith may not fail" (Luc. XXII, 31, 32). For because it was likely that he would please himself and be high-minded, conscious that he loved Christ more than all the others, he is allowed to sin and to deny his Master: for that reason he also wept bitterly, and did those other things which followed upon his weeping. For what did he not do? He afterwards cast himself into countless perils, and in all things manifested the great virtue and constancy of his soul. Judas also performed repentance, as I have said, but badly: for he strangled himself. Esau also performed repentance, as I have said; or rather, ^C he did not even perform repentance, for his tears were not of repentance, but rather of insult and anger; and the things which follow show this. Blessed David performed repentance, saying thus: "I will wash my bed every night, I will water my couch with my tears" (Ps. VI, 7). After so many years, after so many generations, he was weeping as if it had happened just recently. For it is not fitting for one who is performing repentance to be angry or to be fierce, but to be crushed as one condemned, as one who has no confidence, as one upon whom sentence has been passed, as one who ought to be saved by mercy alone, who appeared unmindful and ungrateful toward his benefactor, as one reprobate and worthy of countless punishments. If he thinks these things, he will not be angry nor will he be indignant, but he will mourn, he will weep, he will groan, he will wail by night and by day. It is never fitting for one who is performing repentance to forget his sin, but he should rather entreat God that He might not remember it, while he himself remembers it always; if we remember it, God will forget it. Let us take punishments upon ourselves, let us accuse ourselves; thus will we appease the Judge. For a sin that you have confessed becomes less; that which you have not confessed becomes worse. For if anyone joins impudence and an ungrateful spirit to sin, he will never stand: how then will such a person be able at all to guard against falling again into the same things, if he did not first know that he had sinned?

It is good to acknowledge one's sins and to call them to memory. ^D Let us not, therefore, deny our sins, I pray, nor be impudent, lest we be punished even against our will. Cain heard from God: "Where is Abel your brother?" and he says: "I do not know; am I my brother's keeper?" (Gen. IV, 9). Do you see how he made this a graver sin? But not so his father, who, when he had heard, "Adam, where are you?" said, "I heard your voice, and I was afraid because I am naked, and I hid myself" (Gen. III, 9, 10). It is a great good to remember sins assiduously: nothing heals a fault like assiduous remembrance; nothing makes a man so sluggish toward vice. I know that the conscience shrinks, and does not allow itself to be scourged by the memory of evils; but firmly bind your soul, and impose a bridle upon it: for just as an unbridled horse, so it is intolerable, nor does it want to persuade itself that it has sinned. This whole thing is clearly satanic. But let us persuade ourselves that we have sinned, so that we may both perform repentance, and when we have performed repentance, be freed from punishments. How do you wish, tell me, I pray, to obtain pardon for your sins, if you have not yet confessed them? He who has sinned is clearly worthy of mercy and clemency; but you, when you have not yet persuaded yourself of this, how do you think it just to obtain mercy, while behaving so impudently in your sins? Let us persuade ourselves that we have sinned: let us do so not only with our tongue, but also with our mind and thought; let us not merely call ourselves sinners, but let us recount our sins, enumerating each one specifically. I do not tell you to bring them forth into public as a parade, nor to accuse yourself before others, but to obey the Prophet who says: "Reveal your way to the Lord" (Ps. LVI, 5). Confess them to God, confess your sins to the Judge, praying, if not with the tongue, at least with memory; and

you shall not bear a grudge, having them constantly in your memory, you will not be angry, you will not revile, you will not think highly of yourself, you will not fall into the same things again; you will be more eager toward good deeds.

4. ^B Do you see how many good things arise from the memory of sins? Let us, therefore, write them upon our minds. I know that the soul does not endure such bitter memory; but let us compel and force it. It is better for it to be bitten by the memory now than to be tormented by punishment at that time. Now, if you are mindful of them and constantly offer them to God and pray on their behalf, you will quickly wipe them out; but if you forget them now, then you will be reminded of them even against your will, when they are brought into the middle before the whole world and paraded publicly before everyone, friends and enemies and angels. For indeed He did not speak only to David, "What you did in secret, I will make manifest to all" (2 Reg. 12.12), but to us all as well. You feared men, he says, and you felt shame before God all the more; and while God was watching, you did not care, but you stood in awe of men. "For the eyes of men," he says, "are their fear." Therefore, you shall pay the penalty before these very eyes; for I will rebuke you, placing your sins before the eyes of all. For that this is true, and that on that day the sins of all of us are paraded, if we do not now efface them by constant memory, listen to how the cruelty and inhumanity of those here who did not show mercy are paraded. "I was hungry," he says, "and you gave me nothing to eat" (Matt. 25.42). When are these things said? Is it in a corner? Is it in secret? By no means. But when? When the Son of Man comes in ^C His glory and gathers all the nations, when He separates these from those, then, with everyone listening, He will say, having set some on the right and some on the left: "I was hungry, and you gave me nothing to eat." See again how even the five virgins, hearing before all, "I do not know you." For the five and the five do not signify only the number of the virgins, but all evil, cruel, and inhuman virgins, and those who are not such. So too, he who buried the one talent heard before all, and before those who had brought the five and the two: "You wicked and slothful servant." He rebukes them not only with words but also with deeds at that time; just as the evangelist also says, "They shall look on Him whom they pierced" (Joan. 19.37). For the resurrection of all will be at once, both of sinners and of the just; at once He will be present judging all. Think, then, who those will be at that time who are in dejection, who are in pain, who are being dragged into the fire, while others are being crowned. "Come," He says, "you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; and again, Depart from Me into the fire prepared for the devil and his angels" (Matt. 25.34, 41).

Let us not simply hear the words, but let us picture them also in our sight, and let us imagine that He is present now, and saying these things, and that we are being dragged away into that fire. What soul will we have? What comfort? And what, when we are cut in two? And what, when we are accused of rapacity? What excuse will we have to say? What plausible argument? None; but it is necessary that we be bound, and with heads bowed, be dragged toward the mouths of the furnaces, toward the river of fire, toward the darkness, toward the immortal punishments, and be unable to ask for rescue from anyone. For it is not, He says, it is not possible to pass from here to there; for there is a great chasm between us and you, and it is not possible for those who wish to pass over and stretch out a hand; but it is necessary to burn forever, with no one defending us, even if it be a father, even if a mother, or anyone at all, even if they have great confidence before God. For "a brother," he says, "does not redeem; shall a man redeem?" (Ps. 48.8). Since, therefore, it is not possible to have hopes of salvation in another, but under God's love for mankind in ourselves, I beseech you, let us do everything so that our life may become pure and our conduct excellent, and that we may not receive any stain from the beginning; but if we have received one, let us ^D at least not sleep after the stain, but let us always persevere in washing away the filth through repentance, through tears, through prayers, through almsgiving. What then, if I do not have (the means) to perform almsgiving, says one? But you have a cup of cold water, however poor you may be; but you have two mites, however you may be in poverty; but you have feet so as to visit the sick, so as to enter into prison; but you have a roof so as to receive strangers. For there is not, there is no forgiveness whatever for the one who does not perform almsgiving. We say these things to you constantly, so that we may achieve even a little through the constancy; we say these things not caring for those who are being benefited, as for you. For to those, you give the things here, but you receive in return the heavenly things; of which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, and worship, now and ever, and to the ages of ages. Amen.

HOMILY XXXII

For you have not come to a mountain that might be touched, and an enkindled fire, and a whirlwind, and darkness, and a storm, and the sound of a trumpet, and the voice of words, which they who heard excused themselves from, that the word might not be added to them. For they could not endure what was being said: “And if a beast touches the mountain, it shall be stoned.” And (so terrible was what was being seen) Moses said, “I am terrified and trembling.” But you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the assembly of many thousands of angels, and to the Church of the firstborn who are written in heaven, and to God the Judge of all, and to the spirits of perfect just men, and to Jesus the mediator of the New Testament, and to the sprinkling of blood that speaks better than Abel. ^A

It is true, those things that happened on Mount Sinai were once again terrible: the fire, the darkness, the gloom, the storm. For God, he says, appeared in Sinai through fire, storm, and gloom. But the New Testament was not given with any of these things, nor with such a spectacle; rather, it was given by Christ in simple speech. Observe, therefore, how he makes a comparison of these as well; and with good reason he placed the former ones afterward. For when he had persuaded them by innumerable proofs, and when he had shown what the difference was between the two Testaments, then, after having first rejected the former, he easily proceeds to these; and what does he say? “For you have not come to a mountain that might be touched, and an enkindled fire, and a whirlwind, and darkness, and a storm, and the sound of a trumpet, and the voice of words, which they who heard begged that no word should be added to them.” They could not endure what was being said: “And if a beast touches the mountain, it shall be stoned.” ^B These, he says, are terrible, and so terrible that they could neither endure the hearing nor would a beast dare to ascend. But these were not such things as those which followed; for what is Sinai compared to heaven? What is a touchable fire compared to God, who cannot be touched? For our God, he says, is a consuming fire (Heb. 12:29). That those things which were done on the mountain were full of terror is clear from what they said: “Let not God speak to us; let Moses speak to us” (Exod. 20:19). For they could not endure, he says, what was being said: “And if a beast touches the mountain, it shall be stoned.” And (so terrible was what was being said) Moses said, “I am terrified and trembling.” ^C What wonder is it that he is said to have suffered such things for the people, when he himself, who had entered the gloom where God was, says: “I am terrified and trembling”?

“But you have come to the mountain of Sion, and the city of the living God, the heavenly Jerusalem, and the assembly of many thousands of angels, and the Church of the firstborn who are inscribed in heaven, and God the Judge of all, and the spirits of perfect just men, and Jesus the mediator of the New Testament, and the sprinkling of blood that speaks better than Abel.” See through how many things he shows the excellence of the New Testament over the old. For instead of the earthly Jerusalem, the heavenly Jerusalem is given: “For you have come to the city of the living God, the heavenly Jerusalem.” Instead of Moses, there is Jesus: “And Jesus,” he says, “the mediator of the New Testament.” Instead of the people, all the angels: “And,” he says, “the assembly of many thousands of angels.” ^D Whom does he mean by the firstborn, when he says, “And the Church of the firstborn”? All the choirs of the faithful. He also calls them the spirits of perfect just men. Do not, therefore, take it ill: “You shall be with these,” he says.

What is it that he says: “And the sprinkling of blood that speaks better than Abel”? Did the blood of Abel speak? Certainly; and how? Listen to Paul saying: “By faith Abel offered a greater sacrifice than Cain, through which he received testimony that he was righteous; and through it, being dead, he still speaks” (Heb. 11:4). And elsewhere: “The voice of your brother's blood cries out to me” (Gen. 4:10). Either this, therefore, must be said, or that: that it is still chanted even now; but not like the blood of Christ. For this [the blood of Christ] cleansed everyone, and it sends forth a more brilliant and more significant voice, in that it has a greater testimony, which is carried through deeds.

“See that you do not refuse him who speaks. For if they did not escape who refused him who spoke oracles on earth, much more shall we who turn away from him who speaks to us from heaven.” Whose voice shook the earth then; now, however, He makes a promise, saying: “Yet once more I will move not only the earth, but also heaven.” That he says, “Yet once more,” declares the translation of the things that can be moved, as things that are made, so that those things that are immovable may remain. Therefore, receiving an immovable kingdom, let us have grace, through which we may serve, pleasing God with fear and reverence. For our God is a consuming fire.

Those things were terrible, but these are much more admirable and glorious; for there is no darkness here, nor gloom, nor storm, as there was there. And why did God then appear through fire? It seems to me that through those things he silently signifies the obscurity of the Old Testament, and that the law was shadowed and covered; furthermore, also to show that the legislator must be terrible and sharp in punishing those who delinquished. ^A Why the sound of the trumpet? Appropriately, as if a king were present. This, indeed, will certainly be the case also at the second advent: “The trumpet shall sound,” he says, “and we shall all be awakened” — referring to the resurrection. The voice of the trumpet signifies nothing else than that it is necessary for all to rise. But then all those things were sensible, and spectacles, and voices; those things, however, that are hereafter are all intelligible and invisible. And the fire signifies that God is fire: “For our God,” he says, “is a consuming fire”; the gloom, and the darkness, and the smoke again show that the thing is terrible. Thus also Isaiah says: “And the house was filled with smoke” (Isa. 6:4). And what is intended by the storm? The human race was slothful and lazy; it was necessary, therefore, for it to be aroused by these things. For there was no one so dull and sluggish who would not lift up his mind on high when these things were happening, when laws were being given. ^B Moses was speaking; God was answering him in a voice: for it was necessary for the voice of God to be brought forth. Since He was about to give the law through Moses, because of this He makes him worthy of belief. They did not see Him because of the gloom, they did not hear Him because of the voice.

Homily XXXII

But let us look at what was said from the beginning: "For you have not come to a mountain that may be touched and that burned with fire, and to the sound of a trumpet and the voice of words, which those who heard it begged ^A that the word should not be added to them" (Heb. 12:18, 19). Therefore they themselves became the cause that God appeared through flesh. And what did they say? "Let Moses speak to us, and let not God speak to us." Those who make comparisons prefer the former, so that they may show these present things to be far greater; though I, considering those former things also to be wonderful (for they are works of God and a demonstration of His power), yet in this way also show ours to be better and more wonderful. For they are great in a twofold way: because they are both brilliant and, being greater, they are also more accessible and more gentle. This also, writing to the Corinthians, he says: "But we all, with unveiled face, beholding the glory of the Lord, are being transformed" (2 Cor. 3:18), "and not as Moses put a veil over his face." ^B They were not deemed worthy, he says, of those things which we are. For what were they deemed worthy of? They saw darkness, gloom, they heard a voice. But you also heard a voice, not through gloom, but through flesh; you were not disturbed, nor were you thrown into confusion, but you even stood and spoke with the mediator. But otherwise, He also shows the invisible through the darkness. "And gloom," he says, "under His feet" (Ps. 17:10). At that time even Moses was afraid, but now no one is; the people stood below then, but we are not below, but higher than the heavens, near to God as sons, and not as Moses. There it was a wilderness, here it is a city, and a gathering of myriads of angels; here He shows joy and gladness, instead of the gloom and the darkness and the storm. "And to ^C the church" of the firstborn who are written in heaven, "and to God, the Judge of all." They did not approach, but stood far off, even Moses; but you have approached. Here he frightens them by saying, "And to God, the Judge of all." Therefore He is the judge sitting not only of the Jews, nor only of the faithful, but of the entire world. "And to the spirits of just men made perfect." He speaks of the souls of those who attained excellence. "And to Jesus, the mediator of the new covenant, and to the blood of sprinkling" (Heb. 12:24); that is, of purification. "That speaks better than Abel." If his blood speaks, much more does He who was slain live. And what does He speak, listen: "And the Spirit," he says, "makes intercession with groanings which cannot be uttered" (Rom. 8:26). How does He speak? For wherever ^D He falls into a sincere mind, He rouses it, and makes it speak. See that you do not refuse Him who speaks; that is, do not despair. For if those did not escape who refused Him who spoke upon the earth. Who does he mean? It seems to me, Moses. And what he says is this: If those who refused Him who gave the law upon earth did not escape, how shall we escape if we refuse Him who gives the law from heaven? Here he shows, not that He is some other; far from it; he does not show one and then another, but that He appears fearful, uttering a voice from heaven. He is indeed the same, both this one and that one, but this one is fearful; for he does not speak of a difference of persons, but of the way of giving. How is this clear? From what he adds, saying: "For if those did not escape, refusing Him who spoke upon the earth, much more [shall we not escape] we who turn away from Him who speaks from heaven." What then? Is this one other than that one? How then does he say, "Whose voice shook the earth then"? For the voice of Him who then gave the law shook the earth. But now He has promised, saying: "Yet once more I shake not only the earth, but also the heaven" (Heb. 12:26). And the "yet once more" signifies the removal of those things that are shaken, as of things that have been made. Therefore all things shall be moved from the midst, and shall be braced for the better from above; for he hints at this by saying these things here. Why then do you grieve, suffering in a world that does not remain, afflicted in a world that is passing away a little later? If rest were in the latter part of the world, then it would be necessary to be afflicted, looking toward the end. "So that those things which cannot be shaken may remain" (Heb. 12:27). And what are the things that cannot be shaken? The things to come.

3. Let us therefore do all things for this, so that we may attain those things, so that we may enjoy those goods. Yes, I beg and implore, let us make this our earnest endeavor. No one builds to fall in a city that is about to fall. Tell me, I pray, if someone were to say that after a year this city will fall, and that city will not, would you have built in the one about to fall? So I say this now, let us not build in this world; it will fall a little later, and everything will perish. And what do I say, it will fall? Before its fall, we will perish and suffer terrible things, we will acquire them. Why do we build upon the sand? Let us build upon the rock; for whatever may come, that building remains unassailable, nothing will be able to capture it, and rightly so; for that place is inaccessible to all such designs, just as the one here is accessible; for indeed earthquakes and conflagrations and the incursion of enemies take it from us, and often destroy us along with it. But even when it stands, either sickness carries us off sooner, or it does not allow us while remaining to enjoy it well; for what pleasure is there, where there are diseases, and slanders, and envy, and plots? Or if none of these things is the trouble, often, not having children, we are distressed, we are dejected, not having those to whom we may hand over our houses and all the rest; and we are worn out henceforth as laboring for others; and often the inheritance has gone even to enemies, not only when we have departed, but even while we are living. What then is more miserable than to labor for enemies, and so that they may rest, to gather sins for ourselves? And of this there are many examples seen in the cities; and I am silent, that I may not grieve those who have been deprived; since I could have mentioned some of them by name, and I had many stories to tell, and many houses to point out to you, which the enemies of those who labored for them took as masters; not houses only, but also slaves and the entire inheritance often passed to enemies. For such are human affairs. But in the heavens there is nothing to fear of these things, that another enemy might come after the one who has died, and take over the inheritance; for there is neither death there, nor enmity; the tabernacles of the saints are alone; and in those saints there is exultation, joy, gladness: "For the voice," he says, "of exultation is in the tabernacles of the righteous" (Ps. 117:15). They are eternal, having no end. These do not fall with time, they do not change their possessors, but stand in perpetual bloom, and rightly so.

For there is nothing there subject to corruption, nor anything into which decay can befall; rather, all things are immortal and such that decay has no power over them. Let us pour out our money into this building: we have no need for artisans or workmen; the hands of the poor build these houses for us—the lame, the blind, and those who are maimed or mutilated; these are they who build them. And do not wonder, since they also procure the kingdom for us, and give us boldness before God.

^A Almsgiving, in fact, is an excellent art, and a patron to those who practice it. For it is dear to God and always stands near Him, easily beseeching favor for whom it wishes, provided that it suffers no injury from us; but injury occurs when we perform it through rapine. But if it is pure and sincere, it gives great boldness to those who send it up. Such is its power that it even makes intercession for those who have fallen and for those who have sinned. It breaks bonds, dissolves darkness, extinguishes fire, destroys the worm, and drives away the gnashing of teeth; with it, the gates of heaven are opened with great security. And just as when a queen enters, no one of those to whom the custody of the gates is entrusted would dare to examine who she is and whence she comes, but all immediately receive her, so too with almsgiving: for it is in very truth a queen, making men like unto God. "Be ye," He says, "merciful, as your heavenly Father is merciful" (Luke 6:36). It is winged and light; it has golden wings, and has a flight that greatly delights the angels. "There," it says, "are the wings of a dove covered with silver, and her pinions in the glow of gold" (Ps. 67:14). For it flies like some golden and living dove, possessing a tranquil aspect and a mild eye. There is nothing better than that eye. The peacock is beautiful, yet when compared to it, it is but a jackdaw; so beautiful and admirable is this bird. It looks perpetually upward, surrounded by much of God's glory; it is a virgin possessing golden wings, composed, with a countenance white and mild; it is winged and light, standing near the Royal throne. When we are judged, it is present suddenly and appears, and rescues us from punishment, embracing us with its wings. God prefers it to sacrifices; He speaks often of it: so much does He love it. "He shall take up," He says, "the widow and the orphan and the poor." From it, God wishes to be named: "The Lord is compassionate and merciful," says David, "long-suffering and of great mercy, and truthful" (Ps. 145:8; 102:8; 144:8); and another says, "The mercy of God is over all the earth" (Ps. 56:13). It is this that saved the human race; for if He had not had pity on us, all would have perished; this mercy reconciled us when we were enemies; this has performed innumerable goods; this persuaded the Son of God to become a servant and to empty Himself.

^B Let us emulate it, beloved, through which we have been saved; let us love it, let us prefer it to riches; and even without riches, let us have a merciful soul. There is nothing that so expresses a Christian as almsgiving; nothing that the unbelieving and all people admire so much as when we show mercy. For we ourselves often are in need of this mercy, and we say to God daily: "According to Thy great mercy, have mercy on us" (Ps. 51:1). Let us begin ourselves; or rather, we do not begin first, for He has already shown His mercy toward us; but, beloved, let us follow as those who come later. For if men have mercy on the merciful, even if they have committed innumerable sins, much more does God. Hear the prophet saying, "But I," he says, "am like a fruitful olive tree in the house of God" (Ps. 52:10). Let us become such as the olive tree; let us be adorned on every side with commandments, for it is not enough to be like an olive tree, but one must also be fruitful. For there are those who, while showing mercy, give a little throughout the whole year, or once each week, or dispense only a pittance; these are olive trees, but not fruitful ones—rather, they are withered. For in that they show mercy, they are olive trees; but because they do not do so plenteously and liberally, they are not fruitful olive trees. But let us be fruitful. I have often said, and now I say: the greatness of almsgiving is not shown by the measure and quantity of what is given, but by the will and purpose of the one who gives. You know what the widow did; for it is useful always to offer this example, so that not even the poor person might despair of himself, seeing her who contributed the two mites. Some even brought hair when the temple was being built, and not even they were rejected. But if they had possessed gold and then had brought hair, they would have been worthy of execration; but because they possessed only this, and brought it, they were accepted. Therefore, Cain was also reproved, not because he offered common things, but because he offered the vilest of all things that he had: "Cursed," he says, "is he who has a male, and offers that which is corrupt to God" (Mal. 1:14). He did not say this purely and simply, but "who has, and spares." If anyone, therefore, does not have, he is free from blame, or rather, he has a reward. For what is viler than two obols, and more of nothing than hair? What is viler than a measure of fine flour? Yet these were not valued less than calves and gold. For, "According to what a person has, he is accepted, not according to what he does not have" (2 Cor. 8:12); and, "According to what thou hast," he says, "do thou beneficience." Therefore, I ask, let us pour out our faculties onto the poor with a ready mind; even if they are small, we shall receive the same reward as those who have brought more, or rather, more than those who have brought innumerable talents. If we do these things, we shall attain the ineffable treasures of God; if we do not only hear, but also perform; if we do not only praise, but also show in our deeds. May it be granted to us all to attain this, 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 ever, and unto the ages of ages. Amen.

HOMILY XXXIII

^A CH. 12. v. 28. *Therefore receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. 29. For our God is a consuming fire.* That which he says elsewhere, *For the things which are seen are temporal; but the things which are not seen are eternal* (2 Cor. 4:18), and from this offering consolation in the evils which we endure in the present life, this he does here also, and says: *Let us have grace*; that is, let us give thanks to God, let us remain firm. For not only ought we not to be grieved at present things, but we ought to give Him the greatest thanks for those which are to come. *Whereby we may serve God acceptably*; that is, thus it is possible to serve God acceptably, by being thankful in all things. *Do all things*, he says, *without murmurings and disputings* (Phil. 2:14). For whatever anyone does while murmuring, he cuts away and loses the reward, just as the Israelites; for you know what a great penalty those paid for their murmurings. Therefore he says, *Neither murmur ye*. It is not possible, then, to serve acceptably, without giving thanks to Him for everything, both for temptations and for comforts. *With reverence and godly fear*; that is, let us not utter anything rash, nothing shameless, but let us restrain ourselves, that we may be modest; for this is what he says, *with reverence and godly fear*. ^B *Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.* See how he commands them to preserve present things; and he does not add others; for he did not say, "Become brotherly," but, *Let brotherly love continue*. And again he did not say, "Be hospitable," as if they were not, but, *Be not forgetful to entertain strangers*; for this is likely to happen because of tribulations. Then he also adds that which was sufficient rather to exhort them, saying: *For thereby some have entertained angels unawares.* Do you see how great the honor is, how great the gain? What is, *unawares*? Not knowing, he says, they entertained them. Therefore also the great reward is given to Abraham, because not knowing them to be angels, he entertained them; for if he had known, it would be nothing wondrous. Some here say that Lot himself is also hinted at, and that he said it on his account. *Remember them that are in bonds, as bound with them, and them which suffer adversity, as being yourselves also in the body. Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge.* ^C *Let your conversation be without covetousness; and be content with such things as ye have.* See how much his discourse is about temperance. He said, *Follow peace with all men, and holiness*; and again, *Lest there be any fornicator, or profane person*; now again he says, *Whoremongers and adulterers God will judge.* Everywhere the prohibition is with a penalty. And how, consider from this: having said, *Follow peace with all men, and holiness*, he added, *without which no man shall see the Lord*; but here, *Whoremongers and adulterers God will judge*, and having first placed the* Marriage is honorable in all, and the bed undefiled*, then having added the penalty, he shows that he has rightly added what follows. For if marriage was allowed, rightly is the fornicator punished, rightly is the adulterer chastised. Here he strips himself for the heretics. He did not say again, "Let no one be a fornicator"; but having once spoken, then he added it as a common exhortation, and not as directed towards them. *Let your conversation be without covetousness; be content with such things as ye have.* ^D He did not say, "Let there be no possessions," but, *Let your conversation be without covetousness*; that is, let the mind be free, let the judgment show itself to be philosophical; and it will show itself, if we do not seek things superfluous, if we are content with what is sufficient for our need. For he said above, *And took joyfully the spoiling of your goods*. These things he urges so that they might not be covetous. *Content*, he says, *with such things as ye have.* Then also here is the consolation, so as not to despair: *For He himself*, he says, *hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.* Behold again, in temptations, the consolation. *Remember them which have the rule over you.* This he had been laboring to say from above; for this reason he said, *Follow peace with all men*. This also he exhorted the Thessalonians, that they should hold them in honor beyond measure. *Remember*, he says, *them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.* What is this sequence? An excellent one indeed; for he says, considering their conversation, that is, their life, imitate their faith; he speaks of that which is steadfast. How? For he proves their faith; for from a pure life comes faith. Or that, having believed firmly in things to come, they accomplished an excellent manner of life. For they would not have exhibited a pure life, if they were doubting concerning things to come, if they were wavering. So that here too he heals the same thing. *Jesus Christ the same yesterday, and to-day, and for ever. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.* By *Yesterday*, he means all the past time; by *To-day*, the present; by *For ever*, the infinite and that which has no end. And what he says is this: You have heard of a High Priest, but not a High Priest who ceases; for He is always the same. But perhaps as there were some who were saying that this Christ who was crucified is not the expected Christ, but another will come, he says, *yesterday and to-day*, and, *The same for ever*; showing by this that He who has come will come again, and He is this very one, and was before, and is, and will be for ever. For even now the Jews say that another will come, and those who deprive themselves of the Existing One, will fall in with Antichrist. *Be not carried about*, he says, *with divers and strange doctrines.* He wants them not to be carried about, not only with strange, but not even with divers doctrines; for he knows that destruction is born for those who are carried about by both. *For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.* Here he quietly hints at those who introduce the observance of meats; for by faith all things are clean; therefore faith is needed, not meats. For we have an altar, whereof they have no right to eat which serve the tabernacle.

^A And since, he says, it was decreed that we must not observe these things, it seemed that this was typical of one who destroys his own laws; but he turns it again. Do not we ourselves also observe them, he says? We observe them even more vehemently, by not imparting them even to the priests themselves. For the animals whose blood is brought into the sanctuary for sin by the high priest, their bodies are burned outside the camp. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate. ^B Do you see the shining type? Outside the camp, he says, and outside the gate. Since therefore those things which were offered for sin were a kind of type, and were burned outside the camp for a burnt offering, justly and deservedly Jesus, who was offered for our sins, suffered outside the gate. Therefore it behooves us also to imitate him who suffered death for us, and to withdraw far from the cares of this world—that is, let us be outside the world, and apart from earthly things. Whence, about to signify this, he added: Let us go forth therefore unto him outside the camp, bearing his reproach—that is, suffering the same things, having fellowship with him in his passions. ^C As one condemned, he was cast out to the cross; let it not then shame us to go forth and outside the world. For he implies this by what he says: Outside the camp, and, Outside the gate. For we have not here, he says, a continuing city, but we seek one to come. Through him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips confessing his name. Through him, he says, as through a high priest, as far as the flesh is concerned. Confessing, he says, to his name. That is: let us speak nothing evil, nothing forward, nothing bold, nothing impudent, nothing arrogant; but with shame and reverence let us do and say all things. ^D Which point he indeed does not say rashly, but as one who knew that they were in affliction; for the soul casts away hope in afflictions, and puts off shame. But let not us, he says. Behold, again he says this very thing which he was saying before: Not forsaking, he says, our assembling together (Heb. 10:25). For thus we shall be able to do all things with shame and reverently; for often, affected by the shame of the men themselves, we do not do many things that are base.

Be not forgetful of beneficence and communion

^A for if this confirms the heart, it stands in safety. Does faith, therefore, confirm? Then reasonings shake it; for faith is contrary to reasoning. "In which they were not profited," he says, "those who walked in them." For what is the gain, tell me, from that observation? Does it not rather destroy? Does it not work sin in such a man? If one must observe, one ought to observe that from which profit will come to those who observe. A good observation is the avoidance of wickedness, uprightness of heart, piety toward God, and right faith. "In which," he says, "they were not profited who walked in them"; that is, who kept them throughout. The one observation is to abstain from sin. For what is the profit, where there are some so defiled that they cannot partake of the sacrifices? So that nothing saved them, although they were zealous about the observations, but because they had not faith, they were not profited even so.

Then he removes the sacrifice from the type and leads the argument to the prototype, saying: "For the blood of animals is brought into the holy places by the high priest, these bodies are burned outside the camp." ^B Therefore, Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. So those were a type of these, and thus Christ fulfilled everything by suffering outside. Here He also indicates that He suffered voluntarily; for he shows that those things were not simply that, but a certain type, and this dispensation itself was not outside the suffering, but the blood was brought into heaven. Since the blood is brought into the true holy places, the sacrifice of which only the high priest partook. We, therefore, partake of the truth. If, then, we partake not of reproach, but of sanctification, the reproach is the cause of the sanctification; for just as He was reproached, so also were we. If we go forth then, we commune with Him. What is it, then, to go forth to Him? Let us commune with Him in His sufferings, let us bear His reproach; for He did not suffer outside the gate simply, but that we also might take up His cross, and remain outside the world, and strive to be so. Just as He was reproached as a condemned man, so also are we. ^C And through Him let us offer a sacrifice to God. And what sacrifice does he say? He himself interpreted it, saying, The fruit of lips giving thanks to His name; that is, prayers, hymns, thanksgiving; for these are the fruit of the lips. They offered sheep, calves, and gave them to the priest; but let us offer none of these, but thanksgiving, and in all things, as far as possible, the imitation of Christ: let this sprout from our lips. "Do not forget charity and communion; for with such sacrifices God is well pleased." Let us give, he says, such a sacrifice to Him, that he may offer it to the Father; for otherwise it is not offered, unless through the Son; or rather also through a contrite heart. He said all these things in this way because of those who are still disposed more weakly among the hearers; since that it is the grace of the Son is clear; for how is the honor equal? "That all," he says, "should honor the Son, even as they honor the Father." If the Son is not glorified when the Father is glorified, where is the honor equal? Since the fruit of lips giving thanks to His name is to know grace for Him, that is, for all things, and for those things which He suffered for us: let us bear all things thankfully, if it be poverty, if it be sickness, if it be anything else; for He alone knows what is advantageous for us. "For what we should pray for," he says, "as we ought, we know not." So, those who do not even know how to ask what is necessary, if we do not lay hold of the Spirit, how should we know the advantageous things? Therefore, let us strive to offer thanksgiving for all things, and let us bear all the things that befall us nobly. When, therefore, we are in poverty, when in sickness, let us give thanks; when we are slandered, let us give thanks; when we suffer evils, let us give thanks; this makes us to be near God: then we also have God as a debtor. ^D When, however, we fare well, we are debtors and accountable to God; moreover, often these things become to us for judgment, but those things for the paying off of sins. Those things draw down mercy, those things philanthropy; but these lead even to pride, these lead even to sloth, and prepare one to imagine great things about oneself, these make one vain. For this reason the prophet was saying: "It is good for me, O Lord, that Thou hast humbled me, that I might learn Thy justifications." When Hezekiah was benefited and was delivered from his evils, his heart was lifted up; when he fell ill, then he was humbled, then he became near to God. "When," he says, "He was slaying them, then they sought Him, and returned and rose early to God"; and again: "When he was grown fat and thick, the beloved kicked." For the Lord is known doing judgments. Great is the good of affliction. "Narrow is the way"; so, affliction pushes us into the narrow one; he who is not afflicted will not be able to enter. For he who is pressing himself in the narrow way, this is the one who also enjoys relief; but he who makes himself broad, neither enters, and is afflicted being squeezed, so to speak. Hear how Paul entered into this narrow way. "I buffet," he says, "my body, and enslave it." He buffeted the body, so that he might be able to enter; for this reason he continued in all his afflictions giving thanks to God. Have you been deprived of money? This has lightened you by much of the breadth. Have you fallen from glory? This is another breadth. Have you been slandered? Was what was said against you believed, in which you are not conscious of yourself? Rejoice and exult. "For blessed are you," he says, "when they reproach you, and say all evil words against you, falsely, for My sake. Rejoice and exult, because your reward is great in the heavens." Why do you marvel if you are distressed, and wish to be released from temptations? Paul wished to be released, and he besought God many times, and did not obtain; for the "thrice" often means "many times." "For this I besought the Lord thrice," he says, "and He said to me, My grace is sufficient for you; for My power is perfected in weakness"; by weakness he means here the afflictions. What then? Since he heard these things, he bore them thankfully, and says: "Therefore I am well pleased in weaknesses"; this is, I am satisfied, I dwell in afflictions. Let us, therefore, give thanks for all things, both for relief, and for afflictions, for whether we are in poverty, we give thanks. Are we in sickness? We give thanks. Are we slandered? We give thanks.

ve thanks for all things, both for relief, and for afflictions, for whether we are in poverty, we give thanks. Are we in sickness? We give thanks. Are we slandered? We give thanks. He bore these things with spirit, and says: "Therefore I take pleasure in mine infirmities" (II Cor. XII, 10); that is, I am well pleased and find rest in afflictions. Let us therefore give thanks for all things, for favorable circumstances and for afflictions; let us not murmur, let us not be ungrateful. Say also yourself: "Naked came I out of my mother's womb, and naked shall I return" (Job I, 21). You did not arrive with remarkable glory; do not seek glory. You entered this life naked, not only of money, but also of glory and good reputation.

Divitiæ impedimentum ad salutem. — Wealth is an impediment to salvation.

Homily XXXIV

init eum erumpere ad probra et contumelias? vides quanta sit philosophia? Oportet eum ingemiscere qui despicitur, qui conculcatur, qui facit (vel injurias accipit), non se ulcisci. ^A when the child does not listen to the former, the one who is more severe is called in: thus also in this case.

Good heavens, what a place of danger! What could one say to those wretches who cast themselves into such an abyss of punishments? You give an account for all whom you rule—women, men, and children; you submit your head to such fire. I wonder if any of the rulers can ever be saved, when, in the face of such a threat and the present negligence, one still sees others rushing and casting themselves into such a heavy burden of authority. For if those who are dragged into it by necessity have no pardon or excuse, governing the matter badly and being negligent—seeing that Aaron was dragged into it by necessity and was in danger, and Moses again was in danger, even though he refused many times; and Saul, having been entrusted with a different rule, was in danger after he had refused, because he governed it badly—how much more so those who set this ambition for themselves and cast themselves into it? For such a person much more deprives himself of all pardon. For one must fear and tremble, both because of the conscience and because of the burden of office, and neither should they refuse if dragged in once, nor, if not dragged in, should they cast themselves in, but they should indeed flee when they foresee the magnitude of the dignity; but if they are caught, they should then demonstrate prudence. Let nothing be immoderate; let all things be done in order. Before it happens, if you perceive it, withdraw, having persuaded yourself that you are unworthy of the thing; if you are caught, again, be likewise prudent, demonstrating gratitude everywhere.

"Pray," he says, "also for us; for we trust that we have a good conscience, desiring to conduct ourselves well in all things."

^B 2. Do you see that these things are spoken as a defense, writing to those who are pained toward him, as to those who are turning away, as to those who consider him a transgressor, and who cannot bear even to hear his name? Since, therefore, he demanded these things from those who hated him, which all the others would demand from those who love them, for this reason he places this here, saying: "We trust that we have a good conscience." For do not tell me of the accusations; our conscience, he says, condemns us of nothing, nor are we aware of having conspired against you. "For we trust," he says, "that we have a good conscience, desiring to conduct ourselves well in all things." So not only among the Gentiles, but also among you. We have done nothing with deception, nothing with hypocrisy; for it was likely that he was being slandered with these things. And that he had been slandered, hear James saying: "For they have been informed about you, that you teach apostasy." I do not write these things as an enemy, he says, nor as a foe, but as a friend. And the following demonstrates this: "But I especially exhort you to do this, that I may be restored to you more quickly." This was the mark of one who loved them very much, to ask them to pray in such a way. Not simply, he says, but with all diligence, so that I may come quickly to you. This is the act of one who is conscious of nothing against himself, the being eager to come to them and calling upon them to pray for him. For this reason, having first requested prayers from them, then he himself prays for them for all good things. "But the God of peace," he says. He said this because they were causing division. If, therefore, God is a God of peace, do not create division against us. "Who brought up from the earth the Shepherd of the sheep." This has been said concerning the resurrection. "The great one." Another addition. Here again, until the end, he confirms to them the argument concerning the resurrection. "In the blood of the eternal covenant, the Lord of us, Jesus Christ, equip you in every good work to do His will, working in you that which is well-pleasing before Him." Again, he bears great witness to them; for that which is being "equipped" is that which has a beginning, and is then being completed. And he prays for them, which is the mark of one who longs for them. And observe: in the other epistles he prays in the introductions, but here, at the end. "Working," he says, "in you that which is well-pleasing before Him through Jesus Christ; to whom be the glory for ever and ever. Amen. I exhort you, brothers, bear with the word of exhortation; for I have written to you in few words." Do you see that he, who wrote to no one, writes this to them? "For I have written to you in few words," he says; that is, I do not bother you with prolixity. I think they are not very hostile toward Timothy; whence he also put him in charge. "Know," he says, "that the brother Timothy has been released, with whom, if he comes more quickly, I will see you." Released, he says; from where? I think he had been thrown into a prison; or, if not this, released from Athens; for this too is written in the Acts. "Greet all your leaders, and all the saints. Those from Italy greet you. Grace be with you all. Amen." Do you see how he shows that virtue is neither the whole work of God, nor is it accomplished by us alone? For by saying: "Equip you in every good work," and the rest, he reveals this; as if he were saying: You indeed have virtue, but you need completion. But by saying "in good work and word," he showed that one must have both a correct life and correct doctrines. And he rightly added, "Working in you that which is well-pleasing before Him."

"Before Him," he says; for this is the greatest virtue, to do what is well-pleasing before God; just as also the Prophet says: "And according to the purity of my hands before His eyes." And having written so much, he said they were few, making a comparison with what he was about to say; just as also he says elsewhere: "As I wrote to you in brief, according to which you are able, when reading, to understand my knowledge in the mystery of Christ." And observe his wisdom; he does not say, "I exhort you, bear with the word of warning," but, "the word of exhortation"; that is, of consolation, of encouragement. No one, he says, can be discouraged by the length of what has been said. What then? Was this the reason they were turning away? Not at all; but he does not want to demonstrate to them and say that "you are faint-hearted"; for it is characteristic of such people not to bear a long speech. "Know that brother Timothy has been released, with whom, if he comes more quickly, I will see you." This is sufficient to persuade them to yield, if he is ready to come with the disciple. "Greet your leaders, and all the saints." Observe how he honored them, if indeed he wrote to them instead of to those others. "Those from Italy greet you. Grace be with you all. Amen." That which was common to all, this he said last. But how does grace become with us? If we do not insult the benefit, if we do not become negligent about...

the gift. What is grace? The remission of sins, the purification; for this is with us. For who, having insulted and reviled it, can keep the grace and not lose it? For instance, he has forgiven your sins: how will grace be with you, or favor, or the operation of the Spirit, unless you draw it to yourself through good deeds? For this is the cause of all good things, that the grace of the Spirit should always remain in us: for it is our guide to everything, just as, when it flies away from us, it destroys us and renders us desolate.

^C It is in our power, therefore, for it to remain and for it to depart. The former occurs when we think of heavenly things; the latter, when we think of those things which pertain to this life. "Which the world," he says, "cannot receive, because it does not see him, nor know him" (John 14:17). He calls the wicked and shameful life "the world." Do you see that it is not for a worldly soul to have it? We have great need, therefore, of diligence, so that it may be retained by us, and may dispense and manage all our affairs and place them in security and great peace. For just as it is impossible for a ship that is carried by a favorable wind to be hindered, or to be submerged, as long as it enjoys a prosperous and perpetual wind; but even after it has returned, it provides great glory from its success for both sailors and passengers: for the former giving rest, and not allowing them to toil with oars; for the latter delivering them from all fear, and providing for them a most pleasant spectacle in its course: so also the soul ^D fortified by the divine Spirit is superior to all the waves of this life; it cuts the path that leads to heaven more vehemently than that ship, as one not propelled by wind, but having sails, and those pure and filled by the Paraclete himself; and it expels from our thought whatever is soft, enervated, and dissolute. For just as wind falling into a slack and soft sail will achieve nothing: so also the Holy Spirit cannot bear to remain in a soft soul, but there is need of great intensity and vehemence.

An ardent spirit is required of a Christian. Therefore it is necessary that our spirit should be ardent, and our works should be ever intense, strong, and constant: so that, when we pray, this must be done by us with great intensity, stretching our soul into heaven, not with ropes, but with great alacrity of spirit. When we are merciful again, we have need of intensity, lest the care of the house and solicitude for children and wife, and the fear of poverty rushing in, should slacken and relax the sail. For if we have rightly tightened it on all sides by the hope of things to come, it correctly receives the operation of the Spirit; and from those transitory and miserable things nothing will fall into it; but even if it should fall, it does not harm it at all, but is immediately repelled by its firmness and hardness and falls away shaken off. Therefore, we have great need of intensity: for we also are navigating a great and spacious sea, full of many monsters and reefs, and giving rise to many tempests for us, and stirring up the most savage storms out of great serenity. We must, therefore, if we wish to navigate easily and without danger, stretch our sails, that is, the free choice of our mind; for this suffices for us. For Abraham also, after he stretched his desire toward God and exhibited a perfect and entire will, what other thing did he need? Nothing, but "He believed God, and it was reckoned to him as righteousness" (Gen. 15:6). Faith is a matter of a pure and sincere will. He offered his son, and although he did not slay him, he nevertheless received the reward as if he had slain him; and although the deed was not finished, the reward was nevertheless given. Let our sails, therefore, be pure, new, and not worn out: "For whatever is growing old and aging is near destruction" (Heb. 8:13); not perforated, so that they may contain the operation of the Spirit: "For the natural man," he says, "does not accept the things that are of the Spirit" (1 Cor. 2:14). For just as spiderwebs would not sustain the force of a wind: so neither will a soul given over to the cares of this life, nor a natural man, be able ever to receive the grace of the Spirit. For from those things our thoughts differ in nothing, preserving indeed only the appearance of sequence, but being devoid of all virtue. But ours are not of this kind, if we are wise; but whatever may happen, they hold everything, and they are superior to all things, and stronger than any snare.

A spiritual man endures all things willingly. Let there be some man who is spiritual, and let innumerable evils and inconveniences befall him, he is not captured by any of them. And what do I say? Poverty, disease, contumely, curses, mockery, blows, every kind of torture, every kind of derision and reproach are brought against him; yet as one who is outside the world and free from all bodily affections, so he will mock all things. And that these words are not idly tossed about, I think many even now are of this sort, among those who have retired into the solitudes. But it is not, he says, a wonder. But I say that such are also in the cities, whom you would least suspect. And if you wish, I can show some of those who were of old. And that you may understand, let Paul come to your mind: what dreadful thing did he not suffer? What did he not endure? But he bore all things bravely. Let us imitate him: for so we shall be able to be led to tranquil harbors with much cargo. Let us therefore extend our mind into heaven; let us be held by that desire; let us throw ourselves into the spiritual fire; let us keep ourselves by the flame. No one bearing the flame with him fears those who confront him: whether it be a wild beast, or an armed man, or innumerable snares; as long as you are ignited, all things yield, all things give way. The flame cannot be borne; the pyre cannot be endured; it consumes everything. Let us clothe ourselves with this fire, and let us render glory to our Lord Jesus Christ, 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.