MUTIANI SCHOLASTICI INTERPRETATIO HOMILIARUM S. JOANNIS CHRYSOSTOMI IN EPISTOLAM AD HEBRAEOS
HOMILY I.
1. A *Multifarie et multis modis olim Deus loquutus est patribus nostris in prophetis: in novissimis autem diebus loquutus est nobis in Filio suo: quem constituit heredem omnium, per quem etiam sæcula fecit.* Vere, where sin abounded, grace did much more abound. The blessed Paul, writing to the Hebrews, insinuates this even at the very outset. For since they were exceedingly afflicted by the many evils that had befallen them, and were deeply crushed, so that they might from this think themselves inferior to others and more miserable: he shows them that by this very fact they enjoy a greater grace, that from the very beginning of the discourse he might lift up his listeners. Therefore he says: *Multifarie et multis modis olim Deus loquutus est patribus nostris in prophetis: in novissimis autem diebus loquutus est nobis in Filio suo.* Why, when naming the prophets, did he not place himself in contrast? Even though he was as much greater than they as the dispensation committed to him was more glorious. But he did not do this. Why so? First, because he refused to say greater things about himself; second, because his listeners were not yet perfect; third, because he wished to lift up their minds, and to show how great is the eminence of the present time: as if he were to say, What is it of great importance if He sent prophets to our fathers? For to us, He has sent His own only-begotten Son. And he has begun well enough: *Multifarie*, he says, *et multis modis*. For he shows that not even the prophets themselves merited the grace of seeing God; but the Son saw Him. For by saying, *Multifarie et multis modis*, he signifies what is said elsewhere: *For I have multiplied visions, and I have been made like unto the prophets.* Consequently, the eminence is not declared only by the fact that to them prophets were sent, but to us the Son; but also because none of them saw God, while it is manifest that the only-begotten Son has seen Him. And he does not posit this immediately, but asserts it in the subsequent passages, when he has spoken of the humanity of Christ. *For to which of the angels said he at any time, Thou art my Son; sit on my right hand?* Contemplate the prudence of Paul. First, he strove to prove the eminence from the prophets; then, as if this were conceded, he asserts and announces that to them indeed He spoke through prophets, but to us He deigned to speak through the Only-Begotten Himself; then, that to them [He spoke] through angels: for he asserts this likewise as well. And rightly, if indeed the angels also spoke to the Jews. But we are superior even from this, and have much more; because to us, indeed, the Lord has spoken, but to them, servants and fellow servants, that is, either prophets or angels. B *In novissimis autem*, he says, *diebus*. Well said: for he lifts up and consoles more deeply those whom despair was oppressing. Just as he says in another place, *The Lord is at hand; be nothing solicitous*; and again, *Now our salvation is nearer than when we believed*; so also here, as if one were to say: Whoever has been fatigued in a contest, when he hears that the end of the contest is drawing near, breathes a little, seeing that now the end of labors is at hand, and the beginning of refreshing. *In novissimis*, he says, *diebus loquutus est nobis in Filio suo.* Behold again, *In Filio*: which is worth just as much as if he said, through the Son. Let those hear who say that *in* is appropriate to the Holy Spirit. Do you see that this preposition *in* is also taken for *through*? Then he says *Olim* and *Novissimis diebus*: he insinuates another certain thing to us: since much time passing in the middle, when we were now near to punishment, when all charisms had ceased, when there was no longer any hope of salvation, when we thought ourselves inferior to all: then we became more abundant. And note how prudently he argues this. For he did not say, Christ has spoken, although it is manifest that He Himself has spoken; but because their souls were still weak, and they were not yet able to perceive anything about Christ, he said that God has spoken through His Son: whence do you show the eminence of our time? For here that is only demonstrated, that both the New and Old Testament are of one and the same [Author], but we do not sufficiently see the eminence of the New to the Old shown; therefore, he consequently carries this out, saying: *Loquutus est nobis in Filio suo.* See how he makes this a common cause. And he joins himself to the apostles in equal order, saying, *He has spoken to us*: although He did not speak to them or to these [people], but to the apostles and through the apostles to others. He lifts up himself with them, saying that He spoke even to them, and yet he does not touch the Jews with any discourse as yet. For it was known that almost all to whom the prophets spoke were wicked and nefarious. And not yet is the argument moved concerning these; but in the meanwhile he disputes about the gifts which were bestowed upon them by divine bounty. *Quem constituit*, he says, *heredem omnium.* What is, *Quem constituit heredem omnium*? Here he signifies all flesh: just as he says also in the second psalm: *Ask of me, and I will give thee the Gentiles for thy inheritance.* Not now only Jacob as the portion of the Lord and Israel as His lot, but all nations immediately: that is, He constituted this Son Lord of all. But even in the Acts of the Apostles Peter speaks, saying, *God hath made both Lord and Christ, this same Jesus.* He uses the name of *heir*, so that through this he may assert and show two things: that is, that He is His own proper Son; and that no loss of dominion happens to Him. *Heir of all*, he says, of the whole world. Then he turns his discourse to the former things: *Per quem et sæcula fecit.*
A And then he reaches a point higher than all these, and sounds forth, saying: *Who is the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.* O apostolic wisdom! Or rather, not Paul’s wisdom, but the wondrous grace of the Holy Spirit. For he was not speaking these things from his own intellect, nor was he discovering this economy by human genius: for whence could he have had this? Could he have been taught such things from the chisels, or the skins, or in that workshop? By no means; but this operation of majesty was through me. For he was not creating these intelligences by his own mind, which was at that time so weak and extreme, such that it had nothing more than that of a commoner or a layman. For how could he who spent his whole life and all his study on the prices of sales and the processing of skins be capable of perceiving anything divine? B But the grace of the Holy Spirit shows the virtues of its power through whom it wills. For just as if someone, wishing to lift a small child little by little and gradually to a certain high place that reaches to the very summit of the sky, should do this step by step, ascending from the lower to the higher parts; then, when he has reached the top, he should bid that child to look down to the things below; then, as he looks down, he should see him hesitate, and become weary from the darkness and the dizzying heights, and should again set him down in lower, more humble places, so that he might be able to breathe and refresh his spirit; and then, when he has been refreshed, he should again lift him to the higher parts, and again draw him back to the lower: so also did the blessed Apostle do concerning the Hebrews; and thus you will find him everywhere following the footsteps of his Master in his teaching. For He himself used to do the same: at times He would lift His disciples to higher things; at other times He would draw them back to lower things for the sake of their frailty, in no way permitting them to remain for a long time on the other side. C And contemplate again the wisdom of Paul, through what steps he lifts them, and how he leads them to the very summit of piety: where again, before they falter and darkness overtakes them, see how he has drawn them back to the lower things, so that they might be refreshed a little. *He has spoken*, he says, *to us by his Son: whom he has appointed heir of all things.* For the name of Son is common. For where the Son is understood specifically, He is superior and better than all; but in the meantime, however that may be, he asserts that He is from above. And see how he says this: *Whom he has appointed heir of all things.* What he said, *he appointed heir*, demonstrates a mark of humility. Then he transcends to a higher and more elevated degree: *By whom*, he says, *he also made the worlds.* Then he comes to what is higher than all, after which one cannot enter another, higher degree: *Who is*, he says, *the brightness of his glory, and the express image of his person.* True, he has led them into the inaccessible light itself, and into that brightness of immense and supreme clarity; and before any darkness might weigh them down, note how he again step by step sets them down to lower and accustomed places, saying: *Upholding all things by the word of his power.* By him, he says, *having made purgation of our sins, he sat down at the right hand of the majesty.* He did not simply say, *He sat down*; but, *After the purgation*, he says, *he sat down.* For He took up the office of the incarnation. D Then he speaks of humble things: and after he has spoken of these for a little while, *at the right hand*, he says, *of the majesty on high*, he returns again to narrating humble things: *Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.* Here he is already arguing about Him who is according to the flesh. For in that which he said, *He has been made better*, he did not declare a token of the Father’s essence: for that which is recognized as consubstantial with the Father’s essence is not made, but born. But he is speaking of the bodily substance: for it was made. But now the discourse is not about His existence, that is, how He existed; but as John says: *He who comes after me, was made before me*: that is, He is more honorable and more credible: so also here, *He was made so much better*, he says, *than the angels*, that is, more credible and more illustrious, *as he has inherited a better name*. Do you see that the discourse is concerned with Him who is according to the flesh? For this name, God the Word, He always had; He did not inherit it afterwards, nor is it established that He was made better than the angels afterwards, when He took away our sins by His purgation; but He was always better, and not only better, but also incomparably better than all. Nevertheless, these things are said about Him who is according to the flesh. For thus also usage serves us, when we discourse about human nature, and we speak of things that have a height, and things that are low. For when we say, "Man is nothing, man is earth, man is ashes," we name the whole from the baser parts: but when we say, "Man is a mortal animal, and rational, and akin to the things above," we name the whole from the better parts. Thus also in Christ, Paul sometimes speaks from the lower, and sometimes from the better things: both desiring to confirm the economy and to commend the simple nature.
3. Since, therefore, He has made purgation of our sins, let us persevere in this: that our soul may not receive anything filthy or polluted; but let us preserve the beauty which He has bestowed upon us, and the adornment. Let the mind remain pure and inviolate, let it have no spot, nor wrinkle, or any such thing: for a spot, or a wrinkle, are lesser sins: for example, detraction, injury, falsehood: or rather, these are not even lesser, but very much greater, and capable of alienating us from heavenly things. How so, and by what reckoning? For he who calls his brother a fool, shall be subject to the fire of hell. If, therefore, he who calls out "fool," which seems to be of a lighter, or rather of an infantile injury, is punished in this way: he who imposes the crime of bad morals upon anyone, and calls him unjust and envious, and does not hesitate to target his brother with a thousand other crimes, what sort of torments do you think he will suffer? What is more terrible than this? But I ask that you bear my discourse patiently for a little while. For if what one does to one of the least of these, he does to Him: how should not a similar sentence persist in blessings and in curses? He, therefore, who offers an insult—
A to a brother, offers an insult to God; and he who honors a brother is declared to honor God.
4. Let us, therefore, accustom our tongue to be prone to speak well. Restrain, he says, your tongue from evil. For God did not grant it for this purpose, that we should curse, or hurl insults at one another, or busy ourselves with mutual accusations; but that we might praise God with it, and speak those things which confer grace upon the hearers, and contribute to the progress and edification of our neighbors. Suppose you have reviled this man or that; what have you gained by this, I ask? Have you not harmed yourself most of all? For you have incurred the reputation of a slanderer B among men; it is as if for nothing. For there is no evil that stops short at the person who suffers it, and does not also lay hold upon the one who commits it: as, for example, envy. For the envious man is considered to be plotting against others, but he is the first to be consumed by that evil, and he is worn away by a rotting heart: in addition to this, he will also be held in hatred by everyone. Likewise, the greedy or covetous man indeed takes away the money of others, but he also takes away grace from himself, takes away charity, and causes himself to be accused by men. For a good reputation is much better than money: for if one’s reputation is bad, it is not easily washed away; but money is not hard to acquire. Moreover, when money is present, it does not sufficiently help, and when it is absent, it does not immediately harm; but if a good reputation is present, it is C very profitable; whereas if it is absent, it makes the whole man disgraceful, makes him infamous, and will render him a figure of ridicule to everyone and an object of loathing. Similarly, the angry man first rends and punishes himself, and then the person against whom he is carried away by indignation. So too, the slanderer first confuses himself, and then the one whom he seems to bring the insult of slander upon: which perhaps he will not even be able to do—that is, to cause the other to be harmed—if he, bearing it patiently, departs. But he himself departs with the name of a certain fool, and one who deserves to be spit upon and is horrible, while on the contrary making the other person amiable. For when he hears slanders, and not at all desires to avenge himself with similar insults, but rather praises and admires, he does not praise the other, but himself. For just as I have already said that slanders which are directed at neighbors vex the slanderers first: so too, the good deeds which are performed towards neighbors provide the rich fruits of pleasure first to those who perform them. Indeed, whoever is the creator D of anything, whether good or evil, he himself is the first either to enjoy that good or to be punished by that evil: and deservedly so. For just as water, whether it be salt or whether it be potable, both fills the vessels of those drawing it and does not allow its own fountain from which it flows to remain empty: so too does wickedness, and so too does virtue, from which it has proceeded, first gladden or consume that creator. And this, indeed, is the case in this life: but in the future age, what speech could be sufficient to relate what good, or what evil, is in store? There is no speech that can explain this: for those good things exceed not only speech, but every intuition of the mind: but the things contrary to them, that is, the evils, have indeed been called by familiar names; for instance: because there is fire there, he says, and darkness, and chains, and a worm that consumes without end; but not only these things, nor such things as are demonstrated by these names, but other things much worse and much more severe. In order that you may know this, consider this first. For if there is fire, how is there darkness? Do you see that fire is more savage than this? For it has no light, nor any brightness of light. If it is fire, how does it always burn, and not produce the effect of corruption? Do you see that it is more savage in this too? For it is not extinguished. For this reason, it is also called unquenchable. Understand, therefore, how great an evil it is, to burn through all the ages, and to remain in perpetual darkness, and to utter infinite groans, and to gnash the teeth, and in no way to be completely consumed. For if in this life someone of those who are born of noble kin is committed to prison, he cannot bear the stench alone and the gloom of the shadows, and to be bound together with murderers he considers worse than death: understand what it is like when we are burned together with all the murderers of the whole age, neither seeing others ourselves, nor appearing to the sights of others, but thinking that we are solitary in such a great multitude. For darkness and the absence of light will not allow us to recognize our neighbors; but just as if each of us were to suffer alone, so is he affected, oppressed by the dark gloom. If then darkness alone so afflicts our souls, and so disturbs them, what will it be already when, with the darkness, there are present the pains and the torments of the combustion? For this reason I pray that you always turn these things over in your minds, and patiently endure the sadness that is born from these words, so that you do not feel the punishments themselves in the reality. For in every way all these things are to be; and those who have done things worthy of punishments, no one will be able to set free, not father, not mother, not brother: For a brother does not deliver, he says, will a man deliver? though anyone may possess much confidence, though he may be worth much before God. For He shall render to each one according to his works, and from works follows both salvation and punishment. Let us therefore make for ourselves friends from the mammon of iniquity: that is, let us perform almsgivings, let us empty our money into these, so that we may also empty them there and extinguish the heat of the fire, so that we may have confidence of mind. For there not even they themselves are who receive us, but our work: because we shall not deserve to be saved by the very fact that we will have these friends. Finally, attend to what he added: for he did not say, Make for yourselves friends, that they may receive you into their eternal habitations; but he said only into eternal habitations, and explained the manner itself. By saying, From the mammon of iniquity, he shows that it is from money that one ought to prepare such friends. It is apparent, therefore, that their friendship itself will not intercede for us, if we do not have good works, if we do not distribute with justice the riches which we have gathered iniquitously. This discourse of yours concerning almsgivings is adapted not only to the rich, but also to the poor at the same time: that is, he who receives sustenance by asking from others, even to him this speech will pertain. For no one is so poor that he does not have two mites. He can, therefore, give a little from a little, and surpass those possessing and giving away much, like that widow. For she did not surpass by the quantity of what was given, but by virtue, because the magnitude of the mercy is judged by the magnitude of the will. Everywhere
it requires work of the will, everywhere a right intention, and everywhere charity, which consists of being pure and sincere before God. If, therefore, we do all things with this holy charity, and even though we possess little, give little, the Lord will not turn away his face, but will receive it as great and admirable gifts. For God always heeds the intention, not that which is given; and if he sees it to be great, he adds the decree of his own dignity, and by reason of such an intention makes us worthy to receive future good things: may we all be granted to attain them, by the grace and clemency of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen.
HOMILY II
1. A *Who is the radiance of his glory and the image of his substance, making purification for our sins.* We have need of a religious understanding always, B but especially where we speak or hear something about God; for neither does the tongue suffice for speaking worthily about God, nor does the intellect avail to perceive him. And what do I say of the tongue or the intellect, when not even the higher part of the mind itself, which is far superior to these, is able to comprehend anything in its entirety when we speak of the Divinity? For if the peace of God surpasses every mind, and things which have been prepared for those who love him do not enter into the heart of man, all the more does he himself, who is the God of peace and the Creator of all things, inestimably transcend our thoughts. We ought, therefore, to receive all things with faith and religious piety; and244 when our speech happens to fail, and cannot express with integrity what it attempts, then it is more fitting for us to glorify God, that we have such a God who transcends both intellect and the intuition of thought. For we understand many things about God which we are utterly unable to utter; likewise, we say many things, and yet we are not capable of understanding them: for example, we know that God is everywhere; but how he is everywhere, we do not grasp with our intellect. Likewise, we know that there is a certain incorporeal power which is the cause of good things for all; but how or what it is, we are utterly ignorant. Behold, we speak, and yet we are not capable of understanding these things. I say indeed that he is everywhere, but I do not understand it; I say that he is without beginning, but I do not understand it; I say that he begat the Son from himself, but I do not know how I may grasp this with the intellect. There are, therefore, also certain things which cannot be expressed, even though they may be grasped by the mind. For example, C the mind understands, but is not able to speak: so that you may see even Paul himself in certain matters being infirm, and not proposing complete examples. That he struggles in such matters, tremble, and do not presume to inquire into higher things. Give heed, therefore, now: after he called him Son, and named him Creator, he added: *Who is the radiance of his glory and the image of his substance.* This we ought to receive with religiosity, and if some absurdity perchance occurs, we must drive it from the edge of the mind. *Radiance*, he says, *of his glory*. But see in what sense he accepts this, so that you too may accept it thus. This, therefore, is what he says: that he is from him, that he is impassibly, since he is neither diminished nor lessened in anything. For some bring forward certain absurdities, deceived by the consideration of examples. For they say, radiance is not a substantial thing, but has its existence from elsewhere. Do not, O man, accept it in such a way, nor grow weak with the disease of Marcellus or Photinus. For he treats you from close by, D lest you fall into the sense of that error: he does not allow you to fall into that deadly sickness. And what, he says? Is the *image of his substance* likewise, as he whose image it is exists substantially, and is proven to be in need of nothing? Is the Son likewise? Do not be mistaken. For here, desiring to show that there is no dissimilarity, and that there is a proper image of the first form, he proposes such an example. How, he says, does he subsist in himself? I answer: After it was said above that *by him he made all things*, here he now attributes to him the fullness of authority. For see what he subjoins: *Upholding all things by the word of his power:* so that we may understand from this not only that he is the image of the paternal substance, but also from the fact that he governs and contains all things with authority. Give heed, therefore, how he adapts to the Son what is proper to the Father. For this reason he did not say absolutely, *Upholding all things by the word of his power*, nor did he say, *By his power*. For just as in what precedes he was gradually both ascending and descending, so also here, as if by certain steps, he is now lifted up to high peaks, and now likewise is lowered to the lowest points. *By whom*, he says, *he also made the ages.* Give heed that even here he treads two paths: and one indeed recalling us from the wicked error of Sabellius; but the other from the error of the Arian impiety, lest he be thought to have either a beginning, or to subsist as an alien from God the Father. For if, even after such long times and such great mysteries, there are some who rave that he is an alien, and strive to attribute another father to him, and otherwise contend that he rebels against him: if, therefore, he did not say these things, how much more would they have raged? When, therefore, does he proceed upon two paths? That is to say, when he is compelled to apply remedies to such wounds. For then he is compelled to proclaim even humble things, as is that which he says, *Whom he appointed heir of all things*, and, *Because by him he made the ages*. Then, so as not to injure the other side, he attributes to him the fullness of authority, and shows him to consist of the same honor with the Father, and declares him to be of the same honor to such an extent that very many suspect him to be the same person as the Father. And contemplate the great wisdom of Paul. For first he posits that, and reminds us with a complete line of reasoning. Because it has been established with certainty that he is the Son of God, and that no other exists from him, then already secure and protected, he freely speaks whatever he wishes, by which his loftiness is declared. And because the great things which he had said about him had led many into another understanding, for that reason, first positing humble things with the greatest caution, then he ascends to sublime things as much as he wishes. For after he said, *Whom he appointed heir*
A of all things, and, *By whom he made the ages*, he then straightway adds: *Upholding all things by the word of his power*. For He who governs all things by his word alone, had no need of any tool for the creation of the universe. B And note how he again attributes all authority to him, removing even what he had said above, *By whom*; if indeed he brought about what he willed through him. But then, leaving behind what he had said above, *By whom*, see what he says: *In the beginning, O Lord, you founded the earth, and the works of your hands are the heavens*. Here it nowhere sounds, *By whom*, or that he made the ages *through him*. What then? someone says: were they not made by him? But not as you say, or vainly suspect, as if by some instrument, nor as if he were unable to act if he had not extended his right hand to him. For just as he judges no one, but is said to judge through the Son, whom he begot as judge; so also is he said to work through the Son, because it is agreed that he begot him as the craftsman. For if the Father is the cause of him insofar as he is Father, much more is he the cause of those things that are declared to be made through the Son. When, therefore, he wishes to show that he is from him, he necessarily speaks of things of humility; but when he wishes to sound forth higher things, both Marcellus and Sabellius are wounded. But also, avoiding the immoderation of both, he walks the middle path. Yet he does not always remain in humble things, lest Paul of Samosata, otherwise called Samosatenus, or Samoianus, find an entrance to slip in; nor, on the other hand, does he remain fixed in the heights, but immediately shows signs of his humility, lest Sabellius fraudulently leap in. For when the Son is mentioned, immediately the Samosatene arises, saying that the Son is thus, just as many others are. But he strikes him down from the opposite direction with a powerful pole, calling him *heir*. But still, he struggles shamelessly with Arius; for both take up, *He appointed him heir*; the one, indeed, as if it were a sign of weakness; the other, however, still desiring to lie in wait with inconsistent arguments. But when he said, *By whom he made the ages*, he silenced the Samosatene, who was resisting most shamelessly; but Arius still seems to himself to be stronger. Therefore, contemplate how he also destroys him, saying: *Who is the radiance of his glory*. C But lo, Sabellius and Marcellus and Photinus again cry out and leap in. But these, too, he overcame all at once with a single wound, saying: *The character of his substance, and upholding all things by the word of his power*. Here again he strikes Marcion, not indeed powerfully, but yet he strikes him, lest he depart unscathed. And thus you may see him fighting against these enemies throughout the entire epistle, and waging strenuous battles; and as I have already said, he imitates his Master in all things. And deservedly he said he is the radiance of his glory, inasmuch as he had heard him saying: *I am the light of the world*. On account of this he also named him the radiance of the glory, showing that, as it has been said, it is like light from light. And he not only shows this, but that he also illuminates our souls, and insinuates the Father to us; for through the radiance he has declared the nearness of the essence. Understand, therefore, the sublimity of the words: he took one essence and one substance, so that he might reveal two subsistences; which he also did regarding the knowledge of God and the Spirit. For just as he there spoke of one knowledge, truly one of the Father and the Spirit, and having nothing in itself different, and nothing altered in the least; so also here he takes one thing for the demonstration of two substances. Whence he also adds: *Who is the character*: for the character is indeed distinct from him whose form it announces; distinct, however, not in all things, but according to substance. For here, too, the character provides an indication of similarity in all things to that whose character is shown, and it does not admit the suspicion of even the slightest dissimilarity. When, therefore, he calls him either *form* or *character*, what do they say, or what do they strive to oppose? But, they say, man is also called the image of God. What then? Is he so in the way the Son is? No, they say, but because the image is not a signifier of similarity. Why, I pray, is it not? For even man, in that he is called an image, demonstrates similarity, as it can be shown in man. For what God is in heaven, this man appears to be on earth, with respect to sovereignty, I say. For just as he dominates all things that are on the earth, so also God dominates all celestial and terrestrial things. To this is added that man is not called character, is not called form, which declares essence, or the similarity which consists according to the property of the essence. For just as the form of a servant signifies nothing else than man properly, so also the form of God manifests nothing else than God. D *Who is*, he says, *the radiance of his glory*. Attend to what Paul says: *Who is*, he says, *the radiance of his glory*; and he adds then: *He sat down at the right hand of his majesty*. See what kinds of names he uses, because he could not find the proper names of things. For he expressed neither by the name of majesty, nor by that of glory, what he desired: for this is what I have already said above: that often certain things occur to us, which we do indeed understand, but cannot be indicated by speech. For neither does the name of God properly consist as an index of essence; nor can any proper name at all be found for his essence. And what wonder if it is so in God, when you cannot find a proper name in an angel that declares its essence? I believe, moreover, that an apt denomination has not been found for the soul either. This name does not seem to me to be one that fully shows its substance; for you will find the same thing named both soul and heart and mind: *Create in me a clean heart, O God*, he says. But you will also frequently find it called spirit. *Upholding*, he says, *all things by the word of his power*. ...believed; but behold, we have shown that he perfected all things by his word. *Upholding*, he says, *all things*; this is governing: for he holds together things that are falling and tending toward nothingness. For it is no less a thing to hold together the world than to have made it; but if one must say something more boldly, it is still greater. For in making, indeed, the essences of things were produced from things that did not exist; but in holding them together, the things that were made are held together, lest they should return to nothingness. Here, therefore, while he rules
A and they are joined to one another in opposition, it is a great and very wonderful thing, and a sign of the greatest power is declared. By saying "Upholding," he wished to signify the ease of sustaining. For he did not say "Governing," but used a metaphor of those who do or move something with a finger without any labor. Here he also signifies the mass and magnitude of the creature, and however great it may be, to him it is as nothing. But also by saying "by the word of his power," he signified again that he sustains all things without labor. And he spoke well, "by the word of his power": for among us a word is empty and fleeting, but he shows that in God it is not so. However, how he sustains all things by the word of his power, he did not add, because it is not possible to know this.
Then he introduced what pertains to his majesty. John did the same: for when he said that he is God, he brought in that he himself is also the maker of the creature. For what he signified by saying, "In the beginning was the Word," and "All things were made through him": this one signified by saying, "by the word of his power," and by saying, "through whom also he made the ages." Whence also this one declares him to be both before all ages and their maker. What then, when the prophet says of the Father, "From age and unto the age thou art"? Likewise concerning the Son, what will they answer when it is said that he exists before all ages and is the maker of all? Or rather, when it is said of the Father that he exists before all ages, and we find this same thing likewise said of the Son? And what he says, that "the Life was," is distinguished from all creatures, because it is established that he himself is the life of all: so also he says, "Upholding all things by the word of his power"; not like the pagans who say he is excluded from the creation of things and from providence, limiting his power even to the moon.
"Through him," he says, "making purification of our sins." For after he spoke above of those great and very wonderful things, he speaks now of his care and solicitude, which he bears for all. And although that is universal, that he contains all things; nevertheless this is much more universal, as far as he is concerned, which all have believed. For John also says, "The Life was"; but also manifesting his providence, he says again: "Because he is the light." "Through him," he says, "making purification of our sins, he sat down at the right hand of the majesty on high." He signifies here two greater things: that he bears care for us, or that he has cleansed our sins; and because he fulfilled this work through himself. And in many places you will find him glorying most in this, not only that we have turned to God, but also in that this was effected through the Son. And truly this is a great gift, made greater because it was contributed to us through the Son. B When therefore he had said: "And he sat down at the right hand of the majesty, making purification through him of our sins"; and when he had reminded us of his cross, he immediately proceeds to argue about his resurrection and assumption. And behold his ineffable prudence: he did not say that he was ordered to sit, but, "He made him sit." Then, lest you should think him to be standing, he adds: "For to which of the angels did he ever say: Sit at my right hand?" "He made him sit," he says, "at the right hand of the majesty on high." What is "on high"? Does he confine God to a place? Far from this; but, as I have already said, he did not deform God by the right hand, but demonstrated a likeness of honor. By saying "on high," then, he does not confine him to a place, but shows him to be higher than all and eminent over all: that is, because the throne of paternal brightness reaches even unto him. As therefore the Father is on high, so also the Son: for sitting together demonstrates nothing else but equality of honor. But if they say that he ordered him to sit, we also ask: What then? Did he say to him who was standing: "Come hither"? Since it was not said either "he ordered" or "he commanded"; but because he only said: to no other end, than that you might not think him to be without beginning, or not to have a cause from which he subsisted. But that it was said for this reason becomes manifest from the very condition of sitting together. For if he wished to show inferiority, he would never say, "At the right hand," but rather, "At the left."
"Having become," he says, "so much better than the angels, as he has inherited a more different name than they." By that which he said, "Having become," for "having been received" understand, as if he said: He was better received by the angels. And whence he asserts this, you perceive from the name itself, because the name of Son is accustomed to show the property of recognition. And indeed, if he were not the proper Son; but "proper Son" is nothing other than begotten of him: how could he assert the amplitude of honor from this? For if he were Son by grace, not only would he differ from the Father, but he would even be less than the angels. How do you say this? Because just men also have been called sons. Therefore, unless the name of son shows property, it is not able to show that there is a difference between creatures and the Creator. C Take note therefore what he said: "For to which of the angels did he ever say: You are my Son, today I have begotten you?" and again, "I will be to him a Father, and he shall be to me a Son." These things are indeed said also concerning the flesh: that is, "I will be to him a Father, and he shall be to me a Son." But what he said: "You are my Son, today I have begotten you": it manifests nothing else, except that he is begotten from the very essence of the Father. For as "being" is said from the present time; so it is more fitting to be said of God: therefore what was said, "Today," is of the present time. Yet it can also be accepted that this was said according to the flesh. For when he has named the flesh, he now speaks without any fear of wicked suspicion. For the flesh communicates in higher things, just as divinity has deigned to communicate in humble things. For he who did not disdain to become man, and who did not refuse the thing itself: how would he be about to repudiate the words themselves? D For if he, when he was God and Lord and Son of God, did not refuse to take the form of a servant: much more it behooves us to perform all things and to endure all humble things. For tell me, O man, from what thing, or why do you think yourself wise in higher things? Is it from the prosperity of the world? But this, before it appears, vanishes like smoke. Are you lifted up on high from spiritual things? But even this is one of the spiritual things, that you should not think yourself wise in high things. Why then do you think yourself wise in high things? Or are you grasping all...
A virtues as if you possess them? Observe Christ saying, that "When you have done all these things, say, that we are unprofitable servants: for we have done that which we ought to have done." Are you lifted up unto pride on account of riches? Do you not see all those who were before you, stripped hence and having departed bereft of all things? Have we not entered into this life naked, and naked shall we also depart? Ought anyone who possesses the goods of others to be proud? For those who wish to use these worldly things only according to their own will, lose them even against their own desire, and indeed more often before death; but in the very moment of death, inevitably. But you say, "We live using them as we wish." I, however, on the contrary, say that you will find no one who uses existing things as he wishes; but even if someone does use them as he wishes, we ought not to count this as a great thing. For the life of the present time is short in comparison with the eternal age. Are you wise in high things, O man, because you are rich? Why, I ask, or for what reason? For this can be attained even by robbers, or thieves, or murderers, or effeminate men, or fornicators, or even the most wicked of all. Why then are you wise in high things? For if you use your means for what is necessary, do not be wise in high things, lest the disease of pride kill your acts of mercy: but if you do not use them for what is necessary, you ought to be far less wise in high things, since you have become a slave to your own money and are held under its dominion. For tell me, if someone is consumed by the heat of fevers, and drinks cold water intemperately, and seems to quench his thirst for a little while, ought he for this reason to be wise in high things? Is not a greater flame of fever kindled in him afterwards? And again, if someone exerts his cares for many, but superfluous things, ought he on that account to be wise in high things? For why do you think yourself wise in high things, tell me, I pray? Is it because you have many masters? Because you are distressed by many anxieties, because many men flatter you? In truth, you are a slave to them and endure a hard servitude. That you may recognize this, listen for a little while. For the usefulness of other passions is sometimes demonstrated: for example, anger is often useful: "Indignation," it is said, "will not be innocent in injustice": hence one may even be indignantly angered rationally. And again, "He who is angry," it says, "at his brother," and he does not say simply, but added, "without cause: shall be in danger of the judgment." Therefore, those who are justly angry are not held liable to any guilt. Again, emulation or desire are not entirely harmful: the former, indeed, when it is taken up for the work of procreating children, the latter, when it is undertaken with the zeal of imitating good things: just as Paul also said: "It is good," he says, "to be zealously sought always in a good thing"; and again, "Covet the better gifts." Both, therefore, have their own utility. And so it is also found in other passions, if the watchful intention of the one considering runs through them. Arrogance, however, can nowhere be good, but is found everywhere useless and harmful. Indeed, if it is necessary to be wise in high things, it is necessary to do this in poverty, not in riches. Why? Because if you are able to order your life well in few things, you are considered much greater and much better than the one who cannot do this.
B ...[Those who] do not need beasts of burden, nor attendants, nor tents, nor inns, nor footwear, or other vessels; but to whom bread and water taken from the springs is sufficient: while some say that unless they abound in carriages or wagons, unless soft bedding is brought along, unless they also have many attendants, unless it has often been permitted to rest, unless there were also many beasts of burden, and unless it were permitted to travel the journey little by little day by day and luxuriously, they would by no means undertake the imposed journey: whom, I ask, should we admire more, these or those? Surely those who have need of no one. So also in this matter which we have in hand. Many, indeed, have need of many things for traveling the way of this life, while others, so to speak, need nothing. Hence, if one ought to be wise in high things, it ought to be from poverty, if indeed one ought to be: for he who is wise, ought never to be wise in high things. But, you say, the poor man is despised. He is not despised, but those who despise the poor man are themselves more deservedly despised. For why should I not rather despise those who do not know how to admire what is worthy of admiration? For even a painter, if he be mocked and criticized by all, as long as he perceives them to be unlearned and lacking in his art, he does not heed their words at all, but is content with his own testimony: but we are about to weigh our pursuits by the opinion of many. Therefore, we also deserve to be despised, since we, despising ourselves because of poverty, do not rather despise them ourselves. Therefore, let us not make ourselves miserable. I pass over how many sins are generated from riches, of how many good things poverty is the cause: but rather, neither riches nor poverty are goods in themselves; but they receive their quality from those who use them. A Christian, therefore, constituted in poverty, shines more than one in riches. How so? Because he excludes sin from himself, he will not be arrogant, but rather temperate and modest and meek and wise: but he who is constituted in riches, many things hinder him from these goods. Let us examine, therefore, what are the things the rich man works, or rather what he acts, how he uses riches badly. What then does he do? He seizes the property of others, he burns with desire, he is agitated by sordid loves, he does not cease to perpetrate unspeakable acts of intercourse, he attacks every abomination, he commits every wickedness, and other things more wicked, do you not see all these being generated C from riches? Do you see how in poverty, rather than in riches, we may more easily possess virtues? And do not tell me that because in this life the rich receive no punishment, therefore do not judge them to be sinning. But if it were possible for punishment to proceed against the rich, you would see all the prisons filled from them. But since with all their evils, riches also have this evil, that sinning in malignancy, they are kept from punishments; and he who possesses riches, always sinning, is revoked by no penalty, but always without any remedies receives the wounds of sins, and no one imposes a bit upon him. But if anyone wishes, he will even find the offices of poverty more accommodating for pleasures. How so? He who...
and is free from worries, and has leisure from hatred, disputes, contention, quarrels, and other very bad things. Therefore, let us not seek to grow rich, nor let us envy the rich, but having what is necessary according to our needs, let us use our riches; but if we do not have them, let us not grieve on that account, but rather give thanks to the God and Lord of all: because we can earn the same reward as the rich through little labor; but if we wish, He also makes us worthy to receive a greater one, and we gain great things from small ones. For even he who brought two talents was approved and honored in the same way as the one who had brought five. Why this? Because two talents were entrusted to him, but he himself fulfilled everything that was required of him, and he doubled what was entrusted to him. Why, then, are we in such a hurry for many things to be entrusted to us, when we can obtain the same fruits even in small things? Nay, perhaps even greater ones. For how pleasing it is that the labor should be less, yet the reward should be much greater! If he wishes, then, a poor man will more easily possess more and greater things than a rich one. Do you not know that the more someone accumulates, the more he desires greater things? Let us not, therefore, suffer this same thing; let us not seek riches, nor be intolerably affected by poverty, nor hasten to grow rich; and those of us who do possess riches, let us use them as the Apostle commanded: "Those who have," he says, "as though they had not; and those who use this world, as though they were not using it," that we may obtain the good things that have been promised: which may we all be granted to receive, through the grace of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen. A
HOMILY III
1. "And when he again brings the Firstborn into the world, he says: And let all the angels of God worship him. And of the angels, indeed, he says: Who makes his angels winds, and his ministers a flame of fire; but of the Son: Your throne, O God, is for the age of the age, a scepter of equity is the scepter of your kingdom." Now our Lord Jesus Christ calls His own incarnation an "exodus," as you have it when He said: "He went out who sows to sow"; and again, "I came out from the Father and have come," etc.: and this can be found in very many places of the Scriptures. But Paul calls Christ’s entry an "advent," saying: "When he brings the Firstborn into the habitable world." Therefore, he calls the assumption of flesh an "entry." But perhaps you ask why he uses such or different terms. The meanings of what was said are manifest, and it is apparent according to what standard each is spoken. Christ rightfully calls it an "exodus," for we were outside of God, just as those who are outside the royal halls, bound in chains, and who have an offense before the king because of some sins; such people are indeed excluded from the royal hall. But whoever wishes to obtain pardon for them does not first bring them into the king’s hall, but instead goes out himself, and there engages in the business of speaking with them, until he renders them corrected and makes them worthy to be deemed fit to be presented to the face of the king. B Christ did the same: having indeed gone out to us, that is, taking on flesh, and having spoken with us, He made known the commands of the King to us, and thus, cleansing us from our sins and turning us to God, He introduced us into the royal hall as a most excellent mediator. Therefore, He calls the incarnation His "exodus." Paul, however, names it "entry" by a metaphor from those who are heirs and who take the right of ruling over some possession. For by saying, "He again brings the Firstborn into the habitable world," he signifies: when He entrusts the habitable world to Him. For then He will possess the whole world, when He is acknowledged by all. But these things are not said of God, but of the flesh. For if He was in the world, according to John, and the world was made through Him, how is He introduced in any other way than according to the flesh? And, he says, "Let all the angels worship him." For as often as he is about to say something great and elevated, he builds it up first and makes it acceptable, as he said that the Father introduced the Son. For he had said above that He did not speak to us through the prophets, but through the Son, and that the Son is better than the angels, which he argued from the very name: but here he now wishes to draw arguments from another matter. From what? From adoration, evidently. For he shows that He is as much better as it is established that the Lord is better than His servants: just as if someone were to introduce someone into a certain house, and immediately the prince of that house were to command that all of them, prostrate together, should worship that one: so He commanded Christ according to the flesh to be worshipped by all the angels, saying: "And let all the angels of God worship him," and not only Him, but also Gabriel. C But someone will ask, "Were only the angels commanded to worship?" No. Mark, therefore, what follows: "And of the angels he says, Who makes his angels winds, and his ministers a flame of fire; but of the Son, Your seat, O God, is for the age of the age." Behold the greatest difference: because they are indeed created, but He is uncreated. And of the angels, he says, "Who makes his angels winds," but of the Son he did not say, "Who makes." And, indeed, he could well, if he wished, express that difference in this way, by saying: "And of the angels, indeed, he says, Who makes his angels winds; but of the Son, The Lord created me: since God made Him Lord and Christ." But neither was that said of the Son, nor this of the true God, but of Him who is according to the flesh. For where he truly desires to signify a difference, he no longer encompasses only the angels, but all the powers performing heavenly ministrations. Do you see how he divides, and with what clarity he discerns the creatures from the Creator, calling them ministers and Him Lord, them servants and Him heir and proper Son? "But of the Son he says, Your seat, O God, is for the age of the age." Here you have the signet of the kingdom. "And the scepter of equity," he says, "the scepter of your kingdom." Here you have also another signet. Then he returns to Him who is according to the flesh: "You loved righteousness and hated iniquity; therefore God, your God, has anointed you." For because he has said something great D
he hastens again to provide for that. But here he strikes at once at the Jews, and Paul of Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion, and Photinus. How so? The Jews, indeed, by showing them that there are two persons and one God; the other Jews, the disciples of Paul of Samosata, by showing them that the testimonies here refer to an eternal and uncreated substance: for in order to show that the creature is distinct from the eternity of the Creator, he posited: "Your throne, O God, is for ever and ever." The Arians he strikes, showing that He is neither a servant nor a creature; Marcellus and the others, because those two persons are distinct from one another according to their subsistences. The Marcionites he strikes, while showing that it is not God, but humanity, that is anointed. After these things he adds, saying: "Above your fellows." Who are these fellows other than men? This is what is said elsewhere: "For God does not give the Spirit by measure" A (John 3:34).
2. You observe how he always adapts his discourse to the dispensation of the flesh, while speaking of the nature of the Godhead. What can be said more clearly than this? Do you notice how the creature and the offspring are not the same thing? For he would not divide them in this way if both were the same; nor, to distinguish from the word he had spoken, "He made," would he infer: "But concerning the Son he said, Your throne, O God, is for ever and ever"; nor would he differentiate the name of the Son if it were of the same meaning as the name of a creature. For what, I ask, difference will remain if the offspring and the creature are the same? For those were made, but He was begotten. And what is more different than this? Behold again what he said: "God," he posited with the article: then he adds, "And you, O Lord, in the beginning laid the foundation of the earth, and the works of your hands are the heavens." For lest, perhaps, hearing, "When he brings the First-begotten into the world," you might think it a gift later bestowed upon Him, he added these things. For even in the preceding parts he noted this, and again he recurs to it, saying: "In the beginning," not now, but from the beginning. Behold again he strikes Paul of Samosata and Arius at once with a mortal wound: for what is proper to the Father, these he also fits to the Son. And after these things he also touched upon something else, which is greater than this. For behold, he has indicated the transformation of the world, saying: "They will perish, but you will remain, and all will grow old like a garment, and like a cloak you will change them, and they will be changed." Which he also said in the Epistle to the Romans, that the world is to be transformed, and indicating the ease of it, he added: As anyone folds and changes a cloak, so and in the same way B he is about to fold up and change the world. Therefore, when He will be able to perform such a transformation and restoration, which happens for the better, so easily: who would say that in an inferior work He would need the help of another? How long will they not be ashamed to be so insane? At the same time, there is also a greater consolation, to know that things do not all remain in the same state, but those things will indeed be changed, while He Himself remains the same for ever. "And your years," he says, "will not fail." But to which of the angels has he ever said: "Sit at my right hand, until I make your enemies your footstool" (Ps. CX, 1)? Behold again he makes them confident, inasmuch as he shows the future, that their enemies are to be overcome: and because their enemies will also be the enemies of Christ, in this again the sign of the kingdom and the equality of honor is declared. But do not think there is any weakness in any way by the fact that he says the Father will be indignant on account of those things which the Son suffered unworthily: this rather shows the great love and honor of the Father toward the Son. For he who is indignant on His behalf, how is it contended that He is alien from Him? Which is also said in another psalm: "He who dwells in the heavens will laugh at them, and the Lord will deride them: Then he will speak to them in his wrath, and in his fury he will trouble them" (Ps. II, 4-5). And again He himself said: "As for those enemies of mine who did not want me to reign over them, bring them here and slay them" (Luke 19:27). But since these words are His, hear what He says in another place: "How often have I willed to gather your children, and you would not? Behold your house will be left to you desolate" (Matt. 23:37-38). And again, "The kingdom will be taken from you, and will be given to a nation producing its fruit" (Matt. 21:43); and again, "He who falls on this stone will be broken; but upon whom it falls, it will crush him" (Matt. 21:44). To this it is added that, if He himself is about to judge them, much more, even in this life, He will requite them with what is worthy. Therefore, it is more a matter of honor that it is said: "Until I make your enemies your footstool." "Are they not all ministering spirits, sent forth to minister for them who shall inherit salvation?" (Heb. 1:14). Why do you marvel, he says, if they offer their own ministry to the Son, when it is established that they have been made ministers even for our salvation? Look now how he lifts up their minds, showing how C much honor is granted to us by God: inasmuch as He commanded even the angels, who are superior to us, to offer their ministry for our salvation: as if he were saying, For this He uses them: this is the duty of the angelic function, to perform for God a ministry for our salvation. Therefore, this is the angelic work, that all things should be done for the salvation of neighbors; yet more, this is the work of Christ. For He, as Lord, saves, but these, as servants. And so we are also of the Lord, as if we were servants, but yet fellow-servants of the angels. Why, therefore, do you look up to the angels? They are servants of the Son of God, and for our sake they are often directed, and for our salvation they carry out their ministries. Which being the case, it is evident that the angels are our fellow-servants. Consider, however, how he does not attribute much difference to the creatures, although there is much between angels and men. Nevertheless, he makes them close to us: so that he almost seems to say that they labor for us, they run about for our sake, they discharge their office for us: this is their ministry, that for our sake they are sent everywhere.
3. And the books of the Old Testament are full of examples of these things, as are also the New; and the angels evangelized to the shepherds, and the angel came to Mary, and Joseph was frequently visited by an angel, and angels appeared sitting at the tomb, and angels were sent to the disciples, saying: "Men of Galilee, why do you stand looking into heaven?" (Acts 1:11), etc.; and an angel delivered Peter from prison, and angels spoke to Philip. Understand, therefore, now how much to us D
do they render service on account of God, and perform for us great offices. Hence Paul says: "All things are yours, whether life, or death, or the world, or things present, or things to come" (1 Cor. 3:22). The Son was indeed sent, but not as a minister, nor as having fulfilled any ordinary duties, but as the only-begotten Son, willing and desiring the same as His Father; nay, moreover, He was not even "sent" in such a way, for He did not pass from place to place, but assumed flesh. These others, however, are moved through places, and leaving the first places in which they were, they come by passing to others in which they were not before. But even this excites confidence in them, saying: "Why are you afraid? For the angelic office also ministers to us."
After, therefore, he has spoken about the Son of God, both according to the dispensation of the flesh and according to what He is as Creator of the universe; having spoken also of His kingdom, and showing the equality of His honor, and that He rules not only over men but also over the supernal powers: now, since he has established what he desired, he exhorts them to pay attention to the things which have been announced to them, saying: "Therefore we must pay much closer attention to what we have heard, lest we drift away from it" (Heb. 2:1). Why did he say "much closer"? This means: than we were accustomed to in the Law; but he suppressed the name of the Law, for in his confirmation he makes this manifest. He did not wish, therefore, to state it now, when he is admonishing and exhorting us, for he thought this to be more expedient. "For if," he says, "the message declared by angels proved to be reliable, and every transgression and disobedience received a just retribution, how shall we escape if we neglect such a great salvation? It was declared at first through the Lord, and it was confirmed to us by those who heard" (Heb. 2:2-3). Why must we pay "more" attention to what we have heard? Are not those things of God, and these also? He said "more," therefore, either than they were accustomed to in the Law, or certainly not comparing them as being greater—far be it!—but because the Old Testament had great weight of authority among them for many ages, whereas these things, because they were spoken to them as if they were new: he shows out of abundance that we ought to observe these more, and how this is well, saying: These precepts indeed belong to God, and those also, but not in the same way. And this indeed he demonstrates later; but now he simply asserts it, and later he confirms it more manifestly, saying: "If that first one," he says, "were faultless," and many other things of this kind; and again: "What is becoming obsolete and growing old is ready to vanish away" (Heb. 8:13). But now, as yet, he does not dare to speak such a thing in the very exordium, until he occupies and gains the listener with more proofs. Therefore, he says, we must pay much closer attention to what we have heard, lest we drift away. This is, lest perhaps we perish, lest perhaps we fall away. And he shows in this place how great an evil ruin possesses in itself, since it is difficult for that which has drifted away to be saved again, because it happens through the vice of negligence. He took this word, moreover, from the Proverbs: "My son," he says, "do not drift away"; but he also shows the ease of the fall and the evil of perdition. This is, Disobedience will not be free for you from danger. And by those very things which he proves, he confirms that the punishment will be greater for the one who falls; and again, he leaves the investigation of this matter, lest by his conclusion he should make his discourse burdensome to them. This is, indeed, the modesty of one arguing, that no trouble is generated for the listeners from the speaker. He imitates this, moreover, when he does not everywhere set down himself what follows in the conclusion, but makes the listener himself the Lord and judge, so that he may see for himself, by his own deliberation, what follows and may bring forth his opinion by his own spontaneous will. For in this way he also fashions the noble minds of his listeners, while, with no one compelling them, they accustom themselves to form a right judgment. The prophet Nathan also does this in the Old Testament, and Christ also does it in the Gospel according to Matthew, saying: "What will he do to those workers of his vineyard?" (Matt. 21:40). And by His own silence, He compels them to bring forth the decree. This, indeed, is wont to be the greatest victory in arguments. Then, saying: "For if the message declared by angels proved to be reliable," he did not append: "Much more so that which was declared through Christ"; but he omitted this, and said what is less: "How shall we escape if we have neglected such a great salvation?" And observe how he makes the comparison. "For if the message," he says, "was declared by angels." There indeed, "by angels," but here, "by the Lord"; and there indeed, "a message," but here, "salvation." Then, lest perhaps someone might say: "O Paul, are these things which you speak Christ's?" therefore, to make the faith of his words probable, he signifies that they were not only spoken by Christ, but are also now spoken by God: not simply by a voice uttered through the air, as it was to Moses, but by signs and powers performed, and by the very facts themselves bearing witness.
What, however, is "For if the message declared by angels proved to be reliable"? For also in the Epistle to the Galatians it says in a certain place: "Ordained through angels by the hand of a mediator" (Gal. 3:19); and again: "You have received the law in the ordinances of angels, and have not kept it" (Acts 7:53); and everywhere he says that it was given through angels. Some, moreover, say that in this place he touches upon Moses; but this does not have reason, for he speaks of very many angels in this place, and it is clear that he is speaking of the celestial angels. What then? Either he designates the decalogue; for there Moses was speaking, and God was answering: or because the angels of God were present when the law was given: or certainly [he speaks] of all those things which were told or done in the Old Testament, because they were done with angels communicating in the ministry. And here indeed these things are said, but how does he say elsewhere, "The law was given through Moses"; here, however, he says it was given through angels? "And God descended," he says, "in a cloud" (Exod. 19:9). "For if," he says, "the message declared by angels proved to be reliable." What is "proved to be reliable"? Clearly, true; as if he were to say: "Faithful in the fitting time," and all the things which were predicted received effect in the very facts. Whether, therefore, he says this; or because the message remained, and whatever it threatened
A it is evident that it reached fulfillment; or if by "message" he means the precepts of the Old Testament. For very many mandates were given also apart from the Law through angels, who were sent for that ministry: just as they were sent to Lot on the mountain, and to the Judges, and to Samson. Therefore he did not say "the Law," but "the message," whence it seems to me that he signifies those things which were dispensed through angels. What then shall we say, but that the angels were present, to whom that nation had been committed, and they themselves were the ones who sounded with trumpets and horns, and did all the other things—that is, the fire, the smoke, and the clouds? B "And every," he says, "transgression and disobedience." He did not say that some [transgression] is punished and some is not, but "every": that is, nothing remained unavenged, but "received a just retribution of reward." Why did he say a "retribution of reward"? For "reward" is usually placed in a good sense. But this is the custom of the Apostle, not to have great regard for words, but indifferently to use those which are said in a good sense or those in a bad sense for either side: just as he said elsewhere, "bringing into captivity every thought to the obedience of Christ"; and again, calling the reciprocity of reward a punishment, just as in the present place he named punishment a "reward." Likewise, he said elsewhere: "Since it is a righteous thing with God to repay with tribulation those who trouble you, and to you who are troubled, rest." C This means that justice shall not perish, but God has pursued and turned his judgment upon sinners, although not all sins are manifest, unless when the ordained precepts are despised. "And how," he says, "shall we escape, if we neglect so great a salvation?" By these words he signifies that there was not so great a salvation in the Old Testament. But he well added, "If we neglect so great a salvation." For he has not now delivered us from wars, he has not bestowed upon us land or earthly goods, but the destruction of death, he has granted [us] to overcome the devil, the kingdoms of heaven, life, and eternal beatitude. Indeed, he intimated all these things briefly, saying: "If we neglect so great a salvation." Then he brings in the source from which those things that are said are worthy of belief, saying: D "Which having received initiation to be spoken through the Lord." This is, if we say these things have their beginning from the very source: therefore they were not brought to us by men, nor by any power either created or founded, but the only-begotten Son himself imparted them to us. "By them," he says, "who heard, it was confirmed in us." What is "confirmed"? It has been believed and made perfect: "We have," he says, "a pledge." This implies that the salvation which he attributed to us is not extinguished, nor diminished, but remains and prevails forever. The cause, however, of this thing is the operation of the divine will. That is, those who heard from the Lord, they themselves confirmed us by their own powers. This is a great work, and worthy of all faith, which also Luke said in the beginning of his Gospel: "As they delivered them to us who from the beginning were eyewitnesses and ministers of the word." But someone will say: How was this salvation confirmed? What indeed, if these were fabricated by those who first heard them? Therefore he refutes this, and shows that this grace is not human. For if these things had been fabricated, the divine power would not have testified to them: therefore he added, saying: "God testifying." Indeed, they testify, and God also testifies. And how does God testify? Not by word, nor by voice; although this also would be worthy of belief, nevertheless he attests by "powers and prodigies and various gifts." He well said "various gifts," signifying an abundance of graces, which was not among the ancients; neither such signs, nor such diverse prodigies. He says this, therefore, because it was not simply believed of them, but through signs and prodigies. Hence, while we believe them, it is declared that we do not believe them, but God. And, he says, "by gifts of the Holy Spirit according to his own will." But perhaps someone will say, What then? Because also the magicians perform signs, and the Jews were saying that Christ cast out demons by Beelzebub, must we therefore believe more? But they do not perform such signs: therefore the Apostle added, saying: "By various gifts." For those are not to be attributed to power, but rather to weakness, since they are shown to be phantastic and empty; therefore he added, saying: "And by distributions of the Holy Spirit according to his own will." In this place I think he signifies something else also: for I judge that there were not many among them possessing divine charismata, but they had ceased among them, as those who had become sluggish and negligent. Therefore, that he might console them, lest they fall into some despair, he attributed all things to the divine will and divine counsel. Just as if he were saying, He himself knows what profits each one, or what is suitable for whom, and he himself distributes the grace which is conducive to each one. This he also does to the Corinthians, saying: "God placed each one as he willed"; and again, "To each is given the manifestation of the Spirit for profit according to his will." He shows, therefore, that this preaching arose according to the will of God the Father. Perhaps, however, either because of an unclean life, or a foolish one, not many among them received the gift of grace: sometimes, however, many even having a clean life do not receive grace. Why? Lest they be lifted up into pride, lest they be inflated with the vanity of boasting, lest the height of the gift make them more negligent. For if, even without a charism, the conscience of a clean life itself by itself is sufficient to make one arrogant, much more so when the gift of a charism is added onto a righteous life. Hence, charismata are bestowed more upon the humble and simple, and especially upon the simple: "In simplicity," he says, "and in gladness of heart." Therefore, by this discourse, as if they were negligent, he also exhorts them and makes them contrite and attentive. For he who is humble and does not conceive a higher estimate of himself becomes more studious when he has received the gift of a charism; for while he judges that that gift was bestowed beyond his own dignity, he strives to please more: but he who thinks he is master of virtue does not judge that that gift came to him from the grace of the giver, but as a debt of his own merits: therefore a man of this kind is inflated with the vanity of pride. Therefore, God conveniently dispenses all things. Which you will see also coming to pass in the Church: one indeed has the faculty of speech for teaching, but another is not even able to open his mouth. Let not that one, he says, be saddened, because he does not have a similar one...
for to everyone indeed is given the manifestation of the Spirit for profit. For if a human head of a household knows to whom he should entrust any business at all, much more does God, who knows the minds of all men, who knows all things before they come to pass. There is only one thing worthy of sadness, and that is to sin; regarding everything else, there is nothing. Do not say, "Why do I not have money? If I had it, I would distribute it to the poor." You do not know, O man; for perhaps if you had it, you would prove even more avaricious. Now indeed you say these things, but if experience itself were to put you to the test, you would perhaps appear otherwise. For even when we are full of food, we think that we can endure long fasts: but when even a slight hunger warns us, other desires creep in. Again, when we are free from drunkenness, we think that we can overcome that passion: but when we have been caught by the lust of that disease, the judgment we had at first will by no means remain. Do not therefore say, "Why have I not received the gift of teaching? For if I had it, I would edify ten thousand men." You do not know that if perhaps you had it, you would have an even greater judgment: for perhaps envy, perhaps sloth, would compel you to bury your talent beneath the earth. But now you are free from all these things, and you are not blamed if you do not distribute the measure of grain to each individual: whereas if you had that gift, you would be liable for very many sins. But even now you are not without a gift. In small things, demonstrate what you could be if you had that gift: "For if," he says, "you have not been faithful in the small, who will give you greater things?" Show yourself, therefore, like that widow: she had two mites and put in all that she had; she contributed all that she possessed. Do you seek money? Show us that you scorn what is small, so that I may trust you with the greatest things: but if you do not even scorn these, you will much less scorn those. Similarly, in your speech, demonstrate to us that you use it competently for admonition or counsel regarding your brothers. But if you do not have eloquence, if you do not have an abundance of ideas, you nevertheless know these common things: if you have a son, if a neighbor, if a friend, if a kinsman, if servants, admonish them, teach them. And if you are not able to deliver a long sermon publicly in the church, you can nevertheless counsel these people in private: for this, there is no need of rhetoric and greater eloquence; show in these things that if you had the capacity for speech, no neglect would cause you to fail. But if you do not exert any effort in small things, how shall we believe you when you promise greater ones? A Since indeed each one is able to fulfill this, observe what the Apostle says, how he commanded this even to the laity: "Let each one," he says, "edify one another, just as you also do," and, "Comfort one another with these words," according to how he distributed to each. Are you better than Moses? Observe, therefore, how he lamented. "Do I," he says, "have the capacity to tolerate them all? for you said to me, Take them, just as a nurse takes the little one hanging at her breasts." What then? God drew from his spirit and gave to others; showing that it was not his gift, even while he was bearing them himself, but that of the Holy Spirit. For if you had a gift, O man, perhaps the wind of pride would puff you up, perhaps you would be changed for the worse: you do not know yourself as God knows you. Do not therefore say, "Why this, and for what cause this?" when God dispenses and arranges something. Let us not hasten to demand an accounting from Him: for this is the height of impiety and wicked pride. For we are servants, and servants far distant from the Lord, not knowing what is happening even before our own feet. Therefore, let us not scrutinize divine counsels, but let us hasten to preserve what He has deigned to give us, whether it be small or minimal. For by doing these things, we shall appear acceptable: rather, whatever comes from the liberality of the divine gift, let us by no means judge to be small. Are you pained that you do not possess the gift of teaching? For tell me, what seems greater to you, the gift of teaching, or the gift of dispelling diseases and infirmities? That one, surely. What then? Tell me again, is it not greater to restore the eyes of the blind than to dispel infirmities? Again, to raise the dead, does it not seem to you to be greater than to restore sight to the blind? And what of these things? Is it not greater to accomplish it by the touch of a napkin or by the shadow of the body alone, than by a word? What then? Tell me, do you wish to raise the dead by a napkin and the shadow of your body, or to possess the gift of teaching? You would surely choose that one, to raise the dead by the touch of your napkins and the shadow of your body. B But if I show you that there is another gift much higher than this gift, which you do not seek, although you have the opportunity to take it: would you not be justly devoid of these other gifts? This gift, however, which I am speaking of, is granted to be possessed not by one, not by another, but by all. I know, indeed, that you have become attentive and possessed by astonishment. If, therefore, you hear that it is permitted for you to possess a greater gift than raising the dead, than restoring the eyes of the blind, than doing those other things which are recorded to have been done under the apostles, perhaps you do not even think it credible. What then is this gift? It is, of course, charity. But believe me that this discourse is not mine, but Christ's, preached to us through Paul the apostle. What then did he say? "Emulate the better gifts, and I show you a still more excellent way." What does he mean, "a more excellent way"? The Corinthians were indeed proud of the gifts and favors of the charismata, so that even those who had the gift of tongues, which is the least, were puffed up with arrogance regarding the others. He says, therefore: If you seek the striving for gifts, I will also show you the excellent way of a gift: not simply superior, but eminently surpassing the others. Then he says: "If I speak with the tongues of angels, but have not charity, I am nothing: and if I have faith, so that I remove mountains, but have not charity, I am nothing." Behold the gift which surpasses all: emulate that one: for this gift is indeed greater than raising the dead, better than the rest of the gifts of virtues. And because it is so, observe what Christ Himself said, speaking to His disciples: "In this shall all men know that you are my disciples." And He shows in what, not saying, "If you perform miracles," but, "If you have charity."
(this is the first page of the chain) you have had one for another.” And again He says to the Father, “In this they will know that You sent me, if they are one.” And again He said to His disciples: “A new commandment I give to you, that you love one another.” He who is such, therefore, is much better and more eminent even than those who raise the dead, and rightly so. For the latter is considered to be only a divine gift, but the former will pertain to your own zeal. This is truly the work of a Christian; this declares one a disciple of Christ; this manifests that one is crucified to the world; this shows that one possesses nothing on this earth: for without this, even martyrdom will be of no avail. And so that you may know this, observe it more clearly. For the blessed Paul took A two highest and most excellent virtues, or rather three: one pertaining to miracles, another to knowledge, and a third possessing the merit of one’s life and conversation: and yet, although they are great, he determines that without love they are nothing. And how they are nothing, I will say. “If I distribute,” he says, “all my goods to the poor, and do not have love, I am nothing.” For it is possible for someone to be a distributor of his own substance and yet be empty of love. And these things have been sufficiently said by us elsewhere, where a proper place forced us to dispute about love: to those places, therefore, we send our hearers; for the present now, as I have already said, let us emulate this gift, let us love one another, and we shall be in no way unworthy of the teaching for the sake of acquiring the marks of virtue. But all things will be easy for us, and will come to pass without any sweat, and the course of our studies will always be increased. “But behold,” you say, “we already love one another: for everyone has friends, and one has two, another three.” But this is not to B love for God’s sake, but because you are loved by Him. For the love that is bestowed upon someone for God’s sake does not have such a beginning, but is felt toward all as toward brothers: and those whom it recognizes to be of the same faith, it embraces and loves as truly blood brothers; but as for heretics, or pagans, or Jews, it esteems them as brothers because of the communion of nature, yet it pities them because of the error it discerns in them, and it wastes away for them and sheds tears. In this we shall be like God, if we love all, if we love even our enemies, and not if we have performed signs or miracles. For we admire the Lord Himself indeed for performing miracles, but we admire Him even more for being merciful and enduring with long-suffering. If, therefore, that is more to be admired even in God Himself, how much more in man? Whence it is clear that this is what makes us more wonderful. Let us therefore emulate this, and we shall have nothing less than Paul, or Peter, or a thousand others who raise the dead, even if we are unable to banish a fever or repel diseases. Indeed, without love, even if we perform miracles more excellent than those of the apostles themselves, if we deliver ourselves up to the dangers of a thousand deaths for the sake of the faith, no profit will come to us. And I do not say this, but the Lord of love Himself: let us therefore believe Him, let us listen to Him immediately. For thus shall we be able to attain the good things that have been promised; which may it be granted to us all to receive, by the grace and mercy of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.
HOMILY IV
“For He did not put in subjection to angels the world to come, of which we speak.” But one testifies, saying: “What is man that You are mindful of him, or the son of man that You visit him? You made him a little lower than the angels.” I would wish clearly to know if any acknowledge with proper zeal the things that are being said; if not, we are casting seeds by the wayside: for we will teach more diligently if we feel that you are listening diligently. We will speak, however, even if no one wishes to hear, because of the fear of God that is upon us. “Testify,” he says, “to this people; even if they do not listen, you will be innocent.” If, however, I were certain of your zeal, I would speak not only because of fear, but I would have made my words with joy. But now, as if no one were listening, and as if the matter were without danger to me, I fulfill what is mine, but still this work is not undertaken by me with any delight. For what does it profit, when I am so occupied, yet no one among you benefits? If, however, some do attend, the utility for us will not be so much that we shall be delivered from punishment, as the progress of your own love will profit us. How, therefore, shall I know this? I will observe each one of you, and those whom I recognize as not being attentive, I will take aside and question; and if I find that they retain even some of the things that have been said, I do not say all—for this is not easily sufficient for you—but even if they retain just a few out of many, I will not hesitate further. And it was surely fitting that I should approach this without warning the unwary, but even so it will be pleasing to me if I find you according to what my mind desires. For even so I can examine you when you are caught off guard, for I have said, “I will question you”; but as to when I will question, it is uncertain to you: perhaps today, perhaps tomorrow, perhaps after twenty or thirty days, perhaps after fewer, perhaps after more. So also God has made the day of our death uncertain, and He has not permitted it to be certain to us whether it impends today, or tomorrow, or after a whole year, or after many more years, so that by the expectation of uncertainty we might always keep ourselves in virtue: and since we are to depart from this life, it has been told to us; but when, it has not. So also I said that I will question, but I did not add when, wishing you always to have this care. And let no one say that I heard these things four or five weeks ago or more, and I cannot retain them: for if anyone has heard, I wish him to retain them in such a way that his memory suffers no theft of forgetfulness, and that he does not receive what is said sluggishly, nor lose it. For I wish you to retain what I say, not so that you may tell it to me, but so that you may have the profit. This is my whole zeal, and it is necessary that I now to—
- A return to the sequence. What then is proposed to us today to speak about? "For not unto angels," he says, "did He subject the world to come, of which we speak." Does he dispute about some other world? It is not so; but he speaks of this one, and on account of this he also added, "of which we speak," so that he might not leave the mind of the hearer to wander, while seeking some other world. How then does he call it "to come"? For just as he said elsewhere, "Who is the figure of him that was to come," speaking of Adam and Christ in the Epistle to the Romans, calling Christ, with respect to the times, the Adam to come according to the flesh; for He was to come—so also now, since he said, "And when He bringeth the Firstborn into the world," lest you should think he was speaking of another world, he confirms this by those many things, by the very fact that he says "to come": for the world was to come, but the Son of God always was. This world to come, therefore, He did not subject to angels, but to Christ. B Since it is manifest that this was said concerning the Son, he says: for no one would say that it was said of angels. Then he brings another testimony, and says, "But one testified in a certain place, saying." Why did he not state the name of the prophet, but concealed it? He did this also in other testimonies, as when he says, "When He bringeth 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 indeed He says, "Who maketh His angels spirits"; and, "Thou, Lord, in the beginning hast founded the earth." He says also here, "Testified in a certain place, one." And I think that this very thing is not of one concealing, but of one showing that they have much knowledge of the Scriptures, so that he did not even have the task of naming the one who spoke; but, as of a matter manifest and set in ready view, he introduces the testimonies. "What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou didst make him a little lower than the angels; with glory and honor Thou didst crown him: Thou didst subject all things under his feet." C For this, even if it is said of our common humanity, nevertheless is properly adapted to Christ according to the flesh: for "Thou didst subject all things under his feet" pertains to Him much more than to them. For the Son of God did not despise us, who did not yet exist, but taking flesh from us and uniting it to Himself, He was made superior to all. In that "He subjected all things to Him," he says, "He left nothing not subjected. But now we do not yet see all things subjected." What he says is like this: because he said, "Until I make Thine enemies the footstool of Thy feet"; for perhaps they were still being affected by sadness: then after these things, inserting a few words, he brought in this testimony, confirming that: lest they should say, "How did He put His enemies under His feet, when we are suffering such things?" He sufficiently indicated this in the previous parts: for what he said, "Until," signified that it was to be done, but in the time following: here, however, he executes this. "Lest perhaps," he says, "because they are not yet subjected, you should think them also not to be subjected hereafter: but that it is necessary for them to be subjected, is manifest: for the prophecy was spoken on account of this." D "In that, however, He subjects all things to Him," he says, "He left nothing not subjected to Him." How then are all things not subjected? Because it is to come, that they may be subjected. If therefore it is necessary for all things to be subjected, but they are not yet subjected, do not be saddened. For if you were to suffer these things that you are suffering, when the end had arrived and all things were subjected, you would rightly grieve: but now we do not yet see all things subjected to Him, nor has our Emperor yet obtained all things. Why then are you troubled while you suffer some evils? Our preaching has not yet obtained all things, nor is the time yet here in which the subjection is completed. Then another consolation. For if He Himself, who is to have all things subjected, died, and suffered ten thousand things: why are you saddened, when you also suffer? "But now we see Jesus, having been made a little lower than the angels," he says, "on account of the suffering of death." Then he brought in the good and prosperous things: "With glory and honor having been crowned." See how he fitted all things to Him. For that very thing which he said, "A little," is more fitting to Him, for the reason that He spent only three days in the underworld. Nevertheless, glory and honor cannot be adapted to us, who are burdened for so long a time, but to Him much more than to us. Again he brings into their mind the passion of the cross, doing two things: both showing how much care He has for all, and persuading them to endure all things bravely, while they see the Master thus. For if He who is worshipped by the angels, he says, endured to be made a little lower than the angels: much more you, who are lower than the angels, ought to endure all things for your own sake. Then he shows that glory and honor is the cross: just as He Himself always calls it, saying, "That the Son of man might be glorified; and, The Son of man is glorified" (John 13, 31). If He calls the things which He suffered for servants, glory: much more do you, the things which you suffer for the Lord. Do you see how great the fruit of the cross is? Therefore, love this thing; it seems sad indeed to you, but it produces ten thousand goods. He shows also from this the usefulness of temptation, thus saying: "How by the grace of God He might taste death for all." "How," he says, "by the grace of God." And He indeed, on account of God's grace, what was given to us, suffered these things. "Who," he says, "did not spare His own Son, but Himself delivered Him for us all." For the sake of what? For these things were not owed to us, but grace did this. And again in the Epistle to the Romans he said: "Much more the grace of God, and the gift of the one man Jesus Christ, abounded unto many." "How by the grace of God He might taste death for all": not for the faithful alone, but for the whole world, and He indeed died for all. What then, if all do not believe? He fulfilled what was His own. And he properly said, "He might taste death for all." He did not say, "That He might die": for in truth, just as he who tastes, so making a brief interval in that, he immediately rose again. By saying, "Death," and "the Passion of death," he manifestly signified death; but by saying that He is "better than the angels," he declared the resurrection. For just as a physician not having any need to taste from the foods which are proposed to the sick man, but consulting for him, tastes first from his food, so that he may persuade the sick man to receive those foods more readily: so also the Lord, because all men feared death, persuading them that they might approach death confidently, He Himself also tasted death, having no need. For the prince of this world comes, he says, and in me he finds
nothing. So it is with this that is said here, A *For the grace of God He tasted death for every man*, which he confirms, adding: *For it became Him, for whom are all things and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through suffering*. He speaks here of the Father. Do you see how he again fits it to Him? He would not have said this if it were something of lesser significance; he might have said, "Through Him," as if it were fitting for the Son alone. But what he says is this: He did what was worthy of His clemency, in order to show the Firstborn as more glorious, and, as a strong athlete surpassing the others, to set Him up as an example to others—the author of their salvation, that is, the cause of their salvation. Do you see how much is between us? Both the Son Himself, and we are sons; but He saves, and we are saved. Do you see how He joins us and distinguishes us? *Bringing many sons*, he says, *into glory*. Here he has joined: *the author of their salvation*, he says; here he distinguishes. *To make them perfect*, he says, *through suffering*. Therefore, sufferings are perfections, and the causes of salvation. Do you see that suffering evils is not for the abandoned? If God honored the Son first in this, that He might lead Him through sufferings, truly it is much better B to take on flesh and suffer what He suffered, than to create this world and bring it forth from nothing—this indeed is of His clemency, that is much greater; which even He Himself showing, said: *That He might show in the coming ages the exceeding riches of His grace, He raised Him up and made Him sit in the heavenly places in Christ Jesus*. *For it became Him, for whom are all things, and through whom are all things, to bring many sons into glory, and to make the author of their salvation perfect through suffering*. For it became Him, who was taking care of us, and bringing all things into existence, to hand over Christ for the salvation of the rest, one for many. But he did not say it like this, but, *To make perfect through suffering*, he says; showing that he who suffers for another not only helps him, but is himself rendered more glorious and more perfect. But he says this to the faithful, making them more confident. For Christ was glorified then: do not think that anything was added to His glory; for He always had that glory of His nature, receiving nothing. *For he that sanctifies*, he says, *and they who are sanctified are all of one*. For which cause He is not ashamed to call them brothers. See how again he joins them, honoring and comforting them, and making them brothers of Christ, according to what he says, that they are of one. Then, fortifying his discourse, and showing that he spoke of Him who is according to the flesh, he added: *For he that sanctifies*, that is, Christ, *and they who are sanctified*, that is, we. Do you see how much difference there is? He indeed sanctifies, but we are sanctified. But also above, he says, *The author of their salvation*. *One*, he says, *God, from whom are all things*. For which cause He is not ashamed to call them brothers. Do you see how he again shows His eminence? For in that he said, *He is not ashamed*, he demonstrates that C it is not because of the nature of the matter, but it is all of His mercy—He who is not ashamed—and of great humility. For even if they are from one, nevertheless He sanctifies, and we are sanctified; and there is a great difference: He indeed from the Father, as the Son and His own, that is, from His essence; but we from nothing. Much, therefore, is the difference. *For which cause He is not ashamed*, he says, *to call them brothers*, saying: *I will declare thy name unto my brothers*. For putting on flesh, He put on my brotherhood, and at the same time, fraternity was introduced. But this he brings forward rightly, but that, *I will put my trust in Him*, what does it mean? And the rest, such as, *Behold I and the children whom God has given me*: just as here also, when He shows the Father, so there He shows Himself as brother. *I will declare*, he says, *thy name unto my brothers*. Again he demonstrates the eminence. And there is much difference in the things that follow: *Forasmuch then as the children are partakers of flesh and blood*. Do you see where he speaks of the likeness? According to the flesh. For He Himself also was more closely a partaker of the same. Let all the heretics be ashamed, let them be covered with confusion who say that He came only supposedly and not truly. For he did not say, "For He was a partaker only of these," and stop; although even if he had said so, he would have spoken sufficiently; but he added something more, that is, *more closely*. It is not, he says, a phantasy, not an image; otherwise what he said, *more closely*, will not stand; but he truly shows the brotherhood. D Then he also sets forth the cause of the dispensation: *That through death*, he says, *He might destroy him that had the power of death, that is, the devil*. Here he demonstrates something wonderful, that by that through which the devil had power, by that was he conquered: the weapons that were strong for him against the world, that is death, with them Christ struck him. Here he insinuates the greatness of His virtue who conquered. Do you see what a great good death has wrought? *And delivered*, he says, *them, who through fear of death were all their lifetime subject to bondage*. Why do you tremble? Why do you fear it, which is already condemned? It is no longer terrible, but it is trodden underfoot, it is despised, it is made to be of the last degree, and is of no moment. But what is it, *Through fear of death were all their lifetime subject to bondage*? Either he said this, because he who fears death is a slave, and suffers all things, lest he die: or this, that they were all slaves of death, and because they were not yet released, they were held by it: or because men lived in perpetual fear always expecting to die, they could find no sense of pleasure, with this fear remaining among them: for this he signified, saying, *Throughout their whole life*. Here he shows those who were afflicted, who suffered persecution, and, being deprived of country and substance and all other things, led a freer and more honest life than those who are established in luxuries, who have suffered no such thing, who spend their time in joy: inasmuch as they who all their life lived in fear of death, and were slaves, the same are freed from it, and mock it, which those dread. For it is the same now, as if someone should take a prisoner to be led to death, and always expecting this, he should make him fat from many luxuries. Something like this was death also in the old time: but now it is as if someone, excluding that fear, living with luxuries, should be announced to be about to fight, and should propose a contest, so that no longer to death, but to a kingdom he is led. From which would you wish to be, from those who grow fat in custody, daily expecting the sentence of their own destruction: or from those
A who struggle much, and are to labor of their own free will, so that they may at last receive the crown of the kingdom? Do you see how he has ravished their minds, and made them suspended and expectant? But he shows that not only has death grown quiet, but through it even he who has always waged war against us without a truce, I mean the devil, has been brought to nought. For he who does not fear death has been established outside the tyranny of the devil. For if "skin for skin, and all that a man has, will he give for his life" (Job ii, 4): when someone has also decided to despise even this, whose slave will he henceforth be? He will fear no one, he will dread no one; he will be superior to all, freer than all. For he who despises his own life, much more will he despise other things: for when the devil finds such a soul, he will be able to work nothing of his own deeds in it. For tell me, what will he threaten? The loss of money, dishonor, the ruin of one’s country? But these are small things to one who does not even deem his own life precious, according to blessed Paul, who observes clearly B that he who excludes the tyranny of death, at once dissolves also the power of the devil. For he who knows how to philosophize much about the resurrection, how should he fear death, how should he shudder at it? Therefore do not be sorrowful, saying: Why have we suffered this and that? For thus is a clear victory accomplished: for it would not be clear, had it not dissolved death. But this is wonderful, that through the same things he conquered it, through which it prevailed; he demonstrates its ease and dexterity everywhere. Let us not therefore lose the gift given to us: "For we have not received the spirit of bondage, but the spirit of power and of love and of temperance" (Rom. viii, 15; II Tim. i, 7). Let us stand, therefore, brave, mocking death.
But I am compelled to groan most bitterly: where Christ has lifted us up, there we ourselves cast ourselves down. For when I see wailing in the streets, and lamentations over those departing from this life, and ululations and other indecencies, believe me, I am confounded, seeing both pagans and Jews and heretics, and all who mock us. Whatever I say now, I say in vain, philosophizing about the resurrection. Why this? Because the pagans pay no attention to what is said by me, but to what is done by us: and they immediately say, How can anyone among these be able to despise death, who cannot even see another dead patiently? C Good are the things spoken by Paul, good and worthy of heaven, and of God's mercy: for what did he say? "That he might deliver them, who through fear of death were all their lifetime subject to bondage" (Heb. ii, 15). But you do not permit them to be believed, you yourselves by your own works contradicting them, when even God has fenced us about with a wall, coming to this, that he might cut off this worst custom. Tell me, what is the meaning of these festive lamps? Do we not bring them out as if for athletes? What also of the hymns? Is it not so that we may glorify God, and give thanks to him, because he has already crowned the one departing, because he has freed him from his labors, leading him from servitude, having him with himself? Are not the psalms and hymns for this? Is not the psalmody for this? All these things are for those who rejoice: "He who is cheerful," he says, "let him sing psalms" (Jas. v, 13). But the pagans do not attend to these things. Do not, he says, tell me of anyone philosophizing without grief: for this is nothing great or wonderful: show me one who philosophizes in the grief itself, in the pain, and then I will believe in the resurrection. And indeed, for secular women to do this is not D surprising, although this is also savage: for they themselves exact the same philosophy: on account of which also Paul says: "But I would not have you to be ignorant concerning them which are asleep, that you sorrow not, even as others which have no hope" (I Thess. iv, 13). For he did not write these things to monks, nor to those abiding in virginity, but to laymen. Yet this is not so savage: but when anyone—either woman or man—calls himself crucified to Christ, and the one tears his hair, and the other ululates, what is more confusing than this? Believe me when I say: for if it were done as it ought to be, such people ought for a long time to be prohibited from the threshold of the church. For these are the ones who are truly worthy of mourning, who still fear death and shudder at it, who still do not believe in the resurrection. But, you say, I do not distrust the resurrection at all, but I am following a custom. Why then, tell me, when you set out on a long journey, do you not do the same? But we weep, you say, and now, and I require mourning. But that is truly for those who follow a custom, but this is for those despairing of a return. Understand what you are singing in that time: "Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee: I will not fear evil, for thou art with me" (Ps. cxvi, 7; cxviii, 6). And again: "Thou art my refuge from the tribulation which hemeth me in" (Ps. xxxi, 7). Do you understand what these psalms mean for themselves? But you do not notice, and you are intoxicated with grief. Or in the burials of others, understand fully, so that you may have a remedy in your own. "Return," he says, "unto thy rest, O my soul; for the Lord hath dealt bountifully with thee." Tell me, you say, "For the Lord hath dealt bountifully with thee," and do you weep? Are these not a stage play? Is this not hypocrisy? For if you truly believe the words which you say, you mourn in vain: but if you are playing and feigning, and think them to be fables, why do you sing psalms? Why do you receive those coming to you? Why do you not repel those singing? But madness does this, and that is a greater madness. For the present, therefore, I warn, since as the time approaches I shall use this cause more vehemently: for I fear enough, lest in this way some worst disease might sub-enter the Church. And of mournings I shall indeed correct them later; meanwhile I command this and testify to both rich and poor, both women and men. May it happen that we all depart from this life without mourning, and that according to the law, fathers be led accordingly by their sons, being old, and mothers by their daughters and grandsons and great-grandsons in fat old age, and that immature death never happens. May this indeed happen, and for this I pray, and I entreat the presidents and all of you, both to entreat God in return and to render this common prayer: but if, which God forbid and which may it not happen, some bitter death should occur (but I call it bitter, not by nature; for death is no longer bitter, being nothing distant from sleep; but I call it bitter to happen, looking to your affection), and some have hired these lamenting women: believe me when I say, I do not say otherwise, but as I hold it; let him who wishes be angry: for a long time I shall ban him from the church, as an idolater. For if Paul calls the avaricious man an idolater, much more him who, over a faithful dead man, introduces those things which are of idolaters. For which reason, tell me, do the presbyters
you call and sing psalms? Is it not so that you may receive comfort? Is it not so that you may render honors to the one departing? Why, then, do you insult him? Why do you make a show of it? Why do you play as if on a stage? A For we have come, philosophizing about the resurrection, teaching everything, and teaching those who have not yet been struck to bear it bravely, should anything of the sort happen, by the honor that is shown to him. But you, bringing those who condemn our ways—so far as they are concerned—what is worse than this mockery and display? What is more burdensome than this equality? Be ashamed and blush. But if you do not wish to do so, we will no longer permit such deadly things to be brought into the Church. "Them that sin," he says, "rebuke before all." And to those miserable women, I speak through you this prohibition: that they never enter at the deaths of the faithful or at their funerals, lest we truly compel them to mourn their own evils, and teach them not to do these things in others' griefs, but rather to lament their own calamities. For a merciful father, when he has an unruly child, does not only admonish him not to associate with the wicked, but also terrifies them. B Behold, therefore, I admonish you both through you and to those women, saying: do not summon such people, nor should they arrive. And may it happen that this word is more effective, and these threats prevail. But if, which God forbid, we are ignored, we shall be compelled eventually to put these threats into action: restraining you indeed with ecclesiastical laws, and them as is fitting by law. But if any headstrong person is found who scorns this, let him hear Christ saying even now: "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more: that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican." If, therefore, He commands us to turn away from him who sins against me when he does not obey, how ought I to treat him who sins against himself and against God? You judge. For you blame us for not acting gently with you. But if anyone scorns the bindings which are made by us, Christ will teach him again, saying: "Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven." Even if we are wretched and are nothing, and worthy to be despised, as indeed we are, yet we do not avenge ourselves, nor do we return wrath, but we think of your salvation. C Be ashamed, I pray you, and be embarrassed. For if anyone bears with a friend who acts more violently toward him than is fitting, examining his intention and knowing that he does this kindly and not out of arrogance: how much more should you bear with a teacher, and one who speaks not from his own authority, not in the place of a judge, but in the place of a father, showing care. For we do not say these things wishing to demonstrate our power—for how could we, who do not even wish to come to the trial of the things we say?—but rather grieving and mourning for your sake. Forgive me, and let no one scorn ecclesiastical bonds. For it is not man who binds, but Christ, who gave us this authority and the Lord made men of such great honor. And we, indeed, wish to use this power for loosing; but rather, we wish not even to have the necessity of doing this: for we do not desire anyone to be bound among us, for we are not so wretched and unhappy, and as it were, so utterly nothing. But if we are compelled, forgive us: not willingly, nor of our own desire, but grieving more than you who are being bound, we inflict the bonds. But if anyone scorns these, the time of judgment shall arise, where he shall be taught. D I do not wish to say more now, lest I strike your minds. For we first of all pray not to come to this necessity. But if we do come, we fulfill what is ours, we carry about the bonds. But if anyone breaks these, I have done what is mine, and I am innocent from then on; but it will be for you to give an account before God, who commanded me to bind. For if, while an emperor is present, some soldier standing by is ordered to bind someone from the ranks of his office, and to carry about the chains, and that person not only repels those chains, but even breaks them: is it that soldier who has suffered the injury, or the emperor much more, who commanded it? If He counts as His very own whatever is done to believers, how much more when he who is appointed to teach is injured, is it as if He Himself were injured? But may it not fall to anyone of those who are in this church to come to the necessity of these bonds: for just as it is good not to sin, so it is useful to endure correction. Let us endure the rebuke, therefore, and let us hasten not to sin, but if we have sinned, let us bear the correction. For just as it is good not to be wounded, but if it happens, it is necessary to apply the remedy to the wound: so also here. But may it fall to no one to need such remedies. For we trust better things concerning you, and things pertaining to salvation, even if we speak in this way. We have perhaps spoken more vehemently for the sake of greater caution. For it is better that anyone be thought harsh and severe and bold by you, than that you not do what is pleasing to God. We trust in God, furthermore, that this rebuke will not be useless to you, but that you will be so changed that we may spend these words of ours on your praises: that we all may deserve to obtain the good things which God has promised to those who love Him, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and to the ages of ages. Amen.
HOMILIA V
"For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God," etc. Wishing to demonstrate the great mercy of God and the charity which He had toward the human race, Paul, after he said, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same," follows up more extensively on this passage. Do not hear what has been said simply, nor think this to be something bare, since He assumed human flesh from us...
A and did not bestow this upon the angels: "For it is not on angels that He takes hold, but on the seed of Abraham." What is this that he says? That He did not take up the nature of an angel, but of a man. And what is this, "He takes hold"? He did not, he says, take hold of the nature of the angels, but of ours. Why did he not say, "He assumed," but used this term, that is, "He takes hold"? It is a metaphor from those who pursue others as they run away, and who do everything to catch those who are fleeing, and to be able to seize those who are setting upon them. For in truth, human nature was fleeing before Him, and fleeing far away (actually, we were far off), and He followed, took hold, and caught it. He shows that it was out of mercy alone, and grace, and the care He had for us, that He did this. Just as also when he says, "Are they not all ministering spirits sent forth to minister for the sake of those who are to inherit salvation?" He shows how much He hastened on behalf of human nature, and how much care God has for it; so here, too, what he proposes by way of comparison is much more significant. For He did not take hold of any of the angels. And in truth, it is something great and admirable and full of awe that our flesh sits on high and is worshipped by angels and archangels, Cherubim and Seraphim. As I turn this over in my mind, B often I suffer an ecstasy and imagine something greater concerning the human race, for I see greater and clear beginnings, with God hastening greatly for the sake of our nature. And he did not say, "He simply takes hold of men," but, wishing to lift them up and to show their great and honorable lineage, he said: "But He takes hold of the seed of Abraham." Whence it was necessary, "in everything to be made like His brothers." What is "in everything"? He was born, he says, and educated, He grew up, He suffered everything that was fitting, and in the end, He died: this is what "in everything to be made like His brothers" means. Because he had said much about His majesty and superior glory, he now moves the discourse toward the dispensation. And let us contemplate with how much wisdom, and in what manner, he shows Him having much zeal to be made like us, which was a sign of Him bearing much care for us. For as he said above, "Since the children have participated in flesh and blood, He Himself likewise participated in the same," so here too he said, "In everything to be made like His brothers," as if saying: He who is so great, who is the radiance of His glory, who is the exact representation C of His essence, who made the ages, who sits at the right hand of the Father, He willed and was zealous to become our brother in all things, and for this reason He left behind the angels and other Powers, and descended to us, and took hold of us, and worked ten thousand good things: He destroyed death, excluded the devil from his tyranny, led us out of servitude, and set us free, honored us with His brotherhood, and for ten thousand other things besides, and He even willed to become our priest before the Father. For he infers: "That He might be a merciful and faithful priest in things pertaining to God." On account of this, he says, He assumed our flesh, for the sake of mercy alone, so that He might have mercy on us. For there is not any other cause for the dispensation than this alone: indeed, He saw us lying on the ground, perishing from death, enduring tyranny, and He had mercy. "To make propitiation," he says, "for the sins of the people; that He might become a merciful and faithful priest." What is "faithful"? True, powerful; for a priest is faithful if he has the power to free those whose priest he is from their sins. So, in order that He might offer a sacrifice that is able to cleanse us, for this reason He became man. And he added: "In the things that are towards God" D is for the grace of those things that pertain to God. For we were defeated, he says, guilty before God, and dishonored; there was no one who could offer a sacrifice for us; He saw us placed in this state, and He had mercy, not by appointing a priest for us, but by becoming the priest Himself. And how is He faithful? And he added: "To make propitiation for the sins of the people." For "in that He Himself has suffered," he says, "having been tempted, He is able to help those who are being tempted." This is sufficiently humble, and is something minimal and unworthy of God: "For in that He Himself suffered," he says. He says this concerning the Incarnate One, and it was said for the satisfaction of his hearers, and on account of their infirmity. This is, he says, that through the experience of those things which we suffer, He, coming now, is not ignorant of our passions: not as God alone He knows it, but also as man He has known it through experience, through which He was tempted: having suffered many things, He knows how to sympathize; and even if He is impassible as God, he narrates here those things which are of the flesh: as if to say, even the flesh of Christ itself suffered many cruel things; He knows what tribulation is, He knows what the temptation of those who suffer is, for He Himself suffered no less than us. What, then, is this that he says, "He is able to help those who are being tempted"? It is as if someone were saying: With great alacrity, He stretches out His hand to sympathize. For because they wished for something great, and to have more for those who were from the Gentiles, he shows in this that they have more, in which it did them no harm, those who were from the Gentiles. But what is this? Because from them is salvation, because He took hold of them first, because from there He assumed flesh. For He did not take hold of any of the angels, but He takes hold of the seed of Abraham. He honors the patriarch by this, and shows who is the seed of Abraham; for he commemorates the promise, which was made by God, through which it was said: "To you and to your seed I will give this land." In a small measure, he shows the kinship, because all are from one. But that kinship was not significant enough; he comes again to this memorial of the dispensation, which is according to the flesh, and said: There was indeed even the very will to become man, which was of much divine care and charity; but now it is not this alone, but also the immortal goods which have been handed down to us through Him. "For to make propitiation," he says, "for the sins of the people." Why did he not say, "of the world," but said, "of the people"? For He sustained the sins of all. But because in the meantime the discourse was turning upon them: for even the angel said to Joseph: "You shall call His name Jesus, for He Himself will save His own people." For this indeed had to happen first, and for this He came, so that He might save these, and then through these, those others, even if it turned out to the contrary. The apostles even from the very beginning were saying this: "To us, raising up His Son, He sent Him blessing us"; and again: "To you the word of this salvation has been sent." He shows here the Jewish nobility, saying: "To make propitiation for the sins of the people." In the meantime, he spoke thus. For because He is the one who forgives the sins of all, He manifested this in the paralytic, saying: "Your sins are forgiven you"; and in baptism: for He said to His disciples: "Go, teach all nations, baptizing them in the name of the Father"
A and of the Son and of the Holy Spirit. But when Paul takes hold of the flesh, he speaks of all things henceforth as humble, fearing nothing. Attend, then, to what he says now: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who was faithful to Him who made Him, as Moses was in all His house." B Being about to set Him before Moses by way of comparison in the law of priests, he introduced this statement; for they all held no small opinion of Moses. And he premiseth now the seeds of excellence; and he begins indeed from the flesh, but ascends to the divinity, where there is no longer a comparison. He began meanwhile from the flesh, to place that which is equal, and he said: "As Moses was in His house." And he does not immediately at the beginning show the excellence, lest the listener should recoil and shut his ears; for as if they were believers, nevertheless they still had great devotion toward Moses. "Faithful," he says, "being toward Him who made Him apostle and priest." He speaks nothing here concerning essence, nor concerning the divinity, but meanwhile of human condescensions. "As Moses was in all His house": this is, in the people and in the temple. For this, "In His house," he said, as if one were to say, even of those who are in the house. Just as some curator, a dispenser of a house, so was Moses also. But because he speaks at last of the people, he added: "Whose house we are": that is, we are in His creation. Then he also signifies the excellence, "For He has been counted worthy of greater glory than Moses." He returns again to the flesh: "According to what more honor he has than the house, who built it." And he himself, he says, was of the house. And he did not say, This one indeed a servant, but that one the Lord, but he signified this latently. If the house was the people, and he himself was of the people, and he himself therefore was of the house; for so it is our custom to say: "He is of such a one's house." Here indeed he does not call the temple itself the house: for God did not build that, but men. But He who made him is God: he means Moses. And look how he also shows the excellence latently. "Faithful," he says, "in all His house." And he himself is from the house, that is, from the people. "He who built it has greater honor than the house." C And he did not say, How much greater honor does the artificer have than the works, but, "Than the house, He who built it." But He who built all things is God. Do you see that he does not speak of the temple, but of the entire 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 another excellence which is from the Son, and from the servants. Do you attend again that he signifies the propriety through the appellation of Son? "But Christ as a Son in His house." Do you see how he distinguishes the creature and the creator? how the servant and the Son? D and he indeed enters into the paternal possessions as Lord, but this one as a servant of God. "Whose house we are, if indeed we hold the confidence and the glory of the hope firm unto the end." Here again he exhorts them to stand strongly, and not to fall. For we shall be the house of God, which Moses was, if we hold the confidence and the glory of hope firm unto faith. For he who grieves, he says, in temptations, and who falls, does not glory: who blushes, who is hidden, he has no confidence: who grieves, does not glory. Then he also praises them, saying: "If indeed we hold the confidence and the glory of the hope firm unto the end." He shows that they have already begun. But it is necessary to stand until the end, and not simply, but to have a firm hope in the satisfaction of faith, unmoved by temptations. For Scripture says of the Father, who is not incarnate: "The Lord looked down from heaven, and saw the sons of men": this is, He knew all things completely; and again, "Going down I will see, according to their cry if it is consumed"; and again, "God cannot bear the iniquities of men." The divine Scripture shows an abundance of wrath. Much more are these things said concerning Christ, who also suffered in the flesh. For because He thinks the experience of men more credible than all things, and wishes to show prescience, "Because he who suffered," he says, "knows what he suffers," that is, human nature. "Wherefore, holy brethren." What he said, "Wherefore," he posited for "on account of which." "Partakers of a holy calling." Do not ask here if you have been called thither: there is the reward, there is the retribution. "What then? Consider the Apostle and High Priest of our confession Jesus Christ to be faithful to Him who made Him, as Moses was in all His house." What is, "Faithful being to Him who made Him"? This is, devoted, defending those things which are His, not permitting them to be corrupted. "As Moses was in all His house." Know what the first priest is and of what kind, and you will not have need of other consolation. But he calls that one an apostle because of the fact that he was sent. "But the first priest," he says, "of our confession," this is of faith: and to him was the people entrusted, just as to him the governance of the people was entrusted; but to this one, greater things for better causes have been entrusted. "For a testimony of those things which were to be spoken." What does he say? Does God accept the testimony of a man? And validly: for if He calls to witness heaven and earth and the hills, saying through the prophet: "Hear, O heaven, and perceive with your ears, O earth, for the Lord has spoken: and, Hear, O valleys, the foundations of the earth, for the Lord has His judgment": much more men: this is, as witnesses, when these shall be confounded: but Christ as a Son. He indeed takes care of the things of others, but this one of His own. "But also the glory of hope." He said well, since all goods were in hope. Let those who have it glory, as if for things already done. On account of this he said, "The glorying of hope"; and he infers, "Hold firm unto the end: for by hope we were saved." If therefore we were saved by hope, and we await through patience, let us be afflicted by no sorrow in present things, nor let us seek even now those things which are promised to us for the future. "For hope," he says, "which is seen, is not hope": for we cannot perceive good things here in this penal life. Why then did He foretell these things to us, if He was not about to give them here? That He might refresh our souls with the promise, that He might comfort the desire with the pledge, that He might raise up our mind: for on this account were all things done. What then, are we troubled? Let no one, seeing the wicked having prosperity, be troubled: there is not here the retribution either of wickedness or of virtue: but if at any time it happens that there is some retribution either of malice or of virtue, it is nevertheless not according to what is worthy, but simply, or-
as a kind of taste of judgment, so that those who do not believe in the resurrection may be taught by such things. When, therefore, we see the wicked man prospering, let us not be cast down: and when we see the good man suffering evils, let us not be troubled: there are crowns, there are punishments. There is also another reason, because a bad man cannot be bad in all things, but has some good: nor can a good man be good in all things, but he has some sins. A When, therefore, the wicked man has prosperity, he has it for his own head: for when he receives here the retribution for those few good things, he will be punished more fully hereafter: but on account of this he receives it here. And again, he is most blessed who is punished here, so that, laying aside all his faults, he may depart hence proved and purged, and in nothing blameworthy. And Paul, teaching us this, said: "For this cause many are weak and sickly among you, and many sleep"; and again, "I have delivered such a one unto Satan." And the prophet says: "Because she hath received of the Lord's hand double for her sins"; and again David, "Look upon mine enemies, for they are multiplied above the hairs of my head, and they hate me with an unjust hatred, and forgive all my sins"; and similarly another, "Give peace to us, thou hast rendered all things to us." B But these things are indeed of one showing that the good receive punishments here for their sins: but where is it shown that the bad receive good things here, and are more fully punished hereafter? Hear Abraham saying to the rich man: "Thou receivedst thy good things in thy life, and Lazarus likewise evil things." What good things are here in that which he said, "Thou receivedst"? He shows that both suffered according to their desert, and the one was occupied in prosperity, the other however in adversity, and he said: "For this cause he is comforted here": for you see him purged of sins; "and thou in torments." Let us not, therefore, be grieved when we see sinners possessing good things, but when we suffer evils, let us rejoice; for it is an expiation of sins. Let us not, therefore, seek relaxation; for Christ promised tribulation to his disciples: for even Paul says: "All who will live godly in Christ shall suffer persecution." No brave athlete in the stadium requires baths and a table filled with food and wine: C this is not for an athlete, but for a delicate person: for the athlete fights with dust, with oil, with the rays of the sun, with sweat, with many tribulations and straits. This is the contest, and the time for fighting: hence also for receiving wounds, and shedding blood, and suffering. Hear what the blessed Paul says: "So fight I, not as one beating the air." Let us think that the whole of life is set in a contest, and let us never seek rest, let us never be saddened by tribulation: if indeed even he who fights in the games does not grieve, when he sees himself in the contest: for it is another time for release. But it behooves us to be perfected through tribulations, although there be neither any persecution nor tribulation; but yet there are other tribulations, happening to us day by day: but if we do not bear these, we will bear those. D "Temptation," he says, "may not take you, except what is human." We indeed pray to God, not to enter into temptation; but if we have entered, let us bear it strongly: this indeed is of temperate men, that one should not throw oneself into dangers; but this is for the brave and the philosophers. We do not, therefore, throw ourselves into them regardlessly; for it is of rashness: nor again, when we are led into them, and things so calling us, do we give way; for this is of fear: but if the preaching of the word has indeed called us, let us not refuse. And I say simply: Without there being any utility or necessity pertaining to piety calling us, let us not rush; for it is ostentation and an ambition for superfluous honor: but if anything of those things which harm piety should happen, even if it behooves us to sustain a thousand deaths, we ought to refuse nothing. Do not provoke temptations, when those things which pertain to piety proceed according to your wish: but if you have desired them, you take upon yourself superfluous dangers, having no gain. I say these things, wishing to preserve you the laws of Christ commanding us to pray, that we may not enter into temptation, and commanding that one should take up his cross, and follow him. These things indeed are not contrary, but very convenient. You indeed be so prepared, as a soldier strong in arms: be perpetually sober, vigilant, ever expecting the enemy; but do not excite wars; for this is not of a soldier, but of a seditious person. But if the trumpet of piety has called, immediately proceed, and contemn your soul, and enter with much alacrity into the contest, break the ranks of the adversaries, mangle the face of the devil, set up a trophy. But if piety is in nothing harmed, nor does anyone lay waste those dogmas which pertain to us: I speak however of those things which pertain to the soul: nor does anyone compel you to do what is not pleasing to God, do not be superfluous. It behooves the Christian life to be full of blood, and I say of blood, not that we should shed that of others, but that we should be prepared to shed our own. With such great alacrity, therefore, let us shed our own blood, when it will be for Christ, with how much [as] one sheds water: for blood is water poured round the body: and with such great ease we ought to be stripped of the flesh, as with a garment: but this will be if we are not given to money, if not to houses, if not to affections, if we will be separated from all things. For if those who live the military life, renounce all things, and wherever the war has called, there they will be present and tread the roads, and sustain all things with alacrity; much more it behooves us, the soldiers of Christ, to be so prepared and disposed for the war of the passions. Now there is no persecution, nor does it happen to be at any time, but there is another war of cupidity, of money, of envy, and of other passions. Paul, narrating this war, said: "We have not a wrestling against flesh and blood." This war is upon us, on account of this he wishes us to stand always armed: for because he wishes us to stand always armed, "Stand," he says, "having your loins girt about": which is also itself of the present time: and signified that it behooves one always to be armed. Much war through the tongue, much through the eyes: let us overcome this war: much war is of cupidities. Therefore he begins thence to arm the soldier of Christ: "Stand," he says, "having your loins girt about"; and he added, "In truth." Why, "In truth"? For cupidity is an illusion and falsehood: therefore the prophet said: "My reins instructed">
are full of illusions. This thing is not pleasure, but the shadow of pleasure; A *Gird your loins with truth*, that is, in true pleasure, in temperance, in honesty. He rightly warns us of this, seeing the importunity of sin, wishing our members to be armed: for irrational anger shall not be justified; and he wishes us to be wrapped in a breastplate and shield. For it is a beast, anger easily becomes an impetus in it, and we shall need a thousand walls and fortifications to overcome and repress it. Therefore, God has built this part for us as if from certain stones, that is, bones, establishing fortifications for it, so that if it were broken or cut, the whole animal would not be harmed. It is, he says, fire and a great storm, and no other part is able to endure it. The sons of physicians also say that for this reason the lung is placed under the heart so that, lying in softness like a certain sponge, it might rest, leaping with perpetual motion, and the chest would not be injured by the hardness of the shock from frequent throbbing. We have need, therefore, of a strong breastplate, so that we may always watch this beast in silence; B truly we also have need of a helmet, since our rational part stands there, and from thence it is possible either to be saved, knowing what is necessary, or to perish. For this reason he said, *And a helmet of salvation*. The brain, he says, is soft by nature: therefore it too is covered from above as if by a certain shell. But it serves as the cause of all good and evil things for us, while we either know what is necessary, or what is contrary. But also our feet and hands have need of arms; not these hands, nor these feet, but the soul: the former indeed meditating on what is necessary, the latter, however, proceeding where it is necessary. Let us arm ourselves, therefore, in this way, and we shall be able to prevail against our enemies, and be crowned in Christ Jesus our Lord, with whom to the Father be glory, together with the holy Spirit, now and always, and for ever and ever. Amen.
Homily VI
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 wilderness, where your fathers tempted me, proved me, and saw my works forty years. Therefore I was offended with this generation, and said, They always err in heart. And they have not known my ways: as I swore in my wrath, If they shall enter into my rest.* Paul, speaking of hope, saying: *For we are his house, if we hold fast the confidence and the glory of hope unto the end firm:* he shows then, that we ought to wait firmly, and he brings faith to this matter from the Scriptures. But pay attention; for he has spoken this passage in a somewhat obscure manner, and it is difficult to understand. C Worthily, it is necessary that we teach you every argument briefly; and then recur to the text; then you will no longer have need of me, if you have learned the apostolic intention. The speech to them was about hope, that it is necessary to hope for what is to come; and that there will be in all ways for those who have labored here, some reward and fruit and rest. This, therefore, he proves from the prophet: and what did 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 wilderness, where your fathers tempted me, proved me, and saw my works forty years. Therefore I was offended with this generation, and said, They always err in 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 of the sabbath, on which God rested from his works: a second in Palestine, into which the Jews having entered, were to rest, from much misery and labors: a third, which is truly rest, that is, the kingdom of heaven, to which those who happen to arrive, truly rest from their labors and difficulties. Of these three, therefore, he makes mention here. But why, disputing about one, did he mention three? To show that he speaks of this one through the prophet. For of the first, he says, he did not speak: for how could he have spoken, seeing that it was done long ago? But neither of that which was in Palestine: for how could he? For *they shall not enter into my rest*. It remains, therefore, that this third one is left. Nevertheless, it is also necessary to recount the history, that the discourse may become more manifest. D For when they had departed from the land of Egypt, and had traveled a long way, and had received many signs of the power of God in Egypt, in the Red Sea, in the desert, they took counsel to send spies, who ought to inspect the nature of the land: they, however, proceeding, returned, praising the province very much, and saying that it was the creator of great fruits, but that it was a province of unconquerable and strong men. But the ungrateful and senseless Jews, whom it behooved to remember the great benefits of God, and how he had snatched them from dangers while enclosed in the midst of such a great army of Egyptians, and had given fountains of water without fail, and bestowed manna, and other miracles which he had worked; and to believe in God: of these things, however, they thought nothing, but were struck with fear for no cause at all, saying: We wish to enter into Egypt again; for God led us here, that we might perish here with our sons and wives. God, therefore, being angry, because they so quickly forgot such great things as had been done, swore that that generation would not enter into the rest which is mentioned here; and all perished in the desert. Because, therefore, David said this later, speaking after their generation: *Today if you will hear his voice, harden not your hearts*: that you may not suffer things similar to what your progenitors did, that you may not be deprived of rest: from this it is clear that there is a certain rest. For if they had already received the rest, which was in Palestine, why does he say to them again: *Today harden not your hearts, as your fathers did*? What rest is it, therefore, other than the kingdom of heaven, of which the sabbath is an image and shadow? Then he puts every other testimony: it is, however: *Today if you will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness, where they tempted me*
A your fathers; they proved me, and saw my works forty years. Therefore I was angry with this generation, and said, They do 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. Then he adds: *Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.* For unbelief is born of hardness. And just as hardened and stiff bodies do not yield to the hands of physicians, so also hardened souls do not yield to the word of God. For perhaps some were even then not believing, as if the things that were done were not true: therefore he said: *Take heed, lest there be in any of you an evil heart of unbelief, in departing from the living God.* Since the word concerning future things is not as credible as that concerning past things, he reminds them of the history in which they had need of faith. For if your fathers, he says, because they did not hope as it was fitting to hope, suffered these things, why should you not suffer much more? For to them this word was spoken. *For today,* he says, *is always,* as long as the world endures. Therefore exhort one another daily, while it is called today. That is, Build one another up, correct yourselves, lest similar things befall you. Let no one among you be hardened by the deceitfulness of sin.
Attend, for unbelief has worked sin. For just as unbelief creates a wicked life, so also the soul, when it has come into the depth of evils, despises; and despising, it does not permit itself to believe, so that it may be freed from fear. For he said: *The Lord shall not see, neither shall he understand*; and again, *Our lips are our own; who is our Lord?* etc., and again, *Wherefore doth the wicked provoke God?* and again, *The fool hath said in his heart, There is no God. They are corrupt, and become abominable in their dealings. There is no fear of God before their eyes, because they have wrought deceit in his sight. His iniquity and hatred have been found out.* Christ also said the same thing: *Every one that doeth evil hateth the light, and cometh not to the light.* B Then the Apostle adds, *For we have become partakers of Christ.* What is, *We have become partakers of Christ?* We partake of him, he says: we and he have become one, since he is the head, and we are the body, co-heirs and fellow-bodies: we are one body consisting of his flesh and his bones. *If yet we hold the beginning of our substance firm unto the end.* What is, *The beginning of our substance?* He signifies the faith through which we subsist and are born and, if I may so say, have been made essential. Then he adds, in what he says, *Today if you will hear his voice, harden not your hearts, as in the provocation.* It is said by hyperbaton, *In that which is said, Today if you will hear his voice, harden not your hearts.* Let us fear lest, while the promise of entering into his rest remains, any of you should think that he is alienated: for we have been evangelized, just as they were. In that which is said, *Today if you will hear his voice.* For today is always. But the word heard did not profit them, because they were not tempered with the faith of those things which they heard. And how did it not profit? Then, wishing to terrify them, he demonstrates this very thing, saying: *For some, when they had heard, provoked, but not all that came out of Egypt by Moses.* With whom, however, was he angry forty years? Was it not with them that had sinned, whose members fell in the wilderness? And to whom did he swear that they should not enter into his rest, but to them that believed not? And we see that they could not enter because of unbelief. C Reciting this testimony again, he adds a question, which makes his discourse clear. For he said, he says, *Today if you will hear his voice, harden not your hearts, as in the provocation.* Of whom does he make mention as being hardened? Of whom as unbelieving? Was it not of the Jews? But what he says is like this: They also heard, he says, as we also hear, but it profited them nothing. Do not, therefore, suppose that you will be helped by the hearing of the preaching alone: for they also heard, but had no profit, because they did not believe. But Caleb and Joshua, because they did not consent to the unbelievers, escaped the punishment which was brought upon them. And observe how marvelously: he did not say, They did not consent, but, *They were not tempered*; that is, they dissented without sedition, while all the others held one and the same opinion. Here, however, it seems to me that he signifies also a certain sedition. *We shall enter, therefore,* he says, *into rest, we who have believed.* And whence is this certain? And he brought in: *According to what he said: As I swore in my wrath, If they shall enter into my rest.* Although his works were finished from the foundation of the world; and yet he did not manifest by this that we would not enter, but that they would not enter. He makes haste, therefore, to show meanwhile that, just as that rest does not forbid another rest from being called rest, so neither does this one forbid that rest of heaven. Meanwhile, therefore, he wishes to show that they did not come to the rest: for because he says this, he added: *For he spoke in a certain place of the seventh day thus: And God rested on the seventh day from all his works; and in this again: If they shall enter into my rest.* Do you see how he does not forbid that to be a rest? Since, therefore, he leaves it, he says, for some to enter into it, and those who were first evangelized did not enter in because of unbelief; then he defines a certain day, today, in David, saying, *After so long a time, as it was said before.* D But what is it that he says? For because some, he says, must enter, they certainly did not enter. But because some ought to enter, and some must enter, let us hear whence this is certain. *After so many years,* he says, *David says again: Today if you will hear his voice, harden not your hearts.* For if Joshua had caused them to rest, he would not have spoken hereafter of another day. It is certain, therefore, that because it is in the future that some receive retribution, he said these things. Hence, a sabbatism remains for the people of God. Whence? From the fact that it is commanded, *Harden not your hearts.* For it would not be commanded, unless there were a sabbatism; nor would they be ordered not to do such things, so that they themselves might not suffer the same, unless they were going to suffer such things. But what were those going to suffer, who possess the Palestinian province, if there were not some other rest? And he well concluded this discourse: for he did not say, Rest, but, Sabbatism, by a proper
name, to which they were rejoicing and hastening. A For just as in the Sabbath one is commanded to abstain from all evils, and to do only those things which pertain to the service of God, which the priests performed, and which benefited the soul, and nothing else: so it was then. But he says this is not so; but what? For he who enters into his rest, does himself also rest from his works, as God did from his own. For thus, he says, as God rested from his works, so does he who enters into His rest. For because the discourse to them was concerning the resurrection, and they desired to perceive this in that discourse, he concluded everything in that which was said, Today, so that they might never despair of being able to enter. B Exhort yourselves, he says, day by day: that is, if anyone has sinned, so long as it is today, let him have hope. Let no one, therefore, despair so long as he lives. But above all, he says, let there not be an evil heart of unbelief; and even if there be, let no one despair, but let him refresh himself: for so long as it is today, he has the opportunity. But here he speaks not only of unbelief, but also of murmurings. Whose limbs, he says, fell in the desert. Then, lest anyone think that they would be completely deprived of rest, 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 both joints and marrow, and is a judge of the thoughts and intents of the heart. C Here he argues concerning Gehenna and punishment. It penetrates, he says, into His secrets; that is, those of our heart; and cuts the soul. For the limbs do not fall here, nor is there a loss of land as there was there; but it is a matter of the kingdom of heaven, and of being delivered to eternal Gehenna and immortal punishment and torment. But exhort yourselves. Note the meekness and readiness of Paul. He did not say, Rebuké, but, Exhort. Thus we ought to be accommodating to those who are distressed by tribulation. This he also said when writing in his Epistle to the Thessalonians: Admonish the unruly. But not so concerning the faint-hearted, but what? Look: But exhort the faint-hearted, support the weak, be long-suffering toward all. D This is: do not despair, do not give up: for he who is distressed by tribulation, if he is not exhorted, becomes more hardened. Lest any of you be hardened, he says, by the deceitfulness of sin. For he speaks either of the deception of the devil; for it is truly a deception; so that one might hope for nothing of the future, thinking that our acts will be without retribution, and that we shall render no account for the deeds which we perform here, and that there will be no resurrection. Or otherwise, it is a deception without any pain at all. Indeed, to say, "What can I do now, since I have sinned once? I have no hope of recovering myself;" is a deception. Then he stirs up hope in them, saying: We have become partakers; as if to say: He who so loved us, who counted us worthy of so much, so that He made us His own body, will not look upon us as we perish. Let us understand, he says, by what things we have been made: we and Christ are one: therefore, let us not be unbelieving toward Him. And again, he signifies that which was said elsewhere, That if we endure, we shall also reign together. For this, indeed, is, We have become partakers, we participate in the same things as Christ: for he exhorts from beneficial things; We have become, he says, partakers of Christ. Then he exhorts from sorrowful things: Let us fear lest, perchance, the promise of entering into His rest failing, anyone should think himself excluded. But that is manifest, and acceptable to all. They tempted me, he says, and saw my works for forty years. Do you see that one ought not to seek retribution from the Lord, but whether He requites or not, to believe Him? For He blames them now in this, because they tempted the Lord. For he who wishes to receive proofs either of His virtue, or of His providence, or of His governance, does not yet believe that He is either powerful or merciful. This also he signified when writing in the former things, wishing perhaps, now that they were wanting to take an examination and refutation of His virtue, and how great a providence He exercised for them, in temptations. Do you see that everywhere God is offended by unbelief, and is led to indignation? What then, he says? There remains a sabbatism for the people of God. But see how he reasoned this whole discourse. He swore, he says, to those former ones, that they should not enter into His rest, and they did not enter. Then, after them, after much time, speaking to the Jews, he said: Do not harden your hearts, as your fathers did. It is certain, therefore, that there is another rest. For it could not be said of that which was in Palestine; for they already had that: nor could it be said of the seventh day; for they were not arguing about that, since it had been made long before. Therefore, he was signifying some other, which is the true rest. For truly that is rest, where pain, sorrow, and groaning flee away, and where there are no anxieties, nor labors, nor agonies, nor fear that makes the soul numb and troubled, but only the fear of God, full of pleasure. There is not there, In the sweat of thy face shalt thou eat thy bread; nor thorns, nor thistles: there is not there, In sorrows shalt thou bring forth children. Nor, Unto thy husband shall be thy turning, and he shall rule over thee; but all is peace, joy, sweetness, pleasure, goodness, meekness. There is no envy there, nor jealousy, nor disease, nor death of the body, nor that which is of the soul: there is no darkness there, nor night, but always day, always light, always the brightness of the day. There is no getting weary there, there is no getting bored, we shall always persevere in the desire of good things. Do you wish that I give you some likeness of that state? It is not indeed possible, nevertheless, so far as I can, I will try to give you some image. Let us look up into the heaven, when no cloud interposes itself, and all its crown is clear: then let us continue for a little time in the beauty of its aspect, and let us understand that we have only that, not indeed such as it now is, but made as much better as gold is better than clay. And after that, likewise the roof above: then the angels, archangels, the innumerable peoples of the incorporeal Virtues: then the palace of God itself, the paternal throne. But speech, as I have said, is not able to express the whole: there is need of experience; for by experience it will be better known. How do you think, tell me, Adam was in paradise?
That conversation will be as much better than this one as heaven is better than earth. Yet let us seek another comparison. If it should happen that a man who now rules comes to possess the whole world, and then has no trouble from wars or cares, but lives only in honor and luxury, and has much tribute from every side, and gold flows to him and is laid up in store: what kind of mind do you think he has if he sees all the wars of the whole world come to rest? Such a thing would be greater, yet it does not reach the likeness of that kingdom: for which reason we must seek another understanding. Give me someone who is like the infant of a king; so long as he is in the womb, he perceives nothing; but if it happens that he emerges thence and ascends the royal throne, not gradually but instantly receives all: such also is that state. There is another comparison: if someone who is bound and has suffered many evils is suddenly snatched up to the royal throne—yet even so I have not been able to reach the likeness of that kingdom in its entirety. For here, whatever goods anyone receives, on the first day, if you call it the kingdom itself, love and joy flourish in it, and on the second and third days; but as time passes, he remains indeed in pleasure, though not as much: for this good, whatever it may be, is always diminished by habit. There, however, it not only does not decrease, but even receives an increase. Understand then how great it is for a soul arriving there to expect by no means the end of those goods nor any change; but rather increase, and a life having no end, and a life free from every danger, a stranger to every grief and care, full of joys and a thousand goods. For if here, when we go out into the field and see the tents of soldiers made of coverings, and the spears and helmets, or shields resplendent with their bosses and centers, we are carried away by the miracle of the spectacle; and if indeed it happens that we see the Emperor even for a moment, whether running or riding in golden armor, we think we have everything. What then do you think, when you see the eternal tabernacles of the saints fixed in heaven? "Receive you," it says, "into eternal tabernacles": when you see each one of them shining brighter than the rays of the sun, not of bronze and iron, but of that glory whose brightness and coruscations the human eye cannot gaze upon. And this indeed concerns men: but what shall I say now of the great host of angels, archangels, Cherubim, Seraphim, Thrones, Dominions, Principalities, Powers, whose beauty is inexplicable and exceeds every mind? But how long shall I not rest in that incomprehensible repose? "Things which eye," it says, "has not seen, and ear has not heard, and which have not entered into the heart of man, those which God has prepared for those who love him." Therefore there is nothing more miserable than those who have fallen away from these things. But let us be numbered among the blessed, that we may merit to obtain eternal goods, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen. B
HOMILY VII
Let us therefore hasten to enter into that rest, that no one may fall into the same example of unbelief. "For the word of God is living and effectual, and sharper than any two-edged sword, and reaching even to the division of soul and spirit, of joints also and marrow, and a discerner of the thoughts and intents of the heart: and there is no creature hidden in his sight: but all things are naked and opened unto the eyes of him with whom we have to do." Great indeed is faith, and saving, and without it there is no salvation at any time. But it is not sufficient for it alone to work; there is need also of righteous living. Therefore even Paul warns those who have merited to receive the dignity of the mysteries, saying: "Let us hasten therefore to enter into that rest." Let us hasten, he says, since faith is not sufficient, but life must be added, and much zeal must be applied. For it is truly necessary that we enter into the kingdoms of heaven. For if those who had endured such great calamities in the desert did not merit to enter the land, and could not take hold of the land because they murmured and committed fornication: how shall we merit heaven living indifferently? Therefore we have need of both zeal and faith. The loss is not only to this extent, that one does not enter: for he did not say, "Let us hasten to enter into the rest, lest we fall short of such great goods," but he added that which most arouses men. What then is this? "Lest any one fall into the same example of unbelief": that is, that we may have in our mind that hope and expectation, lest we similarly fall away. Because that we do fall away, the example makes manifest: "Lest," he says, "we fall into the same." Then, lest anyone hearing, "Into the same," should think it the same penalty, hear what he subjoins: "For the word of God is living and effectual, and sharper than any two-edged sword, and reaching even to the division of soul and spirit, of joints also and marrow, and a discerner of the thoughts and intents of the heart." Here he shows that even that word itself has worked the same thing, and lives, and is not extinguished. Therefore, since you have heard the word, do not accept it simply: for it is sharper than a sword. Attend to the condescension of Paul, and from this consider for what cause the prophets had need to speak of a sword, a scimitar, and a bow: "If you are not converted," he says, "he will brandish his sword, and he has bent his bow, and prepared it." For if after so much time, and after perfection, the mere name of the word cannot terrify, but has need also of these words, in order to show the eminence by comparison: much more then, "Sharper," he says, "even to the division of soul and spirit." What is this? He has signified something more terrible, either because it will divide the spirit from the soul, or because it itself, being incorporeal, penetrates and reaches, not just as a sword does to bodies. Here he shows that the soul is also punished, and that the interior parts are examined, it penetrates the man wholly through and through. "And it is a discerner of the thoughts and intents of the heart, and there is no creature hidden in his sight." Here he most C
A terrifies. Lest perhaps, while you are still standing in the faith, you do not trust with total satisfaction, He Himself will discern what is in the heart; for there He will ascend, both punishing and examining. And what do I say of men? Even if you speak of angels, or archangels, or Cherubim, or Seraphim, or any other creature whatsoever, all things are revealed to His eye, all things are open and manifest; there is nothing that can be hidden from Him: "And all things are naked and open to the eyes of Him with whom we have to do." But what is "open"? It is from the metaphor of hides, which are flayed from cattle. For just as when someone has killed cattle, and removed the hide from the flesh, all the inner parts are revealed and are open to our eyes, so too do all things lie open to God. But attend also to this, how He always has need of bodily examples: which arises from the infirmity of the hearers. In that they were infirm, He declared it, saying that they were sluggish and had need of milk, not solid food. "All things are naked," He says, "and open to the eyes of Him with whom we have to do." What is, "into the same example of unbelief"? It is as if He said, Why did they not see that land of promise? Because, having received the pledge of God's power, it behooved them to believe, being more obedient because of fear, and not to imagine great things; but certainly they perished through faint-heartedness. Yet another thing may be said, because they had walked the greatest part of the journey, and when they reached the very thresholds, when they were entering the very harbor, they were swallowed up. This, He says, I fear also in you. This is, "into the same example of unbelief": because they too suffered many things, as is testified to them a little later, saying: "Call to mind the former days, in which you were illuminated, how great a struggle of sufferings you endured." For let no one be faint-hearted, nor let him fall by giving up at the end. For there are those who in the beginning seize something with great desire, but afterwards, wishing to add a little something to everything, they lose everything. We are sufficiently taught by our ancestors not to fall into similar things, not to suffer the same things that they suffered. That is, "into the same example of unbelief." Let us not be loosened, He says: which He also says toward the end: "Lift up the slackened B hands and the loosened knees." Lest any man should fall into the same example; for this is indeed to fall. Lest then anyone, hearing "to fall into the same example," should suspect the same death that they suffered, attend to what He said: "For the word of God is living and effectual, and more piercing than any two-edged sword." Indeed, it is fiercer than any sword: for the word will cut into their souls, working certain savage wounds, and brings about pernicious incisions. And there is no need to provide a demonstration of these things, nor does He think it necessary to construct one, having so manifest a narrative. For what war, He says, destroyed them? What sword? Did they not fall of their own accord? For we must not be secure because we have not suffered such things: for as long as "today" is said, it is permitted to us to be refreshed. And lest, hearing what pertained to the soul, they should become negligent, He added those things which pertained to the body: for it happens then thus: as some king, if his judges sin more grievously, first strips them of their military service, and takes away their belt and dignity, and then punishes them: so also does this sword of the Spirit operate. After this He now discourses concerning the Son: "With whom," He says, "is our account." What is, "With whom is our account"? This is, To Him, He says, we are about to render an account of our actions. And how does this come to pass? So that we may not fall, He says, nor be made faint-hearted: for those things, He says, sufficiently teach us. "But we have a great high priest that is passed into the heavens, Jesus the Son of God." Because for this reason He added, "For we have not a high priest who cannot have compassion on our infirmities": for this reason He spoke above, "In that in which He Himself has suffered and been tempted, He is able to succor them that are tempted." Behold then how here also He does the same. But what He says is of this kind: He came, He says, by the way by which we also came, but rather He accepted the experience of the former [f. harsher, and of all human] things. There, indeed, He was saying, "There is no creature hidden in His sight," signifying His divinity: now, however, because He speaks of the flesh, He discourses humbly, saying: "Having therefore a great high priest that is passed into the heavens," and He shows that there is a greater care for us in Him, and that just as He is present to His own, so He does not wish them to fall. For Moses, He says, did not enter into the rest, but He Himself entered. And how He nowhere stated this, it is wonderful. Lest they should seem to find an excuse for themselves, He comprehends even him; and lest He should seem to accuse that man, He does not speak it openly. For if, when saying nothing of the sort, they were bringing such things against Him, saying: "He speaks against Moses and against the law": much more, if He had said, It is not Palestine, but heaven, would they have said greater things against Him. But He does not attribute the whole to the high priest, but He also seeks from us—I mean the confession. Having, He says, a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our confession. What kind of confession does He speak of? That there is a resurrection, that there is a retribution, that there are a thousand goods, that Christ is God, that the faith is right, let us confess these things. But that these things are true, is manifest from the fact that the high priest is established in the inner places. Let us not fail, let us confess. For if they were present even now, He who promised would be false: consequently this also is true. How are they differentiated? For our high priest is great: "For we have not a high priest, who cannot have compassion on our infirmities." He does not, He says, ignore what is ours, as many high priests do, who are ignorant of those who are placed in tribulations, and do not even know what tribulation is among men. For it is impossible for him to know the afflictions of the afflicted who has not had the experience of affliction, and has not sensibly endured all things: but our high priest competently first endured all things, and then ascended, that He might be able to have compassion. Tempted, He says, in all things according to the likeness without sin. Look how even above he placed "the same," "likewise," and here again, "According to the likeness." This is, having suffered persecution, He received the spittle, was accused, endured detraction, suffered calumnies, was cast out, and in the end was crucified. "According to the likeness," He says, "without sin." Here also He signifies something. It is possible without sin even in tribulations to
live, just as also when it says, "In the likeness of flesh," it does not say this because it was a likeness of flesh, but because He took on flesh. Why then did He say, "In the likeness"? Because He was speaking of sinful flesh. Similar, he says, to our flesh; for the nature indeed is the same as ours, but as regards sin, by no means the same. Let us therefore draw near with confidence to the throne of His grace, that we may receive mercy and find grace in an opportune help. Which throne of grace does he speak of? The royal throne itself, regarding which it is said elsewhere: "The Lord said to my Lord: Sit at my right hand." What is it to "draw near with confidence"? Because we have a high priest without sin, contending with the world. "Take courage," He says, "for I have overcome the world." For what has been said, "It was necessary for Him to suffer all things," yet that He is apart from sins; this signifies, as if to say, we are under sin, but He Himself is without sin. Let us therefore draw near with confidence. But the throne of grace is the throne of judgment. Now, therefore, let us draw near with confidence, that we may receive mercy, such as we seek; for its abundance is this cause and royal gift. And let us find, he says, grace in an opportune help. He well said, "In an opportune help." For if you draw near now, he says, you shall receive both grace and mercy; for you shall draw near opportunely; but if you draw near then, by no means; for the approach will be vain then, for there will no longer be a throne of grace. Until then the King shall sit; but when the end has come, then He shall arise for judgment. "Arise," He says, "O God, judge the earth." Let us draw near with confidence. Again He said that, so that we may have nothing evil in our conscience; that is, not doubting; for such a person cannot draw near with confidence. Therefore he said: "In an opportune time I have heard you, and in the day of salvation I have helped you." For even now, after baptism, it is a grace that those who sin may find repentance. But do not, hearing of that high priest, think that He is standing; he immediately leads him to a throne, for a high priest does not sit, but stands. Do you see that because He was made a high priest, it is not by nature, but of humility and emptying? This is also opportune for us now to say, Let us draw near with confidence asking; let us only bring faith, and He grants all. Now is the time of gifts, let no one despair of himself. Then is the time of desperation, when the bridal chamber has been closed, when the King has entered to see those reclining, when those who have been made worthy have come to the bosom of the patriarch; but now not yet; for still the theater stands, still the contest remains, still the palm hangs.
Let us hasten, therefore; for Paul also said: "I so run, not as uncertainly." There is need of running, and of vigorous running. He who runs sees no one occurring to him, whether he traverses through meadows or through rough places; he who runs does not look to the spectators, but to the palm; whether they be rich or poor, whether someone slanders him, or strikes him, or insults him, or stones him, or plunders his house, or he sees his children or wife, or anything else, he hastens to one thing only by running, that is, that he may receive the palm. He who runs never stops; for if he neglects even a little, he loses the whole. He who runs sets nothing before the finish line, but rather presses on toward it. This is said by me to those who say: In my youth indeed I had zeal, in my youth I fasted, but now I have grown old. But indeed you ought to have increased your religiosity. Let no one enumerate to me the old virtues; now one is more vigorous, and in youth it is not firm. For he who runs this bodily course rightly says that, because when gray hair overtakes him, he is not able to run in the same way, because every contest is established in the body; but you, for what reason do you slacken your course? For here there is need of the spirit, of an erect spirit; for the soul is rather strengthened in old age; then it is vigorous, then it exults. For just as the body, as long as it is held by fevers and subsequent illnesses, although it may be robust, yet it is afflicted; but when it has been freed from the obsession of diseases, it regains its own strength: so also the soul in youth labors with fevers, and the love of glory oppresses it, and of delights and lascivious things and many other imaginations; but when old age has arrived, it puts all these passions to flight, some stifled by satiety, others by philosophy. For old age relaxes these corporeal ones of its own, nor does it allow the soul to use them if it should wish; but, as if locking up diverse enemies, it places them as in a place free from crowds, and works in it much tranquility, and induces a greater fear, as if no one else were troubling it. However, those who grow old know that they are going to die, and that they have approached death. When, therefore, the desires of this world are excluded, and the expectation of the tribunal enters, and dispels the difficulty that existed in believing: does he not become more attentive, if he wishes? What then, he says, when we see some older men worse than the young men? You are telling me of an excess of wickedness; for we see even in a madman, with no one driving him, that he goes voluntarily down the precipice. When therefore does an old man have healing? For he cannot say, "Do not remember the sins of my youth and of my ignorance." For he who is so furious in old age shows that even in youth he was not such through ignorance, not through inexperience, not through age, but through negligence. For he can indeed say, "Do not remember the sins of my youth and of my ignorance," who behaves with competence in old age, who is changed as age advances; but if he is so dishonest even in old age, how is it fitting for such a man to be called an old man, who shows no reverence for his age? For he who says, "Do not remember the sins of my youth," speaks these things as if corrected in old age. Therefore, do not, from those things which happen in old age, defraud yourself of forgiveness even for those things which you did in youth. For how is it not absurd, and beyond forgiveness, that an old man should sit in taverns, an old man hasten to the circus, an old man ascend to the theater, like boys running with the plebs. Truly it is a confusion and a laughingstock, to be adorned with gray hair indeed on the outside, but on the inside to have a childish intellect. And if indeed a young man insults him, he will immediately bring his gray hairs into the middle, saying: "At least show reverence to these gray hairs." But if you yourself, being now an old man, do not show reverence to them, how do you desire the young man to reverence your gray hairs? "Do you not reverence," you say, "these gray hairs?" But you yourself shame them; God honored you, He gave the whiteness of hair. To have the primacy
what use is a public assembly? How shall a youth revere that honor, when he sees you more given to lasciviousness? For gray hair is then venerable, when it performs those acts which are worthy of gray hair; but when it behaves youthfully, it will be more ridiculous than the youth. How will you be able to admonish us young people, while you elders are intoxicated through your own incontinence? For I do not say these things now to mock the elders, but I mock the youths all the more. For those of you who act this way, even if you reach the centesimal year, you seem to me youths, and like children. For youths, even if they receive slight discipline and are corrected, are better than their elders. And this is not my own statement, but Scripture recognizes this distinction: For it says, *Old age is honorable, not that of long time; and the age of old age is a life unspotted*. A Indeed, we honor gray hair, not because it has a white color, so that we honor it more than the black color; but because it is a sign of a life advanced in virtue, and seeing this we conjecture an interior old age: but if they have acted contrary to old age, they become laughable for this very reason. For we honor a king, and his purple robe and diadem, because these are the signs of sovereignty: but if we see him spat upon in his purple, trampled by his armor-bearers, choked, sent into custody, and torn to pieces, do we then revere the purple or the diadem? Shall we not weep for the very appearance of him? Do not wish, therefore, to be honored on account of gray hairs, when you yourself dishonor them; for they themselves ought to avenge themselves, since you bring confusion to a splendid and honorable appearance. We do not say these things against everyone, nor is our discourse absolutely against old age; for I have not become a madman; but against the juvenile soul which brings confusion to old age: for this reason, grieving for the sake of the elders, we say these things to those bringing B confusion to their gray hairs. The elder is indeed a king if he wishes it, and he is more royal than one who has the purple, while he has conquered the passions of the soul, and subjects his passions like armor-bearers. But if he is drawn away and cast down from the throne, and has become a slave to the love of money, and to adorning the body, and to pleasures, and intoxication, and anger, and to sexual matters; and has his hair groomed with oil, and injures his whole age through an evil will, what punishment is such a one not worthy of? But do not become such, O youths, and to you who sin no pardon will be granted. Why? Because it is permitted to you to be an elder in youth, just as in old age there are youths: so also on the contrary. Just as there a white hair saves no one, so here a black one does not hinder. For if these things which I have spoken make an elder more dishonored than a youth: nevertheless not even the youth is free from guilt. For the youth will be able to have pardon there only, while he was imprudent, while he was in need of time and experience: but when it is necessary to demonstrate temperance or fortitude, not at all, nor when it is necessary to abstain from money: for there is a case where the youth is blamed more than the elder. For the latter needs much care, as old age weakens him; but the former is strong, if he wishes to rule himself. What pardon does he deserve, when he seizes more than the elder, when he holds evil in his heart, when he does not help the elder, when he says many superfluous things, when he insults, when he speaks evil, when he gets drunk? But if he thinks that he cannot be blamed regarding temperance, observe him, and there he has many assistances, if he only wishes: for as if lust does not stimulate him more powerfully than the elder, yet there are many things in which he can toil more than the elder, so as to charm that beast. What are these? Labors, readings, vigils. But what is this to us, you say, who are not monks? Do you say this to me? Say it to Paul, when he says: *Watching in all patience and prayer*; when he says, *Make not provision for the flesh in concupiscences*. For he was not writing these things only to monks, but to all who were in the cities. For a secular man ought not to have anything more than a monk, except for having intercourse with his wife. For this person has pardon, but in other things not at all, but they ought to do all things equally as monks do. For the beatitudes which are spoken by Christ are not spoken to monks only: otherwise the whole world will perish, and we shall accuse the cruelty of God. C But if the beatitudes are spoken to monks alone, and it is impossible for a secular man to fulfill them, when He Himself commanded marriage, He Himself therefore has destroyed everyone. For if one cannot, with marriage, fulfill the things that belong to monks, all things have perished and are corrupted, and He has narrowed the things that pertain to virtue. And how are marriages honorable which hinder us so much? What then? It is possible, and very possible, even for those having wives to approach virtue, if we wish. How? If those who have them are as though they had them not, if we do not rejoice in those things which we possess, if we use the world as not using it. But if some are hindered by marriage, let them know that it was not marriage that was an impediment to them, but the will which makes bad use of marriage. For neither does wine cause intoxication, but an evil will and the excess of moderation. Use marriage with moderation, and you will be first in the kingdom, and will enjoy all goods: may it come to pass that we all deserve these, through the grace and mercy of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, empire, honor, now and ever, and to the ages of ages. Amen.
HOMILY VIII.
Omnis namque pontifex ex hominibus assumptus, pro hominibus constituitur in iis quæ sunt ad Deum, ut offerat dona et sacrificia pro peccatis: qui D condolere possit iis qui ignorant et errant, quoniam et ipse circumdatus est infirmitate, et propterea debet quemadmodum pro populo, ita etiam et pro semetipso offerre pro peccatis. He now wishes to show how much better this Testament is than the Old. He does this, therefore, instructing at greater length from the previous points, and foreshadowing his reasonings. For since there was nothing corporeal nor imaginary, for instance, not a temple, nor a holy of holies, nor a pontiff having such great construction, not observance
A of the law; but all things were higher and more perfect, and nothing was corporeal, but everything was in spiritual things; however, spiritual things do not introduce the weak in the same way as corporeal ones; for this reason he moves all this discourse. And consider his wisdom: first he makes the beginning from the pontiff, and frequently calls him pontiff, and from this he first shows the difference. Therefore he defines first what a pontiff is, and demonstrates what things pertain to a pontiff, and these signs are the signs of the pontificate. But it occurred to him, since he was neither of noble birth, nor from the pontifical tribe, nor a priest in this land: how then is he a pontiff, he says? And as in the Epistle to the Romans, taking up an incredible argument, "Faith works" that which the whole labor of the law and the sweat of conduct could not avail, he flees to the patriarch and brought the whole time back to that: so also here he proceeds to another way of priesthood; setting it forth from those things which have already been said. And just as he proposes to them not only hell, but also those things which happened to the fathers: so also here he first confirms this from present things. Indeed it was necessary to make the proof from excellent earthly things; but when the listeners were weak, the opposite is done. Meanwhile, he sets forth those things which are common first, and then shows how he excels. For an eminence that is by way of comparison happens in such a way that it is common in some respects, but excels in others: if it is not so, it is by no means done by way of comparison. "Every priest is taken from among men." This is common to Christ. "He is appointed for men." And to this: B [Even this.] "That he may offer gifts and sacrifices for the people." And this, but not all; for the rest are not common. "Who can sympathize with those who are ignorant and err." Here now is the excellence. For he himself is also "encompassed with infirmity, and because of this he ought, just as for the people, so also for himself to offer for sins." Then he also says that one is made by another, and does not leap into it himself: even this is common. "And he does not take the honor to himself, but is called by God, as was Aaron." Here he accurately prepares another thing, that he was sent by God. For disputing up and down with the Jews, Christ also said this: "He who sent me is greater than I"; and, "I did not come of myself." Here it seems to me he also signifies the priests of the Jews, as not being true priests, but those who leap into office, and corrupt the law and the priesthood. So Christ also "did not glorify himself" to become a pontiff. Where then was he ordained, he says? For Aaron was ordained many times by the sign of the rod, and when fire descended and consumed those who wished to leap into the priesthood; but here is the opposite, not only having suffered nothing, but they even appeared approved. Whence then? He shows this from prophecy. He has nothing sensible, nothing visible: therefore he constructs it from prophecy and future things: C But he who said to him, "You are my Son, today I have begotten you." And what is this to the Son? And much, he says: it is a preparation for the fact that he was ordained by God. As he also says elsewhere: "You are a priest forever according to the order of Melchisedec." To whom was this said? Who is according to the order of Melchisedec? No one else: for all were under the law, all kept the sabbath, all were circumcised, they could not point to any other person. "Who in the days of his flesh [offered up] prayers and supplications to God, who is able to save him from death, and offering with strong crying and tears, he was heard for his reverence. And although he was the Son, he learned obedience from the things which he suffered." Do you see that he does nothing else but assert that he has care for us, and shows the excellence of his charity? What does he mean by saying, "With strong crying"? Never does the Gospel say this, neither that he wept while praying, nor that he uttered a loud voice. Do you observe how it was a descent of humility? For he did not say that he prayed, but that "with strong crying." And "he was heard," he says, "for his reverence." And "although he was the Son, he learned obedience from the things which he suffered. And having been made perfect, he became the cause of salvation to all who obey him, called by God a pontiff according to the order of Melchisedec." Granted, that it was with crying: but why also D and strong, and tears? Offering, he says, he was heard for his reverence. What does he say? Let heretics blush, the Son of God was heard for his reverence. And what more could one say about the prophets? But what kind of order is that which he said, "He was heard for his reverence"? And, "Although he was the Son, he learned obedience from the things which he suffered"? Who could say these things about God? Who would be so insane? Who would be so demented to speak these things? And "he was heard for his reverence, he learned obedience from the things which he suffered." What kind of obedience? He who was obedient beforehand even unto death, as a Son to a Father, how did he learn afterwards? Do you see that this was said concerning the incarnation? But what he says is such: Say to me, did he pray to the Father that he might be saved from death, and for this reason was he sad, and did he say: "If it is possible, let this cup pass from me"? By no means was he praying to the Father for the resurrection, but on the contrary he himself proclaims, saying: "Destroy this temple, and in three days I will raise it up"; and, "I have power to lay down my life, and I have power to take it up again. No one will take it from me, I will lay it down of myself." What is it then? Why did he pray? And again he said: "Behold we go up to Jerusalem, and the Son of man will be delivered to the chief priests and scribes, and they will condemn him to death, and will deliver him to the Gentiles to be mocked and crucified, and on the third day he will rise again." And he did not say, "Because the Father will raise him." What then? He did not pray for this, but he prayed for some who had believed in him. But what he says is such: He is heard easily. For because they did not yet have a competent opinion of him, therefore he said: "And he was heard": just as he himself, comforting his disciples, said: "If you loved me, you would rejoice, because I go to the Father, and my Father is greater than I." How then did he not glorify himself, he who emptied himself, who delivered himself? "He delivered himself," he says, "for our sins"; and likewise, "Who gave himself a redemption for all of us." What then is it? Do you see that he speaks concerning himself on account of the flesh, which things are humble? So also here: "And although he was the Son, for his reverence," he says, "he was heard." He wishes to show his effect to be greater than the grace of God. So great, he says, was his reverence, that even for this reason God revered him. "He learned," he says, "to obey God." Here
A he again shows what great gain comes from sufferings. And having been made perfect, he says, he became to all who obey him the author of salvation. But if he, being the Son, acquired obedience from sufferings, how much more do we? Do you see how much he debates about obedience, so that he might lead them to it? For they seem to me to be hiding themselves. From the things which he suffered, he says, he learned frequently to obey God, and was made perfect through sufferings. This is complete perfection, and through these things one is accustomed to arrive at perfection. Not only was he himself saved, but to others also was made an abundance of salvation: For having been saved, he says, he was made the author of salvation to those who obey him: Called by God a high priest according to the order of Melchizedek. B Concerning whom we shall have much discourse, and it is difficult to interpret. Being about to come to the difference of the high priesthood, he first rebukes them, showing that even such a descent of humility was milk, and because they were still little children, he lingers longer on this discourse which is according to the flesh, and disputes as if about some righteous person. And attend to this, that he was not altogether silent about the word, nor did he speak freely: the former, so that he might lift up their understanding, and persuade them that they also are perfect, and that they might not be cheated of great doctrines; the latter, so that he might overwhelm their mind. Concerning whom, he says, we shall have much discourse, and it is difficult to interpret, because you have become dull of hearing. Because they do not hear, on that account his speech is difficult to interpret. For when someone speaks with men who are not able to grasp, nor to understand the things which are said to them, he cannot interpret to them. But perhaps one of you, who stands here, wonders at this cause, if on account of the Hebrews he himself was hindered from hearing a perfect discourse. C For perhaps even here, besides a few, there are many such, so that this could be said even of you: however, I speak for the sake of the few. Therefore, did he keep silent about something, or did he repeat the same thing again in what follows, and did the same thing, as in the Epistle to the Romans? For indeed, even there, first rebuking, and making those who contradict, and saying: O man, who are you that reply to God? then he brings in the solution. But I believe that he neither kept entirely silent, nor spoke, so that he might bring the listeners to desire [the truth]. For by making mention, and saying that certain greater things are contained in this discourse, attend to how with praise he creates desire. For this is always the wisdom of Paul, intermingling difficult things with good things: which he also did in the Epistle to the Galatians, saying: You were running well, who hindered you? and, In vain you have suffered so many things, if indeed in vain; and again, I am confident of you in the Lord. D This he also does with regard to these: But I am confident of you concerning better things, and such as belong to salvation. For these two things he does: he neither presses too hard, nor does he let them fall. The examples of others were powerful to lift up the listener, and to lead him to emulation. When, however, one has an example from himself, and is seen to emulate himself, something more powerful is introduced. And this he also shows: and he does not let them fall, as if they were strongly accused, nor as if they were always existing as bad, but because at one time they were also good. For you ought to be teachers, he says, because of the time. Here he shows that they had believed a long time ago, he also shows that even laymen ought to teach. Attend, therefore, to him frequently pregnant, for the sake of introducing the discourse about the high priest, and always delaying. Hear indeed how he began: Having a great high priest who is passing through the heavens; and passing from hence, he said how he is great. Then 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, that he might be made a high priest forever according to the order of Melchizedek. And again he delays, saying: Who in the days of his flesh, offering up prayers and supplications.
Since, therefore, he delayed so often, as if making an excuse he says: The cause is from you. Oh, what a great difference, that those who ought to be teaching others, are not simply disciples, but the lowest disciples. For you who ought to be teachers because of the time, again have need that someone teach you the elements of the beginning of the oracles of God. Here he speaks of humanity. For just as in secular letters the elements are first learned, so even here they were first taught about humanity. Do you see what is the cause, that he speaks of lowly things? So also Paul did when disputing with the Athenians, saying: God having overlooked the times of ignorance, now commands all men everywhere to repent, because he has appointed a day, in which he is about to judge the world in righteousness by the man whom he ordained, giving faith to all, having raised him from the dead. Therefore, if he says something high, he says it briefly; but he sprinkles lowly things in many places of the Epistle, and thus shows what things the high ones are. For the things which are very lowly do not permit that we suspect the things themselves concerning divinity. So even here he showed caution. But what weakness might accomplish, he signified in the Epistle to the Corinthians, saying: For when there is emulation and contention among you, are you not carnal? See, therefore, my wisdom of Paul, how great it is, how proportionally always and aptly he approaches the subjects of the passions. For there infirmity happens mostly from sins, and more from sins alone; here, however, not from sins alone, but also from frequent tribulations. Therefore, he also uses words by which this difference might be shown, not saying, You have become carnal, but Weak. There carnal, here however greater pain: for there they were not able to endure, as being carnal; here, however, they were able. For to say, Because you have become dull of hearing, was of one signifying that at first they were sound, strong, fervent with eagerness, which is also testified to them later. And you have become such as have need of milk, and not solid food. For he always calls the lowly discourse milk, both there and here. For you ought, he says, to be teachers because of the time. On account of this you are more relaxed and have become supine, on account of this you most of all ought to have been strong, because of the time. But he calls it milk, because it is suitable for the weak; this, however, is contrary to the perfect and harmful, that they should remain in these things. Consequently, it will not be right now to bring in legal matters, nor to make a comparison from them, because the high priest sacrificed, and prayed with voice and supplication. Attend, therefore, how these things move us, but were feeding them then, and were by no means moving them. Therefore
are the true utterances of God: "For I will give unto them," he says, "a famine, not of bread, nor a thirst for water, but a famine of hearing the word of the Lord." "I have fed you with milk, and not with meat." He did not say, "I have nourished you," showing that milk is not food, but just as in the case of young children who cannot be nourished with bread: for such do not receive drink, but the drink itself is given to them instead of food. He did not say, "Having need of work," but, "You have become such as have need of milk, not of solid food." You yourselves have willed this, you have reduced yourselves to this, and to this necessity. "For everyone who partakes of milk, is unskillful in the word of righteousness." But what is B "unskillful in the word of righteousness"? What is the word of righteousness? Here it seems to me to signify also the life: which Christ also used to say: "Unless your righteousness shall exceed that of the scribes and Pharisees." This is what he also says: "Unskillful in the word of righteousness," that is, one who is without the sublime philosophy cannot receive the highest and perfect life, or righteousness. For here he speaks of Christ, and a high discourse concerning Him. Because, therefore, they had become weak, he said these things; but from whence they had become this, he did not add, leaving it to those very people to know, not wishing to make his discourse troublesome. But in his Epistle to the Galatians, he both marveled and was moved, which is much more for consolation, as if never hoping that such a thing would occur: for this is what doubt is. Do you see that there is one kind of cowardice, and another kind of perfection? Let us, by this perfection, be made perfect: for it is possible for both little ones and for youths to come to that perfection: for it is not of nature, but of virtue. But solid food is for those who are perfect, for those who have their senses exercised for the discerning of good and evil. Those people did not have their senses C exercised, nor did they know good and evil. Now, when he says, "for the discerning of good and evil," the discourse is not to him concerning life; for it is possible for every man to know and to do this; but concerning doctrines that are sound and sublime, and those that are corrupt and lowly. A small child does not know how to discern good and acceptable food: for often he puts ash into his mouth, and takes in what is harmful, and does all things indiscriminately. But this is not for the perfect. For such are they who attend to all things simply, and commit their ears indiscriminately: which seems to me to be what he is blaming in these as well, just as if those who were being fed simply, were now offering themselves to these, and now to those: which he also indicated about the end of this epistle, saying: "Do not be carried away by varied and strange doctrines"; this is, "For the discerning of good and evil." For the palate discerns the tastes of foods, but the soul tests discourses. D Let us, therefore, learn this as well, and if you hear that someone is not a pagan, and not a Jew, do not immediately think that he is a Christian, but examine all other things as well. For even the Manichaeans and every heresy has imposed this persona upon itself; thus they deceive the simple. But if we have had the senses of the soul exercised for the discerning of good and evil, we shall be able to discern such as these. How, however, are our senses exercised? From the use of the Scriptures, from frequent audition. For when we set forth their errors, and today you hear, and tomorrow you have tested that they do not hold well, you are taught all things, you know all things: and if you do not grasp it today, you will grasp it tomorrow. "Having," he says, "senses exercised." Do you see that it is necessary for our hearing to be exercised by frequent audition of the divine Scriptures, so that we may not be terrified by any novelty? "Exercised," he says, "for discernment," that is, to be skilled. One, indeed, says that there is no resurrection, another however expects nothing of things to come, another says that there is another God, another says that he has a beginning from Mary. Behold immediately how they all fell from immoderation, some indeed always exceeding the limit, others however contracting themselves within the limit: for instance, the very first of all heresies was that of Marcion; it introduced another God who did not exist; it exceeded the limit. After that, that of Sabellius, saying that the Son and the Spirit and the Father are one. Then followed those of Marcellus and Photinus, even these proclaiming these same things. And that of Paul of Samosata, saying that he has a beginning from Mary. Then that of the Manichaeans; for this is somewhat new after those: likewise that of Arius. But there are also others. Because of this, we receive the faith, so that we may not be compelled to have ten thousand heresies and labor, but if anyone has attempted to add or subtract anything from it, that we judge this to be bastard. For just as those who have learned the rules are not compelled to examine ten thousand lengths, but are commanded to guard what has been handed down: so also in dogmas. But no one wishes to attend to the Scriptures: for if we were to attend, we would not only not fall into fallacy, but we would also free others who have been deceived from it, and draw them away from dangers. For a brave soldier cannot suffice for himself alone, but also to guard him who is standing beside him, and to free him from the malice of the enemy. But now, some do not even know that the Scriptures exist: but the Spirit has indeed so dispensed them, that they might be guarded. And attend so that you may learn God's mercy toward us of old: He breathed upon Moses, and he wrote stone tablets; He detained him for forty days on the mountain, and for such things, that He might give him the law. After these things, however, He sent the prophets; they suffered many thousands of savage things: war broke out, all things were destroyed and torn apart, the books were burned. He breathed upon another man again, that he might restore those marvelous Scriptures, I mean Ezra, and made him compose them from their remains. After these things, He dispensed that they should be translated by the Seventy: those men translated them. Christ also came, the apostles received them, they disseminated them among all: He performed signs and wonders, Christ. But what after so many small works? The apostles also wrote, just as Paul also said: "These things were written for our admonition, upon whom the ends of the ages have come." And Christ again used to say: "You err, not knowing the Scriptures"; and again, "Search the Scriptures." And Paul likewise used to say: "That through patience and consolation of the Scriptures we might have hope"; and again, "All Scripture is given by inspiration of God, and is profitable"; likewise, "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 exposition 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," he says, "in them always, rising, sitting, and going to sleep." "In these persist," he says. And ten thousand things everyone will find
of them. And yet, after so much, there are some who do not even know what the Scriptures are. Therefore, nothing saved, nothing useful, is produced among us. For if anyone wishes to know what pertains to military service, it is necessary for him to learn military laws; and if anyone wishes to learn the discipline of a pilot, or carpentry, or anything else, it is necessary for him to learn what pertains to the craft: but these men desire nothing of the sort, and this is a discipline requiring the greatest vigilance. Since this art is a doctrine requiring work, observe the prophet saying: "Come, children, hear me; I will teach you the fear of the Lord." The fear of God truly requires doctrine. Then he said: "Who is the man who desires life, and loves to see good days?" etc. He speaks of the life that will be there. And again: "Let him keep his tongue from evil, and his lips from speaking guile; let him seek peace and pursue it." Do you know who says these things? Whether a prophet, or a historian, or an apostle, or an evangelist? I do not think many do; but even these same people, if we brought forward testimony from elsewhere, would suffer the same fate as you. For I say the same discourse in other words: "Wash yourselves, be clean; take away your malice from your souls before my eyes: learn to do good, seek out judgment, keep your tongue from evil, and do good; learn to do good." Do you see that virtue requires doctrine? The one says, "I will teach you the fear of the Lord"; the other, however, "Learn to do good." Do you know where these things lie hidden? I do not believe many do. Yet, once every week, these things are read to you for the second or third time. For he who reads ascends, and first says whose book it is—for instance, the prophet's or some other's—and then he speaks. Therefore, these things should have been noted by you, and you ought to have known not only the text itself, but also the causes of those things which were written; but everything is done without cause and in vain. For every manifestation in matters concerning this life is rendered void; but for spiritual things, there is no consideration. Therefore, neither do those things come to us according to our prayers, but even many difficulties arise there. For Christ said: "Seek the kingdom of God, and all these things will be added to you." And these things He says are to be given by way of addition; but we invert the order, and seek the earth and earthly goods as if they were to be given to us in the place of, rather than in addition to, the others: therefore, we have neither the former nor the latter. Let us wake up at last, and be made desirers of future things; so these things also will follow. For it is impossible for him who seeks what is of God not to attain also what is human: it is the sentence of the Truth Himself, who says this. Let us by no means act otherwise, but let us bear the will of Christ equitably, that we may not fall away from all. God is mighty to compact you and make you better in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, empire, honor, now and always, and for ever and ever. Amen.
HOMILY IX
Wherefore, leaving behind the beginning of the word of Christ, let us be borne unto perfection, not again laying the foundation of repentance from dead works, and of faith toward God, the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment. And this we will do, if God permit. Hear how much Paul rebuked the Hebrews, who wanted to learn the same things always: and deservedly. "For when," he says, "you ought to be teachers for the time, you have need again that someone teach you which are the elements of the beginning of the oracles of God." I fear that it is time to say these things to you also, because, although you ought to be teachers for the time, you do not even have the rank of students, but, always hearing the same things, you are so disposed as if you had heard nothing. And if anyone questioned you, none of you would be able to answer, except for very few and easily numbered. But this is no small injury. For the teacher, wishing to proceed to the things that are before, and to touch upon more secret and higher discourses, is often hindered by the lack of training of those who learn. For just as in schools of teachers, if a boy always hearing the elements does not retain them, there will always be a necessity for him to sound out the same things to the boy; and he will not cease teaching beforehand until he has been able to learn them entirely: for indeed it is a matter of greater folly that one who has not laid the first things well should wish to lead the boy to other things: so, then, also in the church, if you learn nothing more as we say the same things always, we will never cease saying them. For if the calculation of display and the love of praise were ours, it would be necessary always to pass over and skip, caring nothing for your sake, but would only crave your applause: because, however, we have not proposed this study for ourselves, but labor in all things for your benefit, we do not cease to dispute about these same things for you, as long as you perceive them in habit. Moreover, I could say more about the superstition of the pagans, and of the Manichaeans, and the Marcionites, and strike them powerfully, God's grace assisting; but the sermon does not have the time. For to those who do not yet fully know what is their own, and have not yet learned that it is evil to desire many things, how should one speak of such arguments, and lead them to other things before the time? We, therefore, do not cease [f. non quiescimus] saying the same things, whether we persuade or not: yet I fear that by frequently saying the same things, if you do not listen, we may work a greater condemnation for those who are disobedient. This is not indeed said to everyone: for I know many are helped by this assembly, who perhaps most justly blame those others, as if they were lying in wait for them on account of their own indocility and lack of training. We hope, however, that even they are not harmed: for to hear the same things frequently is profitable even to those who know them. For what we know, if we hear it more often, we are more pricked: for example, we know that humility is a good thing, and that Christ has spoken of it more often; but when we hear these words and their disputations, we suffer something more.
A even if we hear them a thousand times. It is opportune, therefore, for us to say to you now:
Therefore, leaving the word of the beginning of Christ, let us be borne unto perfection.
What is the "word of the beginning"? He himself explains it in what follows, saying: "Not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." But if this is the beginning, what else is our doctrine than to repent from dead works, and through the Holy Spirit to receive faith in the resurrection of the dead and eternal judgment? B But what is the beginning? Nothing else than this: the beginning, he says, is when life is not yet whole. For just as one who is introduced to the study of letters must first hear the basic elements, so also [it is necessary] for a Christian to know this completely and to have no doubt about these things. But if it is necessary to be taught these things, he does not yet have a foundation; for it must be firm and fixed and stable, not shifting. But if anyone has heard the word of truth and has been baptized, and after ten years has need to hear again about the faith, because one ought to believe in the resurrection of the dead, he does not yet have a foundation; he is seeking the beginning of Christianity again. For since faith is the foundation, while other things are superstructures, note him saying: "I have laid the foundation, and another buildeth thereon. If any man build upon this foundation gold, silver, precious stones, wood, hay, stubble." "Not laying again," he says, "the foundation of repentance from dead works."What is, "Let us be borne unto perfection"? Let us cross over, he says, to the very summit; that is, let us possess an excellent life. For just as in the elements the very first apex, that is, alpha, contains [them], and the foundation contains the whole building: C so also the satisfaction which is around faith contains the purity of life. For without this, one cannot be a Christian, just as a building cannot be a one without a foundation, nor can one become skilled in letters without the elements. But if one is always occupied with the elements and not with the building, he will never have anything more. But do not think that faith is diminished because it is called an element; for all virtue is itself [faith]. For when he says, "Every one that partaketh of milk is unskilful in the word of righteousness; for he is a babe"—he does not call [faith] milk, but rather to still be in doubt about the things that are in it, this is for a weak mind that is in need of many words. For these dogmas are sound. For we call that person perfect who, along with faith, has an upright life; but if anyone has faith indeed, but acts wickedly, and is in doubt about this very faith, and injures the doctrine itself: we rightly call him a babe returning to the beginning. Therefore, even if we have been in the faith for a thousand years, D and we are not firm in it, we are babes; when we do not show a life consistent with faith, we are still laying the foundation.
In these matters, however, he blames not only life, but also something else, as if they were moved and were in need of laying the foundation of repentance from dead works. For indeed, it is necessary to blame the one who is changed from one thing to another—that is, the one who abandons this and takes up that—so that he may retreat from such an affection, and then come to the other. But if he is going to have that first affection, how will he come to the other? What then, he says, about the Law? We blamed it, and we run back to it again; this is not changeability: for indeed, here also we have the law: "Do we then make void the law through faith? God forbid, yea, we establish the law." But I spoke of evil things. For he who is about to go toward virtue must first blame wickedness, and then set out; for repentance was not enough to make them clean. Because of this they were baptized immediately, so that what was impossible for them to work by themselves, this might happen through God's grace. Therefore, neither is repentance sufficient for purification, but there is need to receive baptism. Since, therefore, it was necessary for baptism to come, he first blames those who have sinned and judges them, and thus he speaks of this. But what is the "doctrine of baptisms"? Not as of many baptisms, but of one. Why, then, did he say it in the plural? For by saying, "Not laying again the foundation of repentance," he also had need to say this, just as if they had need to be baptized again and to be catechized again, and again after baptism to be taught what they ought and ought not to do; for this reason, indeed, he spoke in the plural, wishing to signify to them that if they had need of being cleansed again, they would remain incorrigible. "And of laying on of hands," he says. For thus they used to receive the Holy Spirit, by having hands laid upon them openly. "Of the resurrection of the dead also." For this is confirmed in baptism and in the confession. "And of eternal judgment." But why did he say this? Since those who already believe might perhaps be moved, or live badly and negligently, he says, "Awake." It is not to say, If we live negligently, we shall be baptized again, catechized again, and receive the Holy Spirit again: for if we fall away from the faith now, we shall be able to be baptized again, to wash away sins, and to receive the same good things which we had received first. "You are mistaken," he says, "in thinking these things: For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." But see how reverently and renunciatively he begins: "It is impossible," he says: Do not now hope for what is impossible. For he did not say, It is not fitting, nor is it profitable, nor is it lawful; but, "It is impossible." Therefore he brought them into despair: "If you were once enlightened," he says. Then he adds: "And have tasted the heavenly gift." If you have tasted, he says, the heavenly gift, that is, remission; and have been made partakers of the Holy Spirit, and are tasting the good word of God. Here he speaks of doctrine. "And have been made partakers of the Holy Spirit, and have tasted the powers of the world to come." What does he say, "the powers"? Either working miracles, or the pledge of the Holy Spirit. "And if they shall fall away, to renew them again unto repentance, crucifying to themselves the Son of God and putting him to an open shame." He said "to renew them in repentance," that is, through repentance; for in repentance, indeed, through repentance, if...
one considers it, A re-newal is meant; but he was silent. How, however, is it impossible? He added: "Crucifying to themselves again." To be renewed is to become new; for it belongs to the laver to make [men] new: "Thy youth shall be renewed like the eagle's," he says. But the function of repentance is such that those who have grown old and aged in sins may be delivered from their oldness and become, in a certain way, different. Yet it is impossible for them to be brought to that [original] brightness, for there the whole thing is grace. "Crucifying to themselves again," he says, "the Son of God, and putting him to an open shame." What he says is this: baptism is a cross, and along with it our old man is crucified. "For we have been made conformable to the likeness of his death," and again, "You have been buried with him by baptism into death." For thus it is impossible for Christ to be crucified a second time; for this is to put him to an open shame. For if death shall no longer have dominion over him, if he has risen by the resurrection, he has become the victor of death; if he has conquered death by death, and were then to be crucified, all those things would be fables and a show. Therefore, he who baptizes a second time, crucifies him a second time.
What then is, "Crucifying to themselves again"? For just as Christ died on the cross, so we also [die] in baptism, not in the flesh, but to sin. Observe now the death and the death: he died in our flesh, but the old man was buried, and the new man rose again, having been made conformable to the likeness of his death. If, therefore, it is necessary to be baptized again, it is necessary for that same one to die again: for baptism is nothing else than the destruction of him who is baptized, and his resurrection. And he well said, "Crucifying to themselves again": for he who does this, as if forgetful of the former grace, and disposing his life negligently, as if there were a second baptism, he does everything [that way]. Therefore, it is necessary to take heed and to show caution.
What is, "And have tasted the heavenly gift"? Is this not tasting the remission of sins? For this is a thing that belongs to God alone to bestow, and grace is grace but once. What then? "Shall we continue in sin that grace may abound?" God forbid. If, however, we are to be saved by grace, we shall never be good. For since grace is but once, and yet we are thus negligent; if we knew that it were possible to be washed from sins again, when would we cease from sinning? Not at all, I think. He displays many gifts here, and that you may know: "You have been made worthy," he says, "of so great a remission." For he who sat in darkness, who was an enemy and a foe, who was alienated from God, who was hateful and lost to God, this one was suddenly illuminated by the Spirit, made worthy of the heavenly gift, of the adoption of the kingdom of heaven, and of other ineffable good mysteries, and yet he was not made better, but remains worthy of perdition. Having received salvation and honor, as one who has labored much, how could such a one be baptized again?
B There are, therefore, two ways in which he said this cause is impossible, and he placed the stronger way last: in one way, because he is not worthy, who has been made worthy of such things and has lost all that was given to him, to be renewed again; and because it is not possible for him to be crucified again; for this is to put Christ to an open shame. There is no second washing, therefore: for if there is, then there is a third and a fourth: for the first is dissolved by the second, and this one always by another, and it must needs proceed to infinity. "And have tasted," he says, "the good word of God": and he does not disclose what this is. "And the powers of the world to come." For to live as angels, and to need nothing of the things that are in this life, to know that the provision of the fruits of the world to come is being effected for us through the Holy Spirit—it is granted to learn these things: and from thence to enter those hidden things, which are the powers of the world to come, the eternal power, the angelic conversation. For we receive the pledge of these things through faith, through the Spirit. Tell me, therefore, if you were introduced into the kingdom of a certain king, and there were entrusted with all that is there, and then you squandered everything, would they be entrusted to you again?
What then, you ask, is there no repentance? There is repentance, but there is no other baptism. Repentance, indeed, exists and has much strength, even for him who is deeply sunk in sins: if he wills to do so, it can deliver him from the burden of sins, and set him who is in peril in safety, even if he has reached the very bottom of iniquity: and this is manifest from many things. "For shall he who falls," it says, "not rise again? Or he who turns away, not turn back?" There is, therefore, [hope], if we desire to have Christ formed in us again: for hear Paul saying: "My little children, of whom I am again in travail until Christ be formed in you": only let us enter into repentance. And let us see God's clemency: it behooved us to be punished in every way from the very beginning, because even when receiving the natural law, and enjoying ten thousand good things, we were ignorant of our Lord and lived an unclean life: and not only did he not punish, but he even bestowed many thousands of good things, as if we had performed many labors. And we fell again; and not even then did he punish, but he gave the medicine of repentance, by which he can blot out and exterminate all our sins, provided only we consider what this medicine is, or how it behooves us to apply it.
What then is this medicine of repentance, and how is it prepared? First, by confessing one's own sins. "My iniquity," he says, "I have not hidden; and, I will declare against myself my iniquity to the Lord, and thou hast taken away the impiety of my heart; and again, Tell thy iniquities first, that thou mayest be justified; and again, The just man accuses himself at the beginning of his speech." Second, by much humility. For just as a certain golden chain, if it has a beginning, all things follow. For if you have confessed your sin, as it behooves to confess, the soul is humbled—for conscience, by turning it upon itself, makes it humble. It is necessary, however, to add other things to humility, if it is to be such as blessed David knew, saying: "A contrite and humbled heart God will not despise." For that which is contrite is not exalted, it does not strike; but it is ready to suffer evils, but itself is not exalted. Such is also the contrition of the heart: for whether it be injured, or whether it suffer, it is silent, and is not driven to vengeance. After humility, however, there is need of prayer, with intense tears, many [tears] throughout the day and in the night. "I will wash," he says, "through every night my bed, and I will water my couch with my tears in my groaning; and again, For I have eaten ashes...
HOMILY X
A...as I ate bread, and mingled my drink with weeping. After prayer, however, there is need for much almsgiving. For a stronger medicine, which might work most effectively toward repentance, is this: and just as in the prescriptions of medicine and its adjuncts, there is a medication which takes in many herbs, yet has one that is most dominant, so too in this repentance there is a herb more dominant and powerful, and it alone accomplishes the whole. For hear what the divine Scripture says: *Give alms, and all things shall be clean for you*; and again, *By alms and faith sins are cleansed*; and, *Water extinguishes a kindled fire; and almsgiving extinguishes great sins*. Afterward, there is need to be angry with no one, to harbor no evil, and to forgive everyone their sins: *Does a man*, it says, *harbor anger against a man, and yet seek salvation from God?* Forgive, that you may be forgiven. And to turn back brothers from error: *Go*, it says, *and turn back your brothers, that your own sins may be forgiven.* And in this way let one conduct himself toward priests in a genuine manner. And if anyone, it says, has committed a sin, it shall be forgiven: if he is present with one who is suffering injustice: to harbor no fury, to bear all things with gentleness.
B See how, before you learned that sin can be forgiven through repentance, you were in an agony, because there is no other washing, and you were in despair concerning yourselves. Now, recognizing through what degree of repentance even remission is fulfilled, and that we shall be able to escape all things if we are willing to use them properly, what kind of pardon shall we deserve, who do not even come to the thought of our sins? For if this were the case, we would accomplish everything. For just as one who has entered the door is already inside, so when anyone considers his own evils, he will surely come also to the healing of them. But if he says, "I am a sinner," yet does not reconsider them by reflecting and saying, "I have sinned thus and so," he will never cease, always indeed confessing, but never making any provision for correction. For if you establish a beginning, then the rest will surely follow, whether one shows the entrance or the beginning; for everywhere, beginnings and starting points are difficult. Let us therefore first establish these, and everything will be easy and light. Let us begin, I pray, one by prolonging prayers, another by weeping more often, another by humbling himself: for this is neither small nor useless: *For I saw*, he says, *that he was saddened, and he went on sad, and I healed his ways.* Let us humble our souls, by doing alms, and by forgiving in our neighbors their sins, and by not retaining evil, and by not taking vengeance. For if we frequently consider the things in which we have sinned, nothing of the things that come from without will be able to lift us into pride, not riches, not power, not rank, not honor, but even if we were to sit in the very royal estate, we would weep bitterly. Was not the blessed David also a king, and did he not say: *I will wash my bed through every night*? And he used nothing such as purple or a diadem, nor was he puffed up with pride: for he knew indeed that he was a man; and because he was constricted in heart, he lamented.
C For what are human things? Ashes and dust, and as dust before the face of the wind, smoke and shadow, and falling leaves, and flower, and dream, and tale, and fable, air released and unstable; for it does not stand already, but is a flowing stream, and if there is anything lower than these. For tell me, what do you think is great? What do you consider great dignity? The consulship? For many think nothing is greater than this dignity, if indeed one arrives at such brilliance and such admiration. But he who is not a consul has nothing less in the same dignity: both this man and that, shortly, will not be. When was he made? How long a time did it last? Tell me, is it of two days? This is also accustomed to happen in dreams. But it is a dream, you say. And what of this? Are those things which are in the day not dreams? Tell me, why do we not rather call these dreams? For just as dreams, at the coming of the day, are refuted as existing in nothing: for both night and day have received an equality of time, from which they have been distributed through every age. For just as in the day one does not rejoice in those things that happen through the night, so neither in the night can one enjoy those things that happen in the day. He was made consul? And I during the night. But I in the night, you in the day. What of this? Not even in this do you have more than me, unless by chance that you are called, "The consul," and because you have some delectation from these words; does that do anything more for you? For instance, to speak more manifestly, if I say: "That man is consul," and I show him this name, does not what is said also pass away at once? So also are these things: as soon as the consul has appeared, he is not. But let us posit a year, and two years, and three and four: but these also pass away. For where are the ten consuls who were made? Nowhere. But Paul is not so: for he was indeed and always living, not one day, not two, not ten or twenty, not ten or twenty years, nor thirty, and is dead. Already the four-hundredth year has passed, and even now he is still famous, and much more famous than when he lived. And these things indeed are on earth: but who could express in discourse the brilliance of the saints which is in heaven? Therefore, I beseech you, let us seek this brilliance, let us pursue this, and let us deserve this: for this is the true brilliance. Let us abstain now from these secular things, that we may find grace and mercy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever and unto ages of ages. Amen.
D *For earth drinking the rain that comes often upon it, and generating herb suitable for those by whom it is cultivated, receives blessing from God; but bringing forth thorns and thistles, it is rejected and near to a curse: whose end is for burning.* Let us hear the words of God with fear, with much fear and trembling: *Serve*, he says, *the Lord with fear, and rejoice in him with trembling.* But if even your joy and exultation ought to be with trembling: when—
those things which are said are already truly terrible, as are those things which we are now saying, of what punishment shall we not be worthy if we do not listen to what is said with trembling? For in saying that it is impossible for those who have fallen away to be baptized again, and to receive remission through the laver; and in showing the terribleness of the matter, he brings in: *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.* Let us fear, therefore, dearly beloved; these are not the threats of Paul, they are not the words of a man: they are the Spirit’s, they are Christ’s, who speaks in him. For who is clean from these thorns? But even if we were clean, it would not be meet for us to be confident, but to fear and tremble, lest peradventure thorns pullulate A in us: yet when we are altogether across our whole being thorns and briers, whence do we take confidence, tell me, and become supine? What is it that makes us negligent? For if he who is thought to stand ought to fear lest he fall: *Let him that thinketh he standeth*, he says, *take heed lest he fall*: he who is falling, how ought he not be solicitous that he may be able to rise again? If Paul fears, lest by chance, in preaching to others, he himself become a castaway, he who was so acceptable, and yet he fears lest he be made a castaway: we, who have already become castaways, what indulgence shall we have, having no fear, but fulfilling Christianity as if it were some sort of habit, and fulfilling it like the paying of some solemnity? Let us fear, therefore, dearly beloved; *For the wrath of God is revealed from heaven*: let us fear; for it shall be revealed not only upon impiety, but also *upon all iniquity.* What is *upon all iniquity?* Both the lesser and the greater. Here he magnifies the mercy of God. And by rain, he implies doctrine: and what he said above, *When for the time ye ought to be teachers*, this also he says here. And in very many places Scripture calls doctrine rain: *For I will command the clouds*, it says, *that they rain no rain upon them.* It has been said concerning the vineyard: which elsewhere it calls a famine of bread and a thirst for water. And again: *The river of God is filled with water.* *For the earth*, he says, *which drinketh in the rain that cometh upon it.* Here he declares that they received and drank in the word, and often perceived this thing, and yet did not become useful. For if you had not been cultivated, he says, if you had not been watered by rains, the evil would not have been so great: *If I had not come*, he says, *and spoken unto them, they had not had sin*: but if you have drunk and received it often, by what reasoning have you brought forth other things instead of fruits? *For I looked*, he says, *that it should bring forth grapes, and it brought forth thorns.* Do you perceive that Scripture everywhere calls sins thorns? For David also says: *I am turned in my misery, whilst the thorn is fastened in me.* They do not simply penetrate, but they are fastened: as if a little of them remains, and we do not pluck them out entirely, the little itself causes pain, similarly to thorns. And why do I say the little itself? And after they are cut out, for a long time it leaves the wound of the percussion, and needs much care and medicine, that it may be perfectly freed from the pain: for it does not suffice to pluck out only sins, but also to heal the place which has been struck. But I fear lest these things be said to us rather than to others: *For the earth*, he says, *which drinketh in the rain that cometh upon it.* We are always hungry, we are always listening, but we immediately lose the moisture once the sun is risen, and on account of this, we bring forth thorns. For what are the thorns? Let us hear Christ saying: *That the care of this world, and the deceitfulness of riches choke the word, and it becometh unfruitful.* 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. Here he says that God is the cause of all things: striking, little by little, the pagans, who ascribe the generation of the earth’s power of fruits to themselves. For the hands of the farmers are not, he says, those which excite the earth to bringing forth fruits, but the command of God: for on account of this, he says, *It receiveth blessing from God.* Observe how, concerning the thorns, he did not say: Bringing forth thorns, nor did he use this useful name; but what? *And bearing thorns;* just as if one were to say, boiling over. *Rejected*, he says, *and nigh unto cursing.* O what consolation this saying has! *Nigh* unto cursing, he says, not *cursed*: he who has not yet fallen into the curse, but is nigh to it, can yet become far from it. And not by this alone is he comforted, but also by that which follows: for he did not say: Rejected and nigh unto cursing, which shall be burned; but what? *Whose end is to be burned.* If it remain so until the end, he says. Therefore, if we cut down, if we burn the thorns, we shall be able to enjoy a thousand good things, and to become acceptable and partakers of the blessing. And rightly he called sin a brier, saying: *Bringing forth thorns and briers:* for from whence you may wish to hold them, it strikes and pricks, and is troublesome even to the sight. After he has therefore rebuked them sufficiently, and terrified and struck them, he heals them again, lest he cast them down further and make them supine: for he who strikes too slowly makes them slower. Therefore he does not flatter in all respects, lest he make them more supine; nor does he strike in all respects, but applying a little that is striking, he brings much that is curative through those things he inflicts. For what did he say? We do not say these things as if blaming you, nor as thinking you full of thorns, but fearing lest you should become such: for it is better to terrify you with words, lest you feel pain from the realities themselves. And this belongs to the wisdom of Paul, and of the greatest kind. And he did not say, We imagine, nor we conjecture, nor we expect, nor we hope: but what? *But we are persuaded better things of you, dearly beloved, and things that accompany salvation, though we thus speak.* Which also, writing to the Galatians, he said: *But I have confidence in you, through the Lord, that ye will be none otherwise minded.* There, because they were very blameworthy, and there was nothing from which he could praise them from present things, he does this from future things: *For that ye will be none otherwise minded*, he says: here, however, from present things, *But we are persuaded better things of you, dearly beloved, and things that accompany salvation, though we thus speak.* And because from present things he did not have so much to say, he constructs this consolation from past things, and says: *For God is not unrighteous to forget your work and labor of love, which ye have shewed toward his name, in that ye have ministered to the saints.* How he refreshed the soul
and comforted them, recalling ancient things to their mind, and caused them not to think that they had forgotten the Lord! For it is necessary for him who is not satisfied with hope to sin. Wherefore he compelled them by all means to expect those future things. For who can be comforted regarding future things by one who despairs of present ones and renounces them? As he himself also, writing to the Galatians, used to say: *Ye did run well;* and again, *Have ye suffered so many things in vain? if it be yet in vain.* For as here he places praise along with reproof, saying: *When for the time ye ought to be teachers:* so also there: *I marvel that ye are so soon removed.* He speaks with reproof, which belongs to praise: for when they have fallen from a higher state, we marvel. Do you see the praise secretly inserted in the accusations? And he did not say this of himself alone, but of all: for he did not say, "I am confident," but, *We are confident of better things of you, and things that accompany salvation,* he says. Whether he says this concerning their conduct, or concerning their liberality. Then, saying above that it is rejected and nigh unto cursing, and that it shall be for burning: "Not surely," he says, "do we say this of you? For God is not unrighteous to forget your work and love." For what reason, therefore, do we say these things? *We desire that every one of you do shew the same diligence to the full assurance of hope unto the end, that ye be not slothful; but followers of them who through faith and patience inherit the promises.*
*But we desire,* he says. Not therefore do we only hasten, nor do we wish only unto words; but what? We desire that you be exercised in virtue, not as if blaming your former deeds, he says, but being solicitous for the future. And he did not say, "because I do not blame your former deeds as not," but, *The present:* for ye are relaxed, and have become more negligent. But how? See how he indicated it with indulgence, and did not rebuke. For what did he say? *But we desire that every one of you do shew the same diligence unto the end.* For this is wonderful in Paul’s wisdom, that he does not show that they had become more remiss, or had abandoned the work they had begun. For by saying, *We desire every one of you,* it is as if anyone were to say: I want you to be diligent always, and as you were at first, to be such both now and in the future. For this makes his reproof easier and more tolerable. And he did not say, "I want," which is of the authority of instruction, but, which was of paternal affection more than "wanting," *We desire,* almost saying, "Forgive us if we speak somewhat severely." *We desire every one of you to shew the same diligence unto the end, and the full assurance of hope.* Hope, he says, sustains, it is that which recreates: *That ye be not sluggish, that ye despair not, and your hope be superfluous.* For he who does good works, and hopes for good things, and never despairs of himself. *That ye be not sluggish:* still "sluggish"—although he said above that ye have become sluggish *in hearing*. But see how he retained the sluggishness unto the hearing. Here, however, he signifies the same thing, just as if he were to say: Do not remain so. But again he brings the same thing into the future time, which is not liable to blame, saying: *That ye be not sluggish.* For we cannot be liable to blame for a time not yet present. For he who is asked to be diligent in the present, is as if negligent, perhaps even slothful: but he who is asked for the future, is not so. *But we desire every one of you,* he says. With much affection he takes care of the greater and the lesser alike, and knows everyone, he despises no one, but demonstrating the same care for each one, and equal honor to all. Whence also he was chiefly persuading them to receive whatever was in his discourses. *That ye be not sluggish,* he says. As emptiness harms the body, so also does emptiness from good things make the soul more supine and infirm. *But be ye followers,* he says, *of them who through faith and patience inherit the promises.* And who are these, he then says. First he said, "Be followers of your former deeds, your labors": then, lest they should say, "What kind?", he calls them back to the patriarch, offering them an example of his labors and virtues which is familiar. But that they might not think themselves to be forsaken, he brings forward the example from the patriarch, lest they should think that they are of no moment, and because they are despised they are forsaken; but that they might be able to know that it is rather the part of strong men, to pass through the journey of this life through temptations: because God thus uses admirable and great men. *But it is necessary,* he says, *to endure all things with patience; for this is to believe.* But if you say that He gives, and you receive immediately, what have you believed? It will by no means be of your faith, but of my grace, that is, of the giver. But if I say, "Since I will give you the same after a hundred years; you truly do not despair": then you have deemed me faithful, then you have a becoming opinion of me. You see that often infidelity does not happen from lack of faith only, but also from pusillanimity, and from the fact that someone does not endure with long-suffering, from the fact that he distrusts the one who promises? *For God is not unrighteous,* he says, *to forget your love and diligence, which ye have shewed in his name, in that ye have ministered to the saints.* He testifies of great things to them, not of works only, but also of the alacrity of the works: which he also said elsewhere: *But not only so, but they also gave their own selves to the Lord, and to us.* *Which ye have shewed,* he says, *in his name, in that ye have ministered to the saints.* See how he again cares for them, adding, *And in that ye have ministered:* still, even now, he says, ministering. And he raises them up, showing that they did not do it to them, but to God. *Which ye have shewed,* he says: and he did not say, *Unto the saints,* but, *Unto God:* for this is, *In his name, because doing all things for his name’s sake.* He therefore who has been refreshed by you in such great diligence of yours, never despises you nor forgets you. Hearing these things, I request that you minister to the saints. For every believer is a saint, according as he is a believer; for whether he is a secular person, he is a saint: *For the unbelieving husband is sanctified,* he says, *in the wife, and the unbelieving wife in the husband. Do you see how faith makes sanctification? Whether, therefore, we see a secular person in some tribulation, we shall stretch out a hand; nor shall we be shown to be diligent only towards those who sit on the mountains: they are indeed saints both in life and in faith, but these are also saints in faith, many however also in life. Nor if we should see a monk in custody, then let us go in; but if a secular person, let us not go in: he is a saint also, and a brother. What then, you say, but what if he be some unclean or polluted person? Hear Christ saying: _Judge not, lest_
you shall be judged. Perform your duty for the sake of God. And what do I say? Even if we see a pagan in distress, we must benefit him; and, simply put, we ought to assist everyone who is situated in perturbation, and much more so a believer who is a layman. Listen to Paul saying: "Doing good to all, but especially to those who are of the household of faith." But I do not know whence this was introduced or where this custom took hold. For he who seeks only the monks, and wishes to benefit only them, he even subjects them to scrutiny, saying: "If he is worthy, if he is righteous; if he has not performed signs, I do not stretch out my hand." He has amputated the greatest part of almsgiving, and will soon amputate this very thing as time goes on, since that is almsgiving which is done toward sinners, toward those who are liable. For such is almsgiving: not to have mercy on those who are already perfect, but on those who are still failing. And that you may learn, note the parable: A man, he says, was going down from Jerusalem to Jericho, and fell among robbers, and when they had beaten him, they left him half-dead by the wayside. A certain Levite came, and seeing him, passed by. A certain priest came, and seeing him, passed by. A certain Samaritan came, and rendered him much care; he bound his wounds, poured on oil, put him on his own beast, brought him to his inn, and said to the innkeeper: "Take care of him." And behold the great abundance of honor: "And I will give you," he says, "whatever you spend." "Who then is the neighbor of this man?" he asks. "He who showed mercy." Proceed, therefore, he says, and do likewise. And observe what kind of parable he spoke. He did not say that the Jew showed mercy to the Samaritan, but that the Samaritan showed all that honor. Having heard these things, therefore, let us not only take care of those of our own faith, while neglecting others. If, therefore, he says, you see anyone suffering evil, do not scrutinize him any further: he who suffers evil has a right to assistance. For if you see A an ass being crushed, you arise, and you do not inquire whose it is: how much more ought one not to inquire whose a human being is; for he belongs to God, whether he be a pagan or a Jew, but he is in need of help. If you had been commanded to discuss and judge, you would say these things well; but now his calamity does not permit you to discuss these things. For if neither regarding the healthy ought we to inquire, nor investigate the causes of others, how much more so regarding those who are suffering? Furthermore, what have you seen? That he is living in abundance? That he is pleasing to everyone, such that you say: "Because he is wicked and base"? But if you see him suffering, do not say: "Because he is wicked." For when someone is pleasing to men, we say this well; but when he is in calamity and in need of help, it is not appropriate to say: "Because he is a bad man"; for that belongs to cruelty, and to inhumanity, and to vainglory. What was more cruel than the Jews, tell me? And yet God avenged them, and justly, and very justly; and yet He received them with compassion, while He took vengeance upon those who rose up against them. "You suffered nothing," he says, "in the tribulation of Joseph." And again he says, "You cut the separated." He did not say, "Scrutinize and know who he is": even if they are often wicked, let us offer consolation; for this is the greatest act of mercy. For he who benefits a friend does not, at any rate, act for the sake of God; but he who benefits a stranger, this man works purely for the sake of God. Do not spare your money; as if he is in need of all things, empty your coffers, give. We, however, seeing those who are miserable howling, and suffering things worse than a thousand deaths, and perhaps unjustly, we spare our money, and we despise our brothers. We take care of inanimate things, but we neglect souls, even though Paul says: "In meekness instructing those who oppose, if perhaps God may give them repentance for the acknowledgment of the truth, and they may recover themselves from the snare of the devil, having been captured by him according to his will." "If perhaps," he says: do you observe with what patience this word is filled? Let us imitate this, let us despair of no one. For fishermen, casting their nets often, caught everything: so let us also hope, since B quickly He will show us the mature fruit. For when a husbandman sows, he endures the first day and the second, and awaits a long time, and suddenly from all sides he sees fruits germinating: let us look forward to this also happening in us, by the grace of our Lord Jesus Christ, to whom with the Father and with the Holy Spirit be glory, power, honor, now and always, and unto ages of ages. Amen.
HOMILY XI
For God, promising to Abraham, since He had no one greater by whom to swear, swore by Himself, saying: "Unless in blessing I bless you, and in multiplying I will multiply you." And thus enduring with long-suffering, he obtained the promise. For men swear by one greater than themselves, and the end of all their controversy is an oath for confirmation. After he rebuked the Hebrews strongly, and frightened them sufficiently, he first comforts them with praises; but secondly, which is even stronger, he shows them that they will indeed receive what they hoped for: and he makes this consolation not from future things, but again from past things: which made them believe more. For just as he frightens them more through that [previous passage] regarding punishment, so also he comforts them through these things regarding rewards, showing the custom of God. And this is, that He does not quickly exhibit the promises, but over a long time. He does this, however, as an argument of His meekness and virtue, and to lead us to faith, so that we who live in tribulations and have not yet received the promises, might not despair of the reward of our labors. And leaving everyone, although he had many to speak of, he brought Abraham into the middle, because of the dignity of the person and because in him this occurred most of all: since he even says at the end of the epistle, that "all these, seeing those things from afar, and loving them, did not receive the promises, that they might not be made perfect without us." For, he says, God promising to Abraham, since he had no one greater by whom to swear, swore by Himself, saying: "Unless in blessing I bless you, and multiplying I will multiply you." And thus enduring with long-suffering, he obtained the promise. How
A is it that he did not receive what he had obtained? He is not speaking here and there of the very same things, but he is offering a twofold consolation. He promised Abraham, he says, and some things indeed he gave him here after much time, but other things were not yet given there: and thus, bearing it with long-suffering, he obtained the promise. Do you see that the promise alone did not accomplish the whole thing, but long-suffering also? Here he terrifies them, showing that the promise is often hindered by faintheartedness: and he shows this indeed through the people. For because they were enduring with faintheartedness, for this reason they did not obtain the promises: but on the contrary, he shows it through Abraham. Then, towards the end, he does something even more: for since those who endure with long-suffering do not obtain, and yet are not saddened for that reason. For men swear by one greater, and the end of all B their controversy towards confirmation is an oath; but God, having no one greater by whom to swear, swore by Himself. Excellent. Who is it that swore to Abraham? Was it not the Son? "No," he says, "but rather He Himself." Be it so, I do not contend. But when He Himself swears, "Amen, amen I say to you," is it not clear that He has no one greater by whom He might swear? For just as the Father swears, so also the Son swears by Himself, saying: "Amen, amen I say to you." This reminds them also of the oaths of Christ, who often said: "Amen, amen I say to you, he who believes in me shall not die forever." What is meant by, "And the end of all their controversy towards confirmation is an oath?" Just as if he were to say, from this is dissolved the debate of the entire controversy, not of this one or that one, but of the whole. It was fitting indeed to believe even without an oath. With God. In which, wishing to show C more abundantly to the heirs of the promises the immutability of His counsel, He interposed an oath. Here he includes the faithful also. Therefore he also makes mention of this promise, which was made commonly to us. He interposed an oath. Again here he calls the Son the mediator between men and God. That by two immutable things in which it is impossible for God to lie. What and what? This is to say, to promise and to add an oath to the promise. For since among men this is seen to be faithful, when an oath has intervened: therefore he also added this. Do you observe that He does not consider His own dignity, but how He might persuade men, and suffers unworthy things to be said of Himself? This is, wishing to satisfy. And concerning Abraham, he shows it to be entirely the work of God, not of that man's long-suffering, since He even suffered an oath to be added, by which men swear. And God swore by Himself, though He is not as one sworn by a greater: and yet He did it. D It is not equal for a man to swear by himself and for God: for a man does not have power over his own self. Do you observe, therefore, that it was said not to Abraham more than to us? "We might have," he says, "the strongest consolation, who have fled for refuge to lay hold upon the hope set before us." And here again, "enduring with long-suffering, he obtained the promise." And now, he says; and he did not say, "Because he swore." But the oath which is, he revealed, saying: "To swear by the greater." But because the human race is unbelieving, He condescends to us. For as He swears for our sake, although it is unworthy for Him not to be believed, as it was said: "And he learned from the things which he suffered," because men think this is especially worthy of belief, that one should pass through by experience. "The hope set before us." What is, "the hope set before us?" From these things, he says, we conjecture future things. For if these have come to pass after so much time, then surely those will also. Therefore, those things which were done toward Abraham make us believe also concerning the future. "Which," he says, "we have as an anchor of the soul, safe and firm, and entering into that within the veil; where the forerunner Jesus is entered for us, made a high priest forever according to the order of Melchisedech." Established still in the world, and not yet translated from this life, he shows that they were already in those things which are promised. "For by hope we are already in heaven," he says: remain therefore; for they will surely be. Then, satiating, he says: "But more by hope." And he did not say: "We are in the interior," but, "Because it itself has entered into the interior:" which is true and credible. For as an anchor cast from a ship does not permit it to be carried around, although the winds move it, but once cast makes it firm: so also is faith. Observe that he found a very fitting image: for he did not say "foundation," which would be discordant, but "anchor." For that which is in motion, and does not seem very firmly fixed, because it is upon the sea, just as that which stands upon the ground is moved and yet is not moved in things that are very firm and philosophical, perhaps. Therefore Christ put that simile, saying: "If anyone builds his house upon a rock." In those who were doubting and needed to be carried by faith, Paul put this as appropriate. For a storm, and much rain, moves a ship: but hope does not permit it to be carried around. Therefore, if we did not have this, we would have long ago been submerged. Not in spiritual matters only, but also in secular ones, one finds much of this fortitude: for instance in business, in agriculture, in military service; unless one first proposes this, he never attains anything else. He did not simply say anchor, but, "Safe and firm, which is not moved, entering into that within the veil;" as if he were to say, penetrating the heavens. Then he also brought in faith, so that it might not be hope alone, but also very true. For after the oath he places another thing, this is the proof of things: "Because Jesus is already entered as a forerunner for us." A forerunner is a forerunner of certain ones, just as John was of Christ. And he did not say simply, "Entered," but, "Where the forerunner is entered for us," as if it were fitting to follow. For there is not much difference between a forerunner and one who follows, for that which is the medium is what exists, otherwise a forerunner would not be one. For it is fitting that the forerunner and the follower be in the same path, and that the one takes the place of the other. "According to the order of Melchisedech," he says, "made a high priest forever." Behold also another consolation: since our high priest is above, and much better than he who is among the Jews, not in morals only, but also in place and time and testament and person. And this is said concerning Him who is according to the flesh. Therefore it behooves those whose high priest He is to be much better; and as much as there is between Aaron and Christ, so much is there between us and the Jews. Observe indeed, we have a high priest in the heights, a sacrifice in the heights: let us also offer such sacrifices as are in Him
that can be offered in the sanctuary: no longer cattle or oxen, no longer blood and fat: all these things have been dissolved, and in their place has been introduced A a reasonable service. And what is a reasonable service? That which is offered through the soul, that which is offered according to the spirit (God, he says, is Spirit, and those who adore him must adore in spirit and in truth): whatever does not require instruments, nor places in which he himself is the high priest; such as is gentleness, temperance, mercy, patience, long-suffering, humility. For one will find these miracles also firmly established of old in the Old Testament. Sacrifice, he says, to God a sacrifice of justice; and, Sacrifice a sacrifice of praise; and, A sacrifice of praise shall glorify me; and, A sacrifice to God is a spirit of contrition; and, What does the Lord require of you, except that you hear Him? You will not accept holocausts for sins. Then I said: Behold I come, that I may do your will; and again, Why is the libation of Saba to me: depart from me. The sound of your canticles, and the psalm of your organs I will not hear, but for these things I desire mercy, and not sacrifice. Do you observe with what sacrifices God is appeased? Do you observe also times now past, some departing, some entering in? Let us therefore offer these. The former things indeed belong to riches and the wealthy, but these to virtue: those are external, these internal: those any one can perform, but these few. For by how much man is better than cattle, by so much is this sacrifice better than that: for here you offer your soul as an oblation. There are also other oblations, which are truly holocausts, the bodies of the martyrs: there both soul and body [added: holy]; those sacrifices have a maximum odor of sweetness. You also, if you wish, can offer such a sacrifice. For what if the body is not consumed by fire? But it can be consumed by another fire, such as the tribulation of voluntary poverty. For when it is possible to live deliciously and in the best manner, and a laborious and bitter life is chosen, and you mortify the body, is it not a holocaust? Mortify therefore your body and crucify it, and you receive the crown of this martyrdom. For what the sword accomplishes there, this let alacrity accomplish here. Let not the love of money kindle or occupy you; rather let this importunate desire be extinguished by spiritual fire, let it be cut away by the sword of the Spirit. This sacrifice is good, having no need of a priest, except the offerer himself: this is a good sacrifice: its function is indeed exhibited below, but it straightway ascends above. Do we not marvel, because in ancient time fire descending consumed all things? It is permitted to you even now, that a fire much more wonderful than that may descend, and consume all things that are offered: or rather, not to consume, but to lift them up to heaven. For these are not reduced to ashes, B but are gifts to God. Such also were the oblations of Cornelius: Your prayers, he says, and your alms have ascended into a memorial in the sight of God. Do you observe the excellent conjugation? We are then heard, when we also hear those who approach as paupers: He who plugs, he says, his ears, so as not to hear the poor, God will not hear his supplication. Blessed also, he says, is he who understands concerning the needy and the poor: in the evil day the Lord will deliver him. What evils? But those will be evils to sinners. What is, Who understands? This is, who knows what a poor man is, who perceives his tribulation: for knowing his tribulation, he will surely straightway have mercy on him. If you see a poor man, do not pass by; but immediately understand who you were, or if you were in him, what you would not wish everyone to do. Who understands, he says. Understand that he is a free man, like yourself, and shares the same generosity with you: and he has so many things in common with you, and perhaps he is not equal even to your dogs; but those are indeed satiated, while he has often slept hungry, and is more dishonorable than your servants, who stands as a free man. But they perform necessary offices for you. What are these? Do they serve you well? But if I show that he performs a necessary office for you, much more will be present to you from them: since in the day of judgment he will even deliver you from the fire. What such thing do all the servants do? When Tabitha was deceased, who brought her back to life? The servants standing around, or the poor? You indeed do not wish to make a free man equal to your servants. It is cold, and the poor man lies covered in rags, about to die, gnashing his teeth, and with his face and dress entreating: but you, warmed and drunk, pass by. And how do you wish God to deliver you, when you are constituted in calamities? Perhaps, however, you even say this: If I were to take up someone who has sinned much, I would send him away, and does God not dismiss him? Do not say this, but you despise him who has sinned nothing, whom you can deliver, this one you despise? And how does He dismiss you, who have sinned against Him? Are not these worthy of hell? And what is to be wondered at? You often clothe a dead body without sense, no longer feeling honor, with ten thousands of garments woven with various gold; but the body which is afflicted by cold and is cut and tortured and stretched by hunger and frost, you despise, and minister more to vainglory than to the fear of God. And I wish it were only to this extent: but immediately there is an accusation against the one who asks, Why does he not work, you ask? Why does he feed while idle? Tell me, do you have what you have through labor? Is it not from receiving a paternal inheritance? And if also through labor, do you therefore reproach another? Do you not hear Paul saying: for after he had said: That he who does not work, neither let him eat: You, however, he says, doing good, do not fail? But what do you say, He is an impostor. What do you say, O man, because of one loaf and garment you call him an impostor? But he will immediately sell it, you say. And do you dispose all your things well? And what? Does everyone lack out of idleness? Is no one lacking through shipwreck, no one through judgments, no one through thefts, no one through dangers, no one through sicknesses, no one through other calamity? But, if we hear someone lamenting such things, crying out greater things, and looking at the heavens while naked, and letting his hair grow long, and surrounded by rags, we straightway call him an impostor, a deceiver, a mocker. Do you not blush? Whom do you call an impostor? Do not give, and do not accuse the man. But he has, you say, and he feigns. This is your accusation, not his: for he knows that he dwells with cruel men, with beasts more than with men, and that, unless he utters a miserable word, he brings no one to have mercy: and on account of this he is compelled to [assume] a more miserable habit for himself
and to weigh upon you, so that it may crush your soul. If we see someone appealing to us in the garb of a free man, "This man," you say, "is an impostor," and he appeals in this way so that he might be thought to be of noble birth; if we see him in the opposite garb, we blame him as well. What are they to do then? O cruelty and sloth! Why, you ask, do some expose their own limbs? On your account: if we were merciful to these people, such contrivances would not be necessary; if they had persuaded you on the first appeal, they would not have devised such fabrications. Who is so wretched that he would want to cry out so much, that he would want to be brought to such shame, that he would want to bewail himself in public, with his wife and children naked? Are these things not worse than poverty? But for these things they not only receive no mercy from you, but are even accused besides. Moreover, we are indignant because, while praying to God, we are not heard; we take it grievously because, while begging, we obtain nothing. Do we not tremble, beloved? "But," you say, "I have often given." But do you not eat at all times? And do you not call for little children when they are often begging? What shamelessness! Do you call the poor man shameless? While you, in your rapacity, are not shameless, yet he, interceding for bread, is judged shameless? Do you not understand how great the necessity of the belly is? Do you not do everything for it? Do you not neglect spiritual things because of it? Is not heaven proposed to you, and the kingdom of heaven? But you, fearing the tyranny of the belly, endure everything and despise it. This is shamelessness. O vanity! "He," you say, "lends out so much gold, so much money, and yet begs." These are old wives' tales and vanities; for children hear such tales from their nurses. I am not persuaded, I do not believe it, God forbid! If someone gives at interest, and being established in abundance, begs—for what reason? Tell me. What is more worthy of confusion? For it is better to die than to beg. How long shall we be so slothful? What then? Do all give at interest? Are all impostors? Is no one really poor? "There are, indeed," you say, "and many." What then? You do not show them help either; why do you exist as a scrupulous examiner of their lives? But these are excuses and pretexts. Give to everyone who asks of you, and do not turn away one who wants to borrow from you. Extend your hand; do not let it be contracted. For we have not been established as investigators of lives; otherwise no one will show mercy in this way. Why, when you pray to God, do you say, "Remember not my sins"? Consequently, even if that man is a great sinner, consider this very thing within yourself, and do not remember his sins. It is a time for mercy, not for scrupulous discussion; for mercy, not for reasoning. He wants to be fed: if you are willing, give; but if you are not willing, dismiss him without reproof. Why are you miserable and unhappy? Why do you neither show mercy yourself, nor turn away those who are willing? For when he hears from you, "This man is a deceiver, this man is a pretender, this man gives at interest," he begins to give to neither these nor those; he will hold everyone in suspicion and will think they are all such. For you know that we easily suspect things that are bad, but not so those that are very good. Let us be made merciful, not just anyhow, but as our heavenly Father: He governs adulterers, and harlots, and evildoers; and why do I say this? Even those possessing every species of iniquity. For in so great a world it is necessary that such people be, and many of them; nevertheless, He feeds all, He clothes all; no one has ever perished of hunger, unless perhaps of his own accord. Let us also in this way be made merciful: if anyone has need and is in necessity, give aid. But now we have reached such a point of irrationality that we do this not only regarding the poor who walk through the streets, but even regarding men leading a monastic life. "That man is an impostor," you say. Did I not say this before, that if we give indiscriminately to all, we will always be merciful; but if we begin to investigate, we will never show mercy? What are you saying? Because he takes bread, is he an impostor? If indeed he were seeking talents of gold and silver, or precious garments, or slaves, or anything else, one might rightly call this man a deceiver; but if none of these, but only sustenance and clothing, which are things of philosophy, are these the things of a deceiver? Tell me. Let us cease from this absurd, diabolical, and destructive curiosity. For if he says he has been chosen into the clergy, if he calls himself a priest, investigate; for it is not without danger to have unscrutinized communion with such people; the danger concerns greater matters; but if he asks for sustenance, examine nothing; for you are not giving, but receiving. How did Abraham show hospitality to all passersby? If he had been an examiner of those who fled to him, he would never have received angels into his hospitality; for perhaps, not thinking them to be angels, he would have driven them away with the rest; but because he received everyone, he received even angels. For God is not about to repay you your reward based on the life of those who receive from you, but based on your willingness, based on your great reverence, based on your mercy, based on your goodness. If these be in you, you will attain all good things: which may we all attain, by the grace and mercy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, empire, and honor, now and always, and unto ages of ages. Amen.
HOMILY XII
For this Melchisedech, king of Salem, priest of God most high, who met Abraham when he was returning from the slaughter of the kings, and blessed him, to whom also he divided the tithes of all; first indeed which is interpreted king of justice, and then also king of Salem, which is king of peace; without father, without mother, without genealogy, having neither beginning of days, nor end of life, but likened unto the Son of God, he remains a priest forever. Wishing to demonstrate the difference between the new and the old Testament, Paul disseminates this in many places, and hurls it about, and as if with a certain bell he preoccupies the ears of his auditors and exercises them. For immediately from the very beginning he injected this, saying: Because to them indeed He spoke in the prophets, but to us in the Son; and to them indeed in many ways and in many manners, but to us through the Son. Then speaking about the Son, who He is, and what He has worked, and admonishingA us to believe in Him, so that we may not suffer the same things as the Jews, and saying that He is a priest according to the order of Melchizedek; and wishing frequently to enter into this differentiation, and dispensing many things beforehand, and rebuking them as if they were weak, and again curing and refreshing them, so that they might receive confidence: then he finally introduces the reason for the differentiation when his auditors are vigorous. For he who is downcast and in despair does not easily heed anything. And that you may know, hear the Scripture saying: *And they did not listen to Moses because of their faint-heartedness*. For this reason, excluding their griefs first with many and terrible and kind words, he then set about the reason for the differentiation. And what did he say? *For this Melchizedek, king of Salem, priest of the most high God.* And what is more marvelous, in the type itself he demonstrates that there is a great difference. For what I said—that the type always gives credibility to the truth because of the past, on account of the weakness of the hearers—this he does here. *For this one, he says, Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him, to whom even Abraham distributed tithes from everything.* In a few words he set down the entire narrative, and contemplated it mystically; and first B from the name: First indeed, he says, which is interpreted as king of righteousness. For *sedec* is called righteousness, but *melcha* king; therefore Melchizedek is king of righteousness. Do you observe the scrupulous diligence in the names? Who is the king of righteousness, if not our Lord Jesus Christ, the king of righteousness? Then king of Salem, from the city; that is, king of peace. Which again pertains to Christ: for He has made us just, and has pacified the things which are in heaven and those which are on the earth. What man is king of righteousness and peace? None but our Lord Jesus Christ alone. Then he introduces another differentiation. *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.* Since, therefore, that which was said occurred to him: *You are a priest forever according to the order of Melchizedek*; but he was going to die, and was not a priest forever: observe with what contemplation he explained this. And who would ever have said this about a man? Not in reality, he says, do I speak: this is, we do not know what father he had, or what mother, nor when he received the beginning, nor when he died. And what of this, you ask? For because we do not know, did he therefore not die? Did he not have parents? You speak well: indeed he died, and he had parents. How, therefore, C "without father, without mother"? How did he have neither beginning of days, nor end of life? How? In his case, his genealogy is not told: so also Christ, [in] the very nature of the thing... See, he is without beginning and without end. For just as we know neither the beginning of days of this person, nor the end of his life, for which reason it is not written: so also we know neither the beginning nor the end of the Son of God, not because it is not written, but this is the truth; and therefore, from this, that he does not exist, it is not so: just as also in the names. For here the appellations were king of righteousness and peace, but there, the truth of the things. How, therefore, does He have a beginning? You behold the Son without beginning, not because He does not have a cause from which He is; for this is impossible; for He has a Father, otherwise how is He the Son? But because He had no beginning of life nor an end. *But assimilated to the Son of God.* In what is the similarity? Because we are ignorant of the end and beginning of both this one and that One; but of this one here, because it is not written; of that One, however, because it simply is not. In this is the similarity. But if there were similarity in everything, it would no longer be type and truth, but both would be type. For just as in images there is something similar, there is also something dissimilar: for in a drawing there is a certain similarity in the character, but dissimilarity in the application of colors: and thus the difference is shown to be manifest, and part indeed is similar, but part is dissimilar. *Consider, however, he says, how great this one is, to whom even Abraham the patriarch gave tithes from the first-fruits.* He has meanwhile adapted the type. From whence, now confident, he shows him to be even to the true things which were among the Jews, having a brighter similarity of the type of Christ, so much so that he shows him to be better not only than the Jews, but even than the progenitor of priests himself. For what could one say of the truth? Do you see with what abundance he shows the excellence? *Consider, however, he says, how great this one is, to whom even Abraham the patriarch gave tithes from the first-fruits.* The first-fruits are called spoils. And it cannot be said: "He gave, as to a companion in war": for on account of this he said: *He met him returning from the slaughter of the kings.* He was, he says, sitting at home, and from his labors he gave him first-fruits. *Some indeed of the sons of Levi who receive the priesthood, have a commandment to take tithes from the people according to the law, that is, from their brothers*: although they themselves have gone forth from the loins of Abraham. So great, he says, is the excellence of the priesthood, that even those who were similar from their progenitors, and had the same progenitor, yet nevertheless were judged to be much more excellent than others. *They therefore take tithes from them.* When, therefore, one of these is found among them, receiving tithes from them, these indeed will not hold the D order of the others [i.e., of the laity], but he was among the priests? And not this only, but he was not even similar in honor, but was of another race. Therefore, in no way would he have given tithes to a foreigner, unless his honor were very great. O what Paul has wrought! It is more than credible: in the Epistle to the Romans, moving the discourse, he declared that Abraham was the progenitor of both our conversation and the Jewish one: but here he has dared much against them, showing the uncircumcised one to be much better. How, therefore, does he show this? Because Levi gave him tithes. And what is this to us? Much, he says, to us: for you cannot contend that the Levites are better than Abraham. But he who is without genealogy, from him was Abraham tithed. And he did not pass over it simply, but added, *And he blessed him who had the promise.* Since this was at the top and bottom of their rank, he shows him to be more honorable than him by the common judgment of all: *And without any contradiction, he says, this is, it seems so to all. That which is less is blessed by someone better.* Therefore the type of Christ is better, even than him who had the promises. This indeed...
A mortals receive tithes, but there testimony is borne that he lives. But let us not say [perhaps someone says], "Why do you return to ancient things?" Tell us, as is wont to be said, and he well addressed him. That through Abraham also Levi was tithed, who received tithes. How? He was still in the loins when Melchizedek met him; that is, Levi was in him, although he was not yet born. And he did not say, "of the Levites," but, "Levi." Do you see the preeminence? Do you see how much there is between Abraham and Melchizedek, who bore the type of our High Priest? And he shows the excellence of the power, not done out of necessity. For the one gave tithes, as pertains to the priest; the other blessed, as belongs to the better one. This excellence also passed to all his descendants. Wonderfully and strongly he excluded Jewish reasonings. Therefore he said, "Because you have become sluggish": for he wanted to overturn these things, so that they might not boast in them. For such is the wisdom of Paul; he builds up first, and then enters into those things which he wishes to show. By positing two things, the human race, and that it needs much diligence, and more than shrubs or shoots. B For there is the nature of bodies and of the earth, serving the farmer’s hands: but here there is a will that admits many changes, and now indeed takes this, now that; and it is prone to evil.
Therefore it behooves us to show caution from every side, lest by chance we fall asleep. "For behold," he says, "he will not slumber, nor shall he sleep, who keeps Israel": and, "Do not give commotion to your feet." He did not say, "You shall not be moved," but, "You do not give." It is in our power to give, and in no one else’s: for if we desire to stand firm and immovable, we shall not be moved. What then? Is nothing of God? All things indeed are of God, but not so that free will is injured. If therefore, he says, all things are of God, why then are we blamed? Therefore I said, "So that our free will may not be injured": it is therefore in our power. For we must choose first the things that are good; and then He introduces the things that are from Him. He does not forestall our wills, lest free will be injured: but when we have chosen, then He introduces much assistance. And how then does Paul say: "Not of him who wills, nor of him who runs, but of God who shows mercy"? C First, he did not introduce this as his own opinion, but he collected this as it were from the things that were proposed, and from those things which he had premised before. For saying, "It is written: I will have mercy on whom I will have mercy," and it is said therefore, "Not of him who wills, nor of him who runs, but of God who shows mercy." Do you tell me, then, what is still sought? But it must be said according to that other principle, that someone says it is all the work of whoever has the greater part. For our part is only to choose and to will; but God’s is to effect and to bring to perfection. Because therefore His is the greater part, he said it was all His work, according to the custom of men: for thus we also do. For example: we see a well-built house, and we say that the whole is of the artisan: and yet it is not the whole work of him alone, but also of the workmen, and of him who provided the material for the house, and of many others besides: nevertheless, because he contributed more, we say it is his whole work. So it is here as well. Again in a multitude, we say all belongs to them there are many; but where there are few, we say none. So also Paul said: "Not of him who wills, nor of him who runs, but of God who shows mercy." And here he builds up two great things: one, indeed, lest we be lifted up in pride. D Even if you hasten, he says, your success cannot be your own: for if the help from above does not arrive, all things will be in vain. Nevertheless, whatever you have obtained of those things for which you hasten, it is manifest that you obtain it by running and willing. He did not say this, therefore, because we run in vain; but what? Because we run in vain, if we think the whole is ours, if we do not attribute the greater part to God. For God did not wish it to be entirely His own, lest He appear to reward us without cause; nor again ours, lest we fall into pride. For if, having the smallest part, we think high things, what if we were masters of our entire work? Truly, God did much to cut back our ambition: And still that most high hand. With how many passions has He surrounded us, to cut back our arrogance? With how many wild beasts has He beset us? For when some say, "What is this, or why is this?" they speak against that which is pleasing to God. He established you in such great fear; and not even so do you think humbly, but if you grasp a little prosperity, you reach even to the very heaven by thinking high things.
Therefore also there are rapid changes and ruins, and not even so are we corrected: therefore deaths frequent and untimely; but we think as if we were immortal, so that we snatch the goods of others as never destined to die, and so desire greater things as if never destined to render an account: so we build as if to remain here forever; and neither the word of God sounding in our ears day by day, nor the things themselves correct us. There is no day, no hour, in which the dead are not seen being carried out frequently; but all is in vain. For nothing softens our hardness, nor can we be made better from the calamities of others, rather we even refuse: but when we grieve alone, then we are humbled; and if God stretches out His hand, we raise our own hand. No one thinks according to God, no one contemns the things that are on earth, no one attends to heaven: but just as swine are bent downward, inclined to the belly, turned in wallows: so also most men pollute themselves in worse wallows, and do not perceive it. For it is better to be polluted with foul mud than with sins. For he who is polluted there is washed away in a short time, and is made like him who did not fall there: but he who has fallen into the pit of sins receives such a pollution that it could not be washed away by water, but which needs much time, diligent repentance, and tears, and mourning, and a longer time than we are accustomed to show for our most beloved. These stains indeed arrive to us from the outside; therefore we also lose them more quickly: but those are generated from within; therefore they are scarcely washed away and purged. "For out of the heart," he says, "proceed evil thoughts, thefts, adulteries, fornications, false testimonies." Therefore the Prophet also said: "Create in me a clean heart, O God," etc.; or another...
"Wash your heart of malice, Jerusalem." Do you see that our own work is also a good work? And again: "Blessed are the pure in heart, for they shall see God." Let us be made pure, as far as our strength allows; let us cleanse ourselves of sins. But that they can be cleansed, the prophet teaches, saying: "Wash yourselves, be clean, put away your evil deeds from your souls in the sight of my eyes." What does "in the sight of my eyes" mean? Because some are thought not to be wicked by men, yet before God they are manifest; they are "whitewashed sepulchres": therefore he said this: "Put them away, as I see." "Learn to do good, seek judgment, judge rightly for the orphan and the widow: and come, let us reason," says the Lord: "And if your sins be as scarlet, I will make them as white as snow; but if they be as crimson, I will make them white as wool." Do you see that we must first be cleansed by ourselves, and then God cleanses? First indeed saying: "Be clean," then he added, "I will make them white." Therefore, let no one, even of those who have descended into the depths of iniquity, despair of himself. Even if you have come, he says, into the habit and almost into the nature of iniquity itself, do not fear. For he did not name faint colors, but those which seem almost consubstantial with the objects in which they are. What he said about converting to the contrary state and habit, he did not say simply to wash, but to whiten as snow and as wool, that he might propose a better hope for us. Greater therefore is the virtue of repentance, if indeed he will make us as snow, and whiten us as wool, even if previous sin dyes our souls. Let us hasten therefore to be made clean; he has commanded nothing heavy for us: "Judge for the orphan, and judge rightly for the widow." Do you see how much care God has everywhere, and how much there is of mercy, and of patronage to be shown to those who are oppressed? Let us also set about these works, and we shall be able, by the grace of God, to attain the good things to come; of which may we all be counted worthy to be made, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, empire, honor, now and ever, and unto the ages of ages. Amen.
HOMILY XIII
If therefore perfection was through the Levitical priesthood (for the people received the law under it), what further need was there that another priest should rise according to the order of Melchisedec, and not be called according to the order of Aaron? For the priesthood being translated, it is necessary that a translation of the law also be made. For he in whom these things are said is of another tribe, from which no one was present at the altar. For it is manifest that our Lord sprang from Judah, in which tribe Moses spoke nothing concerning the priests. "If therefore perfection was through the Levitical priesthood," he says. Speaking of Melchisedec, and showing how much better he was than Abraham, and preaching a great difference: from here he now begins to show the difference of the Testament itself, and how that is imperfect, but this is perfect. And he has not yet entered into the things themselves; but he battles meanwhile from the priesthood and from the tabernacle. For these things were more credible to the unbelievers, when proof is made from those things which had preceded and are believed. He shows therefore that Melchisedec was made much better than Levi and than Abraham in the priestly order. He argues again from another point; from this: Why, he says, did he not say, "According to the order of Aaron"? And consider for me the excellence. For from whence could he exclude the priesthood, since it was not according to the order of Aaron: from thence he establishes this, but excludes those. I say this very thing, he says: Why was he not made, he says, according to the order of Aaron? But also what he said, "What further need was there," has much expression. For if Christ according to the flesh were before according to the order of Melchisedec, then the law had been made, and those things which were arranged concerning Aaron: rightly one would have said, "Since these are perfect, those have been dissolved, and since these have entered, those have departed": but if Christ came afterwards, it is manifest that the priesthood also takes another form, inasmuch as those former things were imperfect. But let us suppose, he says, that everything is perfect, and that nothing imperfect remained in the ancient priesthood: what need therefore was there for it to be said "according to the order of Melchisedec," and not Aaron? For what reason, this, that leaving Aaron, he should introduce another priesthood, that is, Melchisedec, if perfection, that is, the reign, the dogmas, the perfection of life was through the Levitical priesthood? And attend to how he proceeds by the straight path. After he said: "Because according to the order of Melchisedec"; showing that the priesthood according to the order of Melchisedec is better, for it is indeed much better: then he demonstrates this from time, that it was after Aaron; from whence it is certain that it was better. What does that which follows mean, "The people, he says, received the law under it"? What is "under it"? It will obey it, through it it manages all things: for it cannot be said that it was indeed perfect, but was not set over the people: for under it it received the law, that is, it used it. What need therefore was there for another priesthood? For the priesthood being translated, necessarily a translation of the law will also take place: but if it is necessary for there to be another priest, and rather a different priesthood, necessarily another law also. This is to those who say, "What need was there for a new testament?" It certainly has a supporting witness from prophecy, "This is the testament which I disposed for our fathers": meanwhile he now contends from the priesthood. And look at how, narrating from the things above, he said, "According to the order of Melchisedec." By this saying he excluded the priesthood of Aaron: for he would by no means say "according to the order of Melchisedec" if that other priesthood were better. If therefore a priesthood is introduced, it is necessary that a testament also be; for a priest cannot be without a testament and without a law and without precepts; nor was it fitting to be receiving another priesthood, but to use that old one. Then he treats what could be opposed, how he can be a priest who is not a Levite. Preparing this in the things above, he did not even think it worthy of being solved, but introduces this in passing, saying, he says,
A because the priesthood has been changed, therefore the covenant is also changed. And it has been changed not merely in order or in precepts, but even in tribe: for it was necessary that the tribe also be changed. And how has the priesthood been changed from tribe to tribe, from the priestly to the royal? So that it might be one and the same, both royal and priestly. And observe the mystery: first it was royal, afterwards it became priestly. So also in Christ; for He was always King, but He became Priest when He assumed flesh, when He offered a sacrifice. Do you see the change? For those things which were brought about by the change, these he introduces as if from the very consequence of things. For, he says, "in that these things are spoken, he was a partaker of another tribe." And I know that He had nothing priestly: for this is a change. But I, he says, show another difference, not only from the tribe, nor only from the person, nor from the house, nor from the covenant, but from the type itself. For "He was made not according to the law of a carnal commandment, but according to the power of an indissoluble life."
He was made, he says, a high priest, not according to the law of a carnal commandment: for that law was in great part of the flesh. What is "a carnal commandment"? Circumcise, he says, the flesh; anoint the flesh, wash the flesh, cleanse the flesh, shear the flesh, bind the flesh, nourish the flesh; minister to the flesh. And what were the good things of the retribution? Long life for the flesh, honey and milk for the flesh, peace for the flesh, delights for the flesh. From this law Aaron received the priesthood: but Melchisedec not so, but more: "For it will be yet more manifest, if another priest arises according to the likeness of Melchisedec." What is "manifest it will be"? How great is the difference between both priesthoods, and how much better he who was not made according to the law of a carnal commandment. Who is this? Melchisedec? Not so, he says, but Christ. But "who is according to the power of an indissoluble life. For He testifies that You are a priest forever according to the order of Melchisedec." This is, not temporal, nor having an end, but according to power: that is, by life, by an indissoluble power. And yet, although this does not seem to be a consequence in Him B who was not made according to the law of a carnal commandment—for it is logical to say "according to the spiritual law," but through the carnal, because it was subject to time, he demonstrated; as he also says elsewhere, "up to the time of correction," the justifications of the flesh were stored up; "according to the power of a life": that is, because He lives by His own virtue.
After he said that there is also to be a change of the law, he shows this meanwhile, then he seeks the cause also; which satisfies the minds of all men most of all, if they recognize the cause of some affair: and he leads us further to faith, when we perceive the cause and the reason according to the quality of that which is being brought about. For the cancellation of the preceding commandment takes place, he says, on account of its weakness and unprofitableness. Here the heretics rise up; but mark carefully: he did not say "on account of malignity," nor "on account of malice," but "on account of weakness and unprofitableness." For elsewhere he shows its weakness also, when he says, "in that it was weak through the flesh." Therefore it itself was not made weak, but we were. For the law perfected nothing. What is "perfected nothing"? It worked no perfection while it was not obeyed. Add to these, that not even if it were heard would it make anyone perfect and gifted with virtue. Meanwhile, however, he does not say this here, but that it availed nothing; and the letters were correctly set out: "Do this, do not do that": these were only set out, but they did not even inspire virtue, because the hope was not such. What is the cancellation? An exclusion. For there is a cancellation of those things which hold sway, because it profits nothing. Was the law therefore of no profit? It did profit, it profited greatly, but it profited nothing to the making of perfect persons. Therefore the law made nothing perfect: according to this, he says, all things of the law are forms and shadows, circumcision, sacrifice, the Sabbath. Therefore it was not able to pass through into the soul: for this reason it also yields and departs.
"The introduction of a better hope, by which we draw near to God; and according to that which is not without an oath." Do you see that the oath was necessary there? So that he might philosophize much above it: "Because the Lord swore, and He swore to our great satisfaction." The introduction, he says, of a better hope. For that one also had hope, but not such a hope; for those who were pleasing to Him hoped to possess the land, to suffer nothing troublesome; but we here hope that we who are pleasing to Him shall not possess the land, but heaven; but what is much better than heaven, we hope to stand next to God, to arrive at the very paternal throne, to minister to Him with the angels. And see how he proposes these things gradually and step by step: for there, "entering into the inner part of the veil," but here, "outside the veil." "By which we draw near," he says, "to God, and according to that which is not without an oath." What is, "And according to that which is not without an oath"? This is, C Behold also another difference; and these promises are not simply. Those indeed were made priests without an oath; this one with an oath, through Him who says to him: "The Lord swore and will not repent: You are a priest forever according to the order of Melchisedec. By so much has Jesus been made the sponsor of a better covenant." He sets forth two differences, because it does not have an end, as the legal one does, but this one makes it from the person of Christ: "Who has entered," he says, "according to the power of an indissoluble life." He does this moreover from the oath, by which He swore, and from the reality: for if because that one was weak it was excluded: this one, because it is valid and strong, and remains. He does this also from the high priest. How? Because He is one: for He would not be one, unless He were immortal. For just as many are priests because they are mortal: so He is one, because He is immortal. "By so much has Jesus been made the sponsor of a better covenant, according to that which He swore that He would remain always," for He would not do this at all, unless He were greater. Whence also He is able to save in perpetuity those who come through Himself to God, always living to intercede for them. Do you see that he says these things about Him who is according to the flesh? For when He is as a high priest, then He also intercedes. Therefore even when Paul says, "Who also intercedes for us," he signifies this same thing: that is, the high priest intercedes. Otherwise, He who raises the dead whom He wills, and makes them live as the Father does: how, where there is need of salvation, does He intercede, who has all judgment of all? Does He intercede who sends angels, that they may cast some into the furnace, others
into the fire? *How* [can He] save? A *Whence*, he said, *is He even able to save?* For this reason, then, He who saves does not die, because He lives forever and has no successor; if, indeed, He has no successor, He can also be present for all. For this high priest, even if he were wonderful, was so only up to that time in which he lived his life, like Samuel and those like him; afterward, however, they were nowhere to be found, inasmuch as they died; but this One is not so, but saves *in perpetuity.* He signifies a certain sacred mystery: He saves not only here, but also there, those coming through Himself to the Lord. B How does He save? *He lives always to intercede for us.* Do you see the humility, do you see the humanity? For he did not say that He had obtained [it], but that He *always* has to intercede for them. What is, *In perpetuity?* Not for a time only, but even there in the future life. Is He then always in need of praying? And how will this have any reasonableness? Since even just men more often gain everything from one petition, but He Himself is always asking? Why, then, does He sit [at the right hand]? Do you perceive that this is a condescension? C This is: "Do not fear, nor even say, He indeed loves us and has confidence before the Father, but He cannot live forever." *He lives,* he says, *forever.* For *such a high priest it was fitting that we should have, holy, innocent, undefiled, separated from sinners.* Do you see that all this has been spoken concerning His humanity? When, however, I say "humanity," I mean [the humanity] possessing divinity; not dividing [them], but allowing what is fitting to be discerned. Do you see the difference in the high priest? He recapitulated what had been said: *Tested in all things according to the likeness, without sin.* For such a high priest, he says, it was fitting that we should have, holy, innocent. What is, *Innocent?* Without malice; which another prophet says: *Neither was deceit found in his mouth*; that is, guileful. D Could anyone say this of God, and not blush to say that God is not guileless nor deceitful? But concerning One who is according to the flesh, he has a reason. *Holy,* he says, *undefiled.* Could anyone also say this of God? Does He have a nature that can be defiled? *Separated,* he says, *from sinners.* Thus, this alone shows the difference, although the sacrifice itself also shows the same thing. How? He has no necessity, he says, *daily, as the priests, first to offer sacrifices for his own sins, then for those of the people: for this he did once by offering himself.* Here he now distinguishes the eminence of the spiritual sacrifice, and he says how much it matters: he said what belonged to the high priest, he said what belonged to the testament; not indeed all of it, yet he said it. This now strikes back at the sacrifice itself beforehand. Do not, therefore, think, as you hear "high priest," that He is always performing a priestly office: for He performed the priesthood once, and then now He sits. Do not think that He stands above and is a minister. From this he shows that a matter of dispensation has taken place. For just as He was made a servant, thus also a high priest and a minister; but just as, being made a servant, He did not remain a servant, so also, being made a minister, He did not remain a minister: for it is not the role of a minister to sit, but to stand. This, therefore, signifies here the greatness of the sacrifice, showing that it suffices, even though it was one and was offered once, and it prevailed as much as all other things were not able to. But he is not yet speaking of those things. For this he did, he says, this he did. For this he did, he says, once. What is this that he did? *For he had necessity, he says, even to offer this,* not for himself—for how could He offer for Himself?—but for the people. What are you saying? And this also has validity, he says. *For the law constituted men as priests having infirmity.* But did this One have need to offer for Himself? No, he says. For, lest you think that in what he said, *Once he did [it],* it is also being said of that [infirmity], he shows [the distinction]. Hear, therefore, what he says: *The law,* he says, *constituted men as high priests having infirmity. Therefore they also always offer for themselves; but this One, [being] powerful, who has no sin, why then should He offer for Himself?* But for others, perhaps, he has a reason. *But the word of the oath,* he says, *which is after the law, has constituted the Son perfect forever.* What is, *Perfect?* Paul does not pose distinctions. For after he said, *Having infirmity,* he did not say, "The powerful Son," but, *Perfect:* this is, powerful. As if he said: Do you see that the name of Son was spoken in contrast to the servant? And by "infirmity" he meant either sin or death. What is, *Forever?* Not now only without sin, but always. If, therefore, He is perfect, if He never sins, [if] He lives forever, why should He offer many sacrifices for us? But for the present he is not arguing about this, but he affirms this: that He would not offer a sacrifice for Himself. Since, therefore, we have such a high priest, let us imitate Him, let us follow His footsteps. There is no other sacrifice; one has purified us; after this is fire and Gehenna. And for this reason he revolves [the thought] up and down, saying: One priest, one sacrifice, lest anyone, thinking there are many, sin without fear.
Whoever, therefore, have been found worthy of the seal, whoever have attained the priesthood, whoever have participated in the immortal table, let us remain guarding our nobility and honor: for it is not without danger for us to fall. But whoever are not yet found worthy of these, do not let them, for this reason, presume: for when anyone sins because of this, [thinking] that he might receive holy baptism at his last breath, perhaps he does not obtain it. And believe me—I am not saying this to terrify you—what I am about to say: I have known many who have suffered this, who in the hope of baptism sinned much, but departed empty around the day of their death. For God conferred baptism for this cause, that it might wash away sins, not that it might add to them: if, however, anyone uses baptism for this, that he might commit greater faults, it becomes the cause of his own negligence. For if there were not a laver, they would live more guardedly, not having sins. Do you perceive that we are the ones who make it to be said, *Let us do evil, that good things may come?* Therefore I implore, that you also, who have not yet been initiated, should wake up. Let no one approach virtue like a hireling, no one like an ungrateful person, no one like [it were] something heavy and unbearable. With alacrity, therefore, let us approach this, and rejoicing. For even if a reward were not proposed to us, ought we not to be good? At least with the reward let us become good. And how do you not blush? In this, this reproach is greater: Unless
A you give me a reward, you say, I do not become chaste. Therefore, I dare to say something: you will never be chaste, nor will you ever be chaste, if you do it for the sake of a reward; you esteem virtue as nothing if you do not love it for itself. But God, because of our great infirmity, did for a time desire that it be done even for the sake of a reward: yet we do not approach it even in this way.
Let us suppose, if you will, that a certain man who has committed a thousand evils departs this life and becomes worthy of baptism—which I do not think easily happens. How does he go there? Tell me. Just as one who, for the things he has committed, is not to be blamed, yet will be without any confidence. For he who has lived an hundred years and has shown no good work, but only because he did not sin; or rather, because not even this, but because he was saved by grace alone, while he sees others crowned, splendid, and approved—even if he does not go into hell, will he not endure grief? Tell me.
But to make this matter clearer by an example, let us propose two soldiers: and one of them steals and desires the things of others; the other, however, does none of these things, but shows only kindness, performs many virtues, raises many trophies in battles, and makes his right hand bloody from his enemies; then, when the time comes, the one—from that dignity of military service in which the thief also was—is suddenly promoted to the royal throne and the purple; the other indeed remains where he was, but out of imperial mercy alone he does not suffer the punishments for the things he did, though he remains in the lowest place and is established under the Emperor: will he not B endure grief, tell me, when he sees the one who was with him having ascended to the highest dignity, and having become so famous, and possessing the whole world, while he himself persists in the lowest things, and having that very thing, that he is not afflicted with punishments, without any honor, but by the grace and mercy of the Emperor alone? And if the Emperor dismisses him and frees him from his crimes, nevertheless the confusion will remain: for others will not admire him. For in such indulgences we do not admire those who receive the gifts, but those who bestow the good things. The greater the things they have given, the more those who receive them are confounded, the greater their earlier offenses had been.
With what eyes, therefore, can such a one behold those who are established in the Imperial court, so that, while they endure ten thousand sweats and wounds, he has nothing to show, but even that which he is saved by, he possesses solely from God’s mercy? For how—if someone were to demand that a murderer, a thief, or an adulterer be led out to be killed, and commands him to be before the thresholds of the royal court—will he be able to look at anyone, even if he has been freed from the punishments? Just so, this man also.
For you should not think that because it is called a kingdom, all attain the same things. For if both the prefect, and all who are around the Emperor in the royal court, and others who are very lowly, and those who occupy the place that is called that of the decani are in the royal court: although there is so much difference between the prefect and the decanus, much more will this same thing be in the superior kingdoms. And I do not say this of my own accord. For Paul posits a different distinction. For what sort of difference, he says, from the sun to the moon and to the stars and the smallest star—such will be the differences of those who will be in the kingdom of God. C And that there is a much greater difference between him who is called decanus and the prefect, than between the sun and the smallest star, is manifest to all. For the sun illuminates the whole world at once and makes it festive, and obscures the moon and the stars: but that one perhaps does not even appear, established in darkness: for there are many stars which we do not see. When, therefore, we see others made into suns, while we hold the place of the smallest stars, which barely appear, what sort of consolation will there be for us? Do not, I beseech you, do not become so heavy of heart, do not be so slothful. Let us not trade our salvation for sloth and negligence, but let us trade for it and multiply it.
And if there be someone who is a catechumen, but he knows Christ, but he has received the faith, but he heeds the divine oracles, but he is not far from understanding, he knows the will of his Lord. Why does he delay? For what cause does he wish to put off such a business? Nothing is better than a good life, both here and there, both in those who are baptized and in catechumens. For what is difficult, tell me, that is commanded of us? "Have," he says, "your wife, and be chaste." This is not difficult. How? For many without wives keep chastity, not only Christians but also pagans. The pagan transcends it for the sake of vain glory; but you do not keep even this for the sake of the fear of God. "Give," he says, "to the poor from those things which are yours." Is this difficult? But here the pagans accuse us, saying: "They empty out entire estates for the sake of vain glory." "Do not," he says, "speak filthy things." Is this difficult? Even if it had not been commanded, should we not have fulfilled this, so as not to appear dishonorable? But because the opposite of this is more difficult, that is, to speak filthy things, it is manifest from the fact that the soul is ashamed and confounded when it has been stirred to say such a thing, and it does not say it, unless perhaps when it is necessary. For why do you not speak something filthy in public, but you do this in the house and in secret? There you do not do it because of those present. Why before your spouse do you not easily speak filthy things? Lest you appear to be doing this to her injury. If, therefore, you do not do it so as not to injure the woman: are you not confounded at injuring God who is everywhere present? For He is everywhere present, and hears all things. "Do not," he says, "get drunk." For this is, even in itself, already a punishment. I did not say, "Constrain your body"; but what? Do not make it lust in such a way that you remove the sovereignty from the soul: "Do not do manage to fulfill its desire." Do not steal, he says, things that are not yours, do not be greedy, do not swear falsely. What kind of labors do these need? What kind of sweat? Do not accuse, he says, neither calumniate. On the contrary, it is D more labor when you have cursed. For immediately you will arrive into danger, and into suspicion, lest by chance he has heard of whom you have cursed, whether he be great or small: for if he is great, you will immediately be in peril from the very works: but if he is lesser, he avenges himself with similar, or rather even worse and greater insults with which he will afflict you. Nothing is difficult, nothing is grave that is commanded of us: if we are unwilling, even those things which are easy will seem grave to us. What is easier than to eat?
Indeed, from much laxity, many suffer difficulties even in this: I hear many saying that both to hear and to eat is a labor. Yet for these things there is no labor at all, if you be willing; all things are established in the will, through the grace alone which is from above. Let us therefore hasten to the good things, so that we may obtain even eternal good things in Christ Jesus our Lord, 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 XIV
A "Now the sum of what is being said: We have such a high priest, who is seated at the right hand of the throne of the Majesty in the heavens, a minister of the holy things and of the true tabernacle, which God pitched, and not man." In one point, the Apostle Paul mingles humble things with exalted things, always following his Master, so that through the humble things they might be led to the exalted ones; as those coming from high places, the path is made easy, that they might learn great things because those pertained to the descent. After he said, "who offered himself," after he showed him to be a high priest, what did he bring in? "Now the sum of what is being said: We have such a high priest, who is seated at the right of the Majesty." And yet, this is not the work of a high priest, but of him to whom the function of priesthood ought to be exhibited by him. "A minister of the holy things." And he is not simply called a minister, but "a minister of the holy things." And "of the true tabernacle, which God pitched, and not man." Do you see the descent? B Does he not distinguish a little before, saying, "Are they not all ministering spirits?" And therefore he said, "They do not hear: Sit at my right hand," as one who would sit, not being a minister. How then is he called a minister here, and a minister of the holy things? For he called the tabernacle here. See also how he strengthened the souls of those who from the Jews had believed. For since perhaps they were imagining that we do not have such a tabernacle: Behold, he says, a high priest, and great, and much greater than that one, and he offered a wondrous sacrifice. But look whether perhaps this discourse merely possesses this, lest perhaps it be amplification and animation. Therefore he first brought faith from an oath, then from the tabernacle, which indeed also shows the difference. But he finds yet another: "Which God pitched," he says, "and not man." Where are those who say that heaven is signified? Where are those who proclaim that it is spherical from a sphere? C For both these things are excluded in this place. "The sum," he says, "of what is being said." What is greatest is always called the sum. Again he lowers his discourse, after he said that which is high, since he now speaks without fear. Then, so that you may know that he is called a minister concerning his humanity, attend to how he notes this very thing. "For every high priest," he says, "is appointed to offer gifts and sacrifices; from which it is necessary for this one also to have something which he may offer." Lest perhaps, because you hear that he is seated, you think the whole high priesthood is said; that truly is of divine dignity, that is, to sit; but this is of much mercy and of the love which he bestows upon us. Therefore he inculcates this, and dwells upon it at length: for he is afraid lest one refute that. Therefore he now lowers his discourse to this, since some were asking why he has died. A high priest, he says, he was: but a high priest is not without a sacrifice: therefore it is necessary for this one also to have a sacrifice. D And speaking otherwise, because he is above, he says and shows on all sides that he is a high priest, from Melchizedek, from the oath, from offering a sacrifice. Then also from this he constructs another necessary syllogism. For if he were upon earth, he says, he would by no means be a high priest, since there were those who offered gifts according to the law. If therefore he is a high priest, as he is, it is necessary for him to seek another place: for being upon earth, he would by no means be a high priest; for how could he, who neither offered, nor performed the priesthood? And with reason: for there were also other priests. He shows therefore that it is not even possible to be a priest upon earth: for how, where there was not a resurrection, he says? Here it is necessary to lift up our mind, and to contemplate the apostolic wisdom: for again he demonstrates another difference of the priesthood: "Who serve the pattern and shadow of the heavenly things." What does he call heavenly things here? Spiritual things. For as if even on earth they are carried out, truly these are functions worthy of the heavens. For when our Lord Jesus Christ was slain, when the Holy Spirit arrived, when he who sits at the right hand of the Father is present, when children are made through baptism, when they are made fellow citizens of those who are in the heavens, when they have had a heavenly homeland, a city and conversation, since we have been pilgrims of this dwelling, how are these not heavenly?
A And he says this: The Church is heavenly, and is nothing other than heaven. "But now He has obtained a more excellent ministry, to the extent that He is also the mediator of a better covenant." You see, he says, how much better this is than that celebration? Since that was an exemplar and a form, whereas this, truth. But that availed nothing for the listeners, nor did it bring joy. Therefore, he includes that which gladdened them most: "Which has been established upon better promises." Passing from the place, the priest, and the sacrifice, only then does he posit the difference of the Covenant. He had indeed spoken also of the first, that it is weak and useless. And observe what kind of proofs he sets forth when about to accuse it. For here, saying "According to the power of an indissoluble life," he then added: "Since there is a reproof of the preceding commandment"; then afterward he posited a great thing, saying, "By which we draw near to God." Here, however, lifting us up to heaven and showing that we have heaven instead of a temple, and that the old exemplars were of ours, and exalting our celebration to these things, well does the priesthood now stand forth. But, as I said, what gladdens them most, he posits, saying: "Which has been established upon better promises." Whence is this certain for them? Because that one has been excluded, this one, however, has been introduced in its stead; for it prevails precisely because it is better. For just as, "For perfection was not by it,"—what then? he says, is there need for another priest to be raised up according to the order of Melchizedek? So also here he uses the same syllogism, saying: "For if the first had been faultless, there would not have been a place for a second sought"; that is, if it had made them blameless. For what did he say regarding this? He did not say, "Culpable," but "Them": therefore he says, "Behold, the days are coming, saith the Lord, and I will consummate upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: because they did not abide in my covenant, and I neglected them, saith the Lord." B And now, whence is it certain that it has received an end? He had shown it indeed from the priest; but he shows it now more manifesty by the word itself, that it has been excluded. How so? In these, "better promises." Where are these, tell me? Of the earths and heaven. You, however, contemplate how he spoke of promises even there, so that he might not thereby accuse this very thing. For even there, "Since we draw near to God," he shows a better hope, because there too was hope; and here, signifying better promises, because even there he made promises. But because they were always at fault, "Behold for the days are coming," he says, "saith the Lord, and I will consummate upon the house of Israel and upon the house of Judah a new covenant, not an old one." What covenant does he mean? Lest they might be able to say this, he also defined the time. For he does not say simply, "According to the covenant which I covenanted with their fathers," lest they might say it is that which was made to Abraham, or to Noah; but what does he say? "Not according to the covenant which I established with their fathers, when they went out from the land of Egypt." Therefore he even added: "In the day when I took them by the hand, to lead them out of the land of Egypt, and they did not abide in my covenant, and I neglected them, saith the Lord." C Observe that the evils begin from us: "They," he says, "first did not abide." The negligence is from us; the goods, however, from God—those which pertain to benefits, I mean. Here he establishes as it were an excuse, showing the cause for which He abandoned them. "For this is the covenant," he says, "that I will establish with the house of Israel after those days, saith the Lord, giving my laws into their minds, and upon their hearts I will write them: and I will be to them a God, and they shall be to me a people." Thus, he says, does he speak of the new Testament: "Not according to the covenant which He established." What kind of other difference is there than this? But if one says there is a difference, not according to this, but according to what is given in their hearts: for he does not introduce a difference of precepts, but shows another manner of giving. It will no longer be in letters, he says, this covenant, but in hearts. Let the Jew therefore show that this happened at some time; but he will not find it: for again it was made in letters after the return from Babylon. But I will show the apostles receiving nothing written, but having received them in their hearts by the Holy Spirit: for which reason Christ also said: "He coming, will remind you of all things, and will teach you." "And he shall not teach," he says, "each his neighbor, and each his brother, saying: Know the Lord: because all shall know me from the least to the greatest of them: because I will be propitious to their iniquities and their sins, and of their iniquities I will no longer be mindful." D Behold also another sign: "From the least," he says, "to the greatest of them, they shall know me, and they shall not say: Know the Lord." When did this happen, if not now? For it is manifest that it was done regarding us: but what was regarding them is not manifest, but was enclosed in a new corner. It is called new then, when it shows another thing, or when it has more than the old. Behold, he says, even this is new, when certain of its parts are removed, and certain, however, remain: as, for example, if one, [destining] an old and falling house, changing the whole and establishing new foundations, we immediately say, He has made it new, when, in truth, he takes away some of its parts, but changes others. For even the heaven is called new thus, when it will in no way be bronze, but when it will have given rain, when it is not unfruitful—not when it will be changed, not when some things of it have been excluded, and some have remained. Accordingly, one well calls the Testament new. For if I show how that old testament was made [obsolete], according to which no one fructifies in it. And so that you may know entirely, read what Haggai said, what Zechariah, what the angel, before their return was fulfilled, what also Ezra rebukes. How they reproved him, how no one asks the Lord, where even they themselves transgressed, and neither did they know. You see how your [argument] suffers violence? But I will show mine, how it is properly called new. But neither do I concede that this was said of this, "Because there will be a new heaven." Why not rather what is said in Deuteronomy, "Because the heaven will be of bronze," he posited this for signifying the difference: "But if you shall hear, it will be new?" And indeed for this reason, he says, he promises to give another Testament, because they did not abide in the first.
A This, therefore, I demonstrate by that which he said: "Because that which was impossible of the law, wherein it was weak through the flesh"; and again, "Why tempt ye to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" But they, he says, did not abide. Here, however, it is shown that he makes us worthy of greater spiritual things. "Into all the earth," he says, "went forth their sound, and into the ends of the world their words." That is to say, "Each one shall not say to his neighbor, Know the Lord." And again: "The earth shall be multiplied that it may know the Lord, as much water has covered the sea." In that he said "new," he showed the first to be old. "Now that which waxeth old and groweth aged is ready to vanish away." Do you see how he revealed that which was hidden, and opened up the very mind of the prophet? He honored the law, and did not wish to call it old by name; nevertheless, he said this: for if that were new, he would never have called that later Testament new as well. Therefore, giving more, and adding another, he says, "It has become antiquated." Therefore it shall be dissolved and perish, and shall no longer exist. Taking confidence, therefore, from the prophet, he inveighs a little more against that Testament, handily showing that whereas ours now flourishes, those are old. Then, taking the name of old age and adding another from his own, that is, decrepitude—taking what remained from the others—he says, "It is ready to vanish away." And the Old Testament was not made to cease simply from a new one, but as though it had grown old—as though it were useless. Therefore he was saying, "Because of the weakness and unprofitableness," and, "The law makes nothing perfect," and, "If the first had been faultless, no place would be sought for the second." He has spoken in the manner of the unlearned, B not as though it were liable to crimes, but as though it lacked effect: just as if someone should say, "This house is not faultless"; that is, it has a defect, it is weak; "This garment is not faultless"; that is, it is already rotten. Therefore, he did not accuse it here as if it were malignant, but as if it had a complaint and a defect.
So too are we new, or rather, we have been made new; but now we have grown old, and therefore we are close to vanishing and perdition. Let us put off this decrepitude. It is already impossible by the laver, but it is possible by repentance while we are here. If there is anything old in us, let us cast it off; if there is any wrinkle, if any stain, if any filth, let us be washed clean; let us be made good, so that the King may desire our beauty. For it is permitted even to those who have fallen into weak blindness to recreate that beauty of which David spoke: "The King has desired thy beauty: Hear, O daughter, and see, and forget thy people, and thy father's house, and the King shall desire thy beauty." And yet, forgetfulness does not cause beauty to exist—that is, the beauty of the soul. But what kind of forgetfulness creates beauty? The forgetfulness of sins. For he addresses the Church which is from the Gentiles, admonishing her not to remember her parents, that is, those sacrificing to idols: for she was gathered from such as these. And he did not say, "You shall not work," but what is more, "Neither bring them into your mind." Which he also said elsewhere: "I will not remember their names through my lips"; and again, "That my mouth may not speak the works of men." But this is not yet a great virtue; it is great, indeed, but not of this kind. For what did he say there? He did not say, "And do not speak of those things which are of your fathers," nor, "Do not repeat what are of your fathers"; but what did he say? "Do not remember them, nor let them come into your mind." Do you see by what an interval he wishes us to be separated from wickedness? For he who does not remember, does not consider; he who does not consider, does not speak; he who does not speak, does not act. C Do you see with how many hedges he has enclosed us, and by what intervals he has separated us? Let us also hear, therefore, and let us forget our evils—those things, I mean, which we have sinned. "Remember," he says, "thou first, and I will not remember." As if to say, let us not remember plunder, but let us even restore what we have plundered: this is to forget malice, and to exclude the rapacious thought, and never to take it up, but even to wash away the sins which are ours. And whence, you perhaps ask, may forgetfulness of malice fall to us? From the memory of good things, from the memory of Christ: if we have always remembered God, we shall not be able to fail to remember those. "I will remember," he says, "thee in my bed, and in the morning I will meditate on thee." It behooves us, therefore, to do this, but especially when our thought is in silence, when it can condemn itself through his memory, when it can hold fast in memory. For if we remember during the day, other cares D and perturbations entering in exclude it; at night one will always be able to remember, when the soul is in tranquility and in rest, when in port, when in calm: "Speak," he says, "in your hearts, and in your beds be pricked." It was indeed necessary to have this memory always, even through the day; but because you are always thinking, and your thought is scattered by worldly things, at least then remember God in your hearts; in the morning let us meditate on him. If we shall meditate on such things in the morning, we proceed to our affairs with much protection, if we make God propitious to us first by petition and supplication, and we proceed, we shall have no enemy—or if you have one, you will laugh at him, having God propitious: just as if there be a war in the streets, just as if there be a battle; for daily affairs are fluctuation and tempests. Therefore we have need of armor; but the greater weapons are prayer. In the prosperity of the winds we must learn everything, so that we may be able to pass through the length of the day without shipwreck, and without wounds: for many rocks are set opposite to us through the individual days, and more often the raft is dashed against them and sunk. Therefore we have need of prayer, but especially morning and night. Most of you have watched the Olympic contests, and not only have you watched, but you were also the zealots and admirers of the contestants, and one was the lover of this one, another of that. You know, therefore, how both the day of the contest and those nights—all through the night—the herald concerns himself with nothing else, and is anxious for nothing else, except how he who is about to contest shall not, upon going out, be ashamed. And those who sit by the rostrum warn him neither to speak to anyone, lest, expending his spirit, he become a laughingstock. If, therefore, he who is about to contest among men uses such providence, it is much more fitting for us...
to have care and solicitude, for whom all life is a struggle. Therefore, let every night be a vigil for us, and let us take care how we pass the day, lest by chance we are held up to ridicule. And would that it were only ridicule; but now there sits at the right hand of the Father a spectator of the struggle, listening closely, lest by chance we utter something dissonant, lest we say something beyond the measure; B for He is the judge not only of the things set before us in the sun, but also of our words. Let us, therefore, keep watch, beloved; we would have advocates if we wished: angels would stand by each one of us, but we snore through the whole night. And would that it were only this: many also commit more shameful deeds, some going to those brothels, others making their own homes into houses of fornication by bringing harlots there. These ones think quite well of the struggle, that they are about to contend with the devil. Others are drunk, so that they speak things not their own; others cause disturbances, others are awake the whole night, but for evil, so that they are worse than those who sleep, weaving plots; others are counting usury, others are tormented by cares and anxieties, and they do everything rather than those things which pertain to the struggle. Therefore, I beseech you, that we abandon all things and attend to one thing, how we might be able to receive the prize and be clothed with the crown. Let us do all things, therefore, for this end, through which we shall be able to attain the good things that have been promised to us: which may it fall to our lot to receive, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and unto ages of ages. Amen.
HOMILY XV
C The first tabernacle had its rites of worship and a holy place on earth. For the first tabernacle was constructed, in which were the lampstand and the table, and the setting forth of the loaves, which are called the holy things. But after the second veil was the tabernacle which was called the Holy of Holies, having a golden censer and the ark of the testament covered on every side with gold: in which was a golden urn having the manna, and the rod of Aaron which had budded, and the tablets of the testament, over which were the cherubim of glory overshadowing the mercy seat; of which it is not necessary to speak now in detail. He shows from the priesthood and from the Testament that it was to have an end; but he shows even from the very layout of the tabernacle how these things were, he says, the holy things and the Holy of Holies. And indeed the holy things are tokens of the former time; for there all things were done by means of sacrifices, but the Holy of Holies is a sign of this time, the present time. And he says that the Holy of Holies is heaven, and the veil is heaven, and Christ entering into the inner parts of the veil, that is, the veil of His flesh. It is good, however, to take this up again, repeating the passage from a little earlier. What then, he says? The first testament, to be sure, had rites of worship. What is "rites of worship"? The signs and sanctions that existed then. As if to say that it does not have them now, he shows that it has ceased. For then it did not have them, he says; consequently now, as if they were still urgent, it does not. Then there was the earthly holy place. He says this because it was permitted to everyone to enter, and that place was manifest in that tabernacle where the priests stood, where the Jews, where the proselytes and the gentiles and the Nazarenes stood. Since, therefore, it was accessible even to the gentiles, he calls it earthly; for the whole world was not for the Jews. For the tabernacle, he says, was constructed first, which was called the holy things, in which was the lampstand and the table, D and the setting forth of the loaves. These were signs of the world. After the second veil. As is apparent, it was not one veil, but there was also a veil on the outside, the tabernacle which is called the Holy of Holies. Attend to how he calls it the tabernacle everywhere, from the fact that it is held there. Having, he says, a golden censer, and the ark of the testament enclosed on every side with gold: in which was a golden urn, having the manna, and the rod of Aaron which had budded, and the tablets of the testament. All things were venerable and clear monuments of Jewish ingratitude. And the tablets, he says, of the testament. He had indeed broken them. And the manna. For they murmured, and in order that the memory might be carried down to posterity, He ordered it to be kept in the golden urn. And the rod, he says, of Aaron, which had budded, over which were the cherubim of glory. What is "cherubim of glory"? Either glorious ones, or those which are established under God: overshadowing, he says, the mercy seat. But he also elevates these things with his own expression, so that he might show that the things which are after these are greater. Of which, he says, it is not now to be spoken in detail. Here he signified that these were not the only things, which were seen, but that they were certain enigmas. Of which, he says, it is not now to be spoken in detail; perhaps because they would require much discourse. These things, therefore, being thus constructed, he says, into the first tabernacle indeed the priests always entered, performing the duties of worship. This is, these things indeed existed, but the Jews did not enjoy them: for they did not see them. Consequently, they were not ordained for them more than for those to whom they were prophesied. But into the second, the high priest alone once a year, not without blood, which he might offer for himself and for the people's ignorance. Do you see the patterns already set forth before? For lest they should say, "How is the sacrifice one?" he shows that it was so from the very beginning, inasmuch as that which was holier was one and terrible. And how did the high priest offer this once, if they had received the custom from the beginning? For at that time, he says, the high priest offered once. And he said well, "not without blood," not indeed without blood, but with this blood: for the matter was not so great. He shows that there will be a sacrifice, which is not consumed by fire, but is to be demonstrated by blood. Since he called the cross a sacrifice, having neither fire, nor wood, nor oblation, but offered once in blood, he shows that the old sacrifice was also like this: it was offered once in blood. Which he might offer, he says, for himself and the people's ignorance. He did not say, "sins," but, "ignorance," lest they should seem great. For if you were sinning not willingly; but if you were sinning unwillingly, by ignorance...
and of this no one is pure. And everywhere he shows what is his own, that Christ is a much better high priest. For if he is separated from our sins, how did he offer for himself? Why then did you say these things, he asks? For this belongs to a better priest. There is no contemplative exposition here. Now consider what he said: "This," he says, "the Holy Spirit signifying, that the way of the holies was not yet manifest, while the former tabernacle yet had a standing." Therefore, he says, these things were so constructed, that we might learn that the holy of holies, that is, heaven, is still inaccessible. Let us not think, therefore, that because we cannot enter it, he says, it does not exist: for we have not entered the holy of holies. A What is this "comparison of the present time"? What "present time" does he speak of? Before the presence of Christ; for after the advent of Christ it is no longer the "present time." How so? For it is urgent and has an end. Signifying another thing, he said this: What is the "comparison of the present time": that is, a figure was made. According to which gifts and sacrifices are offered, not being able to make the worshiper perfect as to conscience. Attend to what this is, "The law makes nothing perfect," and, "If that first one had been blameless." How? According to conscience. Sacrifices, he says, did not wash away the filth of the soul, B but were only concerned with the body. According to the law of a carnal commandment: for they could not put away adultery, homicide, or sacrilege. Do you see what he says: "Eat this, do not eat that"? Which were indifferent matters only, he says, "In foods and in drinks, and various baptisms." Do this, he says, do not do that. And yet regarding drink nothing was ordained; but casting these aside in contempt he speaks. And "various," he says, "baptisms, and ordinances of the flesh until the time of correction." For this was the justice of the flesh. In this he cast down those sacraments, showing that they had no virtue, and that they were until the time of correction; that is, the time C that was correcting all things. But Christ, arriving as high priest of the good things that have come, through the greater and more perfect tabernacle not made with hands. He refers to the flesh in this place. He rightly called it both greater and more perfect, since indeed God the Word, and all the operation of the Spirit, dwells in it. "For God does not give the spirit by measure." But he called it more perfect, as being incapable of fall, and performing greater things. That is, not this creation. Behold how much greater. For he did not construct it without the Spirit, nor is it from this creation: that is, it is not of these creatures, but spiritual from the Holy Spirit. Do you see how he calls that body D both tabernacle, and veil, and heaven? "Through the greater and more perfect tabernacle"; "Through the veil, that is, his flesh"; and again, "Into the interior of the veil"; and again, "Entering into the holy of holies, to appear before the face of God." Why then does he do this? According to one signification and another; for instance, as I say, the veil is heaven: for just as a veil separates the holy of holies with a certain wall, so too does the flesh conceal the divinity; and similarly the tabernacle having the divinity within itself, the tabernacle is heaven, for the high priest is within there. "But Christ," he says, "arriving." He did not say, "having been made," but, "arriving": that is, coming to this very thing, not succeeding another. He did not arrive first, and then become, but arrived at once. And he did not say, "Arriving as high priest of sacrifices," but, "of good things that have come": as if language were unable to express the whole. "Neither," he says, "by the blood of goats or calves." All things have been changed. "By his own blood," he says, "he entered once into the holies." And here he called heaven the holies. "Once," he says, "he entered into the holies, finding eternal redemption." And in that he said, "Finding," he shows that they were of those things which were not found before: and besides what was hoped for, he, through one entry, found eternal redemption. Then he adds proof: "For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself blameless to God, cleanse our conscience from dead works, to serve the living God?" For if the blood of bulls can cleanse the flesh, he says, much more does the blood of Christ wash away the filth of the soul. For lest, hearing, "Sanctifies," you should think it is something great, he notes and shows the difference of each cleansing. And how so? The one is indeed high, the other low, and he says that it is with merit, since indeed that was the blood of bulls, but this is of Christ. And it does not suffice for him to mark this by name only, he also sets forth the mode of the difference. "Who through the eternal Spirit," he says, "offered himself blameless to God": that is, the sacrifice was blameless, pure from sins. For this is what "through the eternal Spirit" means; not through fire, not through some other things. "And shall cleanse our conscience," he says, "from dead works." He spoke well, "From dead works": for if anyone touched a dead body, he was defiled, and here if anyone touches a dead work, he is contaminated in conscience. "To serve," he says, "the living God." Here he manifests that those who have dead works cannot serve the true and living God, because they are dead and false; and deservedly so. No one, therefore, who has dead works enters here. For if it was not permitted for him who touched a dead body to enter the temple, how much more so for him who has dead works? For pollution is the worst thing. For all works are dead which have no life, which breathe from the outside. For just as a dead body is useful for no sense, but even saddens those who approach, so also sin immediately strikes our reason, and does not permit the intelligence itself to rest, but disturbs and agitates it. It is also said that when disease is generated, it corrupts the bodies. Sin is something similar: it differs nothing from a disease, not because it corrupts the air first, then the bodies, but it immediately leaps into the soul. Do you not see those who are affected by disease, how they are occupied by a certain swelling, how they turn themselves this way and that, how they are filled with stenches, how foul are their faces, how they are unclean throughout? Such indeed are those who sin, even if they do not see it. For tell me, is not he who is possessed by the greed for money worse than a man with a fever?
[339 ] or a prisoner of bodies? Is he not filthier than all these, doing and suffering everything that is base? For what is baser than a man who loves money? Whatever harlot women do, whatever is committed upon the stage, he does not avoid doing; but as much as they work, so much does he. Indeed, perhaps they avoid some things, while he does not. For he even endures things worthy of slaves, fawning upon those whom he should not, and again becoming exasperated where he should not. He is everywhere unstable; he fawns upon wicked men and old men, and perhaps even upon depraved ones, dwelling much more upon the poor and weak, and he savagely wrongs others who are virtuous in every respect. Do you perceive from both sides the confusion and shamelessness? He is both immoderate and ambitious. But harlots stand before their houses; and this is their crime, because they sell their bodies for the sake of money: yet poverty, he says, and hunger compel them. Although even this is not a sufficient excuse; for they could have been fed by doing work. But here stands the covetous man, not in a house, but in the midst of the city; not delivering his body, but his soul to the devil, so that he may find pleasure with it, and enter into it just as into a harlot, and he departs having satisfied his entire craving, and the whole city sees him—not two men or three. And this is characteristic of harlots, that they are had by whoever gives gold: whether he be a slave, a monk, or anyone else, provided he proposes a price, they receive him. And yet these people do the same: indeed, they shun correct thoughts when they lack money; but they consort with things evil and truly beastly, and they lose the beauty of their soul. For just as those women, whose nature is dark, coarse, fat, deformed, and poorly formed, and in every respect base, so also do the souls of these men become; nor can they hide their deformity from those who see them from the outside. For when there is an extreme stench, whatever they may contrive, whatever they may devise, they will not be able to lie concealed behind a fiction. But since shamelessness makes harlots, hear the prophet saying: "You have become shameless toward all; a harlot's face has become yours." This can also be said to the covetous man: "You have become shameless toward all," not only toward these or those, but toward all. How so? He does not revere his father, his son, his wife, his friend, his brother, his benefactor—no one, to speak absolutely, does such a person revere. And what do I say of a friend, a brother, and a father? He does not revere God Himself, but all things seem to him like a fable and a joke; drunk with much craving, he does not even perceive through his hearing things that could benefit him. O the absurdity, and what things they say! Woe to thee, Mammon, and to him who does not have you here. Therefore I am undone with indignation. Woe indeed to those who say these things, as if they were saying them in jest. Tell me, does God threaten such a threat, saying: "You cannot serve two masters?" And do you dissolve the threat? Did not Paul call this idolatry, and call the covetous man an idolater? And you, saying this, are you making sport like secular women who are on the stage?
[340 ] This is what overturns everything, this is what casts everything down: our deeds are all made into a joke—and urbanity, and now it makes nothing stable, nothing grave. For I am not speaking these things only to secular men, but I know whom I mean; for the church is filled with laughter. If this one or that one says something witty, laughter immediately seizes those sitting; and what is even more wonderful, during the very time of prayer, many do not cease from laughter. The devil wanders everywhere; he has bound everyone, he rules over all; Christ is dishonored, He is contemned; the church is held of no account. Have you not heard Paul saying: "Let filthiness and foolish talking and jesting be cast away from you?" Since he placed filthiness and scurrilous jesting, and yet you laugh? What is foolish talking? That which has no utility. Or do you laugh altogether and cast off your face, you who profess to be a monk? You who have been crucified, you who grieve—do you laugh? Tell me, where did Christ do this? Did you hear of it anywhere? Nowhere, but you have read that He was grieved quite often. For when He saw Jerusalem, He wept; and when He understood about the traitor, He was troubled; and when He was about to raise Lazarus, He wept: and yet you laugh? If one does not grieve for the sins of others, he is worthy of accusation: he who exists in his own sins without grief and laughs, of what pardon will he be worthy? It is a time of mourning and tribulation, the matter is conducted under the affliction and servitude of struggles and under sorrows, and you laugh? Do you not perceive how Sarah was rebuked? Do you not heed Christ who says: "Woe to you who laugh, for you shall weep?" As you chant this every single day, what do you say? Tell me, do you say anywhere: "Because I laughed?" By no means, but what? "I failed in my groaning." Perhaps there are even some so dissolute and lax that they laugh even during this rebuke, because we are arguing about laughter. For such is the dementia, such is the stupor, that he does not even feel the rebuke. The priest of God stands making the prayer for all; and you, meanwhile, laugh, fearing nothing? And while he indeed trembles as he offers the prayer for you, you, however, contemn it? Do you not heed the Scripture saying: "Woe to the scoffers?" Do you not tremble, do you not collect yourself? And yet when you are about to enter into a royal court, you compose and adorn yourself in your attire, and your eyes, and your walk, and in all other things: but here, entering where it truly is a royal court, and such as is the heavenly one—do you laugh? And you, I believe, do not see it: hear, however, that angels are present everywhere, and especially in the house of God they stand by the King, and everything is full of those incorporeal powers. This sermon is also spoken to me for the sake of women. And before men they do not dare to do this so readily; and if they do,4 they do not do so always, but in a time of relaxation: but here you even veil yourself, you cover your head, tell me, and you laugh, O woman sitting in the church? Have you entered to confess your sins, to fall before God, to ask and entreat for your offenses, and with laughter you do this? How therefore will you be able to propitiate Him? And what? Is laughter evil, you ask? Laughter is not evil. Is it not evil, then? But it is very evil at an inopportune time, and immoderate. For laughter is within us, so that when we see friends after a long time, we might do this; or when we see some who are sinning and fearful, so that we may refresh them with laughter, not that...
let us compel ourselves, and always laugh. Laughter resides in our soul so that it may have remission; when the soul has it, it is not dissipated. For even the desire of bodies is in us, and it is not necessary by any means, because it is in us, either to use it or to use it immoderately; but we restrain it, and do not say: Because it is in us, let us use it. Serve God with tears, that you may be able to wash away your sins. I know that many mock us, saying: "Behold, he mentions tears immediately: therefore he is also going to make a time of tears." I know that those who say, "Let us eat and drink, for tomorrow we shall die," also interpret it. Vanity of vanities, all is vanity. I do not say it, but he who accepted the experience of all things said this: "I built houses for myself, I set up pools of water, I made myself wine-pourers and wine-pourers:" and what after all these things? Vanity, he says, of vanities, all is vanity. Let us weep, therefore, beloved, let us weep, that we may truly laugh, that we may truly rejoice in the time of sincere joy. For even sadness is mixed into this joy in every way, and it can never be found pure: that joy is a sincere thing and without deceit, and having nothing crafty or mixed. Let us rejoice in that joy, let us pursue that; otherwise, you can neither attain that joy, even if you wish. Therefore, let us choose not those things which are voluptuous, but those which are profitable, and let us be afflicted a little willingly, and tolerating all things with thanksgiving. For thus we shall be able also to attain the kingdom of heaven: which may we all be found worthy to attain, in Christ Jesus our Lord, with whom to God the Father be glory together with the Holy Spirit, now and always, and for ever and ever. Amen.
HOMILY XVI
AAnd for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator: for a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whence neither the first was dedicated without blood. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book himself, and all the people, saying, This is the blood of the testament which God hath enjoined unto you, etc. For perhaps many, who were affected more weakly, might not believe his promises, from the fact that Christ died. Paul therefore places this from abundance, and taking examples from common custom. But what kind of thing is this? Therefore, he says, it is necessary to trust. Why? Because not when testators are living, but when they are dead, then testaments are firm and receive strength. For this reason, he says, he is the Mediator of the new testament. For a testament is made about the newest day of departure. But such is a testament: it indeed has some heirs, but others it disinherits. So also here: "I will," says Christ, "that where I am, there they may be also." And again concerning the disinherited, hear him saying: "I pray not for all, but for them who believe on me through their word." Again, a testament has certain things of the testator, and certain things of those who receive, so that they may receive some things, and do some things. So also here: for after he promised ten thousand good things, he demanded from them, saying: "A new commandment I give unto you." Again, a testament must have witnesses. Note him again saying: "I am one that bear witness of myself, and the Father that sent me beareth witness of me;" and again, "He beareth witness of me," speaking of the Paraclete: and he sent the twelve apostles, saying: "Bear witness in the sight of God." And for this reason, he says, he is the Mediator of the new testament. What is a Mediator? For a mediator is not the lord of the thing of which he is mediator, but he is a different thing; the mediator is a different one: as, for instance, a mediator of weddings is made, not he who performs the wedding, but he who helps him who is about to perform it. BSo also here the Son was made a mediator of the Father and of us. The Father did not want to release this inheritance to us, but was angry with us and was indignant as though we were alienated; but he was made our mediator and the Father's, and persuaded him. And what then? How was he made mediator? He brought down words, and brought to us from the Father through those who were carried over: he even adds death. For we were in an offense, we needed to die: he died for us, and made us worthy of the testament. In this way, the testament was made firm: and not already made to the unworthy. In the beginning indeed, as it were, the Father made a testament unto children; but because we became unworthy, we no longer had need of the testament, but of punishment. Why, he says, do you boast in the law? For it constituted us in so much sin that we could not be saved at any time: unless the Lord died for us, the law would in no way avail, since indeed it is weak. And not only does he confirm this from common custom, but he even introduces those things which happened in the old Testament, especially those. There was no one who died there: how therefore is the testament firm? By that same method, he says. For as there was blood there, so also here was blood. But if it was not the blood of Christ, do not wonder; for it was a type: whence he said, Therefore neither the first dedicated without blood. What is, "It was dedicated"? It was made firm, it was strengthened. But what he said, "whence," is the same as if he said: Therefore it was necessary for the solemnity of the testament to be completed, even through death. For why, tell me, is the book of the testament sprinkled? For he said, "After every commandment had been spoken according to the law by Moses to all the people, taking the blood of calves, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying: This is the blood of the testament which God hath enjoined unto you." Why, therefore, tell me, is the book of the testament and the people sprinkled, unless because it was already precious from the beginning, foretold in that scheme? But why hyssop----
A? It is something thick and tenacious. Why water? He shows purification through water. Why wool? Even this, that it might retain the blood. He shows that in that place blood and water are the same: for His baptism is also His passion. “And the tabernacle,” he says, “and all the vessels of the ministry he sprinkled in like manner with blood.” And almost all things are by the law purged with blood, and without shedding of blood there is no remission. But why did he say, “Almost”? Why did he express it in that way? Because in those there was not a perfect purification, nor a perfect remission, but a semi-perfect one and in the smallest part; but now, “This is,” he says, “the blood of the new testament, which for us is shed for the remission of sins.” Where then is the book? For it purified their minds. They, therefore, were the books of the New Testament. Where also are the vessels of the ministry? They themselves are. Where is the tabernacle? They themselves are this also. “I will dwell,” he says, “in them, and walk in them.” But neither were they sprinkled with scarlet wool nor with hyssop: why so? For the purification was not corporal, but spiritual. How is this? It did not flow from the body: from the body indeed, but by the Holy Spirit. This blood, not Moses, but Christ has sprinkled upon you, through the word which was said: “This is the blood of the new testament for the remission of sins.” This word, stained with blood, sprinkles all in place of hyssop. And there, indeed, the body was purified outwardly; for the purification B was corporal: but here, because the purification is spiritual, it enters into the soul and purifies: not simply sprinkled, but as a fountain flowing forth within our souls. Those who have been initiated know what is said. And in those, indeed, it sprinkled the very surface, and the one sprinkled was again washed away: for he did not walk about always blood-stained; but in the soul it is not so, but the blood is mixed into the very essence, making it strong and clean, and leading it to that ineffable beauty. But he points out next that death is not only the cause of stability, but also of purification. For since death appeared to be a polluted thing, and especially that which took place through the cross, he says that this has purified more, and does purify, which is a precious purification, and is held of greater account. Therefore sacrifices preceded on account of this blood; therefore lambs and all things were done on account of this. “It was necessary, therefore, that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.” And how are they patterns of those which are held in the heavens? But what does he now call heavenly? Does he mean heaven or angels? Nothing of the sort, but these things which are carried out among us. Therefore, these things which are ours are in the heavens, and these things of ours are heavenly, although they are celebrated on earth. For indeed angels are on the earth, but yet they are called heavenly. For even the Cherubim appeared on earth, and yet they are heavenly things. And why do I say they appeared? They even dwell on earth, just as in paradise. But why do I say this of this? For these are heavenly: “For our conversation is in heaven,” although we dwell here. What is this conversation of ours? This is philosophy, which is among us, of those who are called to it. “With better sacrifices,” he says, “than these.” That which is better, is better than some good: therefore the examples of those things which are in the heavens were also good; for those examples would by no means be evil; otherwise those things of which they are examples would also be evil.
If, therefore, we are heavenly, and have attained to such a sacrifice, let us fear, and let us not remain on the earth: for it is possible even not to be on earth now, whoever wishes it. For to be on earth and not to be, happens in a certain manner and by will: as for instance, what is it that I say? God is said to be in heaven: why? Not enclosed by place, far from it, nor abandoning the earth destitute of His presence, but by a certain habit, and familiarity which He has toward the angels, He is said to be in heaven. If, therefore, we also draw near to God, we are in heaven. For what care have I for heaven, when I see the God of heaven, when I myself am made heaven? “We will come,” he says, “I and the Father, and will make our abode with him.” Let us therefore make our soul heaven. Heaven is indeed clear and festive by its own nature: for it is not made black in winter: for it is not it that changes its countenance, but clouds coming together veil it. But heaven has the sun: we too have the sun of justice. I have already said that it is permitted for us to become like heaven; but I see that it is permitted for us to become even better than heaven. In what way? When we have the Lord of the sun. Heaven is everywhere clean and without spot; it is not changed in the day [winter?], nor in the night: C just so let us not suffer this in tribulations, nor in the wiles of the devil, but let us remain immaculate and clean. Heaven is indeed high, and far distant from the earth: let us also do this; let us separate ourselves from the earth, and let us be lifted up to that height, and let us raise ourselves far from the earth. Heaven is above even showers and rains, and is consumed by nothing: we too shall be able to do this, if we wish. Heaven indeed is thought to suffer; yet it suffers nothing. Just so let us too, even if we are thought to suffer, do not suffer. For just as in winter many indeed do not recognize its beauty, but think it changed; but those who are philosophers know that it has suffered nothing: so also regarding us, in tribulations many indeed think us changed, and that tribulation touches our very heart; but those who are philosophers know that it has not touched us. Let us, therefore, become heaven; let us ascend to that height, and thus we shall see men, such that we think they differ in nothing from ants: I do not mean only the poor nor the multitude; but even if there be a magistrate, even if there be an Emperor; we shall not see an Emperor, nor shall we recognize a private citizen: what is gold, what is silver, what is silk garment, what is purple: we shall see all things as flies, if we have sat in that height: there is no tumult there, no disturbance there, nor clamor. And how, you ask, is it possible to be lifted up to that height, while walking on earth? I do not tell you by word only, but I will show you by the very deeds those who have attained to that height. Which ones? I speak of Paul and those like him, who, being established on earth, dwelled in heaven. And why do I say in heaven? They were even higher than the heavens, even than another heaven, and they reached the Lord Himself. “Who shall separate us,” he says, “from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” And again,
Not attending to the things which are seen, but to the things which are not seen. Do you perceive that he did not look at the things which are seen, but at the things which are not seen? Do you perceive that he did not look at the things which are in the present? But that I may show you that he was superior to the heavens, hear him saying: *I am certain 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.*
Do you perceive how his spirit, passing through all things, made him superior not only to this creature, not only to these heavens, but also to all others that exist? Do you see the height of his mind? Do you see what the maker of the tabernacles became, since he so willed, he who spent his whole life in the streets? For there is nothing, there is nothing that one cannot transcend, if only we are willing. For if we have mastered arts that surpass the many, much more so that which requires no such labor. For tell me, what is more difficult than walking on a rope stretched out as if on level ground, and while walking above, being clothed, being stripped, just as if one were sitting on a couch? Does not this seem to us a marvelous and terrible thing, so that we do not even want to look, but fear and tremble at the very sight? Furthermore, tell me, what is more difficult than carrying a pole on one's forehead, and a child placed upon it performing many thousands of feats, carrying him there, and delighting the spectators? And what is more difficult than playing with swords in the manner of juggling? And what is more burdensome, tell me, than to search the depths of the sea? And who could name ten thousand other arts? But of all these, virtue is easier, if we are willing, and to ascend into heaven: for here, will is the only work, and all things follow. For it cannot be said, "I cannot"; nor can you accuse the Creator: for if he made us incapable and then commands, the accusation is his. How then, you ask, do many not have the power? How then do many not will? For if they were willing, all could: on account of this, Paul also said: *I wish all men to be as I myself am*, since he knew that all could be as he was: for he would by no means say this, if it were impossible. Do you wish to become so? Only grasp the beginning. But tell me: in all arts, when we wish to become perfect in them, does it suffice for us to will, or do we also set about the things themselves? As I say: someone wishes to become a helmsman: he does not say, "I wish," and this suffices for him, but he also sets about the thing itself. He wishes to become a merchant: he does not say, "I wish," only, but he also sets about the matter. He wishes to journey to far-off lands, he does not say, "I wish," but he also sets about the thing itself. And so, in all things, mere willing does not suffice, but one must also add the work: but when wishing to ascend into heaven, you say only, "I wish"? How then, you ask, did you say that willing suffices? But willing with action, grasping the matter also with labor. For we have God as a co-worker and helper; let us only take up the matter, let us only approach as if to the work, let us only care for the matter, let us only set it in our mind, and all things will follow. But if we sleep, and snoring, hope to enter into heaven, when shall we be able to grasp the inheritance of the heavens? Let us desire these things, I beseech you, let us desire them. Why do we busy ourselves with all things for the present life, which we leave behind on the morrow? Let us therefore take up virtue, which will suffice for us forever, in which we shall always be, and of which eternal goods we shall partake: which may it fall to us all to attain in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit [be] glory, power, honor, now and always, and for ages of ages. Amen.
HOMILY XVII.
For Christ did not enter into holy places made by hands, which are the figures of the true, but into heaven itself; now he is present before the face of God for us: nor that he should offer himself often, as the high priest enters into the holy places every year with the blood of another: otherwise he would have needed to suffer often from the foundation of the world: but now once in the consummation of the ages he has appeared for the destruction of sin by his own sacrifice. And as it is appointed for men once to die, and after this the judgment: so also Christ was offered once to exhaust the sins of many; the second time he will appear without sin to those expecting him for salvation. The Jews held high opinions about the temple and the tabernacle: for which reason they said: *The temple of the Lord, the temple of the Lord, the temple of the Lord.* For no such temple had been constructed elsewhere on earth, not for the sake of its wealth, nor for any other thing whatsoever. For God, who had commanded it, had ordered it to be made with much adornment, because they also were more attracted and enticed by physical things. For it had golden bricks in its walls, and it is permitted to anyone who wishes to know this in the second book of Kings and in Ezekiel, and how many talents of gold were spent at that time. But the second building was made more glorious, both in beauty and in all other things. And it was venerable not only for this, but also because it was one: for all indeed came thither from the ends of the earth, whether from Babylon or from Ethiopia. And manifesting this, Luke in the Acts said: *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 is next to Cyrene.* All therefore from everywhere in the world converged thither, and the name of that temple was great. What then does Paul do? For as he there set the death of Christ in opposition, so also here he sets the whole heaven against the temple. And he shows not this difference alone, but also a high priest closer to the fact [to God]: *That he might appear*, he says, *before the face of God.* Therefore, he makes the matter more venerable not only by the heaven, but also by the entrance. For he does not simply, like here, [enter] through certain signs, but he sees God himself there. Do you perceive that for the sake of condescension, low things are everywhere said? What then do you wonder if he intercedes, when he constitutes him as a priest? Not that he should offer himself frequently, as the high priest. Nor did Christ enter into holy places made by hands, he says, which are the figures of the true.
A Therefore those things are true, but these are copies: for the temple is constructed just like the heaven of heavens. What do you say? Unless he entered into heaven, will he not appear to God, who is everywhere and fills all things? Do you see that all these things belong to the flesh? To appear, he says, to the face of God for us. What is, For us? He ascends with a sacrifice, he says, able to propitiate the Father. For what, tell me? Was he himself an enemy? The angels were enemies, he himself was not an enemy. Because the angels were enemies, hear what he says: He reconciled things which are on earth, and things which are in heaven. Hence he himself also entered into heaven, now to appear to the face of God for us: now to appear, now to be manifested, but for us. Nor that he should frequently offer himself, as the high priest enters into the holy places year by year with alien blood. Behold how many differences: frequently and once, with alien blood and with his own blood. It makes a great difference. He is therefore both the sacrifice and the priest and the victim. For if this were not so, many sacrifices would have needed to be offered as well; it would have needed to be crucified more frequently. Otherwise, he says, it would have been necessary for him to suffer more frequently from the foundation of the world. Here he also veiled something. But now, he says, once in the consummation of the ages. Why, In the consummation of the ages? After many sins. For if it were done from the beginning, then no one would believe (and it was not right for him to die a second time). Everything would be fruitless: but since he suffered afterward, after there were many sins, he rightly appeared now. Which he also says elsewhere: Where sin abounded, grace did superabound. But now, he says, he is manifested once in the consummation of the ages for the destruction of sin through his own sacrifice. And just as it is appointed for men once to die, but after this the judgment.
B Then he says, And he died once, because redemption was made by one death. It is appointed, he says, for men once to die. This therefore is what, He died once for all. What then? Do we no longer die by that death? We die indeed, but we will not remain in it, which is not even death. For the tyranny of death and death in reality is that, when the dead is never permitted to return to life: but when after death one is to live, and a better life at that, it is not death, but sleep. Since therefore death was to hold all men, for that reason he died, so that he might free us. So also Christ, he says, was offered once. By whom was he offered? It is manifest that it was by himself. Here he calls him not only the priest, but also the victim, and the sacrifice offered by himself. Once, he says, he was offered to take away the sins of many. Why of many, and not of all? Because not all believed. For he died for all, that is, as much as in him lies: his death is of such moment, of such moment is the perdition of all: but he did not take away the sins of all, because they did not want it. But what is, He took away sins? For just as in the offering we offer sins upward, and say, Whether willing or unwilling we have sinned, pardon; this is, we make a mention of them first, and then we ask for remission: so also it is done here. And where did Christ do this? Hear him saying: And for them I sanctify myself. Behold, he offered sins, he took them from men, and he offered them up to the Father, not so that he might decree something against them, but so that he might let them go. In the second place, he says, he will be seen without sin by those waiting for him unto salvation. What is, Without sin? As if he does not sin. For he is not a debtor to death who died, nor did he die on account of sin. But how will he be seen? Punishing, he says. But he did not say this, but that which is festive and grateful, He will be seen without sin by those waiting for him unto salvation. So that from now on they have no need of a sacrifice, in order to be saved, but they will do this by their own works. For the law, he says, having a shadow of good things to come, and not the very image of the things; that is, not the truth itself. For as long as someone applies colors as if in a painting, it is a certain shadow; but when someone has anointed and applied the flowers of the colors themselves, then the image is formed. The law will also be something like this. The law, he says, having a shadow of good things to come, and not the very image of the things; that is, the sacrifice of remission. By those same sacrifices annually, which they offer unceasingly, it can never make those who come to it perfect: otherwise they would have ceased to be offered, for the reason that they would no longer have any consciousness of sin, having been cleansed once: but in them there is a commemoration of sins every single year. For it is impossible for the blood of bulls and goats to take away sins. Therefore, entering the world, he says: Sacrifice and oblation you would not, but a body you have prepared for me: holocausts and for sin you were not pleased with. Then I said: Behold I come (in the head of the book it is written of me), that I may do, O God, thy will. Above saying, that sacrifices and oblations and holocausts and for sin you would not, nor were they pleasing to you which are offered according to the law; then I said: Behold I come, that I may do, O God, thy will. He takes away the first, that he may establish the second. Behold again the abundance. C This sacrifice, he says, is one, but those are many: for they were not strong because they were many.
But what need was there for many, tell me, with one being sufficient? Hence, that they were many and always being offered shows that they were never purged. For just as a medicine when it has been strong and effective for health, and powerful to repel every infirmity, once applied, it operates entirely: if therefore, once applied, it has operated entirely, it shows its virtue, so that it might not be applied further; and this is its work, that it no longer be applied: but if it is always being applied, it is a manifest judgment that that thing has prevailed in nothing; for the virtue of that medicine is, that it be applied once, and not frequently: so also here: by what reason were they always healed by the same sacrifices? For if they had been freed from all sins, they would by no means have offered sacrifices daily. For they were defined, so that they were always offered for all the people, both in the evening and in the day. Hence it was an accusation of sins, not a solution: because it became an accusation of infirmity, not a demonstration of virtue. Since in fact the first sacrifice was of no value, the second also was offered: because it also profited nothing, the other likewise is for that reason a reproof of sins. For in that they were offered, there is a reproof of sins; but in that they were always
A offered, it is a sign of their weakness. But in Christ, on the contrary, it was offered once. For those things which have the form of something show only an image, but not the power: just as in paintings, a portrait has the likeness of a man, but not his power. Accordingly, the truth and the image share in one another: for the image is equal in appearance, but not in power. So too in heaven and in the tabernacle, since the image is equal—for they were holy—the power and the rest are not the same.
But what is meant by, *unto the destruction of sin, he was manifested through sacrifice*? What is this "destruction"? It is contempt. It no longer has confidence; for sin has been rejected, which indeed ought to have received retribution, but did not receive it; this is, it has suffered violence: when it hoped to consume all, then it was consumed. *Through his sacrifice he was manifested*: that is, he was made manifest to God and stood by. For it is not because the priest did this often in a year that it is therefore rendered vain, as if to say: what need was there of medicines if there were no wounds? For this reason, you say, He commanded it to be offered always because of infirmity, that there might also be a remembrance of sins.
What then of us? Do we not offer every day? We offer indeed, but by making a remembrance of his death: and this is one host, not many. How is it one and not many? And because that one was offered once, it was offered in the holy of holies: but this sacrifice is an image of that one. We always offer the same thing, not now indeed one lamb, and tomorrow another, but always the same. Therefore, this sacrifice is one: otherwise, by this reasoning, because it is offered in many places, are there many Christs? By no means; but Christ is one everywhere, being full here and full there, one body. For just as he who is offered everywhere is one body, and not many bodies, so also it is one sacrifice. And our High Priest is he who offered the host that cleanses us. We offer that same one even now, which was offered then, which cannot be consumed. But this which we do is done in commemoration of that which was done: *For do this*, he says, *in my remembrance*. We do not offer a different sacrifice, as the high priest did, but always the same; or rather, we perform a commemoration of the sacrifice. B
But since I have made mention of this sacrifice, I wish to say a few things to you, which you should remember: of small measure, but containing great power and utility; for what is said is not ours, but of the divine Spirit. What then are they? Many receive from this sacrifice once in the whole year, others twice, others more often. Our word is therefore to all, not only to those who are here, but also to those who sit in the desert: for those participate once in the year; perhaps even after two years. What then? Whom do we accept more? Those who do so once, or those who do so more often, or those who receive rarely? Neither those who do so once, nor those who do so more often, nor those who receive rarely, but those who approach with a clean conscience, with a pure heart, with an irreprehensible life: let these always approach; but those who are not such, should not even approach once. Why so? Because they receive judgment upon themselves, and condemnation, and punishment.
And do not marvel: for just as food, being naturally nutritious, if it falls into one who is corrupted by foul meats, destroys and corrupts all, and becomes an occasion of disease: so also do these things which pertain to these terrible sacraments. Do you enjoy a spiritual table, a royal table, and again defile your mouth with mud? Do you anoint it with precious ointment, and again fill it with stenches? Tell me, I pray, do you participate once a year? Do you think forty days suffice for you for the washing away of the sins of all that time, and again when the week has passed, you betray yourself to your former filth? Tell me then, if, having been healed of a long illness in forty days, you again deliver yourself to those deadly foods, do you not lose your initial labor? For if natural things are thus changed, how much more those which belong to the will? C For instance, what do I say? We see naturally, and we have healthy eyes according to nature; but sometimes our sight is injured by some evil condition. If therefore natural things are changed, how much more those which pertain to the will? You allot only forty days for the salvation of your soul: but I think that you do not even allot forty days, yet you hope to appease God? You are only joking.
Tell me, saying these things I do not forbid you from the one reception in the year, but I wish you to always approach: these things have been allowed to the holy. The deacon also proclaims this at that hour, calling to the holy, and through this voice looking as if for stains. For just as in a flock, where many sheep are indeed healthy, but many are full of scab, it is necessary that these be separated from the healthy: so too in the church, since some sheep are indeed healthy, but others are defiled, they are separated from them by this voice, the priest penetrating everywhere by that terrible voice, calling and drawing out the holy. For because it is impossible for a man to know the inward parts of his neighbor—*For who among men*, he says, *knows what belongs to a man, except the spirit of the man which is in him?*—he emits this voice after the sacrifice is completed, so that no one may come to the spiritual fountain simply and in any manner whatsoever. For in a flock (nothing prevents using the same example again) we shut up the sick ones inside, and keep them in darkness, and give them other food, neither allowing them to take from the clean air, nor from the pure pastures, nor from the fountain which is outside. And here, therefore, the very voice serves as certain bonds. You cannot say: I did not know, I was ignorant that danger follows this cause. But Paul also has most especially testified to this cause. But you say, I have not read. This is not an excuse, but a crime. You enter the church every day, and even now you are ignorant of this? D
Nevertheless, that you may not find even this excuse for yourself, he stands in a higher place and cries out with a loud and trembling voice, like some herald, lifting his hands on high—being himself also placed higher so as to be manifest to everyone; and with that terrible hand, and by his continuous voice, he calls some and prohibits others: not doing this with his hand, but more clearly with his tongue than if he did it with his hand. For that voice, rushing into our hearing, as if it were hands
MUTIANUS THE SCHOLASTIC, TRANSLATOR — CHAP. X. HOMILY XVIII.
A it expels and excludes some, while it introduces and presents others. For tell me, I ask you, in the Olympic games, did not the herald stand and cry out with a great and loud voice, saying: “If anyone accuses this man, is he perhaps a slave, is he perhaps a thief, is he perhaps of evil character?” even though those contests are not of the soul nor of character, but of bodily strength. If, therefore, where the pursuit concerns bodies, much ecstasy of the will is brought about, how much more so here, where the soul carries on the whole contest? Our herald therefore stands even now, not holding and bringing forward the head of each one, but holding the interior heads of all simultaneously; and he does not appoint other accusers for them, but makes them accusers of themselves. For he does not say, “If anyone perhaps accuses this man”; but what does he say? “If anyone accuses himself.”
For when he says, “Holy things to the holy,” he says this: If anyone is not holy, let him not approach. He does not say simply, “Clean from sins,” but, “Holy”; for it is not only the cleansing of sin that makes one holy, but also the presence of the Spirit and the abundance of good works. For, he says, I do not want you to be merely clean from mud, but also to be white and fair. For if the Babylonian king, when choosing youths from captivity, chose those honest in form and comely in appearance: much more do we, standing at the royal table, need to be honest in the form of our soul, having golden adornment, a clean robe, royal shoes, and a fair countenance of the soul; it needs to be surrounded with golden ornament, and to have the girdle of truth. Such is the man who should approach and touch the royal cup. But if anyone is clothed in filthy rags and full of uncleanness, and wishes to enter to the royal table: observe how much he will suffer, since forty days are not enough to cleanse him from the things he has committed over his whole life. For if you speak of hell, even that is not sufficient for him, although it is eternal; for because it is eternal, how much more does this brief time fall short. For we have not demonstrated a strong repentance, but a weak one.
It is necessary above all for eunuchs to stand before the king: I say eunuchs who are white in mind, having no stain nor spot, exalted in intelligence, having an eye of the soul that is gentle, seeing sharply, circumspect and agile, but not sleepy, nor lethargic, full of great honesty, far from shamelessness and laziness, vigilant, sound, neither exceedingly sad and cast down by grief, nor loose and flaccid. We ourselves are the masters who must fashion this eye, and make it sharp for seeing, and beautiful, when we do not bring it to smoke or to dust (for such are all human affairs), but to a thin breeze, to a light air that is clear and lofty, and full of much silence and cleanliness and great delight. We refresh it quickly, and comfort it from the delights of such contemplation. Do you see riches and great wealth? Do not bring your eye there: this thing is mud, it is smoke, a malignant vapor, darkness, and many distresses, and the suffocating pressure of cares. Do you see a man sufficient in the justice of his nature for his own affairs, and having much latitude and relief, caring for nothing, having none of the anxieties of this life? Establish him, and in this you make him much better and brighter from the spectacle of the penalty: not by making delights for him from the flowers of the earth, but from virtue, that is, temperance, gentleness, and all other things. For nothing disturbs the eye so much as a bad conscience: “My eye,” he says, “is troubled in wrath”: nothing makes it so dark. Free it from the oppression of this, and you make it swift and strong, one that is always nourished by good things. May it befall all of us both to prepare and to have this same eye and the other operations of our soul such as Christ wills, so that with our Head placed over us, we may be made worthy, and may walk where He wills, who said: “I will that where I am, there also may they be with me, that they may see my glory”: of which may it befall us all to enjoy, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit [be] glory, power, honor, now and always, and for ever and ever. Amen.
HOMILY XVIII
“Having said above, that sacrifices and offerings and whole burnt offerings and those for sin Thou wouldst not... neither are they pleasing to Thee which are offered according to the law, then I said: Behold I come to do Thy will, O God. He excludes the first, that He may confirm the second. In which will we have been sanctified through the offering of the body of Jesus Christ once offered. And every priest indeed stood daily ministering, and often offering the same sacrifices, which can never take away sin: but He, offering one sacrifice for sins, for ever sits at the right hand of God, henceforth expecting until His enemies are made the footstool of His feet, etc.”
He shows that the former sacrifices were indeed useless for full purification; and that they were more of a form, and held much less: but because this objection occurred to him, that is, If they were forms, why, when the truth came, did they not all cease and depart, but are still celebrated? This therefore he says to them, showing that they are no longer celebrated, nor as forms—for God does not hold them acceptable. And he shows this not from the New Testament again, but from the prophets, bringing forth testimony from past times, that they were about to cease and be put to rest, and that all those who always resist the Holy Spirit act in vain. And he shows out of abundance that they did not cease just now, but immediately from the very presence of Christ; and how Christ did not dissolve them in the last days, but they were dissolved first, and then He came. For lest they should say, “Because even without this sacrifice we can be pleasing through those,” he waited for them to be refuted, and then came. “Sacrifice,” he says, “and offering Thou wouldst not.” For he took away all things by this, and speaking in general, he said also in particular: “And whole burnt offerings and for sin Thou wert not pleased.” But there was an offering again, which was outside the sacrifice. “Then I said, Behold I come.” Of whom was that said? Of no other but Christ. Here nothing is argued concerning
A the offerers, showing that He did not accept these things because of their wickedness, [but] as He said elsewhere; but because this matter had been refuted and condemned, possessing no virtue, nor any opportune time. What, then, does this mean in relation to that which says that sacrifices were offered more frequently? It is manifest, he says, not only from the fact that they were frequent—that they were weak and that they profited nothing—but also from this, that God does not hold them acceptable, as being fruitless and useless. And elsewhere He says: “For if you had desired sacrifice, I would have given it.” Therefore, by this He shows that He does not will it. Accordingly, it is not the sacrifices that are the will of God, but the offering of sacrifices; therefore, they sacrifice outside the will of God. What is it, “To do Thy will, O God”? To deliver up Myself, he says, this is the will of God. “In which will we have been sanctified.” And He said yet another thing, that it is not the sacrifices of man that cleanse, but the will of God. Therefore, then, to sacrifice is not the will of God. And why do you marvel if now it is not the will of God, when indeed it was not the will even from the beginning? “For who,” He says, “has required these things at your hands?” How then did He Himself command it? By condescension. For just as B Paul said, “I desire that all men should be, even as I myself, in continence”; and again he says, “I desire the younger women to marry, to bear children.” And he established two wills, but both are not his, as if he were commanding; but the one is indeed his, and therefore he established it without reservation: the other, however, is not his, as if he himself wills it; therefore it is proposed even with an excuse. For first accusing them because they were acting licentiously against Christ, then he said: “I desire the younger women to marry, to bear children.” So also here, it was not His preceding will that sacrifices should be performed. For just as He says, “I do not desire the death of the sinner, but that he be converted and live”; and elsewhere He says that He not only willed, but even desired this—although it is contrary, that is, the desire, which is a super-added will. How then do you not desire, and how do you desire, which is a sign of a strong will? So also here. “In which will,” he says, “we have been saved.” How have we been saved? By the offering of the body of Jesus once for all. And every priest indeed stands day by day ministering, and often offering the same sacrifices. For standing is a sign of ministration: therefore sitting is a sign that one is ministered to. C But this One, offering one sacrifice for sins, forever sits at the right hand of the Father, henceforth expecting until His enemies be made the footstool of His feet. For one offering perfects forever them that are sanctified. And the Holy Spirit also testifies to us. He said that those are not offered; and he argued both from the Scriptures and without the Scriptures; but he also employed a prophetic saying, saying: “For sacrifice and offering Thou didst not desire.” He says indeed, “He has put away sins.” Again, he proves this also from written testimony: “For the Holy Spirit,” he says, “testifies to us.” For after He said, “This is the covenant that I will covenant to them after those days, saith the Lord; I will put my law in their hearts, and in their minds I will write it; and their sins and their iniquities I will remember no more,” where there is a remission of these, there is no longer an offering for sin. Therefore, He put away sins when He gave the covenant: but He gave the covenant through sacrifice. If, therefore, He put away sins through one sacrifice, there is no longer a need for a second. He sits, he says, at the right hand of God, henceforth expecting. For what cause is this delay? That His enemies, he says, may be placed under His feet. For one offering D perfects forever those who are sanctified. But perhaps someone says, Why did He not place them immediately? Because of the faithful who are yet to be born. Whence then is it certain that they will be placed? Because He said that He sits. He makes mention again of that covenant, saying: “Until I place His enemies under His feet.” And His enemies are the Jews. Then, since he said, “Until His enemies be placed under His feet,” while they were hastening, for this reason he puts what follows, whatever he speaks concerning faith. Who then are the enemies? All unbelievers. And here signifying the excess and power of subjection, he did not say, “That they may be subjected,” but, “That they may be placed under His feet.” Let us not therefore be made of the number of the enemies: for not only are those enemies who are unbelievers, but also these, who are full of an unclean life. “For the wisdom of the flesh is enmity against God: for to the law of God it is not subject, neither indeed can it be.” What then, he says? Is this a crime? And a very great crime indeed it is: for the wicked, so long as he is wicked, is not indeed subjected, but he can be changed and become good. Let us therefore cast away carnal understandings. What, however, are these carnal things? Whatever things make the body to flourish and to luxuriate, but corrupt the soul: for instance, what do I say: riches, delights, glory: all these things are of the flesh: the love of bodies. Let us not therefore love higher things, but let us always pursue poverty: for this is a great good. But it makes one humble, you say, and infirm. This is what we need: for this contributes much to us. Poverty, he says, humbles a man. And again Christ said: “Blessed are the poor in spirit.” For this reason therefore do you say that we have a way that leads to virtue? Do you not know that this grants us much confidence? But, he says, “The wisdom of the poor is held for nothing.” And again another one said: “Give me neither riches nor poverty”; and, “Deliver me from the furnace of poverty.” How then, if riches and poverty are from God, is poverty an evil, or riches? Why then were these things said? These things were said in the Old Testament, where great account was taken of riches, where there was much contempt for poverty, where this was indeed a curse, that a blessing. But now it is by no means so: but do you wish to hear the claims of poverty? Christ Himself professed it and said: “But the Son of man has not where to lay His head.” And again He said to His disciples, “Do not possess gold, nor silver, nor two tunics.” And Paul, writing, said: “As having nothing, and possessing all things.” And Peter said to him who was lame from his birth: “Silver and gold I have none.” And in the Old Testament itself, where they were held in admiration, and were indeed wonderful, was not Elias, besides [...]
A many others, empty-handed? Was not Elisha, was not John? Let no one, therefore, be humiliated because of poverty; it is not poverty that makes one humble, but riches, which compel everyone to have need of many, forcing them to owe many thanks. What, tell me, was lower than Jacob, who said, “If the Lord will give me bread to eat and a garment to put on”? Were Elias and John without confidence? Did not one reprove Ahab, and the other Herod? The latter said, “It is not lawful for you to have your brother’s wife”; Elias, for his part, said to Ahab with confidence, “I do not pervert Israel, but you and your father’s house.” Do you see that it is poverty that, above all, produces confidence? For the rich man is a slave, exposed to losses, and yielding to anyone who wishes to harm him; yet the man who has nothing fears neither proscription nor condemnation. Poverty, therefore, by no means makes one be without confidence. Indeed, Christ sent out the apostles in poverty to a work requiring much confidence. For the poor man is very strong and has no source from which to suffer injury or be harmed. The wealthy man is everywhere easy to capture; it happens to him as if one were pulling many long ropes, and it were easy to grapple him. So too it happens to the rich man: for there are servants, gold, silver, and ten thousand things, and ten thousand cares, and many dangers, and numerous necessities, all of which together make him B capturable.
Let no one, therefore, think that poverty is the cause of calamity; for if virtue be present, all the riches of the world will be to him no more than a game or straw. Let us, therefore, pursue this if we wish to enter the kingdom of heaven. “For sell all that you have,” He says, “and give to the poor, and you shall have treasure in heaven”; and again, “It is difficult for a rich man to enter the kingdom of heaven.” Do you see that even if it is not present in its time, it is good to grasp it? Poverty is a kind of guide on the road that leads to heaven, an athletic ointment, a great and admirable exercise, a tranquil harbor. But you say, "I have need of many things, and I wish to receive a favor from someone." But the rich man is more miserable than you in this regard: you perhaps ask for a favor for food, but he exerts himself shamelessly for ten thousand reasons, that he might have more. Therefore, those are more truly "rich" who demand many things, and often from the unworthy—just as I say, often those who are in military service and have necessary servants. The poor man, however, does not even need the Emperor; and if he is in need, he is all the more to be admired, because he has brought himself to this state, though he could also be rich. Let no one, therefore, complain about poverty as if it were the cause of many evils, nor speak against Christ, who said that this perfection is of virtue, saying, “If you wish to be perfect.” For He said this Himself in words, and showed it by His deeds, and taught it through His disciples. Let us, therefore, pursue poverty: for poverty is indeed the greatest good for the more vigilant. Perhaps some of the hearers are imagining this; and it is not incredible to me. For there is a great disease among most men, even such a tyranny of money, that they cannot endure to renounce it even in words, but think that everything is hostile if they merely renounce money in speech. Far be this from the Christian soul; for nothing is more opulent than one who voluntarily chooses poverty and accepts it with alacrity. C But how, you ask, is this so? I shall tell you, and if you wish, I declare that he is richer than the Emperor himself. Who has assumed poverty more truly? The Emperor indeed has need of many things, and is established in cares, and fears lest he have less than is needed for military stipends; but the other man has all things in abundance, and fears about nothing, or if he fears, it is not for such great things. Who, tell me, is richer: he who every day demands and hastens to gather more, and fears lest something be lacking to him; or the one who gathers nothing, remains content with much abundance, and asks for nothing? For virtue and the fear of God give confidence, not money; for those things actually reduce one to slavery. “Gifts,” it says, “and offerings blind the eyes of the wise, and like a mute in the mouth, they turn away their reproofs.” Consider how much the poor man Peter overcame the rich man. Was not the one rich and the other poor? But see the one speaking with authority, saying, “Tell me, if you sold the land for so much?” And the other answering with subjection, “Yes, for so much.” But who, you ask, will grant to me to be like Peter? It is permitted to you to be like him, if you wish: throw away what you possess, distribute it, give to the poor, follow Christ, and you will be such a man. How, you ask? He worked miracles. And what, tell me, is this that made Peter work miracles? Was it not the confidence that came from his way of life? Do you not notice Christ saying, “Do not rejoice that the demons are subject to you?” If you wish to be perfect... Hear what Peter said: “Silver and gold I have not; but what I have, I give to you.” If anyone has silver and gold, he does not have those [spiritual] things. What then, you say? Most have neither the one nor the other. How many who are poor [when they are willing] have all goods! For if they do not raise the dead, nor heal the lame, but—which is greater than all things—they have confidence before God: for they will hear on the day of judgment that blessed voice: “Come, you 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 clothed me; I was sick and in prison, and you visited me. Inherit the kingdom prepared for you from the foundation of the world.” Let us therefore flee greed, that we may attain the kingdom: let us nourish the poor, that we may nourish Christ, that we may be made co-heirs with Him, in Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory, empire, honor, now and always, and unto the ages of ages. Amen. D
HOMILY XIX
A "Having therefore, brethren, confidence in the entering into the holies by the blood of Jesus Christ, a new and living way which he hath dedicated for us through the veil, that is to say, his flesh, and a high 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 without wavering." Having therefore, brethren, confidence in the entering into the holies by the blood of Christ, which he hath dedicated for us, a new and living way. He shows the distance between the high priest, and the sacrifices, and the tabernacle, and the Testament, and the promise, and the great difference: for the former were temporal, but these are eternal; the former were perishing near at hand, these are permanent; the former were weak, these are perfect; the former were figures, these are the truth: "For not by a carnal law," he says, "but by the power of an indissoluble life; and, Thou art a priest forever" (behold the perpetuity of the priest): and concerning that Testament, he said, that which is become old: "That which decayeth and groweth old, is near its end: but this Testament is new, and has remission of sins; but the former had nothing of this kind: for the law," he says, "perfected nothing; and again, Sacrifice and oblation thou wouldst not:" the former was made by hands, this not made by hands; B the former had the blood of goats, this has God; the former had a standing priest, this a sitting one: since therefore all those are lesser, and these greater, for this reason he says: "Having therefore, brethren, confidence." Whence? Just as sins cause confusion, so the remission of all sins causes confidence: and the fact that we have been made co-heirs, and that we enjoy such great love. "In the entering," he says, "into the holies." By entering he here signifies heaven, and the approach to spiritual things. "Which he dedicated." That is, which he constructed, which he prepared, and which he initiated: for dedication is called the beginning of use. "Which he prepared," he says, "and through which he himself passed. A new and living way." And here he declares the fullness of hope, calling it new. For he endeavors to show that we have greater things, since now the gates of heaven are open, which did not happen even to Abraham. He called it a new way of life: but he called it "living," that is, he means the commandments. "Through the veil," he says, "of his flesh." For this flesh was first cutting off that way, but he himself dedicated a new one: and he dedicated it in this manner, because he himself passed through it. He deservedly called it a veil: for when he had been lifted up into heaven, then the heavenly things appeared. "Let us draw near therefore," he says, "with a true heart." In what should we draw near? C By holiness, by faith, by spiritual cultivation. "In a true heart, in fullness of faith;" because none of these things is visible, neither the priest now, nor the sacrifice, nor the altar: although not even that visible priest was present, but stood within, while they stood outside, that is, the whole people. Here, however, not only does he do this, because the priest has entered into the holies, but also because we enter. Therefore, he says, "In fullness of faith." For it can be believed even simply with hesitation, as is the case of very many now, saying: That there will be a resurrection for some, but for others not. This is not faith: "In fullness," he says, "of faith." Thus it behooves us to believe, just as we are certain about visible things, and even more. For here one sometimes errs, that is, in those things which are seen; but there, in no way: here indeed we perceive by sense, but there by spirit. "Sprinkled in our hearts from an evil conscience." He shows that not faith alone is sought, but also a life with virtue, and that no one be conscious to himself of wickedness. For they do not receive with fullness the holy things, those who are not so affected: for they are holy, and as it is, the holy of holies. But into this, no profane man enters. They, however, were sprinkling the body, we the conscience: accordingly, we can even now be sprinkled by the same power. D "And washed," he says, "our bodies with clean water." He speaks here of the washing of baptism: for baptism is not the cleansing of bodies, but of the soul. "For he is faithful who hath promised," because it behooves us to go thither, to enter into the kingdom. Do not search for anything, nor ask for reasons: our causes have need of his work. "And let us consider," he says, "one another to the provocation of love and of good works, not forsaking our assembly, as the custom is with some, but exhorting one another, and so much the more, as you see the day approaching." And again he says elsewhere: "The Lord is near, be nothing solicitous." But now our salvation is nearer. The time is already shortened. What is, "Not forsaking our assembly"? He knows that from the gathering and congregation there is great strength. For where there shall be two or three, he says, "gathered in my name, there am I in the midst of them; and again, That they may be one, as we also; and again, The heart and soul of all was one." But not this alone, but because love is increased through the assembly: and it is necessary that love being increased should attain also to the things of God. "And prayer," he says, "was made intently by the people." "According as the custom is with some." In this place he not only admonished, but also blamed. "Let us consider," he says, "one another to the provocation of love and good works." He knows that this too is accustomed to happen from the assembly. For just as iron makes other iron sharp, so also the gathering makes for an increase of love. A stone rubbed against a stone emits fire; how much more a soul mixed with a soul? But not to emulation, he says, but to the provocation of love. What is, "To the provocation of love?" Both to love more and to be loved more. "And of good works:" that in this they may have emulation. For if to act is of greater virtue than to speak, as far as doctrine pertains, you have many teachers even in your own multitude, who do this by their very deeds. What is, "Let us consider with a true heart?" This is, without simulation. "Woe," he says, "to the fearful heart, and to the hands that are weak." Let there be nothing, he says, false among us: let us not say one thing, while we think another; for this is a lie: neither let us be faint-hearted;
for faint-heartedness is brought about by lack of belief. But how will this be? If we satisfy you through faith. "Having sprinkled our hearts." Why did he not say, "Having been cleansed"? He wished to show the difference in the sprinkling, that one thing is of God, while another is ours. For to wash and to sprinkle the conscience is of God; but to approach with truth and in the satisfaction of faith is our part. Then he also attributes to faith its proper virtue from the truth of the one who confesses it. What is, "Having had our bodies washed with pure water"? Which makes us clean; or perhaps because it contains no blood. Then he adds what is now perfect, that is, charity. "Not forsaking," he says, "our assembling together," as some have done, who break up the congregations. For a brother helped by a brother is like a fortified city. But let us consider one another to provoke unto love. What is, "Consider one another"? If anyone is endowed with virtue, let us imitate him, and let us fix our eyes upon him, so that we may love and be loved; for from love, good works are performed. A For the gathering together is a great good; for it works a more fervent love, and from it all the best things are generated; for nothing is good which is not done through love. Let us therefore strengthen this in one another; for love is the fulfilling of the law. For we have no need of labor or of sweat; if we love one another, the way leading to virtue is leveled before us. Just as it happens on a journey, if one finds the beginning, he is led along the straight path, and it is not necessary to deviate; so too in love: just take hold of the beginning, and at once it offers you its hand and leads and directs you. Love does not work evil to its neighbor, it does not think evil. Let each one consider B himself, how he is affected toward himself: he does not envy himself, he contains all good things within himself, he honors himself above all, he wishes to establish all things under himself. If, therefore, we were so affected toward others, all evils would be dissolved; there would be no enmities, no covetousness; for who does not wish to have more for himself? No one; but on the contrary, we would have all things in common, and we would cease gathering for ourselves. And if we do this, the retention of evil will have no place in the heart. But who would wish to retain evil? Who would wish to be angry with himself? Do we not forgive ourselves most of all, more than everyone else? If, therefore, we were thus affected toward our neighbors, the retention of evil would never remain in the heart. And how is this possible, you ask, to love one's neighbor as oneself? If others had not even done this, you might rightly think it impossible; C but if they have done it, it is manifest that it is not done by us through our own negligence. But also, Christ commands nothing impossible, so much so that many have even surpassed His precepts. Who then, you ask, has done this? Paul, Peter, the whole choir of saints have done this. But if I say that they loved their neighbors, I say nothing great; they loved their enemies as no one has loved even their own like-minded companions. For who would undertake to go into hell for those who are like-minded, when he could go to the kingdom? No one; yet Paul had this undertaken for his enemies, for those who were stoning and scourging him. What then will be our pardon, what excuse, if we do not show toward our friends even the least part of the love which Paul showed toward his enemies? And blessed Moses, too, before him, wished to be blotted out D of the book of God for his enemies who were stoning him. And David, seeing those who rebelled against him cut down, said: "I the shepherd have sinned, but what have these done?" And having Saul in his hands, he refused to kill him; nay, he even saved him, especially when he himself was placed in danger. If these things were in the Old Testament, what pardon shall we have, living in the New Testament, and not even reaching the measure of those men? For unless, He says, your righteousness abounds more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. Since, therefore, we even have less than they, how shall we enter? "Love," He says, "your enemies." Love, therefore, your enemy; for you are not doing him a favor, but yourself. How? You will be made like God. If, therefore, he is loved by you, he gains nothing; for he is loved by a fellow servant: but if you love your fellow servant, you gain a great reward, and you will be made like God. Do you see that you are showing no grace to him, but to yourself? For you are acquiring merit, not for him, but for yourself. What then, you ask, if he is malicious? All the more you will be greater in merits; for his malice you owe him kindness, even though he, having received thousands of benefits, still remains evil. For if he were not very evil, your reward would not grow greatly. Therefore, the reason for not loving—that he is malicious—is the very reason for loving. Take away the opposing contestant, and you take away the occasions for crowns. Do you not consider the boxers, how they fill bags with sand and are thus exercised? You, however, do not need to spend effort on these things; human life is full of those who exercise you and make you stronger. Do you not see that even trees, the more they are shaken by the winds, the more they become stronger and thicker? And so we too, if we are long-suffering, shall be stronger. "The man who is long-suffering," He says, "is much in wisdom; but he who is of a faint heart is a strong fool." Do you see how great is the praise of the one man, and how great is the accusation of the other? "A strong fool," he says, that is, very foolish. Therefore, let us not be faint-hearted toward one another; for this does not happen from enmities, but from faintness of soul. But if one is strong, he tolerates all things easily, and nothing will be able to sink him, but will lead him to tranquil harbors; which may we all attain, by the grace and mercy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and always, and for ever and ever. Amen.
in, by the grace and mercy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and always, and for ever and ever. Amen.
HOMILY XX
A "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries," etc. Trees that are well planted and have received every other care, applied by the hands and labors of husbandmen, if they show no return for these labors, are pulled up by the roots and committed to the fire. A similar case occurs with regard to baptism. For since Christ initiated us, and we have attained to the spiritual irrigation: if we subsequently bring forth no fruit, the fire of Gehenna and the unquenchable flame shall await us. Paul therefore exhorts to charity and the fruitfulness of good works, inviting us by these useful considerations. But what are these useful things? "That we have boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us." After he invited us to good works by useful considerations, he now wishes to effect the same thing through things that are to be feared and are sorrowful. B For after he said: "Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching," he added, saying: "For if we sin willfully after that we have received the knowledge of the truth." There is need, he says, of good works, there is need, and great need. "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins." You have been cleansed, you have been freed from your crimes, you have been made a son. If you return to your former vomit, reprobation and fire and other things of this sort again await you: for there is no second sacrifice. Here again arise those who take away repentance, and those who are sluggish about approaching baptism: the former saying, "Since it is not safe for us to approach baptism, because there is no second remission," and the latter saying, "It is not safe to give the sacraments to sinners, because there is no second remission." What then shall we say to both? That in this he does not exclude repentance, nor the propitiation which is made through repentance, nor does he repel and cast down the sinner by despair; for he is not so inimical to our salvation; but what? He excludes a second washing. C For he did not say, "There is no more repentance": nor did he say, "There is no more remission"; but, "There is no more sacrifice," he says: that is, there is no second cross—for this is the sacrifice he calls by that name. For "by one offering he hath perfected for ever them that are sanctified," not as the Judaic ones. For this reason he discoursed up and down so much about sacrifices, because there is but one: not only wishing to show this, that it differs from the Judaic ones in this way; but also wishing to make us cautious, lest we hope for another sacrifice according to the Judaic law. "For if we sin willfully," he says. See how prone he shows himself to be to grant pardon. "Willfully," he says, "sinning." Consequently, to those who do not sin willfully, pardon is granted. "After the knowledge," he says, "of the truth," either of Christ, or of all the dogmas. "There remaineth no more sacrifice for sins." But what? "A certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries." For by adversaries he means not only the infidels, but also the faithful who act in opposition to virtue: perhaps because the same fire shall also take hold of the household and the familiar, who are also adversaries. D Then he shows that it will devour them, saying, "Fiery indignation shall devour the adversaries." For just as a provoked beast, which is very fierce and wild, does not cease until it catches someone and devours them: so also that fire, as if stimulated by the zeal of someone, whomever it catches, does not let go, but devours and tears to pieces. Then he brings in a discourse of commination, because deservedly, because justly: for it contributes to faith when we show that something is done justly. "He that despised Moses' law," he says, "died without mercy under two or three witnesses." "Without mercy," he says, so that there is no pardon, no compassion, although that law was Moses': for he himself had ordained many things. What is, "Under two or three"? [and how does one trample underfoot the Son of God?] If two or three have testified, they pass judgment immediately. For if in the Old Testament, where the law of Moses is made void, there is so great and such a punishment: how much more do you think that he shall deserve a worse punishment who hath trodden underfoot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite unto the Spirit of grace?
And how does one trample underfoot the Son of God? For when each person participates in Him through the sacraments, does he not commit sins? Does he not trample Him underfoot? Does he not despise Him? For just as we hold those things which we trample underfoot to be of no moment: so also those who sin against Christ hold them to be of no moment, and so they sin. You have been made the body of Christ, and do you deliver yourself to the devil, that you may trample Christ underfoot? "And hath counted the blood," he says, "unholy." What is this "unholy"? Unclean, or which has nothing more than the rest. "And hath done despite," he says, "unto the Spirit of grace." For he who has not received a benefit has done despite to the benefactor. He made you a son; but you wish to become a servant? He comes to dwell within you; but you bring in evil thoughts? Christ wished to be joined within you; but you trample Him underfoot by gluttony, by drunkenness? Let us hear, we who participate unworthily in the sacraments, let us hear, we who approach that table unworthily. "Give not," he says, "that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet": this is, lest they despise, lest they reject them. But he did not say this, but what is more terrible. From the more terrible things he constrains the souls of those who hear—for this was enough even to convert them, no less than from consolation. And at once he shows both the difference and the punishment, and leaves the judgment to them, as of a matter that is clear and that consists in what is manifest. "Of how much sorer punishment," he says, "suppose ye, shall he be thought worthy." In this place it seems to me that he also signifies something about the sacraments. Then also the testimony
he says, "Vengeance is mine, I will repay." This is said concerning enemies who do evil, not about those who suffer evil. Here, however, he also consoles those who are blessed, [as if to say]: God remains forever and lives. Therefore, if they do not receive [their due] now, they are to receive it afterwards: it is they who ought to groan, not us, for we fall into their hands, but they into the hands of God. For he who suffers some evil does not actually suffer it, but he who does it; and he who is being helped does not receive a benefit, but he who performs the benefit [receives it]. Knowing these things, therefore, let us be made patient in enduring evils, and prompt to do good; this, however, we shall be able to do if we contemn money and glory. And he who has set aside these passions will be freer than all men, and wealthier than he who is clothed in purple. Do you see what great evils occur because of money? I do not mean because of avarice, but in the fact that we are held by a certain affection and passion for money. For example, if someone loses money, he leads a life worse than any death. Why do you grieve, O man? Why do you weep? Is it not because God has liberated you from the care of guarding superfluities, because you do not sit trembling and fearing? A Tell me then, if someone were to bind you to a treasure, commanding that you always sit by it, and devote wakeful care to what belongs to others, would you not grieve and bear it with difficulty? You have bound yourself with the worst chains, and because you have been liberated from that servitude, do you grieve? Indeed, it is true that both sorrows and joys come from opinion, as if we possessed what belongs to others. Now my discourse is to women: some woman has perhaps a garment woven with gold, and she shakes it out and clears it of dust, wraps it in clean linens, guards it with caution, trembles over it, and does not enjoy it. For either she dies, or becomes a widow; or if none of these things happens, fearing lest it be worn out by constant use and she be cheated of it, she cheats herself of it in another way while she spares it. But you say that she leaves it to another. But even this is not certain; and if she does leave it to another, she likewise enjoys it in the same way. And if one were to search in homes, he would find for the most part precious garments, which excel others, held in greater honor, and cared for as if they had a soul: for she does not use them constantly, but fears and trembles; she removes the moths and other things of that sort which are wont to gnaw and consume; she places many in ointments and aromatics, and does not permit them to be worthy of everyone's gaze, but perhaps she herself with her husband carefully arranges and holds them.
Does not Paul rightly, tell me, call avarice idolatry? For as much honor as they show to idols, so much do these show toward their garments, and toward those things which they have made of gold. How long shall we not empty out this filth? How long shall we cling to mud and bricks? For just as those labored for the King of the Egyptians, so we labor for the devil, and we are lashed day by day; and we do not fear, though we bear care and tremble. But if we are willing to groan unto God, if we are willing to look toward Him, He will send us not Moses, nor Aaron, but His Word, and He will grant compunction: this Word, however, coming and containing our souls, will deliver us from bitter servitude, and will lead us out of the fruitless and useless Egypt, and from our own endeavor which holds vain labor, and from a servitude which has no profit. B Indeed, they at least went out taking much gold, the wages of their labor; but we nothing: and would that it were nothing! For we too take not gold, but the evils of Egypt—that is, sins and punishments and penalties. Let us learn therefore what is useful to us, let us learn to suffer injury; for this is the mark of a Christian: let us contemn money, lest we contemn our salvation: let us contemn money, and we shall not contemn the soul: it is the soul which will be subjected to punishments, it is the soul which will be affected by torments; those things remain here, this descends thither. Why then, tell me, do you mourn, and not perceive? I say these things to the avaricious, and to those who are injured by the avaricious, that they may bravely endure their avarices: they kill themselves, not you: they indeed deprive you of money, but themselves of the propitiation and help of God. For he who is stripped of those things, even if he be surrounded by all the riches of the world, will be more indigent than all: just as he who is poorer than all, if he has this [virtue], will be wealthier than all. "The Lord," he says, "feeds me, and I shall lack nothing." Tell me, however, if you had some great and admirable man, one who loved you greatly and took care of you; then you knew that he would live forever, and that you would not be anticipated by his death, and as he imparts all things to you, he permits you with confidence to enjoy his possessions: would you wish to possess anything? If you were naked of all, would you not think yourself wealthier, by having him? Why then do you mourn because you have no money, and do not rather consider that the occasions for sinning have been taken away from you? But you will say, because I lost what I had. But you have acquired the propitiation of God. And how have I acquired it, you ask? Because it was said: Why do you not rather suffer injury? It was said: Happy are those who receive all things with gratitude. Understand therefore how much of the favor of God he enjoys who shows these things by his very works. For one thing only is sought from us, that in all things we give thanks to God, and we shall have all things in abundance. For example, what do I mean? You have lost ten thousand pounds of gold? Give thanks immediately to God, and you have acquired one hundred thousand through that utterance, and the act of thanksgiving. Tell me, when did you judge Job blessed? When he had those many camels and flocks of sheep and herds of oxen, or when he uttered that word: The Lord gave, the Lord has taken away? For indeed the devil brings losses upon us for this reason, not only so that he might take money from us—for he knows that it is nothing—but so that through this he might force us to say something
blasphemous. Thus also in the case of blessed Job, he was not intent solely on making him poor, but on having him utter a blasphemy with his mouth. When, therefore, he had stripped him of everything, mark what he said to him through the woman: *Say a word to God, and die.* O most wicked one, you stripped him of everything: what more do you seek? But I was not intent on this, he says: there is another reason for which I did all these things; I have not yet achieved what I wanted: for I was eager to strip him of divine assistance; that is why I stripped him of his wealth. This is what I want; that other thing is nothing; if he does not do this, not only is he in no way harmed, but he is actually rendered more just.
You see that even that wicked demon knows how great a loss this matter is. And further, see him weaving snares through the woman. Take note, all you men who have wives who are lovers of money and who force you to blaspheme God, remember Job. But let us see, if you please, his great meekness, and how he made her silent. And what, he said, *as one of the foolish women you have spoken.* Truly *evil communications corrupt good manners*; always, indeed, but especially in hardships and disasters; then those who suggest evil have power. For if even by itself the soul is prone to sorrows and anxieties: how much more when a counselor and persuader is present? Is it not submerged into hell itself? For woman is indeed a great good, but also a great evil. And since she is a great evil, attend to the part by which he wants to undermine such a strong wall. He did not subdue him, he says, by the removal of his wealth; this damage accomplished nothing great; for that reason, he says, *Unless he shall bless you to your face.* Do you perceive what he was eager for, to what thing he was aspiring? If, therefore, we endure with gratitude, we shall receive these things as well; but if we do not receive them, the reward will be greater. For when he had contended bravely, then these things were also restored to him: when he had shown the devil that he did not worship Him for the sake of these things, then He granted him even these. For such is our God: when He sees us not attached to secular and passing things, then He bestows them upon us: when He sees us preferring spiritual things, then He grants carnal things as well; but not before, lest at some time we fall away from spiritual things. But guarding us, He does not give carnal things, so as to separate us from them even if we are unwilling. No, you say, but if I receive, I shall be satisfied, and I shall give thanks all the more. That is false, O man: for then you will be most negligent. What is it, then, he says, that He bestows upon very many? Whence is it certain that He Himself bestows it? And who, he says, else bestows it? Their own avarice. And how, he says, does He permit these things to happen? Just as murders and thefts and other acts of violence. What then, he says, do we say about those who receive inheritances from their parents, and they themselves are full of many evils? What is this, he says? How does God permit them to enjoy these things? He permits them just as He does thieves and murderers and other evildoers: for now is not the time of judgment, but of good conduct. As I have already said, and now say again, because they will pay a heavier penalty when they enjoy all good things and yet are not made better. For not all will be punished equally, but those who even after benefits have remained evil will be punished more severely; but those who have lived in poverty will not be so. And because this is so, hear what was said to David: *Did I not give you all your master's goods?* When, therefore, you see a young man receiving a paternal inheritance without labors, and persevering in malice, surely know that punishment will be added to him and his torment increases. Let us not, therefore, emulate these, but rather those who receive virtue, who possess spiritual riches. For *woe*, he says, *to them who trust in their riches.* *Blessed are all who fear the Lord.* Of which do you wish to be, tell me? Certainly of those who are blessed. Therefore do not emulate them, so that you may also be able to attain those good things which are laid up for them: of which may we all be counted worthy to share in Christ Jesus our Lord, 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 XXI
A*Remember the former days, in which, after you were enlightened, you endured a great conflict of sufferings, partly by being made a public spectacle through reproaches and tribulations, and partly by becoming companions of those who were so treated; for you showed sympathy to the prisoners, and accepted with joy the plundering of your possessions, knowing that you have a better and an abiding possession in heaven.* Do not, therefore, throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive the promise. *For yet a little while, and he that is to come will come, and will not tarry: now the just man lives by faith: but if he withdraws himself, my soul shall not take pleasure in him.* But we are not of those who draw back unto destruction, but of those who have faith unto the acquisition of the soul. When the best of physicians have incised deeply, and have caused an increase of pain through the incision, they immediately bring comfort and a remedy to that place where the pain is, and they refresh the perturbed soul: but after they have restored it, they no longer add another incision; and indeed they soothe even those things which were done, with milder medicines and those capable of mitigating the extent of the pain. Paul did this also: after he had shaken their souls, and pierced them by the mention of Gehenna; and by making faith that it is necessary in every way that the one who insults the grace of God should perish; and teaching this from the law of Moses, that they would perish, and confirming this more fully with other testimonies, and saying, *It is a fearful thing to fall into the hands of the living God*: therefore, lest by much fear he should cause the despairing soul to be consumed, he comforts them through praises and exhortations, and by bringing before them a domestic emulation. Remember, he says, the former days, in which, after you were enlightened, you endured a great conflict of sufferings. For great is the consolation or exhortation which comes through works themselves. For he who is about to undertake some matter, must in the course of time be advanced and make progress. As if he were to say, When
you were introduced, when you were in the order of disciples, you demonstrated such great alacrity and fortitude, but now you do little: and he who consoles or exhorts, does this most especially from domestic and familiar matters. A And he did not say simply, "You endured a contest," but he added, "a great one." And he did not say, "Trials," but "a contest," which is the greatest title of praise, and the proclamation of the greatest praises. Then he also follows up minutely, extending his discourse and bringing forward very many praises. How is this? Now, he says, you have been made a spectacle by reproaches and tribulations. For reproach is a grievous thing, and capable of overturning the soul, and blinding the mind: for hear what the prophet says, "When they say to me," he says, "day by day, Where is your God?" and again, "If an enemy had reproached me, I would have endured it." For because the human race is very desirous of glory, it is also easily captured by reproaches. And he did not say simply, "by reproaches," but here too he made an addition, saying, "you have been made a spectacle." For when one is reproached in secret, he is indeed saddened, but much more so when it is before everyone. Tell me, then, how great was the evil for those descending from Jewish infirmity, and passing over to the best life, and contemning ancestral traditions, so that they suffered many evils from their own kinsmen, and had no defense? B I have nothing, he says, to say, because you have suffered these things indeed, and perhaps you grieved; nay, rather you rejoiced. He signified this, saying: "You became partners of those who were so treated," and bringing the apostles themselves into the midst. "Not only," he says, "are you not ashamed in your own sufferings, but you have also become partners to others who were suffering in this way." This is the mark of one who is both consoling and exhorting. He did not say, "Endure my tribulations, become partners to me," but, "Revere your own sufferings, and you sympathized with those who were in bonds." Do you see that he speaks of himself and of others in bonds? For you did not think those chains were mere chains, but like strong athletes, you stood firm, so that you not only had no need of exhortation or consolation in your own affairs, but you even became an exhortation and consolation to others. And you accepted the plundering of your property with joy. He satisfies and approves in a miraculous way. Then he also sets forth the cause, not only exhorting them to the contests, but also that they might not be moved in the faith. Your future wealth, he says, you saw, and endured: what does not yet appear, you perceived as if it were present: which is a mark of sincere faith; and you showed this in the deeds themselves. For that plundering is perhaps ascribed to the violence of the robbers; for no one could perhaps prevent the violent. C Hence, this is not yet certain, whether you endured that plundering on account of the faith. Although this too is certain: for it is possible, if you wish, for it not to be a plundering, if you renounce the faith: but that which is much greater than this, you did: that with joy you tolerated these things. Which was a totally apostolic work, and worthy of those strong souls, that they should rejoice when scourged. "For they went back," he says, "from the presence of the council, rejoicing, because they were counted worthy to be dishonored for the name of Jesus." For he who bears things with joy, shows that he has a reward; and that because he suffers loss, the fruit for him from that thing is great. But also what he said, "You accepted," declared their voluntary patience. Since you accepted, he says, knowing that you have a better and an abiding substance in the heavens. As if he were to say, firm and stable, and which cannot perish, just as these earthly things perish. D Then praising them, he says: "Do not therefore lose your confidence, which has a great reward." Why do you say this? He did not say, "Because you have lost it," but [implied] recover it; but what did he say? That which would make them stronger: "Because you hold it," he says. For that which is lost, in order that it may be acquired again, requires much labor: but that which is held, not to lose it, is not the same. But to the Galatians he says on the contrary: "My little children, of whom I am in travail again until Christ be formed in you"; and with reason. For they were afflicted with punishments; therefore they were in need of a reproving discourse: but these were a little colder; whence they were in need of a milder discourse. "Do not therefore lose," he says, "your confidence." It appears, therefore, that in confidence there were many things toward God. "Which," he says, "has a great reward." And when shall we receive it, he says? Behold, those things which were from us have all been done. Therefore, almost saying before their thought: If in the heavens you understand that you have a better substance, seek nothing, but only here there is need of patience; and not that you should add, but that you should remain in the very same things, so that you do not throw away what has been bestowed upon you. You have need of nothing else, except that you stand as you were standing, so that arriving at the end, you may partake of the promise. Patience, he says, you need, so that doing the will of God, you may carry off the promise. You have only one work, that you persevere, and wait for the future things, not that you should contend again: you have already become close to the crown itself: you have endured all the contests, chains, tribulations, your property has been plundered: what is it then, except that you stand from now on to this end, that you may be crowned? Tolerate this alone, the arrival of the crown. O what a magnitude of exhortation and consolation! As if someone were to say this to an athlete who had overcome and cast down all, and had no one remaining to contend with him; and then there was nothing to be done, except that he be crowned, and he not bearing to suffer delay, while the arbiter of the contest was arriving who would give the crown: and he, bearing it impatiently, wanted to go out and flee, not tolerating the thirst and the flame of the heat. This, therefore, he too signified, saying: "For yet a little while, he who is coming will come, and will not delay." And lest perhaps they should say, "When will he come?" he consoles them from the Scriptures. For, he says, "Our salvation is near." Therefore he says this, he consoles them as if the time were short that remains. He does not say this from himself, but from the Scriptures. For if it is already a long time, since it is said: "For yet a little while, he who is coming will come, and will not delay": it is manifest, that now it is much nearer. Hence also to persevere and to wait is no small reward. "But my righteous one," he says, "lives by faith: and if he shrinks back, my soul will take no pleasure in him." Great is this consolation and exhortation, when
he says, "But we are not of those who shrink back to destruction, but of those who have faith for the saving of our souls."
Now faith is the substance of things hoped for, the conjunction of those things which are not seen: in this the ancients obtained a witness. How wonderful a word he used, saying, "The conjunction of those things which are not seen." A conjunction B is indeed in things that are most manifest. Faith, therefore, is a vision, he says, of things not apparent, and it leads to the same conviction as those things which are seen. Consequently, neither can credulity or incredulity be spoken of regarding things seen; nor, again, can it be called faith, unless one has had conviction regarding things not seen, more than regarding things that are seen. C Since those things which are in hope are thought to be without substance, faith imparts substance to them; or rather, it does not impart it, but is itself their essence. For example, the resurrection has not yet happened, and is not yet in substance, but hope makes it subsist in our soul. This is what he meant by "substance." If, therefore, it is a conjunction of things not seen, why do you wish to see them already, so as to fall away from faith and cease to be righteous? For if the righteous lives by faith, and you wish to see them, you will no longer be faithful. You have labored, he says, you have endured many contests: I say this too, he says; but wait: that is, do not seek here what you hope for. D
These things indeed were said to the Hebrews; but the admonition is common, even to many of those who are gathered here. In what way, he says, and in what manner? These things are said to the faint-hearted and the impatient. For when they see the wicked having temporal prosperity, while they themselves have adversity, they are afflicted and bear it impatiently, and they desire their retribution and vengeance, and wish that the reward for their own labors be given to them now. "For yet a little while," he says, "and in a little while, he who is to come will come." We therefore also say these things to the negligent, that in every way there will be retribution, in every way it is coming, the resurrection is already at the doors. "Whence do you say this?" he says. I do not say it from the prophets; for the discourse is not now to Christians alone, but even if it were a pagan, I trust firmly, and bring proofs, and I teach him. How, he says? For Christ foretold many things: if they have not happened, let us not believe even these; but if they have all happened, why do you doubt about the rest? It would perhaps be difficult to believe when none of them had yet happened; but now, when all those things have happened, not to believe these remaining ones is irrational. But I will make this matter clearer through an example. Christ said that Jerusalem was to come to captivity, and it will be captured in a captivity such as had not been before, and that it will never rise again or be restored: this has now happened, and it has perceived the effect by the very deed. He also said that the tribulation will be great: and it has happened in the same way. He said that, as a mustard seed sown, so the preaching of the word will spread: and we see this every day, running through the whole world. He said that those who leave father, or mother, or brothers, or sisters, will have both fathers and mothers: we see this being fulfilled by the very works. He said, "You will have tribulation, but take heart, for I have overcome the world"; this is, no one prevails: and we perceive that this has happened in the very things. He said that the gates of hell will not prevail against the Church, although it suffers persecution; and that no one will be able to extinguish its preaching: to this prophecy the experience of the things themselves bears witness, and yet this was very incredible when it was said. Why? Because these were only words and speech, and no demonstration of the things said had yet been brought forth. Consequently, they have now become very credible. He said that when this Gospel has been preached in all nations, then will come the end. Behold, we have already reached the end: for the greatest part of the world has been evangelized: and so the end is already pressing and imminent. Let us fear, therefore, most beloved. But what is it, tell me? Are you anxious about the end? And behold, the end is near, but the end of the life of each one of us is also near. "The days of our years," he says, "are in sorrows seventy years; but if in strengths, eighty years." Death is near; the day of judgment is near; therefore let us fear, most beloved brothers. Will a brother deliver, will a man deliver? We will burn greatly in punishments there, but in death no one will confess to Him. Therefore he says: "Let us occupy His face in confession," that is, His advent and presence. For here whatever we have done prevails; but there, in no way. If someone, tell me, were to place us in a burning furnace for even a short time, would we not endure everything to be delivered, whether we offer money or endure slavery? How many have fallen into grievous diseases, and were ready to give everything to be saved, if an option were proposed to them? If, therefore, in this life a disease of a short time so affects and saddens us, what shall we do there, where there will be no benefit of repentance? With how many evils are we all now filled, and we do not perceive it? We bite one another, we consume one another, injuring, accusing, blaming; we are gnawed by the glory of our neighbors. And attend to what is worse: when someone wishes to undermine the reputation and fame of a neighbor, he says: "So-and-so said this about him; God, forgive me, do not discuss me about this, I owe an account of what I have heard." What then do you say? What do you say at all, if you do not believe? Why do you say it, so as to make the incredible [nay, the credible] a matter of much dissemination of rumor? Why do you carry about everywhere a report that is not true? Do you yourself not believe, and do you ask God not to discuss you about this? Do not say it, therefore, but rather do it, and you will be utterly delivered from fear.
But I know not whence this disease has fallen upon men: for we have become talkative and whisperers, nothing remains in our mind. Hear a certain wise man warning and saying: "Have you heard a word, let it die in you, be confident, it will not burst you," and again, "The fool has heard a word…
and she travailed as from the face of a woman in labor who brings forth. We are prepared for evil speaking, instructed for condemnations; and if we did no other evil, this would be sufficient to destroy us, and to cast us into hell, and to overwhelm us with ten thousand evils. And that you may know entirely, observe the prophet saying: "You sat," he says, "and spoke against your brother." But you say, Not I, but him. Indeed, it is you: for if you did not say it, another would not hear; yet if he could hear, still you would not be the occasion of that sin. For it is necessary to overshadow and cover the faults of neighbors; but you bring them into display under the pretext of goodness, and you are not made an accuser, but a whisperer, and a delirious and foolish person. With a defiled mouth you confuse yourself with him, and do not perceive it. But observe how many evils are propagated from this: you provoke God to indignation. Do you not observe Paul saying concerning widows and women? "Not only are they idle," he says, "but also gossips and busybodies, going about from house to house, and speaking things which they ought not." Hence, even when you believe them concerning matters spoken against your brother, still you ought not to repeat them, let alone when you do not believe. But everywhere you inspect what is your own; do you fear being examined by God? Fear, therefore, lest you also be judged for verbosity; for here you cannot say, "God will not judge me for verbosity," for this thing is verbosity. What evil have you made public? What have you augmented? For this is what will exterminate us; therefore Christ used to say: "Do not judge, that you may not be judged." But we have no reason for this, nor does that parable of the Pharisee impose moderation upon us. And he was saying a true thing, "That I am not as this publican," and he was saying it with no one listening, and yet he was condemned. If he was saying a true thing, and with no one listening, and yet was condemned: he who says false things, and things which he himself does not believe, everywhere carrying them about like talkative women—what evil will he not suffer? What evil will he not endure? Let us now place a door and a guard upon our mouth. For ten thousand evils have often occurred because of verbosity: houses have been overturned, friendships dissipated, and ten thousand other worst things have happened. Do not scrutinize, O man, the causes of your neighbor, but if you are talkative and are held by this vice, speak of the things that are your own to God: for thus that vice will not be a vice, but a virtue; speak of the things that are yours to friends who are very much your friends and are just, in whom you have confidence, so that they may pray for your sins. For if you tell of foreign causes, it will profit you nothing, nor will you gain anything, and you will even be harmed; but if you proclaim the things that are your own, you will have great reward from your Lord. For, "I said," he says, "I will declare my iniquity against myself to the Lord, and you took away the impiety of my heart." Do you wish to judge? Judge what is your own: no one blames you if you condemn yourself; but you will be blamed if you do not condemn yourself; you will be blamed if you do not correct yourself; you will be blamed if you do not grieve. You saw him getting angry; consider immediately also what is your own. And thus you will neither condemn him validly, and you yourself will be freed from the weight of sins. If we thus moderate our vices, if we thus trade our life, if we condemn ourselves, we shall not sin. Perhaps we shall even perform very many good works, established in meekness and modesty, and shall enjoy all things which are promised to those who love God: which may we all attain by the grace and mercy 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 XXII
By faith we understand that the ages were fashioned by the Word of God, so that from things not apparent visible things were made. By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained testimony that he was righteous, God testifying to his gifts; and through it, though dead, he still speaks. Faith has need of a brave and manly soul, one that rises above all visible things and surpasses the infirmity of human reasonings. For no one can become faithful in any other way, unless he withdraws himself from common custom. Since, therefore, the souls of the Hebrews were weak, and had indeed taken a beginning from faith, but through the sufferings of tribulations were becoming faint-hearted, and were bearing them less patiently and were being shaken, he first encourages them from those very things, saying, "Call to mind the former days": then from the divine Scripture saying, "The just shall live by faith": then from reasonings, saying, "Faith is the substance of things hoped for, the conviction of things that are not seen." But now he begins to speak from the ancestors, those great and wonderful men, saying, as it were: If there, where goods were before their eyes, all were saved by faith, much more us. For when the soul has found a companion in the same sufferings, it rests and takes breath. This is wont to happen both in faith and in tribulation. "Therefore," he says, "let there be consolation among you through mutual faith." For the human race is very incredulous, and neither confident of itself, nor fearing for those things which it judges it possesses; but it has much care for the glory which is deferred by many. What, therefore, did Paul do? He exhorts them from the fathers, and first from common understanding. For tell me, he says, since faith is accused as if it were a thing which cannot be demonstrated, and which is rather a deception: therefore he shows that the greatest things are perfected by faith, and not by reasonings. And how does he show this, tell me? It is manifest, he says, that even from things not existing God made what is, and from things not apparent things that are apparent, and from things not subsisting things that subsist. And whence this? Because He made these things by His Word. Reasoning indeed does not help us in this, but even the contrary, as if it thinks that things that are apparent were made from things that are apparent. Therefore, for the most part, philosophers say nothing is from nothing existing, as animals are existing, and perceiving nothing by faith: but they themselves are also reproved; when they have said something great and valid, they say it is to be perceived by faith, such as that God is said to be without beginning and unbegotten; for reasoning does not help us in this, but even has the opposite effect. Attend.
B Whence, then, he says, do we have it that God has done these things? Reasoning does not support us, for no one was present when these things were coming to be. Whence, then, is it certain? Is it not manifest that it is a matter of faith? "By faith we understand," he says, "that the worlds were framed by the word of God." By what faith? Because the things which are seen were made not from things that appear; this, however, is a matter of faith. But after he said what is common, he then clarifies it in the persons. For a glorious man is equal to the world: and this he indicated later on. Because, therefore, he established this cause in a hundred or two hundred persons; then seeing the small quantity of the number; he added: "Of whom the world was not worthy." And contemplate whom he places first: him who suffered evils, and this at the hands of a brother. This suffering was proper to these [men]: "For you," he says, "have suffered the same things from your own countrymen." Abel was killed by his brother, having done no wrong, but because of God, out of envy; showing that they too were suffering envy. He indeed honored God, and died for the honor of God, and has not yet obtained the resurrection; but his desire is indeed manifest, and the things that were to be done by him were done: but the things which were expected to be given by God have not yet been bestowed upon him. He calls the sacrifice in this place more honorable and clearer and necessary. And we cannot say, he says, that it was not accepted: for God did indeed accept it, and said to Cain: "If you offer rightly, but do not divide rightly..." Therefore, Abel both offered rightly and divided rightly. But for these things what retribution did he receive? He was cut off by a brotherly hand, and the condemnation which his father earned because of sin, he himself received first, being upright: and he suffered such cruel things, in that he suffered even from a brother, and was the first to be killed: and living so probitably and rightly, having no example to imitate. For to whom did he attend, such that he imitated him in order to honor God thus? To his father and mother? But they offended God more for such great benefits. Did he attend to his brother? He too offended. Therefore, he found this good of himself. C Who, then, was worthy of so much honor, what does he suffer? He is put to death. How, moreover, did he obtain another testimony, that he was righteous? It is said that fire descended and consumed his sacrifices. "In Abel," he says, "He looked, and on his sacrifices." In the language of the Syrians, it has: "And He set on fire." Since He testified of his righteousness both in words and in works, and though He saw him extinguished on His account, He did not yet reward him, but dismissed him yet thus. But our circumstances are not such. How so, he says? For we have many examples, and exhortations and consolations, ten thousand things, and signs, and miracles performed. Therefore that was true faith. For what miracles did he see, that he might believe that there would be at some time a retribution of good things from God? Did he not possess this virtue from faith alone? What is, "And through it he being dead yet speaks"? Lest he should lead them into much despair, he shows that he in part enjoyed the retribution. How? For his contemplation is great, "And he still speaks": that is, he did indeed kill him, but he did not kill his glory and memory with him: he is not dead: therefore neither shall you die. For by as much as one has suffered bitterer things, by so much more his glory grows. How does he still speak? For this is the indication that he lives, that he is in the mouths of all, that all admire and call him blessed. For he who admonishes others to be righteous, speaks: for discourse does not profit as much as his suffering. For just as the heaven speaks simply by appearing, so also does he while he comes into memory. For he would never be in such admiration, if he had a thousand tongues, if he were living, as the admiration in which he is now. This glory is not acquired without dangers, or simply, nor shall it perish. D By faith Enoch was translated, that he should not see death. By the faith which Abel showed. By what reasoning? As if he were after him, but those things which transpired around him were suitable to call him back and exhort him. How, he says? God foresaw that he was about to perish: for he said to Cain: "You have sinned, cease then." He was indeed honored by Him, but He did not yet reward him. Nor did this lead him to slothfulness; he said within himself: what need is there of labors and dangers? Behold, Abel honored God, and He did not reward him? What utility is there for him in departing? Did he receive punishment from his brother? What will it profit him from this? Let us suppose that the brother will receive bitter vengeance: what is this to the one killed? He said nothing of the sort to himself, nor did he think it; but passing over all such things, he understood that if there is a God, in all ways there will also be retribution, when they knew nothing as yet of the resurrection. But if they who knew nothing of the resurrection, and saw the opposite in this life, were thus pleasing to God: how much more we? For they neither knew anything of the resurrection, nor had examples to which they might look. And this very thing made him more pleasing, because nothing had been rewarded him. For he knew that God is the rewarder of wages. Whence this? For Abel rewarded, he says. Therefore another reasoning suggested [it]; but faith is contrary to the things which are seen. And you therefore, he says, attend to yourselves, and if you see that you receive nothing here, do not be troubled. How so? By faith Enoch was "translated." For the cause that he was translated was that he had pleased: but the cause that he pleased God was faith; for unless he knew that he was about to receive retribution, how would he please God? "For without faith it is impossible to please God." How so? For he believed that if anyone shall have believed that God is, he shall also have retribution. Whence then is one pleasing to God? To believe, he says, it is necessary that He is, not what He is. If, then, because He is, it has need of faith, not of reasonings: thus also...
what pertains to His essence, can it be comprehended by reasoning? For what kind of reasoning is there that might attain to these things? For some say that all things which exist came into being by chance and spontaneously. Do you see that unless we believed concerning all things, not only the retribution, but even as to God Himself what He is, all things slip away from us and do not stand firm? B But many ask whither 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 state. But it is superfluous to inquire into these things. That he was translated, however, and that the other was taken up, the Scriptures have stated; but where they are and how, they have not added. They say nothing more than what is necessary. For this was done, that is, what is said concerning the translation, at the very beginning, so that the human soul might receive hope, and that death might be dissolved, and the devilish tyranny condemned: for he was translated not dead, but so that he should not see death. Therefore it added, "He was translated alive, because he pleased God." For just as any father who has threatened his son, wishing, immediately when he has threatened, to make the threatening more lenient: so also God sustains and patiently tolerates, in order that He may meanwhile correct him and warn him, allowing the threat to remain firm. So also God, that I may almost say in human fashion, did not sustain it, but immediately showed that death is dissolved. And first He allows death to occur, wishing to frighten the father through the son. Wishing, indeed, to show that in truth the sentence remains firm, He subjected not the wicked immediately, but even him who had pleased Him to punishment—I speak of blessed Abel—and C almost immediately after him He translated Enoch, and He did not resurrect him, lest they should presume, nor be made confident, but He translated him alive; by Abel indeed striking terror, but by this one inciting to the emulation of pleasing Him. Therefore, those who say that all things are ruled by chance and fortune, and do not hope for a retribution, do not please God, just like the pagans. For to those who search, He is rendered a rewarder of good works, and through the intellect, a compensator for reward.
Since, therefore, we have a rewarder of reward, let us so live that we may not be deprived of the rewards which are appointed for virtue. For it is worthy of many tears that such a vicissitude should be despised, that such a reward should be disdained. For just as He is rendered a rewarder of reward to those who seek Him: so also, on the contrary, it will happen to those who do not seek God: "Seek," He says, "and you shall find." But how can the Lord be found? Understand how gold is found: with much labor. "I sought with my hands," he says, "by night in His sight, and I was not disappointed." This is it: as we seek what was lost, so let us seek God. When we have lost something, do we not turn our mind thither? Do we not examine everything? Do we not, if there is need to go along long paths, go? Do we not promise money? By way of example, suppose a son of ours had perished; what would we not do? What land, what sea D would we not traverse? Do we not even spend money, and finally do everything so that we may find him? And if we find him, we hold him, we clasp him, we embrace him, we do not abandon him. And we are ready to deal in everything so that we may find what we seek, and when we find it, we rejoice greatly: how much more then does it befit us to do this in finding God? As when we seek any of the necessities—moreover, not even thus, but much more. Nevertheless, because we are weak, at least seek God as you seek your money or your son. Do you not travel long journeys for this? I ask, have you ever traveled any paths for this cause? Indeed, for money you inquire into everything curiously; indeed, when you have found it, then you become confident and more arrogant. "Seek," He says, "and you shall find." For the things that are sought require great care, especially in the cause of God: for many are the impediments, many the prohibitions, many the things that shadow our intellect. For as the sun is indeed bright, and set in the midst for all, and we have no need to seek it; but if we shadow ourselves in the lower things, and as if we wander about everywhere, we shall have need of much labor so that we may be able to see the sun: so also in this cause, if we bury ourselves in the depth of evil desires, if in the darkness of passions and in worldly affairs, we shall scarcely be able to open our eyes, scarcely look back, scarcely behold. He who is buried in the lower things—the more anyone intends toward the higher things, the more he approaches the sun. Let us therefore shake off the dust, let us break through the mist that lies upon and presses us: it is indeed dense and tight, and does not permit us to look. And how, you ask, is this cloud broken? If we draw to ourselves the rays of the sun of justice. "The lifting up," he says, "of my hands is an evening sacrifice." With our hands let us also lift up our minds. You know, you who have been initiated, what I think, that you recognize what is said, and you see what I have signified. Let us lift our mind on high. I know many men, almost hanging from the earth beyond measure, and extending their hands, and exhausted, because they cannot be suspended in the air, and praying with such alacrity. And I desire you to be so always; and if not always, at least more often; if not more often, at least for the most part, either in the morning or in the evening. For tell me, can you not extend your hands? Extend your will: extend it as far as you wish: if you wish, up to heaven itself, if you wish, even up to the summit to attain, and if you wish to stretch still above, it is granted to you: for our mind is higher and more sublime than any wing. But when it has also received grace from the Holy Spirit, how swift and active it becomes; how it circles all things; how it is not carried downward, nor does it fall to the ground! Let us prepare these wings for ourselves; through them we shall be able to fly across the sea, and to escape the fluctuations of this life. The swiftest of birds fly across mountains and hills and seas and crags in a small moment of time without any impediment. Such also is the mind; when it has received wings, when it has departed from worldly things, nothing will be able to seize it; it will be higher than all the fiery darts of the devil. There is no
[...the devil is] A a perfect archer, such that he can reach that height; but he does indeed let fly his darts, for he is shameless. He does not strike, however, but the dart returns to him empty, and not only empty, but it even returns upon his own head. For the dart that is shot by him must by all means strike. For just as a dart shot by men either strikes the person against whom it is shot, or perhaps a bird, or a garment, or a piece of wood, or cuts the very air, so too must the dart of the devil strike by all means; and if it does not strike the one against whom it is aimed, it strikes the one aiming it by all means. And it is possible to recognize this from many examples, because when we are not struck, he is struck by all means. For instance, what do I mean? He laid snares for Job; he did not wound him, but he himself was wounded. He laid snares for Paul; he did not wound him, but he himself was wounded. Everywhere it is thus, if we are awake, if we come to our senses to see what happens: when indeed he has struck, he will be struck, and then much more. Let us therefore turn our swords against him, and, arming and fortifying ourselves with the shield of faith, let us watch with caution lest we be taken captive. The dart of the devil, however, is evil desire: especially wrath; it is fire, it is a flame, it grabs, it consumes, it burns. We, however, extinguish it with long-suffering and endurance. For just as red-hot iron, when it is dipped in water, loses its fire, so the angry person, when running into a long-suffering one, does not harm him at all, but even helps him, and is himself restrained all the more. For there is nothing like long-suffering; such a man is never injured, but just as adamant bodies are not wounded, so too are such souls; for they are found to be superior to the darts. For he is more eminent, and so much more eminent is the long-suffering person, that he does not perceive those who wound. When he is provoked, laugh—but do not laugh openly, lest you excite him all the more, but laugh to yourself for your own sake. For when children strike us with indignation, as if avenging themselves, we laugh. If therefore you laugh, the distance between you and him will be as much as the distance between a child and a man; but if you are also provoked, you have become a child. And in truth, those who grow angry are more foolish than children; for if someone pays attention to a provoked child, does he not mock him? "The faint-hearted," he says, "is full of folly." He therefore who is foolish is a child. And "The long-suffering," he says, "is great in wisdom." Let us therefore attain this great wisdom, so that we may obtain the good things which have been promised to us, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and unto ages of ages. Amen.
HOMILY XXIII
B "By faith Noah, having received an oracle concerning things not yet seen, moved with godly fear, prepared an ark to the saving of his house, by which he condemned the world; and became heir of the righteousness which is by faith." C "By faith," he says, "Noah, having received an oracle," just as the Son of God also said, speaking concerning His coming: "In the days of Noah they were marrying and giving in marriage." For this reason, the Apostle also reminded them by a familiar example. For the example of Enoch was one of faith, but this example of Noah was one of [the destruction of] the unfaithful. This is a perfect consolation and exhortation, when not only those who have believed are found to be approved, but the unfaithful also undergo the opposite. What then, he says, "By faith Noah, having received an oracle"? What is "Having received an oracle"? This is: it was predicted to him. And for what reason is it called an oracle? For he said elsewhere, "An oracle had been given to him by the Spirit"; and again, "And what did the divine oracle say?" Do you contemplate the equality of honor in the Holy Spirit? Just as God gives oracles, so also does the Holy Spirit. And why did he say it thus? For prophecy is called an oracle. "Concerning things not yet seen," he says: that is, concerning the rains; "moved with godly fear, he prepared an ark for himself." For reasoning did not suggest anything in this matter; "they were marrying," he says, "and giving in marriage; the air was clear and serene, there were no signs; nevertheless, he feared." "By faith," he says, "Noah, having received an oracle concerning things not yet [seen], moved with godly fear, prepared an ark for the saving of his house, by which he condemned the world." How? For he showed them to be worthy of this punishment who were not corrected even by that construction. "And became heir of the righteousness which is by faith." For from this he appeared righteous, from the fact that he believed God; for this is the state of a soul which relates itself genuinely to God, and judges nothing more trustworthy than His words; just as unfaithfulness also behaves in the opposite way. Faith, however, is certain, because it works righteousness. For just as we have received an oracle concerning Gehenna, so also did he. Although he was mocked, although he was reproached, yet he paid attention to nothing of the sort. "By faith, he who was called Abraham obeyed God to go out into the place which he was to receive for an inheritance; and he went out, not knowing where he was going." "By faith he sojourned in the land of promise, as in a strange country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise." For whom did he see, tell me, so that he might emulate him? For he had a pagan and idol-worshipping father, he had not heard the prophets, nor did he know where he was going. For since those from the Hebrews who had believed were looking at these things, [as one who was] worth ten thousand prizes, no one yet has received the rewards. He left his fatherland and his home, and went out not knowing where he was going. And what is the wonder if he himself [did] so, when even his seed was to dwell [there] in such a way? Seeing therefore that the promise was being refuted—for it had been said, "To you I will give this land and to your seed"—he saw his son there living as a foreigner; his grandson likewise saw himself living as a foreigner in a strange land, and he was not at all troubled! And in the case of Abraham, perhaps it was rightly done so, inasmuch as the promise was to be brought to effect later; but in the case of his offspring, it was enough of a wonder, although it had been said even to him, that "To you I will give [it] and to your seed": [it was] not, "Through..."
your seed," but, "To you and to your seed." And yet neither he himself, nor Isaac, nor Jacob attained this promise. The first indeed served with a mercenary servitude; the second was driven about; and the third had nearly perished through fear. And some, indeed, he destroyed in battle, while others, had God’s protection not been present, would perhaps have perished as well. Therefore he said: "Since [they] were fellow-heirs of the same promise." Not he alone, he says, but the heirs also. A "In faith," he says, "did all these die, not having received the promises." It is worth asking two questions here: how, when he said above, "Enoch was translated and was not found, so that he should not see death," he now says, "In faith did all these die"? And again, when he had said above, "not having received the promises," he says that Noah received a reward for the salvation of his house, and that Enoch was translated, and that Abel still speaks, and that Abraham received the land: and he said, "In faith did all these die, not having received the promise." What, then, is this? It seems necessary, therefore, to solve the first [point], then the second. "According to faith," he says, "did all these die." In this passage he says "all," not because all died, but because, with the exception of that one man, all these whom we know to have been dead, died. But what he said, "not having received the promises," is true, for this was not the promise to Noah. B For Isaac and Jacob, perhaps, he says, received the land of the promise; but what retribution did Noah and Abel and Enoch receive? Either, therefore, he spoke concerning these three, or if he also spoke concerning those others, there was no promise in this sense, so that Abel should be in admiration, or Enoch be translated, or Noah be saved. But these things came to pass for them on account of virtue, and were as certain libations and first-tastes of things to come. For God, knowing from the beginning that the human race had need of much humility and condescension, bestows not only the things that are to be for us, but also provides for us the things that pertain to this life: just as He used to say to His disciples: "Whoever shall abandon houses, or brothers, or sisters, or father, or mother, shall receive a hundredfold, and shall inherit eternal life": and again: "Seek first the kingdom of God, and all these things shall be added unto you." You see that these are given by Him in the place of an addition and an appendage, so that we may not be exhausted. For just as athletes enjoy every care even at the time when they are set in the contest; but they do not enjoy all rest nor full remission, living under the laws, but afterwards they enjoy all and full [rest]: so also God does not provide in such a way that we perceive all rest here; C He gives indeed even here. "From afar," he says, "seeing them, and greeting them." In this place he signifies something mystical, since all things had preceded which were spoken there regarding future things, regarding the resurrection, regarding the kingdom of heaven, and other things which Christ coming preached: for he calls these the promises. Either, therefore, he says this, or at least [it is] because they did not indeed receive them, but trusting for their sake they departed hence: for they trusted by faith alone. "Seeing them from afar," before four generations: for after so many generations they returned from Egypt. "And greeting them," he says, "and rejoicing." They so trusted concerning them, that they even greeted them. He said this from a metaphor of those navigating, who from afar look upon the desired cities, which, before they enter them, they greet by salutation and make familiar to themselves. "For they were expecting a city having foundations, of which the builder and maker is God." Consider that in this matter they received the promises, that is, by expecting and trusting that they would receive them. If, therefore, to trust is to receive, we can receive in this way. For these, even if they attained none of these things, yet they looked upon them with desire. D Why did this come to pass? So that we might be put to shame, because they indeed did not pay attention to the promises made on earth, but were seeking the future city: while to us God speaks of the supernal city above and below, yet we still seek the earthly one. He said to them, "Because I will give you the present things": because He saw them: but rather because they showed themselves to Him as worthy of greater things, He did not permit them to receive these, but bestowed those greater things upon them: wishing to show to us that they were worthy of greater things, not wanting to be bound to these earthly things: just as if someone might promise childish things to a wise little boy, not so that he might receive them, but so that he might show his philosophy, while he himself asks for greater things. For this is the mark of one showing that, since they were drawing their minds away from the earth with such zeal, [it was] because they were not receiving the things that were being given. And indeed, for this reason their grandchildren receive them: for they were worthy of the earth. What is, "the city having foundations"? For were these not foundations? Who, by comparison to those, are not. "Of which the builder and maker is God." O what a praise of that city! "By faith," he says, "also Sarah herself, [being] barren." In this place he says this, stirring up shame in them, since they appeared faint-hearted concerning a woman. But perhaps someone might say, How by faith, she who laughed? Laughter indeed is from unbelief, but fear is from faith: for what she said, "I did not laugh," was done out of faith. Consequently, unbelief having been evacuated, faith was introduced. "By faith," he says, "also Sarah herself received power for conceiving and retaining the seed." She received power, she who was now mortified and barren. For the obstruction was twofold, one from time; for she had already grown old: the other, however, from nature, for she was indeed barren. "Therefore also from one, and that as good as dead, were born as many as the stars of heaven and as the sand which is by the seashore." Therefore he says, "from one were born as many": not wishing to signify only that he begat, but also that she was made the mother of so many, as many as even the fruitful [are] not. "As the stars," he says, "of heaven." How therefore does he enumerate them often, when he had said: "As the stars of heaven cannot be numbered, so neither your seed." Either, therefore, he spoke hyperbolically, or at least he signified all who are always begotten from that origin. To count the progenitors of one house, however, is easy: "He [is] the father or son of him, and he of him."
If such promises of God are so easily fulfilled in this life, if the things which He promised by way of addition are so amazing and glorious, and so magnificent: what will those be, of which these are the appendages, by which these are given from abundance as a surplus? What, therefore, is more blessed than those obtaining [them], or more wretched than those not obtaining [them]? For if one is expelled from his fatherland, he is judged miserable by men; and he who...
A loses his inheritance seems to be one to be pitied by all. But he who is deprived of heaven, and of the goods stored up there, with how many tears is he to be lamented? Nay rather, he is to be bewailed; for one is bewailed when he has suffered something of which he is not himself the cause; but when anyone of his own free will plunges himself into iniquity, he is worthy not of tears, but of lamentations, or rather, of mourning. For even our Lord Jesus Christ wept and shed tears over Jerusalem, although it was acting impiously. Indeed, we are worthy of ten thousand tears, of ten thousand lamentations. If all the store of the earth should lift up its voice—both stones and wood, and trees, and beasts, and birds, and fishes—and, to speak at once, if the whole world should lift up its voice to lament us, who have fallen from those goods, it would not lament worthily. For what speech could express, what mind could comprehend that blessedness, and that virtue, and that delight, and that glory, and that joy, and that brightness? Which eye, He says, has not seen, nor ear heard, nor has it entered into the heart of man. He did not say that it transcends the heart of man, but that no one has ever understood what things God has prepared for those who love Him. Of which goods God is the preparer and artificer—what must B they be? For if, when He was creating us, and we had as yet done nothing, He bestowed such great goods upon us—paradise, His own converse, immortality, and promised a blessed life free from cares—what will He not bestow upon those who have done so much, and have struggled, and have endured for His sake? He spared not His only-begotten Son, but for our sake delivered His own Son to death, for our sake while we were yet enemies. What things will He not deem us worthy of, if we should become His friends? What will He not bestow upon us? For He is rich, and infinite, and He desires and hastens to have our friendship, yet we do not hasten. And why do I say we do not hasten? We do not even wish to obtain His goods, as He wills, and wills even more abundantly; for He has shown this by what He has done. For we, on our own behalf, hardly despise a few gold coins; but He, for our sake, even delivered up His own Son. Let us, therefore, use the love of God for our own advantage; let us enjoy His friendship. For you are, He says, my friends, if you do what I command you. O ineffable mercy! Those who were enemies and distant from Him by an infinite interval, from whom He differed in everything by an incomparable eminence, these He both makes His friends and calls them friends. What, therefore, ought we not to suffer? What ought we not to willingly endure for this friendship? For we often risk our lives for human friendship, yet for the friendship of God we do not patiently lose even money. C But truly our condition is worthy of mourning, of mourning and tears and lamentations and great wailings. We have been humbled from our loftiness, we have shown ourselves unworthy of the honor of God, we have become ungrateful for so great a benefit, and without grace; the devil has stripped us of all good things. We who had received the dignity of sons, who were brothers, who were heirs, differ nothing from his enemies who injure him. What consolation shall we have hereafter? He called us to heaven, but we have driven ourselves into hell. Lying and adultery and theft have spread over the earth; some indeed shed blood upon blood, while others commit cases worse than bloodshed. But most of those who are injured, most of those whose possessions are taken away, pray for ten thousand deaths rather than to suffer such things; and if they were not held back by the fear of God, they would kill themselves. Are these, therefore, not worse than bloodshed? Woe is me, my soul, for the upright man has perished from the earth, and there is none who works righteousness among men. Now, let us lament for ourselves first. But join yourselves with me in mourning. For perhaps some are gossiping and mocking. Therefore, it is necessary to extend our mourning more, because we have become so insane and demented; and we do not even acknowledge that we are so insane, but we laugh in matters where we ought to groan. For the wrath of God will be revealed, O man, from heaven against all impiety and iniquity. God will come manifest to all, and fire will go before Him, and round about Him a mighty tempest. Fire in His sight will consume and will burn up His enemies round about. The day of the Lord will come as a burning furnace. And no one takes these things to heart, but we despise these terrible and fearsome decrees as if they were fables. No one hearing them is struck with awe or frozen with fear; all have become mockers and deriders. What approach will there be for us, from where shall we find salvation? We have perished, we have been consumed, we have become a laughingstock to our enemies, and a derision to the pagans, and at the same time to the demons. D How much now does the devil exult, and rejoice in his malice: but the angels to whom we have been committed are in confusion. We are all on a precipice, no one is converting, all things have been expended on us in vain, and we appear to you to be delirious. It is appropriate even now to call upon heaven, since there is no one listening, to call the elements to witness: Hear, O heaven, and give ear, O earth, because the Lord has spoken. Give a hand, reach out, you who are not yet swallowed up with those who have perished in the drunkenness of iniquity; you who are sound, [help] those who are laboring; you who are sober, [help] those who are raging and reveling. Let no one, I beseech you, prefer their own gratification to the salvation of their friends; and let both injury and rebuke attend to one thing only, that is, to the benefit of one's neighbor. When fever has seized anyone, even servants rule over their masters. For when he is on fire, his soul is confused. Therefore, the order of servants stands by, they obey no one, nor do they recognize the rights of masters to the injury of the master. Therefore, I beseech you, let the daily wars, the sinkings, the ten-thousand-fold destructions round about, change you; on every side the wrath of God has encompassed us. But we, as if pleasing God, prepare our hands for avarice with the utmost confidence; no one to help, all for plundering, no one to act as an advocate; everyone hastens how he may increase his own substance; no one [thinks] how he may help the needy; everyone thinks about how he may add to his money, and has much anxiety; no one [thinks] about how he may save his own soul; fear has seized all, lest they be reduced to poverty; but that we may not fall into hell, no one labors, no one trembles. These things are worthy of mourning, these of accusation, these of reproach. I would not speak these things, but I am compelled by grief. Forgive me, for by excessive grief...
I am compelled: I am forced by my mouth to utter many things even which I do not wish; I look upon a most cruel wound, and without remedy I behold a disaster greater than any consolation or exhortation: the evils which have occupied us are greater: we have perished. "Who will give water to my head, and to my eyes a fountain of tears, that I may weep?" Let us weep therefore, most beloved, let us weep and lament. For perhaps there are some here now saying, "He always names mourning to us, always lamentations, always tears." Believe me, I would not wish for these things, but rather to go through your preachings and praises; but now the time demands these things. It is not an evil, most beloved, to lament, but to do things worthy of lamentations; it is not the lamentation that is to be avoided, but the doing of things worthy of lamentation: you are not delivered to torments, and I do not weep; you do not die, and I do not lament. For if a body lies dead, you call everyone together so that they may congregate, and you consider him lacking in compassion who perhaps has not wept: but the soul has perished, and do you say, Do not weep? But I am not able to be a father and not weep: I am a father consumed by affection and love for you. Hear what Paul cries out: "My little children, of whom I am in labour again." Like a woman in labour, he emits bitter voices: for as she does, so do I. And would that it were possible for the very experience of my mind to be known to you, so that you might recognize that I am more ardent than any woman and widow who is prematurely widowed. Not so does she weep for her husband, nor a father for his son, as I do for this people of ours. I see no progress; everything has turned into crimes and accusations; no one has the purpose of pleasing God; but, he says, let us speak ill of this one and that one; this one is unworthy of the clergy, that one lives basely. We who ought to be weeping for our own evils, judge others: but if we were pure from sins, we ought not to do this. "For who discerns you?" he says, "or what have you that you have not received? And if you have received, why do you boast as if you had not received?" But why do you judge your brother, yourself being accumulated with ten thousand evils? When you have said, "He is malignant and prodigal and most wicked," understand yourself and examine with diligence those things which are yours, and let it repent you of your words. For there is not at all, there is not any such exhortation to virtue as the remembrance of sins. If we should revolve these two things in our mind, we shall be able to attain the goods which have been promised, we shall be able to be cleansed and washed: let us only set it in our mind, most beloved, that the solicitude for this matter must be had; let us grieve here in spirit, lest we grieve there in punishment, but rather that we may enjoy eternal goods, where there will be no pain, no sadness, no groaning, so that we may perceive those goods, which exceed the human mind, in Christ Jesus our Lord, to whom is glory for ever and ever. Amen.
HOMILY XXIV
"According to faith all these died, not having received the promises, but beholding them afar off and saluting them, and confessing that they are pilgrims and strangers on the earth." For by saying such things they signified that they were seeking a country. And if indeed they had remembered that from which they had gone out, they would have had the time to return: but now they seek a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God: for He has prepared for them a city. The first virtue, and the whole of virtue, is to be a pilgrim and a stranger to this world, and to have nothing in common with the things of this age, but to be removed from them as a pilgrim, just as also those blessed ones of whom he says: "They went about in sheepskins, in goatskins, being needy, distressed, afflicted, of whom the world was not worthy." Those men said that they themselves were pilgrims. Paul, however, said something more: he did not say he was a pilgrim himself, but dead to the world, and the world to him: "To me," he says, "the world is crucified, and I to the world." We indeed, living as citizens of this world, thus trade for all things in this life: and what these were to the world, that is, pilgrims and dead, that are we to heaven; but what they were to heaven, that is, living and citizens, that are we to the world. Therefore we are dead, because we have denied the life which is truly life, and have chosen this temporal one: therefore we provoke God, because with the heavenly fruit and joy proposed to us, we pant after earthly things, and we do not wish to be cut off from earthly things; but like certain worms from earth to earth, and again from it into it, they are converted: so also we thoroughly, we do not wish to look back even a little, nor to take ourselves away from the causes of men; but as if immersed and struck by a certain satiety and drunkenness, we are stupefied imagining: and as those who are held by a heavy and sweet sleep, not only at night, but even when the light itself comes, and when it has become bright day, they lie in bed, and are not ashamed, indulging their own pleasure, and making the time of operation and haste, a time of sleep and sloth: so also we, with the day approaching, with the night departing, but rather with the day standing forth. "Work," he says, "while it is day." While the day therefore stands forth, we work all things that are of the night, sleeping, seeing dreams, delighting in imaginations, and with the eyes of the mind and body closed we are insane, we speak what is alien; and if anyone should pierce us with a deep wound, not even so do we feel it, and if anyone should tear away all our substance, and if anyone should set fire to our very house: but rather we do not wait for others to do this, but we ourselves do this, goading ourselves through every day, and striking ourselves, lying basely, and stripped of all glory, all honor; and our base deeds we neither hide, nor do we ask others to conceal them, but in the midst of baseness we are set for a laughingstock and a crime to those passing by and seeing. Or do you think that even they themselves malignant do not laugh at those similar to their own morals [and blaming them]? For God shows to us, and has injected an inviolable judgment, which can never be corrupted, if we come to the foundation of iniquity. Therefore even if they are malignant, they condemn themselves; and if anyone calls them this very thing which they are, they are ashamed, they are indignant, they think it an injury: although they condemn not by works, but by words, which they do in their own conscience, but rather even by the works themselves. For when they secretly and
A perform these things, they pronounce a great judgment of their own opinion, whatever they may hold concerning that matter. For malice is manifest, and all its accusers stand out, even those who attack it and are involved in it. Yet virtue is of such a nature that even among those who do not follow it, it is held in admiration. For the fornicator praises the chaste, the covetous accuses iniquity, the irascible admires patience and blames faint-heartedness, and the profligate blames profligacy. How then does a man commit these sins? Not because he judges it to be good, but from much negligence; otherwise, he would not be ashamed, nor would he deny that he had committed it when accused by another. However, many, being overcome and unable to bear the confusion, have hanged themselves with a noose. So great is the witness of good and honest things within us, just as honest things are clearer even than the sun, and their opposites are deformed.
B “They were strangers,” he says, “and pilgrims,” the saints. How and in what manner? But where does Abraham confess that he is a stranger and a pilgrim? Perhaps we shall find that he himself also confessed this; yet David confessed it: “For I am a stranger,” he says, “and a sojourner, as all my fathers were,” who lived in tents, who bought graves with money: it is certain that they were strangers, so that they did not even have a place where to bury their own. What is this, then? Did they say they were strangers of that land which is in Palestine? By no means, but of the whole world; and deservedly, for they beheld nothing in it of the things they desired, but all things were strange and foreign. They indeed desired to cultivate virtue; however, there was much iniquity in this world, and all things were strange to them: they had no friend, no acquaintance except a few. C How, he says, were they strangers? Their concern was not about the things of this world; and this they demonstrated not only by words, but by the things themselves and by their deeds. How? God said to Abraham, "Leave your country," which was thought to be his country, "and come into another land": and he was not detained by the love of his own, but like a stranger about to depart from a foreign land, so he left that country without any compassion. He said to him, “Offer me your son”: and as if he did not have a son, so he offered him: as if he did not have human nature, so he offered him. He possessed money in common with those passing through, he accounted it for nothing: he yielded primacy to others, he gave himself up to dangers, he suffered ten thousand evils: he did not build elegant houses, he did not live in luxury, nor was he careful about garments, which are all accustomed to be in this life; but he carried out all things which pertain to the heavenly city, he demonstrated hospitality, brotherly love, alms, patience, a contempt of money, a contempt of present glory and of all other things which are in this world. His son also was such: he was agitated, he suffered persecutions, he was attacked, and he yielded and obeyed, as one established among strangers. For strangers endure whatever they suffer, inasmuch as they are not in their own country. D And when his wife was taken away, he endured even this, as one among strangers. But all things which he did pertained to the heavenly homeland, demonstrating modesty and honesty. For after he betrothed her, he did not associate with that woman, but when the vigor of youth had passed, then he took her: showing that he did not do this for the sake of lust, but as one ministering and serving the divine promise. What then of Jacob? Did he not seek only bread and clothing, which pertain to strangers, who fall into great poverty? Did he not depart suffering persecution, like a stranger? Was he not a hireling? Did he not suffer ten thousand evils everywhere, like strangers?
These things, he says, they said, seeking a homeland. O what a difference! They indeed were in labor day by day, wishing to be freed from this life and to return to their own homeland: but we on the contrary do: if a fever attacks, we abandon everything, like weeping little children we fear death. And we deservedly suffer this: we conduct ourselves in this life as if we were strangers, and not as those who are hastening to their homeland, but as those about to go to punishments. Therefore we grieve and fear, because we have not used these things as we ought, but we pervert the order: therefore we lament, when we ought rather to rejoice: for this reason we are terrified like certain murderers and leaders of thieves, when they are to be led to the tribunal, and considering all the evils which they have done, and therefore they fear and tremble. But those fathers were not such, but they were hastening: but Paul also groaned with them: "We ourselves," he says, "groan in this world, being burdened." Such were Abraham, and those others: for they were strangers in this whole world, and they were seeking a homeland. Whose, or what kind? Surely that which they had left? By no means: for what prevented them, if they wished to return again, and be made citizens? But they were seeking that which is in the heavens, and they were hastening to depart from here: thus they pleased God. Whence God is not ashamed to be called their God. O what dignity, that He should deign to be called their God. What do you say? He is called God of the earth, and God of heaven, and as if He set down some great thing when He said: God is not ashamed to be called their God. This is great, and truly great, and a sign of much blessedness. How? Because He is called the God of the earth and of the heavens, just as He is also called the God of the pagans, because He Himself created and constructed all things: but He is not called God of those saints in that way, but as some close friend. By an example I will make clear to you what I am saying. For instance: as in great houses, when some of those who are first in the house are reliable ones, and have been greatly approved, and all things have been entrusted to them, and they have much confidence concerning their masters, yet their master is called: and one will find many so called. But what am I saying? For just as He can be called the God, not of the nations only, but of the whole world: so He could be called the God of Abraham. But you do not know how great is this dignity, because we do not even attain to it. For just as now the Lord is called the God of the Christians, and yet this name exceeds our dignity: how much more, if He is called the God of one man? Understand how great is the magnitude, that He who is called the God of the world, is not ashamed to be the God of someone.
A For they do not merely equal them to the world, but they weigh the merits of the saints against thousands of such things: for better is one who does the will of the Lord, than ten thousand wicked ones. But that they thus called themselves strangers is manifest. But let it be so: perhaps they said they were strangers on account of their pilgrimage; but what of David? Was he not a king? Was he not a prophet? Did he not live in his own country? Why then did he say: I am a stranger and a sojourner? Tell me, holy David, how are you a stranger? As my fathers, he says, for they also were strangers. We have, he says, a country, a country in truth. How then are you a stranger? On earth, he says. B Consequently they were also on earth; as they were, he says, so am I; as therefore he is, so were they. Let us therefore also become strangers, so that God may not be ashamed to be called our God. For it is a confusion for Him when He is called the God of wicked men, and He Himself also confounds them: just as He is also glorified when He is called the God of kind and excellent men who cultivate virtue. For if we avoid being called masters of wicked servants and forsake them; and if anyone calling us says, because he performs many evils, "Is he your servant?" do we not immediately say, "By no means," repelling the disgrace? For there is a certain relationship of the servant to the master, and the disgrace passes from the one to the other. C But they were illustrious, and so full of confidence, that not only was He not ashamed when He was called their God, but He Himself said to them: I am the God of Abraham, and the God of Isaac, and the God of Jacob. Let us therefore, O beloved, let us become strangers, so that God may not be ashamed of us and deliver us to Gehenna. D For such were those who said: Lord, have we not prophesied in thy name? Have we not in thy name done many wonders? But pay attention to what Christ says to them: I do not know you: which masters certainly do when wicked servants run to them, wishing to ward off disgrace from themselves: "I do not know you," they say. Why then do you punish those whom you do not know? "I do not know" He said otherwise: that is, I deny you and avoid you. But far be it from us to hear this voice of denial, and destruction, and trembling. For if those who drove out demons and performed prophecies, because they did not have a fitting life, were denied: how much more us. How is it possible, someone says, that those who performed prophecies and signs and drove out demons, should be denied? Perhaps they were faithful, and afterwards they were changed and became depraved; on account of which their first virtue profited them nothing. For it is not necessary only to have clear beginnings, but also a clearer end. For tell me, does not an orator hasten to appear clearer toward the end of his speech, so that he may depart with applause? Does not a craftsman demonstrate his works more clearly toward the end of his completion? Does not an athlete, unless he shows a clearer end, and continues always exulting until the consummation, as if having conquered all, if he is conquered by the last, do not all things become fruitless for him? Does not a helmsman, if he crosses the whole sea, but breaks his ship near the harbor, lose all his previous labor? What also of a physician? Does he not, if he has freed a sick man from a disease, but when the sick man was about to reach the perfection of health, he then corrupts his health, does he not, I say, corrupt and destroy the whole work? A So also it happens in virtue. As many as did not set a competent and consequent and harmonious end for their beginnings, have perished and been corrupted. For such are those who spring forth from the very prisons illustrious and exulting, but afterwards behave more loosely and laxly: therefore they are cheated of the palm, and are not acknowledged by the Lord. Let us therefore hear these things, we who love money; for the iniquity of greed is greater: For the root of all evils is avarice. Let us pay attention, we who wish to increase our substance, let us pay attention and rest from avarice, lest we hear what they also heard. Let us now hear these things and tremble, lest we then hear them badly: let us now pay attention with fear, lest we then pay attention with punishments: Depart from me, I have never known you, not even then, he says, when you were showing prophecies and driving out demons. Perhaps in that place it also signifies something else, and because even then their lives were very evil: for truly in the very beginnings grace operated even through the unworthy. B For if it operated through Balaam, much more even through the unworthy, for the sake of profiting others. But if signs and wonders were of no avail to free them from punishments, much more so, if anyone should be established in priestly dignity, and if he should reach a higher honor, and if grace should operate in his ordination, for the sake of those who have need of the leaders: he himself will nevertheless hear, "I have never known you, neither then, nor when grace operated in him." O how great is the purity of life! How much is sought before God! How it suffices to introduce us into the kingdom! But an absent person will betray a man, even if he should be able to show ten thousand signs and wonders. C Nothing so delights God, as an excellent conversation. For if you love me, He says, He did not say, "Perform signs," but He says, "Keep my commandments"; and again, "You will be my friends, not if you have driven out demons, but, if you keep my words." Those indeed are of divine gift, these however, after the gift of God, are also of our own endeavor. Let us therefore hasten to become friends of God, and not remain enemies. We always say these things, we always admonish both you and ourselves with these things; but nothing more is done: on account of which I also fear. And I would indeed wish to be silent, lest danger grows for you: D for by hearing often, and not acting even so, the Lord is provoked. But I also fear another danger myself: this is, of my own silence, if indeed I should be silent having been established in the ministry of the word. What therefore shall we do, so that we may be saved? Let us set upon virtue when we have time, let us distribute virtues among ourselves, as farmers distribute agriculture for themselves: in this month let us overcome backbiting, injuries, wrath, injustice; and let us say, "Today let us correct ourselves from this vice": in that month let us teach patience, and in another another virtue: and when we have perceived this virtue in habit, let us pass to another: as the disciples are accustomed, who guard what they have acquired; but what they have not yet learned, they acquire by learning; let us also learn. After this virtue let us come to the contempt of money. And first
withdraw our hands from the greed of having more, and then let us give alms. Let us not confuse everything at random, so that with the same hands we kill and with the same hands we show mercy. After this virtue, let us proceed to another, and from that to another. Let impurity, and foolish talk, and buffoonery not even be named among you. Let us correct ourselves in these things in the meantime: they are not tasks requiring labor or expense or sweat; it suffices only to will it, and all things are furthered. There is no need to travel a long road, nor to cross an infinite sea, but only to hasten, to show eagerness, and to put a bridle on the tongue. Let us repel vain injuries, angers, greeds, absurd delights, and elegance regarding bodily things; let us cast out from our souls the love of money, perjuries, and frequent oaths. If we cultivate ourselves with such husbandry, both pulling up the former thorns and casting the heavenly seed, we shall be able to attain the promised goods. For the true husbandman will come, and he will store us in his barns, and we shall merit all things; which may we all worthily perceive, by the grace and clemency of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, empire, honor, now and always, and for ages of ages. Amen.
HOMILY XXV
ABy faith Abraham offered Isaac when he was tested, and he who had received the promises was offering his only-begotten, to whom it was said, In Isaac your seed shall be called: counting that God is able to raise even from the dead; from whence he also received him in a parable. Truly, the faith of Abraham was great. For in Abel and in Noah and in Enoch there was a struggle of reasonings [f. only a struggle], and there was the task of overcoming human reasonings; but this man had the task not only of exceeding human reasonings but also of demonstrating something more: for indeed the precepts of God seemed to struggle with the precepts of God, and faith opposed faith, and the commandment of God was contrary to the promise. For instance, what am I saying? God said, Go forth from your land and from your kindred, and I will give you this land; and He did not give him that land as an inheritance, nor even a footprint of soil. Do you observe how the things that were ordered seemed to be contrary to the promises? Again He said, For in Isaac your seed shall be called; and he believed: and again He says, Sacrifice him to me, he out of whose seed the whole world was to be filled. Do you contemplate the conflict between the precepts and the promises? For He was commanding things contrary to the promises; and yet that just man was not stunned, Bnor did he say he was being deceived. For you, he says, cannot say these things, because He promised you rest and the promise, and brought tribulation; for here He was bringing about what He promised. How so? In the world, he says, you will have tribulation. He who does not take up his cross and follow me is not worthy of me. He who does not hate his soul will not find it; and, He who does not deny all his own things and follow me is not worthy of me; and again, Before kings and governors they will bring you because of me; and again, The enemies of man are those of his own household. But the things that pertain to remission and rest are promised there. But for Abraham, it was the opposite: for things contrary to the promises were commanded to him, so that he might do them; and yet he was neither troubled nor stunned, nor did he consider himself deceived. You, however, suffer nothing outside the promise, and you are troubled: whereas he was hearing contrary things to the promises from the very One who had promised them, and he was not troubled, but proceeded as if they were consistent; and in truth they were consistent: they seemed contrary to human reasonings, but they were consistent with faith. And how, you ask? The Apostle himself taught us. For when he said, Counting that God is able to raise even from the dead: in order to show that out of that same faith, out of which he had believed that He could give him a son when he was not existing, out of this he also believed that He could raise him from the dead, he added, Because by that same faith he believed that even the one who was killed could be raised up. CFor it was likewise a matter of doubt to human reasoning, how He could give a son from a womb that was dead and elderly and become inept for childbearing, and raise up the one who was destroyed. But faith is a leader and companion, proceeding toward future things. And observe: for the prosperous things were his first ones, but the adverse ones were the later ones, around old age. But to us He promised the opposite: for the things that are grievous will be first; lastly, the prosperous and happy. This was said on account of those who dare to say that He promised us goods after death: Perhaps, they say, He even deceived us. For He shows that God is able to raise even from the dead: for if He is able to raise from the dead, He will surely restore all that He promised. For if Abraham believed first, so many years before, that God is able to raise from the dead: how much more ought we to believe. Do you contemplate that, as I have already said, death had not yet entered, and yet He had already brought them to the hope of the resurrection; and He brought them to such satisfaction that they were even ordered to kill their own sons, from whom they hoped the world would be filled, and offered them on account of Him. Here He also shows another thing in what he said: God was testing Abraham. What then? Did God not know that he was a strong and proven man? DWhy then did He test him? Not so that He Himself might know, but so that He might demonstrate it to others, and make his strength manifest to all. In this place, He also shows the cause of temptations, so that they might not think they were suffering those things as if abandoned by God. For now, it is necessary to be tested, because there are many persecutors, many who lay snares: but then what necessity was there? And yet, when temptations were not existing, others were being invented. And this temptation indeed was manifest, because it happened at the command of God: but other temptations were happening by His permission, while this one was even at His command. If, therefore, temptations render [men] so proven, that even when there is no cause, God nevertheless exercises His athletes: how much more ought we to endure all things bravely. But here, signifying another thing, he said,
A *By faith he offered up Isaac, when he was tempted:* for indeed there was no other reason for that offering, except this. Then he pursues the whole meaning. For so that no one could say that he had another son, and from him hoped that the promise would be fulfilled, and therefore confidently offered this one: *He offered up,* he says, *even his only begotten, he who had received the promises.* What do you mean, "only begotten"? What? From whom was Ishmael? I say, he says, "only begotten" in so far as it pertains to the rationale of the promise. Therefore, when he had said, *Only begotten,* he added, *Isaac*; wishing to show that he was the only begotten one of whom it was said: *That in Isaac shall thy seed be called*, that is, from him. Do you see how he admires that which was done by the patriarch? *In Isaac,* he says, *shall thy seed be called*: and he was offering his son to be slain. Then, lest anyone should think that he did this out of despair and through this command had lost the faith of that promise, let him know that in truth this also, he says, was of faith; but he also had that faith, although it seemed to be repugnant to this; but it was not repugnant: for he did not weigh the power of God by human reasonings, but did everything by faith. Therefore he is not afraid to say: *For he is able to raise up even from the dead.* Whence also he received him in a parable, that is, as a type: in the ram, he says. How so? The ram having been slain, the latter was saved. Wherefore he received him through the ram, that one dying for him. These things, however, were certain forms: for this is the Son of God who is slain. And contemplate for me how great is the clemency of God. For since a certain great grace was to be given to men: wishing not to attribute this to grace, but to make it as if it were a debt, he persuaded the first man to hand over his own son for the command of God, so that handing over his Son might not seem to be a great thing, if indeed a man had already done this before Him: so that He might not do this out of grace, but repay it as a debt. For those whom we love, and wish to give this to them, that it may be thought that we had first received something from them, and thus that we gave them all things: and we glory more from that which we have received than from that which we give; and we do not say, "I gave this to him," but, "I received this from him." Whence, when he says, *He received him in a parable*: that is, as it were in a likeness. For as in a parable the ram was Isaac and a type. Since the sacrifice is perfect and Isaac has been slain, in so far as his will was concerned, therefore He gave him back to the patriarch.
B Do you see that what I always say is also shown now? For when we have constituted our mind perfect, and have shown that we despise earthly things, then even earthly things are given to us; but before that, by no means, lest by receiving we should be more bound to earthly things, to which we were already tied. Free yourself, he says, first from servitude, and then receive, so that you do not receive as a slave, but as a master: despise riches, and you will be wealthy; despise glory, and you will be glorious; despise the punishments of enemies, and then you surpass them; despise ease and rest, and then you will receive it, so that when you have received it, you do not receive it bound, nor as a slave, but as a free man: just as we see happens also to little infants. For when an infant desires something childish, we hurry to hide it, such as a ball, and whatever things are like it, lest he be hindered from necessary things: but when he has despised them, and is no longer held by the desire for them, we give them to him without worry, knowing that no harm will come to him thereafter, that passion ceasing which could have kept him away from necessary things. So also God, when He sees that we are not desiring those things which are earthly, then He bestows them upon us to use: and we will possess them as free men and as men, not as boys. And since, if you despise the punishments of enemies, then you surpass them, hear what He said: *If thine enemy hunger, feed him; if he thirst, give him drink*; and He added, *For in doing this, thou shalt heap coals of fire upon his head.* And again, that if you despise riches, then you will acquire them, hear Christ saying: *There is no man who leaveth father and mother, or house, or brethren, and shall not receive a hundredfold, and inherit eternal life.* And that, if you despise glory, then you will acquire it, hear the same Christ saying: *He who wishes to be first among you, shall be your last*; and again: *For he who humbles himself, shall be exalted.* What do you say? If I offer a drink to my enemy, then I punish him more? If I give up what I have, then I have them? If I humble myself, then I become sublime? It is so, he says: for such is my virtue: through contraries, which are contraries, I am present. I am very rich and industrious; do not fear: for nature obeys my will, I do not obey nature: I do all things, I am not ruled by them. Therefore I can transform and transmute and reorder them. And why do you marvel if I can do this in these things? You will find this same thing in all others. If you injure someone, you yourself are also injured; but if you have been injured, then you are by no means injured if you take revenge on yourself, then I do not vindicate you, but I vindicate myself. C *For he who loves iniquity, hates his own soul.* You contemplate that you have been injured: but rather you injure. Therefore Paul also says: *Why do you not rather suffer wrong?* Do you see that this is not to be injured, but when you inflict injuries, then you are more injured. And most people know this in part, such as when they say to one another, "Let us depart from here, do not injure yourself." Why? Because there is a great difference between you and him: for however much you injure, he will judge it glory. Let us understand this in all things, and let us be made high above injuries. How so, you ask? I say: for if we have a dispute with him who is clothed in purple, let us think that if we injure him, we injure ourselves. Why, O man, who are a citizen of the heavens, and cultivate a superior philosophy, do you associate with those who savor earthly things? Even if he possesses ten thousand of money, and is in power and might, he does not yet know your good. Do not, therefore, injure yourself while you injure him: spare yourself, not him; honor yourself, not him. Is not the proverb such? That he who honors another, honors himself: and deservedly; for he does not honor that person, but himself. Hear a certain Wise man saying: *Make an offering to your soul according to its dignity.* What is this? If your di-
- ripuit, he says, do not wish to tear it away: he has done an injury, do not do injuries. Tell me, I beseech you, if some beggar were to take up mud lying in your hall, would you therefore drag him to court? By no means. Why? So that you do not injure yourself, so that all may not blame you. Do this also: the rich man indeed is a beggar, and the richer he becomes, the poorer he exists, with a poverty that is truly poverty. Gold is as mud cast in the hall, not in your house: for your house is heaven. Therefore, if you move courts, do you think that the citizens of the higher fatherland will not blame you? Will they not exclude you from their fatherland, you, so humble, so sordid, so feeble, so abject, that you choose to go to law even for a little mud? For if the world itself were yours, and then someone took it away from you, it would befit you to turn away rather than to litigate. Are you ignorant that if you were to take ten times the value of this world, or a hundred times, or ten thousand times, and still more, it is not to be compared to the least heavenly good? He, therefore, who admires the things of this world, injures them, since you judge those things to be worthy of desire which are far inferior to those others: but rather, you cannot even admire those others: for how could you, who are so fearful regarding these things? Let us therefore cut the ropes by which we are bound and entangled: for all worldly things are indeed this. How long are we intent on things below? How long do we lay snares for one another like beasts, like fish of the sea? But rather, beasts do not lay snares for one another, but for aliens: as for instance, a bear does not easily kill a bear, nor a serpent a serpent, they revere the kinship of their kind: but you, though a compatriot, and having ten thousand laws of nature, kinship, reason, knowledge of God, and ten thousand other things, you kill him who has the same kinship of nature with you, and in all things that are of nature, communicates with you; him you kill, and involve him in ten thousand evils. For what happens? You indeed do not plunge a sword, nor dip it in his throat, and your right hand in his blood; but you commit things more savage. For if you did that, you would at once free him from all cares; but now you afflict him with hunger, slavery, dejection, and many other iniquities. I say these things, and I do not cease, not to provoke you to homicide, as if exhorting you to descend to lesser evils; but so that you do not say that these things which you do are lesser, as if you would not suffer punishments from thence. He who loses, he says, his livelihood, and asks for bread, is afflicted. Let us therefore restrain our hands at some time; or rather, let us not restrain them, but stretch them forth well, not to take away another's property, but to do alms: let us not have a hand that is unfruitful, nor withered. For a hand that does not do alms is withered: but one which also takes away the property of others is wicked and impure. Let no one take food with such hands; for this is an injury to those who are reclining at table. For tell me, if someone were to make us recline on rugs and soft straw and cloths woven with gold in a large and splendid house, and set a multitude of servants before us, then preparing a vessel of gold or silver, and heaping it with food both various and sumptuous, and gave us the opportunity to eat: if only we would allow him to smear our hands with mud or dung, and thus recline with us to eat, would he not suffer that punishment, and would he not judge it an injury? For I think that he would immediately leap up and flee. But now you see not only hands filled with mud, but the very foods themselves, and you do not leap up, you do not flee, you do not rebuke; but if he be in power or authority, you even think it something great, and you think your soul is being delighted, eating such things as are worse than all mud. For it pollutes the soul, not the body, and makes it hard to wash away. You see the one reclining bedaubed from this mud, both his hands and his face, and his house filled, and his table even filled with excrement; and whatever else can be called still more unclean and filthy, those foods are more polluted and wicked. But you, as if honored, are thus affected, and as if you were about to be delighted; and you do not revere Paul, who indeed permits you to go to the table of pagans without any prohibition, but does not wish to permit you to go to the table of the avaricious and those who take away the property of others. For if any brother, he says, is named among you. In this place understand by brother every believer simply, not a monk only. But what is it that makes a brotherhood, if not the bath of regeneration, which makes one able to be called God Father? Therefore, he says, a catechumen, even as if he were a monk, is not a brother: but he who is a believer, even as if he were a layman, is a brother. If any, he says, is named a brother. There was then no trace of a monk, but the blessed Paul was then speaking everything to laymen. If any, he says, brother who is named has been a fornicator, or an avaricious man, or a drunkard, with such a one not even to take food. But when he was dealing with pagans, not so; but, If any of the unbelievers calls you, meaning pagans: if you wish to go, eat everything that is set before you. If any brother, he says, is named a drunkard. O what integrity! But we not only do not flee from drunkards, but we even go to them, participating with them. Because of this all evils happen, all things are confused and perverted, all things have perished. For tell me, if one of such people were to invite you to a banquet, even if you are poor and considered infirm; then if he were to hear from you that these things which you have placed before me were acquired through avarice, and I will not allow my soul to be contaminated by them: does he not revere? does he not blush? does he not feel ashamed? This alone would be sufficient to correct him, and to make him, indeed, with his riches, judge himself miserable, but to admire you for that poverty. For if he saw himself despised with such zeal by you, how do you think he could have been corrected? But we have become servants of men, I know not by what reason, while Paul screams upward and downward: *Do not become servants of men.* Why then have we become servants of men? Because first we have become servants of the belly and of money and of glory and of other similar things, and we have lost the freedom which Christ has granted us. What then awaits him who has become a slave, tell me? Hear Christ saying: *The slave does not remain in the house for ever.* You have a sentence full and perfect, since he will never enter into the kingdom: for this is the house. In the house,
st saying: *The slave does not remain in the house for ever.* You have a sentence full and perfect, since he will never enter into the kingdom: for this is the house. In the house, he says, there are many mansions of my Father. The slave, therefore, does not remain in the house for ever; he calls that one a slave who is a slave to sin. But he who does not remain in the house for ever remains in Gehenna for ever, and will have consolation from no source. Human affairs have reached such an evil state that people even give alms from what they have plundered and entertain many. On account of this, our confidence has collapsed, and we can no longer rebuke anyone. At least now, let us flee the harm that is born from this. As for you who are involved in this mire, occasionally take a rest; cease from such a disease and restrain your impulse from such banquets, if in any way we might even now be able to propitiate the Lord and obtain the good things that have been promised, which may it be our lot to receive one and all in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, power, A honor, now and always, and for ever and ever. Amen.
HOMILY XXVI
*By faith also Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshipped the top of his staff. By faith Joseph, when he was dying, made mention of the departure of the sons of Israel, and gave commandment concerning his bones. By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's commandment. By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.*
Many, he says, prophets and righteous men have desired to see what you see, and have not seen it. What shall we say? Did the righteous know all future things? Indeed, they did. For if the Son was not revealed to some on account of their infirmity, because they could not receive Him, yet to those who shone with the brightness of virtue, He was deservedly revealed. And Paul also says this, that they knew future things, that is, the resurrection of Jesus Christ. Does he not say this? But by faith he speaks of things to come, B not signifying the future age, but the future things of this age. For how would a man living in a foreign land give such blessings? But he attained the blessing again, and he did not take it. Do you perceive that what he said concerning Abraham can also be said of Jacob? For they did not receive the blessings, but those blessings were rendered to their grandsons, yet he himself obtained future things. We find, however, that his brother possessed the world more. But he spent his whole time in mercenary servitude, in dangers, in plots, in deceptions, and in fears; being interrogated even by Pharaoh, he said, *My days are few and evil.* But that other was in primacy and great confidence, and was later terrible to him. Where, therefore, were the good things that came to him, unless in the future? Do you see how some from the beginning, although evil, are nurtured by worldly things, while the righteous are the opposite? Not indeed all of them. For behold, Abraham was righteous, and he possessed worldly things, yet it was with tribulation and with temptations; for riches were only for him, but otherwise everything was full of tribulations for him. A righteous man cannot be without tribulation, even if he is rich. For when he is prepared to suffer losses, to be insulted, and to endure many other things, it is necessary for him to be in tribulation. Therefore, even if he enjoys riches, he is nonetheless not without righteousness. Why is that? Because he is in tribulation and sorrow. If, however, the righteous were in tribulation then, they are much more so now.
*By faith Isaac blessed Jacob and Esau concerning things to come.* Even though Esau is the elder, he prefers Jacob on account of his virtue. Do you see how great the faith was, and from where such C great good things were promised to their children? Certainly from faith, that is, by believing in God. *By faith Jacob, when he was dying, blessed each of the sons of Joseph.* In this place, it is necessary to present all the blessings, so that his faith and prophecy also may be made manifest. *And worshipped,* he says, *the top of his staff.* Here, he says, he not only proclaimed, but he was also so confident about future things as if he were demonstrating them by his own action. For because another king was about to arise from Ephraim, for that reason he said, *And worshipped the top of his staff.* Behold, when he was now old, all the people were worshipping Joseph, signifying the worship that was to be his in the future. And this already achieved effect when his brothers worshipped him; but it was to happen again later through the ten tribes. Do you understand how he predicted future things? Do you see how great a faith he had? How he believed concerning the future? For some things in this life are solely examples of patience, and of how evils must be endured, and that good things are not received here, as happened in the case of Abraham, as in the case of Abel; but other things are examples of faith, as happened in the case of Noah: that God exists, that there is a retribution. For faith is multiform in this life, since there is retribution, and since it must be sustained in a way that is not the same, and there must be striving before rewards or crowns. That, however, which happened concerning Jacob belongs to faith alone: because He promised to Abraham, *To thee and to thy seed I will give this land.* Joseph heard this, even when he was settled in a foreign country, and, though he did not yet see the promise fulfilled, his spirit did not sink; rather, he believed so firmly that he even spoke about their departure and gave a command concerning his own bones. And not only did he alone believe, but he also introduced others to faith, so that they might always be mindful that he would by no means leave his bones there unless he were fully confident of their return. Therefore, when some say: "Behold, the righteous were already concerned about D sepulchers," let us say to them that it was not for that reason; for they knew that *the earth is the Lord's and the fullness thereof.* By no means, therefore, would he who lived in such philosophy be ignorant of this, he who lived for such a long time in Egypt, when it was even permitted, if he wished, to return to his fatherland, and not to mourn, and not to be affected with impatience.
A What then is the meaning of his considering that his bones ought to be brought back from there? It is therefore uncertain why this was done.
But tell me, what of the bones of Moses himself? Do they not lie in a foreign land, as do those of Aaron, Daniel, and Jeremiah? Moreover, we do not even know where the bones of most of the Apostles lie. The sepulchers of Peter and Paul, indeed, and of John and Thomas are manifest; but as for the others, although they are so great, it is by no means known where they are. Let us not, therefore, lament over this matter, nor let us bear it faint-heartedly: for wherever we may be buried, "the earth is the Lord’s and the fullness thereof" (Ps. XXIII, 1); truly, what must be done is brought to pass. But to mourn and to weep and to lament for those who depart from this life comes from faint-heartedness.
"By faith," he says, "Moses, when he was born, was hid three months by his parents" (Heb. XI, 23). You perceive that they hoped these things would be fulfilled in the land after their death, and indeed many things were brought about after their death. But this is said because of some who say: "After death those things are fulfilled concerning them which they did not attain while living: but they did not believe they would attain them, even after death." For Joseph did not say that "while I am living he did not give this land, neither to my father, nor to my uncle," whose virtue he held in high regard. Was he going to make these wicked men worthy of receiving those things for which they were not made worthy? He said none of these things, but by faith he overcame and transcended everything. B And so he runs through Abel, Noah, Abraham, Isaac, Jacob, Joseph, and all the glorious and admirable men; then he increases his consolation and encouragement, bringing down his discourse to weak persons. For if admirable persons were to bear these things bravely, it is no wonder, and it is not so grave; but that it should be that the lesser become inferior to those glorious men, this is grave. And he begins from the parents of Moses, certain ignoble men, who possessed nothing like their son. Therefore, as he proceeds, he creates an increment, as if toward the absurd, enumerating even harlots and widows. "By faith," he says, "the harlot Rahab perished not with them that believed not, when she had received the spies with peace" (Heb. XI, 31). And he sets forth the vicissitudes not only of faith, but also of infidelity, as in the case of Noah.
In the meantime, it is necessary to speak of the parents of Moses. For Pharaoh had ordered all the male infants to be killed, and no one escaped this danger. Whence, therefore, did they hope to save the child? By faith, he says. With what faith? Because they saw an elegant infant, and his very countenance attracted them to faith. Thus, even from the beginning, from the very cradle, much grace was infused into that righteous one, with nature not acting on this. For look: as soon as he was born, the infant appeared honorable; he was not despised. Whose work, therefore, was this? Not nature's, but divine grace's, which also aroused that barbarian woman, the Egyptian, so that she might love, take, and catch him; and yet faith in these people did not have a sufficient argument. What was this, and how great was it, that they should believe from the countenance alone? But you, he says, believe from the things themselves, and you will have many pledges of faith. C For that you receive with joy the plundering of your goods, and whatever such things you have suffered, it was done by faith and patience. But since they too believed, and then were faint-heartedly affected, he shows that their faith also was stretched over many periods of time, just as happened with Abraham, although the things themselves seemed to his mind to be repugnant. "They did not fear," he says, "the commandment of the king" (Heb. XI, 23), although that was being put into action by work, while this is suspicion and naked fear; and this, indeed, was the parents' part. But what did Moses himself bring?
Then he brings forth an example familiar and domestic to them, or rather, something greater and fuller than that. "By faith," he says, "Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to have the temporal enjoyment of sin, esteeming the reproach of Christ greater riches than the treasures of the Egyptians: for he looked unto the recompense of the reward" (Heb. XI, 24-26). As if he were saying to them: "None of you has left behind an ample and bright royal hall, nor such treasures; nor, when he could have been the son of a king, did he despise it, as Moses did." And because he did not simply leave it, he signified it by saying: "He refused." That is, he shuddered at it, he was turned away from it. For with heaven proposed, it was superfluous to admire the hall of the Egyptian kingdom. And see how admirably Paul put that. He did not say, "He esteemed heaven and the things that are in heaven to be greater riches than the treasures of Egypt"; but what did he say? "The reproach of Christ." For he judged it better to sustain reproach for Christ than to be in delicacies: thus, this also by itself was a reward. "Choosing rather to suffer affliction with the people of God." For you suffer for your own selves, but he chose this for the sake of others, and voluntarily threw himself into such dangers, when he was permitted both to live piously and to enjoy worldly goods, rather than to have the temporal enjoyment of sin. He considered it a sin to be unwilling to suffer affliction with others; he thought this was a sin. If, therefore, he judged not being willingly afflicted with the rest to be a sin, then affliction is a great good; for he threw himself into it from the royal height. For he was doing this, preceding many great things. "Esteeming," he says, "the reproach of Christ greater riches than the treasures of the Egyptians." D What is "the reproach of Christ"? This is: to sustain such reproaches as you do now; the kind of reproach that Christ also sustained. And how did Moses sustain it for Christ? For was not Christ the Rock? Thus, indeed, he also sustained the reproach, just as you do. But what is "the reproach of Christ"? That we sustain reproach because we reject ancestral errors, because we suffer evils while running to God. Thus also he was sustaining the reproach of Christ when he heard: "Thinkest thou to kill me, as thou didst yesterday kill the Egyptian?" (Ex. II, 14). This is the reproach of Christ: to suffer evils unto the end and one's final breath, just as He Himself also was sustaining reproaches, and was hearing, "If thou be the Son of God" (Matt. IV, 3), and was hearing it from those for whom He was being crucified—that is, from his own kinsmen. This is the reproach of Christ, when someone sustains reproach from those of his own household, from those to whom he rendered a benefit; for he also was suffering these things because of his own benefit. He aroused them by showing that both Christ and Moses—two famous and renowned persons—suffered the same things. Furthermore, it is more the reproach of Christ
A than that of Moses, since he suffered these things from his own people. Yet neither was he emitting a radiance, nor did he suffer anything, but he endured reproach and bore everything patiently, while they were shaking their heads at him. Since, therefore, having heard these things, they might perhaps desire a reward for themselves, he says: Because both Christ and Moses suffered such things. Hence, he says, delights and remission pertain to the part concerning sin, but to endure reproaches pertains to Christ. What, then, do you desire—the reproach of Christ, or remission and delights? By faith he left Egypt, not fearing the anger of the king: for he endured as seeing Him who is invisible. B What do you mean, that he did not fear? And yet Scripture says this, that on hearing he was afraid, and for this reason he sought his safety in flight, and turned to flight, and stole himself away from the midst, and after these things he was in fear. Attend, therefore, diligently to this saying: that which says, "He did not fear the anger of the king," and concerning his holding his ground again, he spoke. For it was the act of one who fears, not to return again to patronize, nor to undertake the matter; but yet, that he returned again, was the act of a spirit committed to God. For he did not say, "Because they are seeking me and searching, therefore I will not commit myself to them again." Hence also the fact that he returned from his flight was of faith. What then? He did not remain, he says, lest he should precipitate himself into open danger: because this would now be the act of one tempting, to leap into the midst of dangers, and to say: "Let us see if God will deliver me." The devil said this to Christ also: "Cast yourself down." Do you see that this is a diabolical thing, for someone to throw himself into danger uselessly and superfluously, to tempt God if He will save him? For indeed he could no longer preside over them for their governance, as they were so ungratefully disposed, to whom he had performed so many services. It was foolish, therefore, and senseless to remain there. But all these things were done because he was enduring as if seeing the invisible. C If, therefore, we see God always in our mind, if we always turn our mind toward the memory of Him, all things will appear easy to us, all things will be bearable, we will endure all things lightly, we will be rendered superior to all things. For if anyone sees a beloved one, but rather remembers him, he lifts up his soul and becomes sublime in mind, so as to tolerate all things easily, luxuriating in his memory. For he who has in his mind Him who deigned truly to love us, and has remembered Him: when can he feel any sadness, or fear any terrible or dangerous thing? When might he be affected by pusillanimity? Never, of course. For all things seem difficult to us because we do not have the memory of God as we ought to have it, because we do not carry Him always in our mind. By justice, therefore, He might say to us: "You have forgotten Me, I also will forget you." And the evil is doubled: because both we forget Him, and He us: for these two are bound to one another, for two are two. For the memory of God works a great thing—that is, when God remembers us; D but it is also a great thing when we, too, have the memory of Him: for this causes us to choose good things, but that causes us to obtain and lead them to effect. Therefore the prophet said: "I will remember You from the land of Jordan, and from Hermon on the little mountain." This the people declared while established in Babylon, "I will remember You." And we, therefore, as if established in Babylon, although we do not sit in the midst of enemies, nonetheless we are among enemies. Some indeed sat as captives, but others did not even feel the captivity, like Daniel, like the three children, who, although established in captivity, were rendered more illustrious by the king himself who held them captive; in that very province where they were captives, they were worshipped. Do you see how great a thing virtue is? He cared for those established in captivity as for masters, so that you would think him more of a captive than them. Surely it was a wonderful thing, when, if they were established in their own country and were reigning, he would come and worship them? But what was still more wonderful was that, binding them and taking them as captives and having them in his power, with everyone watching, he did not blush to worship them and to offer sacrifice. Observe that in truth those things are real which pertain to God; but human things are shadows. He was ignorant, therefore, that he was bringing masters to himself, and those whom he was going to worship; for he sent them into the furnace: but this was to them as a dream. Let us fear, therefore, most beloved, the Lord; let us fear, as if we were even in captivity, and we shall be more illustrious than all: let the fear of God be present, and nothing will be sad. Even if you speak of poverty, even if of sickness, even if of captivity, even if of servitude, and if of any other of those sad things, they will not only not be heavy, but rather they will be helps to us in adversity. The captives were righteous, and the king worshipped them: Paul was a maker of tents, and they sacrificed to him as to a God. In this place a question occurs, why the apostles prohibited sacrifices, and tearing their garments, led them away from their purpose and intent, and cried out with weeping, saying: "Men, why are you doing this? We also are men subject to the same passions." For Daniel did nothing of the kind. For that he himself was also humble, and no less than them offered glory to God, is manifest from many causes; but chiefly from this, that he was loved by God, it is certain: for He would not permit one assuming to himself the honor of God even to live, I do not say even to demonstrate himself as acceptable. The second is because he spoke with much confidence: "O king! Not in my wisdom was this mystery revealed to me"; and again, he was in the den for God's sake; and because the prophet brought food to him, he said: "God has remembered me." So he was humble in heart, and contrite toward God. For he was in the den for God's sake, and he judged himself unworthy that He should remember him or that he should be heard by Him: but we commit ten thousand wicked acts with presumption, and being more wicked than all, if we are not heard in our first prayer, we depart. Truly there is a great difference between them and us, and as much as there is between heaven and earth, and even more? What do you say? With such great merits after that miracle in the den had happened, he thus thought himself humble. It is so, he says: "Whatever we have done, we are unprofitable servants." So he too was fulfilling the evangelical command preceding, and judged himself nothing. "God," he says, "has remembered me." But his prayer, with what humility it is full! And again the three children thus said: "We have sinned, we have committed iniquity." And everywhere they demonstrate their humility: when Daniel had ten thousand occa
[...reasons] for which he might be puffed up; but he knew that the very causes for which he could be puffed up were the reason he was not, and that he did not corrupt his treasure. For among all men, and in the whole world, he found no joy A in the fact that a king was boasting to his face and offering sacrifice to him, and thinking him to be a god, who was honored as a god over all the earth: for he himself was possessing all the earth: and this is manifest from Jeremiah: *Wrapping*, he says, *the earth as a garment*; and again, *I have given it to Nebuchadnezzar my servant*. And from these things which he was writing to all, this is approved: and that not only where he was, was he held to be admirable, but everywhere, and even more was he esteemed. For just as those present saw him, so did the other nations, to such an extent that even by letters they confessed their own servitude; and what is more to be wondered at, that he was also admirable in wisdom: *Neither are you wiser*, he says, *than Daniel*. And yet after all these things he was exceedingly humble: he was mortified B ten thousand times for the sake of God.
What then, since he was so humble, did he not prevent himself from being adored by the king, nor prevent the sacrifices? This I do not say; for it is enough for me to have proposed the question; the rest I omit, so that I may at least in this way arouse your mind. This, however, I advise: that you take everything for the fear of the Lord. For we have such examples, that in truth we attain to good things even in this life, if we have genuinely and completely concerned ourselves with those that are future. But that this was not done out of pride or arrogance is manifest from what he said: *Let your gifts be to yourself*. And indeed there is another question here: how, while warding them off with speech, he received that honor in his works, and was clothed with the chain. And Herod indeed, when he heard, *The voice of God and not of man*, because he did not give glory to God, C he was eaten by worms, and his bowels were poured out: but this man both rendered honor to God, and not by words only. But it is necessary to say why it was so. In that former case, men were falling into more savage idolatry, but here, not at all. How so? For in order that this man might be taken for such a one, or not taken for one, he was brought back to God: for this reason the preceding text says: *But to me it was not revealed in wisdom*. Furthermore, it does not appear anywhere that he accepted those sacrifices: for he said, it says, that it was necessary to sacrifice, but it is not manifest whether the deed also followed. In the other case, however, they brought bulls to sacrifice, and they called him Jupiter, and him Mercury. Therefore he accepted the chain in order to make himself manifest: but why did he not repulse the sacrifice? For they did not do it there, D but attempted to, and the apostles prohibited it: therefore in this case also it was appropriate to prohibit it quickly and immediately. Furthermore, there the people were many, but here it was a tyrant. Why, then, did he not revoke him? In the preceding passages he said that he did not sacrifice as to a god to the overthrow of the worship of God, but on account of a great miracle. How so? For he had indeed laid down an edict on account of God, so that the honor of God might not be diminished. But those others, not so, but thought they were gods themselves: for this reason they were prohibited. But this man, after he adored, only then did this; for he did not adore as a god, but as a wise man. But it is not clear that he sacrificed; but if he even did sacrifice, it was not with Daniel's acceptance. What of the fact that Belshazzar also named him by the name of his god? Thus he thought nothing great of his gods; when even he called captive the one who had commanded everyone to adore the varied and multifarious image, but was also worshipping the dragon. But those who were in Lystra were much more foolish than the Babylonians: therefore he could not immediately turn them back from this. And many other things can be said on this question; for now, let these suffice. If, therefore, we wish to obtain all good things, let us seek those that pertain to God. For just as those who seek the things of this world fall away from both these and those: so those who prefer the things of God attain both. Let us not, therefore, seek these things, but those, so that we may deserve to receive the goods which have been promised in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, dominion, honor, for ever and ever. Amen.
HOMILY XXVII.
By faith he celebrated the passover and the shedding of blood, so that he who ravaged the firstborn might not touch them. By faith they passed through the Red Sea as if through dry land: which the Egyptians, having attempted, were swallowed up. By faith the walls of Jericho fell, having been circled for seven days. By faith Rahab the harlot did not perish with the unbelievers, having received the spies with peace. Paul is accustomed to argue much among the very things he speaks, and is dense in his thoughts. For such is the grace of the Holy Spirit: it does not contain few thoughts in an abundance of words, but in brevity of words possesses great and abundant understanding. Observe, therefore, how, under the occasion of an exhortation and discussing faith, he commemorates what types they are, and of what mystery, of which we have the truth. By faith, he says, he celebrated the passover and the shedding of blood, so that he who ravaged the firstborn might not touch them. The shedding of the blood of the lamb was sacrificed in the house, and with the blood they anointed the doorposts, and this was a protection from the Egyptian destruction. If, therefore, the lamb's blood in the midst of the Egyptians, and in such great devastation, preserved the Jews unharmed: much more will it save us—not the doorposts, but our souls, anointing them with the blood of Christ. For even now, he who devastates walks about in this deep night, but let us put on the armor of righteousness, which is that sacrifice. He calls the shedding of blood an anointing: for God led us out of Egypt, that is, out of darkness and idolatry. Although what was done was nothing, yet what was brought to pass by it was great: for what was done was the shedding of blood; but what was brought to pass was salvation, and the conclusion and prohibition of destruction. The angel feared that blood; for he knew of whom it was a type; he grew stiff, understanding the Lord's death: for this reason he did not touch the posts. Moses said, Un
gite [anoint], and they anointed and confessed. You, however, possess the blood of the Lamb itself; do you not confess? A By faith they passed through the Red Sea as if through dry land. Again he compares the perfect people to the common people of one place, lest they say: "We cannot do what they were able to do." By faith, he says, they passed through the Red Sea as if through dry land; the Egyptians who attempted this were swallowed up. In this place he brings to their memory the sufferings which they endured in Egypt. How is this? Because it was by faith that they hoped to pass through the sea; for this reason they prayed—but rather it was Moses who prayed. Do you perceive that faith everywhere exceeds human calculation, and overcomes the weakness and lowliness of men? Do you see that as soon as they believed, they also escaped punishments, now in the blood of the doorposts, now in the Red Sea? And this manifested that it was water, for those who came later were swallowed up: from this it appeared not to be a phantasm, but just as in those lions, which were ravaged by them, they showed the truth of things; and as in the furnace, which were scorched: so even now you see that the same things counted for salvation and grace for some, but for others, for destruction. B Such a great good is faith, since even when we come to some despair, then even we are liberated; even if we come to the very point of death, and even if it is despaired of us by all. For what hope was there now? On this side the Egyptians, on that side the sea, and they themselves unarmed: for they were about to perish in the sea, if they wished to flee, or to fall into the hands of the Egyptians. Nevertheless, from a greater despair He liberated them: the very same sea was as dry land to the former, but it drowned the latter like the sea; there it forgot its nature, but here it was even armed against them. By faith, he says, the walls of Jericho fell after they had been circled for seven days. For it was not the sound of trumpets that pulled down the stones of the walls, even if one were to blow the trumpets for ten thousand years, but rather faith is valid for everything. But do you see that everywhere neither the consequence of things, nor the law of nature changes everything, but that everything happens beyond expectation? Therefore, even here, everything happens beyond expectation. For since he was saying up and down that it is necessary to believe and to be ruled by future hopes, he moved all this discourse, showing that not then, but from the beginning all miracles were obtained and perfected through faith. By faith, he says, Rahab the harlot did not perish with the unbelievers, having received the spies with peace. C Therefore, it is quite shameful if you have turned out to be more unbelieving than a harlot; yet she heard men reporting, and immediately believed. For the result also followed her: for while all were perishing, she alone was saved. She did not say to herself: "Because I will be with many of my own kind"; she did not say: "Am I wiser than these wise men, who do not believe, and I should believe?" She said nothing of the sort, but she believed their words, that those things could happen. And what more, he says, shall I say? For time will fail me recounting. Now he does not put names, but finishing with the harlot, and rousing them to shame by the quality of the person, he no longer extends the commemoration of the histories, lest he seem to protract his discourse. Yet he does not explain them, but runs through them, doing both very wisely, both fleeing time, and not taking away the density of his sentiments: for he was neither entirely silent, nor does he become tiresome by saying it; for he did both. For when someone fights bravely, if he persists in the struggle, he exhausts the audience. For he who then wishes to be tiresome to the believer with the length of a sermon, incurs the opinion of ambition: for it is necessary to look out for utility, and to be adapted. And what more, he says, shall I say? For time will fail me recounting Gedeon, Barac, and Sampson, and Jephthe, and David, and Samuel, and the prophets. D In this place some blame Paul, because he established Barac and Sampson and Jephthe among these. What do you say? He puts a harlot, but not these? And do not tell me now of their other life, even if they did not believe, even if they did not shine in faith. And the prophets, he says, who through faith conquered kingdoms. Do you see that their life is not testified to here as being clear; nor was this what was sought, but the reason was about faith. For tell me, did they not obtain everything by faith? By faith, he says, they conquered kingdoms. Gedeon indeed even performed justice. Which, he says, of them? Who are these of whom he speaks? For he speaks of mercy in this place, which David had; for I think he says this about him. They obtained the promises. What sort? Those about which it was said that his seed shall sit upon his throne. They stopped the mouths of lions, they extinguished the power of fire, they put to flight the edges of swords.
Commentary
Consider how they were in the very midst of death: Daniel surrounded by lions, the three children walking in the furnace, the Israelites, Abraham, Isaac, and Jacob in various temptations; and not even so did they despair. For this is faith, that when things turn out to our contrary, then we believe: because nothing happened contrary, but everything came as a consequence and orderly. They put to flight the edges of swords. I think he speaks about the three children again. They grew strong from infirmity. He signifies the time after they returned from Babylon. For I think this is from infirmity; that is, from captivity, when the Jewish state was already in despair, when it already differed nothing from the dead. For who did not despair that they could return from Babylon? And I do not say return only, but even to become stronger. They had routed the camps of the foreigners. But nothing of the sort happened to you, he says. But these are forms of things to come. Women received their dead by resurrection. He speaks of those things which happened around the prophets, signifying Elisha and Elijah, who were raising the dead. But others, he says, were stretched out, not accepting redemption, so that they might obtain a better resurrection. But we have not obtained a resurrection. But we can show that those, he says, were cut to pieces, and did not accept, so that they might obtain a better resurrection. For why, tell me, did they not wish to live in the present life? Is it not because they were awaiting a better one? So that when they would raise others, they themselves yet desired to die. It is clear, therefore, that in order that they might obtain a better resurrection, not indeed [as] such a resurrection as those sons of those women had received. InA this place it seems to me that he signifies John and James: for distention is called beheading. For they could have seen the sun, they could have not rebuked, yet they chose rather to die, while they themselves raised others, so that they might obtain a better resurrection. Others, however, experienced mockings and scourgings, and moreover chains and prisons.
In these he makes an end, because these were most strongly joined by a familiar likeness, and these brought the greatest consolation to them. For when anyone is detained in the same cause, or in the same passion or sadness, he receives solace from the likeness of one who suffers with him: otherwise, as if you should speak of some worse passion, if it did not arise from the same cause, it profits nothing. Therefore he concludes his discourse on this, mentioning chains and prisons and scourgings and stonings, signifying Stephen and Zacharias. Therefore he added: *They were slain with the sword.* What do you say? Some indeed escaped the edges of the swords, but others failed in the slaughter of the sword. What is this? Which of these do you praise, what do you admire? This or that? Yes, he says: this indeed is nearer to you, but that is laudable, because faith prevailed even about death itself, and it is a type of things to come. For there are two miracles of faith: because it obtains great things, and it suffers great things, and considers it nothing to suffer. And you cannot say, he says, that they were certain sinners and the lowest. For if you compare B the whole world on the other side, I find them better in the weight of virtue, and attracting the balance, and standing forth much more honorable. What, therefore, could they receive here? In this place he excites their mind, that they may not cling to present things, but may savor superior things, and things more eminent than all that are in this life: if indeed the whole world is not worthy in comparison to them. What, therefore, do you wish to receive in this life? For it is an injury if you receive your reward in this life. Let us not, therefore, savor worldly things, nor in this life seek a reciprocation, nor be so poor. For if the whole world is not worthy of them, why do you seek any part of it? And deservedly: for they are friends of God. But in this place he calls the world either the multitude of men, or the creation itself, or both: for Scripture is accustomed to call the world by either name. If the whole creation, he says, should be constituted with all men, it would never be worthy in comparison with these: and deservedly. For just as ten thousand weights of chaff or hay would not be worthy in comparison with ten pearls: so neither [are] they. *Better*, he says, *is one doing the will of God than ten thousand wicked.* For he said ten thousand not [to mean] a very few, but an infinite multitude. Understand, therefore, how great is the just man. Joshua the son of Nun said: *Sun, stand still toward Gibeon, and moon toward the valley of Ajalon;* and it was done. Let the whole world come, or rather two, or three, or four, and ten, and twenty, let them say and do this; but they will not be able. But the friend of God commanded the creatures of his friend, or rather he petitioned his friend, and the servants obeyed: and he who was below commanded those above. Do you behold that these things were made for servitude, accomplishing a disposed course? This is even greater than that work of Moses. Why so? For it is not equal to command the sea, and those who are in heaven. That indeed is great, and very great, yet nothing like this. What, therefore? That name was a form of Jesus: therefore this was done for this reason: the creation revered even the name itself. What then? Was no one else called Jesus, except Him? But He was called to this in a type: for he was called Auses. Therefore His name was changed: for it was a pre-announcement and prophecy: for he introduced the people into the promise, as Jesus into heaven; not as the law, nor Moses, but the law remained outside: the law is not able to introduce, but grace. Do you behold the forms described even from the beginning? He commanded the creation, so to speak, standing below: that when you see Jesus in the appearance of a man saying the same things, you might not be troubled nor marvel. He even overcame battles while Moses was alive: so even while the law is alive, He Himself dispenses all things, but not manifestly. Yet let us see how great is the virtue of the saints.
If in this life they work such things, if here they do such things, which even angels [do]: what then there? What clarity will they have? I think that each of you would wish to be such, that he could command the sun and the moon. In this place, what do those who say that the heaven is a sphere say? For why did he not say, Sun, stand still; but added, *Sun, stand still toward Gibeon, and moon toward the valley of Ajalon?* This is, that they might work a longer day. This also happened in [the time of] Hezekiah; the sun went back. For this is more miraculous than that, that he should walk a contrary path, who had not yet finished his course. But we obtain things greater than these, if we wish. What are they? That which Christ promised us: not to stop the sun, not the moon, not the retrogressions of the sun; but, *We will come to him*, He says, *I and the Father, and we will make a mansion with him.* What need have I of the sun and moon and these miracles, with the Lord of all things himself dwelling with me and remaining? What need have I of the rest? He himself will be to me sun, he himself will be light. For tell me, what would you wish to be able to do entering into the kingdom of heaven? To move something of those things which are fixed in heaven, and to transmute them from place to place: or to make the King himself so familiar to you, that you might obtain from him, that he might dwell with you? I judge that you choose that far more than this. But what is the wonder, he says, if the things which a man obtains, Christ also [obtains]? But Christ, he says, does not ask the Father, but does it by His own authority. You speak well: therefore confess this first, and say that He does not ask the Father, but does it by authority: and then I will ask. Is prayer therefore a sign of descent and dispensation? For Christ is not inferior to Joshua the son of Nun; but [He did it] to teach us. For just as when you hear an instructor stammering, and saying single letters, you do not say he is ignorant when he asks where this or that letter is: you know that he does not ask because he is ignorant, but wishing to instruct the disciple: so also Christ, having no need of prayer, prayed; but wishing to instruct you, that you should be assiduous in prayer, that [you should pray] without intermission, that you should pray soberly and with much vigilance. But I do not say vigilance in this, that one should rise at night, but even in the day to be sober in prayer: for he is called vigilant, who is such.
For a person can pray and sleep at night, and pray and keep watch by day, when the soul is attentive, when it understands to whom it is speaking, and to whom its discourse is addressed, and when it perceives in its mind that the angels are present with fear and trembling, while the man himself approaches yawning and scratching himself. Prayer is a great weapon, if it be made with an intact mind. And that you may recognize its virtue: prayer often overcomes even impudence, and injustice, and cruelty, and sloth. "You have heard," he says, "what the judge of injustice said?" But it even overcame laziness; and what friendship could not obtain, persistent prayer obtained. "And if he will not give him to him," he says, "on account of friendship, yet because of his importunity he will arise and give him." But continual prayer makes even the unworthy worthy. "It is not," he says, "good to take the bread of the children, and to give it to the dogs." "Yes, Lord," she says, "for even the dogs eat from the tables of their masters." Let us therefore persist in prayer: prayer is a great weapon, if it be with intention, if it be without vain glory, if it be with a sincere spirit. It has overcome wars, and turned to flight an entire nation, and makes the unworthy obtain a benefit: "I have heard," he says, "their groaning, and I am come down to deliver them." This is a salutary medicine, and a prohibition of sins, and a cure for faults; with it this desolate widow persevered. If we pray with humility, if we beat our breast, like the publican; if we say what he was saying; if we say, "God be merciful to me a sinner," we shall obtain all things. For even if we are not publicans, we have many other faults no less than his. And do not tell me that you sinned in some small way: for this matter has the same nature. Just as he is similarly called a murderer who kills either a boy or a man, so also a greedy man, and he who has stolen much, and he who has stolen little. And to hold evil in the heart is not a small thing, but a great sin: "For he," it says, "who holds evil in his heart, is a traveler toward death"; and, "Whoever is angry with his brother without a cause, shall be liable to hell," and whoever shall say to his brother "fool" and "empty headed," and ten thousand other things. And we share in the tremendous and terrible sacraments, and we envy and slander; and some of you are even frequently drunk. Each one of these things alone is sufficient to exclude one from the kingdom: when, however, they are heaped together, what relief shall we have? We have need of much repentance, most beloved brethren, much prayer, much perseverance, that we may be able to attain the goods that have been promised. Let us therefore say also: "God be merciful to me a sinner"; but rather, let us not only say it, but let us also feel it in such a way that if another calls us so, we are not indignant. For he used to hear, "I am not like this publican"; and he was not embittered, but rather was pricked. He received the reproach, and he escaped from the reproach. The other spoke the wound, and this one sought the remedy. Let us say again: "God be merciful to me a sinner": nevertheless, even if another says so, let us not be angry. For if we say it to ourselves, [if] we bear many evils, but when hearing them from others we bear them impatiently, this will not be humility or confession, but ostentation and vain glory. For it is ostentation to call oneself a sinner; for we wish to acquire the reputation of humility, but to be in admiration among others; for we wish to be praised; for if on the contrary we call ourselves just, we are held in contempt. Therefore we do this also for the sake of glory. What then is humility? That when we hear a reproach from another, we tolerate it, we acknowledge our sin, and we patiently bear the accusation. And not even this is yet of humility, but of generosity. Now, however, we indeed call ourselves sinners, unworthy, and many other things; but if anyone else flings one of these at us, we rage, we are exasperated. Do you see that this is not confession, but [un]generosity? You said that you yourself were such; do not be indignant even when you hear it from another, and when you are refuted: for thus your sins will be lightened, when others reproach you: they indeed impose a burden upon themselves, but you they initiate into philosophy. Consider what the blessed David said when Semei cursed him: "Leave it alone," he says; "The Lord has commanded him, so that he may recognize my humility, and the Lord may repay me good for this cursing of this day." But you, while saying of yourself a multitude of evils, if you do not hear the praises of great just men from others, you are exasperated. Do you see that you are praised in things not worthy of praise? For we repel praises with a desire for other praises, so that we may deserve greater ones again, so that we may be in greater admiration. Therefore, let us not by any means desire praise to approach humility, that our praises may be amplified. For if we do all things for the sake of glory, nothing is for the sake of truth. Therefore all things are empty, all things are chaff. Therefore, I beg you, that even now we depart from the mother of all evils, that is, from vain glory, and live according to what pleases God, that we may be able to attain future goods, in Christ Jesus our Lord, with whom be glory to the Father, together with his holy and good Spirit, now and always, and for ages of ages. Amen.
HOMILY XXVIII
"They went about in sheepskins, in goatskins, being destitute, troubled, afflicted; of whom the world was not worthy: wandering in deserts and in mountains and in caves and in dens of the earth, etc." Always indeed, but especially when I recall the virtues and the rectitudes of the works of the saints, then hopelessness of myself occurs to me: because we do not receive for ourselves, even in our dreams, an experiment of the goods which they practiced through the whole time of their life, men who were not suffering punishments for sins, but were always advancing toward rectitude and were always afflicted. Understand, indeed, Elias,
A to whom our discourse has come today: for he names him in this place, and in him he defines the examples: which was familiar and proper to them. And when he had said the things that were done concerning the apostles, that they died by the slaughter of the sword, that they were stoned, he runs back to Elias, who suffered the same. For perhaps, because they did not yet have such a high opinion of the apostles, he deservedly makes an argument from him who was taken up, who was in the greatest admiration. From this, therefore, he wished to bring forward an exhortation and consolation. They wandered about, he says, in sheepskins and in goatskins, being in need, tribulated, afflicted, of whom this world was not worthy. They did not have clothing, he says, but there was for them a surplus of tribulation, no city, no house, no place of shelter. Which Christ also was saying: "For the Son of man hath not where to lay his head." Why do I say they did not have shelter; they were not even permitted to remain: for not even when they came to the very wildernesses were they idle. For he did not say, "They sat in the wildernesses," but that they even fled there, and were driven from there, not only from the world, but even from the uninhabitable places, which were made there. Thus it is, he says, us they blame on account of Christ: but in whom could they blame Elias? They harassed him and pursued him, and forced him to struggle with hunger: which those at that time were also suffering. They decreed, he says, to send brothers to them, to the disciples who were suffering tribulation. According to what means each one had, each one of them decided to send into the ministry to the brothers living in Judea. Which also pertained to these. Afflicted, he says, and suffering evils, in journeys and in perils. But what he said: "They wandered about indeed in deserts, and in mountains and in caves and in dens of the earth," as fugitives and runaways, he says; as one who is caught in shameful things, as they are wont to seem unworthy. Nor did they find refuge in the wildernesses, but they were always fleeing, they were looking for some diversions, they wished to bury themselves alive, they were always in fear. What then is the reward, or what such great retribution and reversal? Not yet, he says, have they received the reward, but they still remain; and having died in such a way, and in such great tribulation, they have not yet received it: they have had such a long time since they conquered, and not yet have they received it: but you, set in the contest, are being afflicted with sorrow. Understand, therefore, what and how great a thing it is for Abraham to wait, and the apostle Paul; waiting for when it shall be perfected, so that they might then be able to receive the reward. For unless we also have arrived there, the Father has predicted that He would not give the reward to them: as a good father, a lover of his children, says to his approved children and those who perform the work that he will not give them to eat, unless the other brothers have also arrived. But you are anxious because you do not yet receive the reward. What then will Abel do, who conquered before everyone, and still sits without a crown? What Noe? What the others of those times? Because behold, they have waited, and are waiting for others who are to be after you. See that we surpass them in this: for of us he said, "God provided some better thing." Lest they seem to have something more than us, if the first were crowned before we were, he defined one time for all crowns; and he who conquered so many years ago, will receive the crown with you. Do you contemplate the divine care and love? And he did not say, "Lest without us they be crowned," but, "Lest without us they be made perfect." B Accordingly, the perfect ones will also appear at that time. They preceded us in the contests, but they do not precede us in the crowns. For he did not harm them, but he honored us: for even the brothers themselves willingly wait for us. For if we are all one body, a greater joy is produced for the body from this, when it is crowned simultaneously and collectively, and not by parts. For the just are wonderful even in this: because just as they rejoice over their own goods, so do they rejoice over the goods of their brothers. Accordingly, even in them this proceeds according to the wish, that they might be crowned with their brothers: that they might be glorified simultaneously, a great joy. And therefore, he says, "we also having so great a cloud of witnesses set before us." C In many things Scripture has taken consolation from the affairs of the ancients that proceed: as the prophets are accustomed to do, "From the heat, from the hardness, from the rains." This, therefore, he also says here, that the memory of those saints, just like a cloud inflaming from a fiery ray, so it excites and refreshes a soul oppressed by evils. And he did not say, "appearing above us," but, "set before us": which was greater. Accordingly, the cloud and mass of witnesses makes us be in greater confidence. And he deservedly called them witnesses: he signified not those who were in the New Testament only, but also those who were in the Old. For indeed they also testified to the divine majesty, as the three children, as Elias, as all the prophets. "Laying aside," he says, "everything." Everything, what does he say? This is, sleep, anxiety, lowest thoughts, all human things. "And the sin," he says, "encircling us." He said "encircling," either because it easily besets us, or because it itself can be easily beset: but I think this is said: for if we wish, we easily prevail over sin. "Through patience," he says, "let us run the race that is set before us." He did not say, "Let us fight with beasts," nor "let us contend in an athletic manner," nor "let us wage wars"; but he named that which is lighter for everyone, calling it a race. Nor did he say, "Let us add to our race"; but that we remain in that same thing, that we be not dissolved. "Let us run," he says, "the race that is set before us." Then he adds the sum and head of the oration: for what he had placed first, this he also places last, this is, Christ: "Looking unto Jesus the author and finisher of faith." Which even Christ Himself used to commend to His disciples frequently: "If the master of the house," He says, "they have called Beelzebub, how much more his domestics?" and again: "The disciple is not above the master, nor the servant above his lord." "Looking," he says, this is so that we might learn to run. For as children attend to their parents, and disciples to their masters in the contests, forming the mind from the part of the teachers, taking certain rules through sight: so also here, if we wish to run, and to learn how we might run well, let us attend to Christ. "The author," he says, "of our faith, and the finisher, Jesus." What is this? This is, because He Himself pours faith into us: for He used to say to His disciples: "You have not chosen Me, but I have chosen you." And Paul again said: "Then I shall know, even as I have been known." He Himself is the beginning of our...
faith A, and He Himself will also bring it to an end. "Who for the joy that was set before Him endured the cross, despising the shame." This means: it was in His power to suffer nothing, if He had so willed. For He committed no sin, nor was any guile found in His mouth, just as He Himself said in the Gospel: "The prince of this world comes, and has nothing in Me." It lay in His power, therefore, if He had willed, 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." If, therefore, He who had no necessity to be crucified was crucified for our sake, how much more is it just for us to endure all things bravely? "Who for the joy," he says, "that was set before Him, endured the cross, despising the shame." What is "despising the shame"? He endured, he says, a disgraceful death. Be it so, then, that He was dying; but why did He have to die disgracefully? For no other reason than to teach us to consider as of no account the glory that is bestowed by men. For this reason, not being subject to death, He accepted death, teaching us to presume against death and to consider it of no moment. Why did he not say, "despising sorrow," but "despising shame"? Because He did not endure death with sorrow. And finally, what happened? "He has sat down," he says, "at the right hand of the throne of God." Do you see the reward? Which Paul, also knowing, says: "For which cause God also has highly exalted Him, and given Him a name which is above every name, that at the name of Jesus every knee should bow." He signifies Him who is according to the flesh. But especially, even if there were no reward, the example itself was sufficient to persuade one to endure all things; now, however, rewards are also promised, not just any, but truly great and ineffable ones. Therefore, when we too have suffered anything of this kind, let us think of Christ before the apostles themselves. Why? Because His whole life was accompanied by much injury. For He was always hearing that He was mad and a deceiver and a magician; and now some of the Jews were saying, "No," he says, "but He deceives the people"; and again, "That deceiver said while He was still alive, 'After three days I will rise again.'" Again, they accused Him in regard to the magical arts, saying: "By Beelzebub He casts out demons," and that He is mad and has a demon. "Do we not say well," they say, "that He has a demon and is mad?" And He was hearing these things from them, while He Himself was providing benefits, working miracles, and demonstrating the works of God. And if indeed He did nothing, and thus heard these things, it would be nothing wondrous; but when He was teaching things that pertained to the truth, He heard that He was a deceiver; and when He was casting out demons, He was said to have a demon; and when He was subverting all evils, He was called a magician: this is a thing very much to be lamented, for they frequently accused Him in this manner.
If, however, you wish to recognize the reproaches and mockings which they practiced against Him, which are accustomed to bite our souls most deeply, pay attention. First, they disparaged Him by His lineage: "Is not this the carpenter's son, whose father and mother we know? Are not all His brothers with us?" Again, they disparaged Him concerning His country, saying that He was from Nazareth; and again: "Search," he says, "and see, for no prophet will arise from Galilee." And He endured such calumnies, remaining patient. And again they said: "Does not the Scripture say that the Christ is to come from the village of Bethlehem?" But do you wish to hear the mockings which they practiced? Coming, he says, to the very cross, they adored Him and struck and slapped Him, and said to Him: "Tell us, who is it that struck You?" And they gave Him vinegar to drink, saying: "If You are the Son of God, come down from the cross." Furthermore, even the servant of the high priest gave Him a slap; and He said: "If indeed I have spoken, testify to the evil; but if well, why do you strike Me?" And mocking, they wrapped Him in a scarlet cloak and spat into His face; but they even more frequently cast temptations before Him, tempting Him. Do you wish to hear also the accusations, whether those that were done in secret or those that were done openly by His disciples? "Do you also," He says, "wish to go away?" But even, "You have a demon," was being said by those who were already believers. Did He not always flee? And now indeed to Galilee, but at another time to Judea? Were not very many temptations B brought upon Him from His very swaddling clothes? Was not His mother, when He was still an infant, taken by him and descended into Egypt? For these reasons, therefore, he said: "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 has sat down at the right hand of the throne of God."
Now, therefore, let us fix our attention on those things which His disciples suffered: let us read the words of Paul and hear him saying: "In much patience, in tribulations, in necessities, in stripes, in prisons"; and again, "Even to this hour we hunger and thirst, and are naked and are buffeted and are disturbed and we weep, working with our own hands: being cursed, we bless; we endure persecution patiently, are blasphemed, we entreat." I ask, who has suffered even the smallest part of these things? "As deceivers," he says, "as dishonored, as having nothing"; and again, "Five times I received forty stripes save one from the Jews, thrice I was beaten with rods, once I was stoned, a day and a night I have been in the deep of the sea, in journeys often, in perils of waters, in perils by robbers, in perils by my 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 C and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." And because these things were pleasing to God, hear him saying: "For this thrice I besought the Lord, and He said to me: My grace is sufficient for you: for power is perfected in infirmity." Therefore, he says, "I glory in my infirmities, in tribulations, in necessities, in perils, in stripes, in prisons, that the power of Christ may dwell in me." But hear also Christ saying: "In the world, you shall have tribulation." "Consider," he says, "such a contradiction as He endured from sinners, lest you be wearied and faint in your minds." For if the sufferings of our neighbors encourage us, how much alacrity will the sufferings of the Lord provide for us? What have you not endured? Leaving aside all things, by "contradiction" he signified everything. It must also be added, that is, the stripes which He received on the head, the mockings, the injuries, the insults, the illusions. All these he intimated by the name of contradiction: and not those things only, but also others that concern the life of Christ and the sufferings of the apostles. For thus He knew that this way was better for virtue, that even He who had no need of them, should pass through it: to such an extent did He know that tribulation was conducive to us, and was rather the cause of rest. For hear the Lord Himself:
A “Unless one takes up his cross and comes after me, he is not worthy of me.” If you are a disciple, He says, imitate the Master; for this is what a disciple does. But if He indeed walked through tribulations, while you wish to go through rest, you are not wishing to follow the same path that He traversed, but another. How then do you follow if you do not follow? How will you be a disciple if you do not tread in the Master’s footsteps? Paul also said this: “We are weak, but you are strong; we are ignoble, but you are noble.” And how, he asks, does this make sense, if you are vying for the contrary? And you indeed are the disciples, but we are the teachers? Therefore, tribulation is a great good, most beloved brothers; for it accomplishes two great things: it purifies from sin, and it renders men stronger.
What, then, will someone say, if it subverts someone and destroys him? Does not tribulation do this? But if this happens, our own slothfulness causes it. How, he asks? If we are sober, if we beseech God that He not abandon us to be tempted beyond what we are able, if we always hold fast to Him, if we stand bravely and form our battle line, we shall have Him as our helper; and even if temptations rush in more violently than all the winds, they will be for us like stubble and a leaf that is carried in the air. Listen to Paul saying: “In all these things we more than conquer”; and again, “For I consider that the sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in us”; and again, “For our light and momentary affliction is working for us an far more exceeding and eternal weight of glory.” B Pay attention, therefore, to what kind of dangers, what great shipwrecks, and what continuous tribulations, and other such things he calls “light”: emulate this adamantine man, who bore this life as if he had already uselessly put off his body. Are you in poverty? But you are not in such as Paul was, who was tested even by hunger, and thirst, and nakedness. Nor did he suffer these things for one day, but he was perpetually enduring such things. Whence is this certain? Note him saying: “Even to this present hour we both hunger and thirst, and are naked.” O, a wonderful event! When he possessed such great glory in preaching, when he was suffering such things, and perhaps was spending the remainder of the year of his life when he was writing these things. For I know a man fourteen years ago—whether in the body or outside the body, I do not know—and again, “After three years,” he says, “I went up to Jerusalem.” And again, listen to him saying: “It is good for me to die, than that anyone should make my glory void.” Nor is this all, but he also said again, writing: “We have been made as the filth of the world.” What, I ask, is worse than hunger and thirst? What is fiercer than cold? What is more dangerous than the treachery of brothers? Whom he even calls false brothers. Was he not called a disease of the world, and a deceiver? Was he not called a subverter? Was he not cut to pieces by floggings? Let us keep these things in mind, most beloved brothers, let us consider these, let us keep these in memory, and we shall never be dissolved, even if we suffer injuries, even if we suffer robberies, even if we suffer ten thousand evils. C If it happens that we appear acceptable in the heavens, all these things are bearable: if it happens that we act well there, the things of this life are of no moment. These are shadows and a dream, whatever they may be; let us hope for and look to those things: these will appear to us to be no evils at all, whether by consideration of nature or of time. For what are they worth, when they are compared to those most fierce things? What to the unquenchable fire? What to the worm that does not die? What can you say is equal from the things of this life? To what will you compare the gnashing of teeth, or the chains, or those outer darknesses? To what will you compare that wrath, that tribulation, that anguish? What time can you compare? What are ten thousand years when you think of infinite ages? Is there not as much as the smallest drop compared to the abyss? Or are these goods perhaps thought to be comparable to those goods? But there is an immensity of goods, “which eye has not seen, nor ear heard, and have not ascended into the heart of man.” But these also extend through infinite ages. For these, therefore, who would not choose to be cut to pieces a thousand times, to be killed, to be burned, and to be subjected to a thousand deaths, and to tolerate whatever can be called most fierce, either by word or by deed? For if one had to live in the combustion of fire, would it not be necessary to tolerate it, so that we might be able to attain those goods which have been promised to us? But why do I say these things, almost raving, speaking to men who do not yet endure to despise money, but like immortals, so they keep it, and as if they had given a little out of many things, they think they have finished the whole work? But this is not almsgiving: for that is almsgiving, such as was that of the widow, who emptied out her whole life. But if you cannot give as much as that widow gave, at least do not hesitate to share what is in excess for you. D Have a sufficiency; what need have you of superfluous things? But there is no one who is willing to offer even that which is in excess. For as long as you have very many servants and silken garments, know that all these are superfluous: nothing of these is necessary, for which use either has need, or without which you are unable to live. Know, therefore, that these things are superfluous, and all things which lie about us externally, and without which we can live; it is certain that they are superfluous. Let us see, therefore, if you please, if we have only two servants, whether we can live. Are there not very many who live without servants? What excuse, therefore, can we have, for whom two servants are not sufficient? We can even have a house built of bricks, enclosing two or three rooms, which suffice for our use. Are there not also very many who possess one room with their children and wife? Let there be for you also, if you wish, two boys. But, he says, it is a confusion if a matron should go out with two servants. It is not a confusion, but it is rather a confusion to walk with very many. For perhaps you even laugh hearing these things. Believe me that this is confusion. Just as those who trade in cattle, or just as the innkeepers of venal slaves, so you think this a great thing to walk with very many servants. This is arrogance, and vain glory: that, however, is philosophy and honest moderation. For it does not befit a matron to appear because of a multitude of servants: for what virtue, or what praise is it to possess very many servants? For this pertains in no way to the soul: but what does not pertain to the soul shows no indication of liberty or honesty. For when she is content with little, then she truly
is declared a matron: but when she has need of many things, then she is truly a slave, and inferior even to her own handmaidens.
Tell me, I pray you, do not the angels alone encompass the whole world, and have need of no attendants? And do they exist as inferior to us on that account, they who have no need of those who are in need? If, therefore, this is not so, then to have no need of an attendant is truly angelic: who, then, is closer to the angelic life? She who has need of many servants, or she who has need of few? Is this not, then, confusion? For it is confusion to do something absurd. Tell me, I pray you, who attracts to herself those standing in public, she who has the attendance of a great many servants, or she who has that of a few? But even if one brings but very few with her, is she not more honest who proceeds alone, and meets the gaze of almost no one? Do you perceive that the former is rather a state of confusion? For who turns the eyes of those standing in the streets, she who uses fine and precious garments, or she who simply covers her body and walks with the grace of honesty and modesty? Do we not almost fail to see the latter, and if we do see her, do we not turn our eyes away? But as for the former, not only are many compelled to stare, but they even ask who she is and whence she comes. And I omit to say how much envy is generated by this. What then is it that is shameful to be seen? When is the confusion greater, when all attend to her, or when no one does? When they know of her, or when they are not at pains to inquire? You perceive that we do everything not for the sake of virtue, but for the sake of vainglory. Nevertheless, since it is impossible to withdraw your minds, it suffices for me meanwhile that you be taught that this is not confusion. For sin alone must be judged to be confusion, which we judge least of all, but rather we decide that all other things, instead of this, are confusion. Garments necessary for use must be had: but are those that are superfluous also necessary? Nevertheless, that I may not drive you into great distress, I admonish you of this: that you have no need of gold or of most subtle garments. And I do not say this of myself; and because these words are not mine, hear the blessed Paul speaking and admonishing women: *That they adorn themselves, not with plaited hair, or gold, or pearls, or costly apparel.* But tell us, O Apostle, in what manner do you command women to be adorned? For perhaps they say that whatever things are golden, those are precious, but silk things are not. Tell us, then, with what garments you wish women to be adorned? *Having*, he says, *food and covering, let us be content with these.* Let man’s garment, therefore, be such that he be merely covered. For this reason God has bestowed these things upon us, that we might cover our nakedness: and any garment whatsoever, even one of little price, has the power to do this. Perhaps you are laughing, you who are surrounded by silken garments. It is indeed fitting to laugh, if we pay attention to what Paul commands, and what we do in opposition to him. For the discourse is not directed by me to women alone, but also to men. All the other things that we have are superfluous. Only the poor possess nothing superfluous and vain, perhaps indeed even they only out of necessity: for if it were permitted, they would not abstain from it at all. Nevertheless, whether by circumstance or by truth, meanwhile they do not have superfluities. And we ought to be clothed in such garments as satisfy our need. For what need is there of many gold adornments? For these things are suited to those who are on the stage: these are the garments of those women, that is, of harlots, who do everything to the end that they may be willingly stared at. She, therefore, who descends to the stage is adorned; she who enters the orchestra, for she desires to draw everyone to herself: but she who professes piety ought not to adorn herself in such a way, but otherwise. For you have an adornment much greater than that; you also have a spectacle: compose yourself for that spectacle, and be surrounded by that adornment. What, then, is the spectacle for you? The numberless multitude of angels—and I do not speak only of virgins, but also of secular women who have believed in Christ—possess that spectacle. Let us converse of such things, that we may bring pleasure to those spectators: let us be surrounded by such garments, that we may gladden them. For tell me, if a woman who is a harlot, having put aside her golden ornaments and most precious garments, and her laughter, and a face already stained with shame and seasoned with worldliness, were to be surrounded by a vile garment, and without any effort were to compose herself or her art, and were to enter, and speak words pertaining to piety, and discourse on chastity, mixing in nothing shameful: would not everyone immediately arise? Would not the spectacle be dismissed? Would she not be cast out as unseemly and ignorant of how to be adapted to the people, and as one speaking foreign things that befit not the theater? So also, if you wish to be adorned with her attire, and enter into the spectacle of heaven, the spectators will immediately cast you out. For there, there is no need of golden garments, but there is need of other things, those of which the prophet spoke: *In golden fringes surrounded with variety*: not that you may render the body white, or add brightness and splendor, but that you may render your soul adorned with golden virtues: for it is she who enters into the struggle in that spectacle: *For all the glory of the king’s daughter is within.* Clothe yourself with these, and you will be freed from many labors. For you will both relieve your husband of care and resolve yourself from the distresses of anxiety.
You will be venerable to your husband when you do not need many things. For every man is accustomed to despise those who are in need of him; but when he sees that some have no need of him, he restrains his mind so as to answer them with equal honor in conversation. But when a man sees that you are in no way in need of him, because you despise his gifts, even if he be very proud, yet he will then revere you more than if you used golden ornaments; and you will no longer be his slave. For we are accustomed to be humbled before those whom we feel we have need of; but if we restrain ourselves, we will in no way be subject with servile humility; but he will know that it is on account of the fear of God that we perform our duty of obedience to him, not on account of those things which he himself might bestow upon us. But now, as if he were bestowing upon us some great thing, however much honor he may receive from us, he does not think he has received it according to his merit; but then, even if a small honor is deferred to him, he will receive it with great gratitude: he does not reproach, nor is he compelled on that account to seize the things of others. For what in—
A nestius, than to produce golden ornaments, which become stained with filth in the baths and in the streets? But perhaps it is not surprising to be defiled in the streets or in the baths: but what of the fact that even in the church, those who compose themselves in this manner are still more defiled? O what great ridicule! For what does it mean to enter into this place with golden ornaments or with precious clothing? Do they not hear that they should adorn themselves not with gold, nor with pearls, nor with precious garments? Why then do you enter, O woman, unless as if resisting Paul, and showing that even if he says this a thousand times, you pay little attention? Or do you enter as if wishing to refute us teachers, because we speak of these things in vain? For tell me, if any pagan and infidel hears this passage being read, in which the blessed Paul has commanded these things, what does he think of us? Or if some pagan, having a faithful wife, knows that she takes great care to compose herself or to adorn herself and to be surrounded by golden ornaments; and he goes to the church and notices the Apostle warning that a woman ought not to be adorned with gold, nor with pearls, nor with precious garments: will he not immediately say to himself, seeing her in her bridal chamber adorned in such varying ways, will he not immediately hesitate, saying, "What is the woman adorned with inside in the chamber? What is she arranging? What is she putting on, woven with gold? Where does she intend to walk? Is it to the church? Why? To hear that she ought to be adorned with precious garments?" Will he not laugh? Will he not raise his laughter higher? Will he not judge the Christian religion to be a deception and a seduction? Therefore, I beseech you to leave gold-woven garments and golden ornaments to pomps and to the stage, and to those who proffer such things for sale in their shops: for the image of God does not wish to be adorned with such things. Let an honest woman be adorned with honesty: and she is honest who has no pride, who has no worldly adornment. And if you wish to obtain the glory that is among men, you will obtain it more by this way. For we are not accustomed to admire a rich man's wife so much when she is adorned with golden ornaments or silk garments; for this is common to all women; as we admire her when she uses pure and simple and woolen garments: this all men will admire the most, this they will exalt with applause. In that former adornment—that is, of gold-woven and precious garments—she will find many like herself; and if she surpasses one, she is surpassed by another; and if she exceeds all, she is surpassed by the Empress: but this one exceeds all women, even the wife of the Emperor himself: for she alone, though established in great wealth, chooses the attire of the poor. Therefore, if we also wish to obtain glory, there is even more glory in this. I do not speak only to widows, or to the wealthy; for in widows, widowhood seems to bring a necessity; but we speak these things also to married women. "But," you say, "I will not please my husband." You do not desire to please your husband, but a multitude of poor women: or rather, you do not wish to please, but you desire them to waste away, to affect them with pain, to macerate them with torments, and by your comparison to make their poverty more grievous to them. O what blasphemy they speak on your account! "There is no poverty," they say; "God," they say, "hates the poor, God does not love those in poverty." For because you do not desire to please your husband in this way, and you do not desire to be adorned for this cause, it is made manifest to all from what you do. When you have stepped over the threshold of your chamber, you immediately lay aside all those things—both garments, and jewelry, and pearls—and finally you use none of their sort. But if you wish to please your husband, there is a way in which you may please him: through gentleness, through mildness, through modesty. Believe me, woman, even if that husband is someone looking downward and thinking of lower things, these things entice him more: namely, gentleness, modesty, a habit without pride, without high expenses, plain and humble. For you will not delight an unchaste man even if you think up many ornaments. And all who have had such men know this: for however much you may strive to be adorned, if he is incontinent, he goes off to another. But you will by no means please a chaste and modest man with such things, but rather with their opposites; and with these you will even sadden him, when you cause suspicion of yourself as one craving adornment. For what then? Even if that husband, out of reverence, is too gentle to say this to you, just as a chaste and mild man would be, he reproaches you greatly within himself. Do you not fear from this either envy or the evil eye? Why then do you not exclude all pleasure, and all lust? Do you not perceive that you are exciting such great envy against yourselves? For I suppose that you hear these things with impatience, and are indignant, saying that this man is inciting and rousing the minds of men concerning women. I do not pour out these words to incite men, but I wish these things to be done by you of your own free will. These things are said for your sake, not for theirs: not that they may be freed from envy, but that you may be freed from worldly fantasies. Do you wish to appear beautiful? I also desire this, but I want the beauty that God seeks, the beauty that God, the King of glory, desires. Whom do you desire to have as a lover, God or men? If you are beautiful according to that beauty, God desires your beauty: but if according to the other, he indeed will abhor you, but wicked men will love you: for no good man loves a married woman. Know this also concerning exterior adornment. That adornment is of the soul, drawing God to itself: but this one makes men wicked again. Perceive that I, taking care of you, have now proposed this discourse on your behalf, so that you may grow more in true beauty, and become glorious with that glory which is truly to be judged as glory, so that instead of wicked men you may have God, the Lord of all, as the lover of your beauty. And what will she be like, who has Him as a lover? She will dance in the angelic choir. For if a woman is loved by a king and is judged blessed above all women, with what dignity will she be exalted who is loved by God with the greatest love? And if you constitute the whole world, it is counted as nothing in comparison to that beauty. Therefore, let us cultivate this beauty, let us adorn ourselves with this ornament, so that we may be worthy to enter into heaven, to be received into the spiritual dwellings, and to enter the chamber of the spiritual bridegroom. For this body B C D
beauty is consumed by many things, even when it seems to remain unharmed, even when it is not troubled by sickness nor wasted by care—which is, indeed, impossible. Yet, even if we do not age, it never persists for twenty years. But that beauty [of the soul] flourishes forever, is ever vigorous: there is no change to be feared there, no approaching old age to bring wrinkles; it will not wither from any sickness, nor grow pale from anxieties or sorrows, but is superior to all these and remains undefiled. The beauty of this body, however, flees before it shines; and even when it does appear, it does not have many admirers, for those who are modest do not admire it, and those who do admire it take pleasure with lust. A Let us not, therefore, envy this beauty, but let us desire that other, so that with lamps brilliant in honesty we may go into the splendid and becoming bridal chamber of the Spouse. For this commandment is not for virgins alone, but for souls shining with virginity; for if it pertained simply to virgins alone, those five would by no means have been left excluded outside. This beauty, therefore, belongs to all who desire to be virgins in their souls, those who have been freed from worldly desires; for worldly desires corrupt the soul. If, however, we remain inviolate in our souls, we shall be made worthy to go there, and to be received with honor. "For I have espoused you," he says, "to one man, to present you as a chaste virgin to Christ." For he was not saying this only to virgins, but was speaking to the entire fullness of the Church. For the incorrupt soul is a virgin; and even if it has a husband, it is a virgin with a true and marvelous virginity. B For this bodily virginity is its follower. Cultivate this, and you will be able to behold the bridal chamber of the Spouse with a splendid and becoming countenance, and to enter with bright and festive lamps, if oil does not fail you; if, by forging golden ornaments, we make one that will make our lamps brighter. And that oil is mercy: if we lavish our substance upon others, if we make our substance belong to others, then what we have will be added to us; and in that time he did not say: "Give us oil, because our lamps are going out"—we shall not be in need of others, nor shall we be left excluded when we go to those who sell, nor shall we hear that trembling and terrible voice while we knock at the door, "I do not know you"; but he will recognize us, and we shall enter together with the Spouse. C But when we enter the spiritual bridal chamber, we shall enjoy many good things. For if the bridal chamber of the Spouse is so bright in this life, if the dwellings are so bright and festive that no one looking upon them can be satisfied, how much more is that bridal chamber, which is heaven, and he who is the bridal chamber of the Spouse in heaven, better and brighter? We shall go there. And if the bridal chamber itself is so beautiful, what will the Spouse be like? And what do I mean when I say to lay aside golden ornaments and distribute them to the needy? For if you could even sell yourselves, if it were proposed to you that you should be handmaidens instead of free, so that you might dwell with that Spouse, and enjoy such great beauty, and behold his face—would you not have been obliged to accept everything with all alacrity? D We see an Emperor on earth and we admire him; but when you see both the Emperor and the Spouse at once, you ought to accept all things that must be done with much greater alacrity. Know for certain that these are earthly shadows; that is the truth: to see the Emperor and the Spouse in the heavens, and to be made worthy to go before him with lamps, and to be near him, and to remain with him forever. What ought you not to do? What not perform? What not endure? I beseech you, therefore, that we may take into our minds the desire for future goods, that we may desire that Spouse, that we may be made virgins, decorated with true virginity; for the Lord seeks from us the virginity of the soul. With this, let us enter into heaven, that we may not have spot or wrinkle or any such thing, that we may partake of the good things which have been promised: which may it fall to the lot of us all to attain, through the grace and mercy of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, dominion, honor, now and always, and for ever and ever. Amen.
HOMILY XXIX.
"You have not yet resisted unto blood, struggling against sin; 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 grow weary while you are reproved by him. For whom the Lord loves, he chastises; and he scourges every son whom he receives." There are two kinds of exhortations, which are thought to be contrary to each other, but which bring much mutual help to one another: both of these kinds he has here inculcated. For one kind is when we say that others have suffered very many things; for the soul in a way finds rest when it has had many witnesses of its own sufferings, just as he placed the exhortations above, saying: "Call to mind the former days, in which, having been enlightened, you sustained a great conflict of sufferings." The other kind is when we say that one has suffered nothing great. For that kind makes the soul rest and be refreshed, when it is being undermined by sorrows; but this kind of exhortation makes the negligent and sluggish soul turn back and recover itself from arrogance. So that pride may not be generated in them from that former testimony, consider what Paul says: "You have not yet," he says, "resisted unto blood against sin." And he did not immediately bring in the consequences, but showing them first all those who have resisted unto blood, then he infers that the sufferings of Christ are a glorying; then he runs through the rest more easily. He did this also writing to the Corinthians: "Let no temptation take you but what is human," that is, minimal. For this was indeed very suitable for raising up the soul. For while it thinks that it has arrived at everything, it persuades itself from what came before that it has accomplished no great works. This is as if he said: You have not yet sustained death, of your money only...
there has been a loss, or of glory: you have been merely shaken and suffered persecution. But Christ poured out His blood for you, whereas you have not yet suffered any such thing for yourselves; He struggled even unto death for the truth, fighting for you, but you have not yet reached the dangers that threaten destruction. And you have forgotten, he says, the consolation. That is: you have given up, and have become lax. You have not yet, he says, resisted unto blood, struggling against sin. In this passage he shows that sin also strongly aspires against them, and is armed in diverse ways: for what was said, "You have not yet resisted," is spoken to those who are standing. And you have forgotten, he says, the consolation, through which He talks to you as to sons. My son, He says, do not neglect the discipline of the Lord, nor be discouraged when you are rebuked by Him. After he has exhorted them from the things themselves, then he exhorts them abundantly from the testimonies. Do not grow weary, he says, when you are rebuked by Him. Certainly these are the words of God, whence it can bring them no small consolation, when they know that it is the work of God that they are able to sustain such things. For by His own permission the just suffer various pressures, just as it was said to the Apostle Paul: My grace is sufficient for you: for power is perfected in infirmity. He, therefore, is the one who permits. For whom the Lord loves, He rebukes: and He scourges every son whom He receives. You cannot say that there is any just person who exists free from tribulation, even if it seems so to us; but we are ignorant of the other calamitous things which he suffers. Hence it is necessary for every just person to pass through pressures and tribulations. For it is the sentiment of Christ that the way is broad and spacious which leads to destruction, but the way is narrow and confined which leads to life. If, therefore, through that one we come to life, and it is impossible to arrive there otherwise: it is certain that through this narrow way all those have passed, as many as have been led to eternal life. A
In discipline, he says, persevere, not in punishments, nor in torments. Look at what Paul says. From where they thought they were abandoned, from this he says they ought rather to believe that they are not abandoned. As if he were to say, Because you have suffered so much, do you think that God hates you or has abandoned you? For if you were not suffering these things, then it would be more fitting for you to infer this: for if He scourges every son whom He receives, he who is not scourged, without doubt, is not in the number of sons. What then, he says? Do the wicked suffer no evils? How, he says, do you say that every son is scourged? But he did not say that everyone who is scourged is a son, but every son is scourged. For always and everywhere He beats and chastises the son: this is, it cannot be shown that someone who is a son is not scourged: you will not be able to say it. There are indeed very many wicked who are scourged, such as murderers, thieves, evildoers, and despoilers of tombs; but they suffer punishments for their iniquity, and they are not scourged as sons, but are punished as the worst of men; we, however, [are scourged] as sons. Then he prepares to deal with them from common and public custom. Do you see how he deduces arguments from everywhere, from things, from Scriptures, from various words, from his own reasonings, from comparisons and examples, and from the conversation of common life? But what if you are outside of discipline, he says. Do you observe how, as I have already said, he confirms this, that he cannot be a son who is not chastised? For just as in the homes of masters of a household, fathers neglect illegitimate sons, as if they were taught nothing, as if they were not to become glorious; but for their own sons they are greatly concerned lest the evil of neglect overwhelm them. If, therefore, not being chastised belongs to illegitimate sons, it behooves us to rejoice when we are chastised: inasmuch as this is applied to our own sons: accordingly, on that account God deals with us as with sons. B
Then, he says, we had fathers of our flesh as instructors, and we revered them. Again he acts from his own passions, which they suffered. For just as he says above, Remember the former days: so also here, God, he says, acts as with sons; and you cannot say that we are not able to tolerate such things. For if sons revere carnal fathers, how do you not revere the heavenly Father much more? For there is not such a great difference between them by the discretion of the person, that the one is earthly and the other heavenly; but also from the very cause and from the very thing: for they do not teach for the same cause, or to the same things, but the former indeed [teach] according to what seems good to them, that is, fulfilling their own will and desire, nor do they look everywhere to what is useful or what is conducive. But this cannot be said of Him in like manner: for He does not do this because of anything of His own will, but because of our benefit. The former, he says, instructed you so that you would be useful to them, sometimes perhaps even without cause: here, however, there is nothing of the kind. Do you contemplate that even in this he has brought worthy consolation to them? For we have the most familiar relationships with those around us whom we know, because they do not command or instruct for their own sake, but their whole and full concern is celebrated for our sake. For this is the nature of sincere and wholehearted charity, when we are in no way convenient to the one who loves us, and yet we are loved by him, not so that he might receive something, but rather so that he might bestow: he instructs, he institutes, he does all things, he hastens about all things, so that he may make us capable of his gifts. For those, he says, in the time of a few days instructed us according to their own will: but He [instructs us] for that which is useful, so that we may receive His sanctification. What is, His sanctification? This is, His cleansing, so that He may make us worthy as far as He is able. Therefore He hastens so that you may receive, and He does all things so that He may impart to you: you, however, bear no concern so that you may be able to receive. I said, he says, You are my God, because You have no need of my goods. Then he adds: Carnal fathers, he says, we had as teachers and educators, and we revered them: ought we not much more to be subject to the Father of spirits, and live? But what he said, the Father of spirits, he means either of charisms, or of prayers, or of incorporeal powers. For if we die in this way, then we shall live. Those indeed, he says, for the time of a few days instructed us according to their own will. For their will was not useful in all things, but He instructs us for useful things.
A Discipline, therefore, is a participation in holiness, and especially if it thus dispels negligence, excludes desires, removes the loves of worldly things, converts the soul, and makes it count all things of this life as blameable: for this, indeed, is what affliction is. When these things happen, is not holiness perfected? Does it not draw a special grace to itself? Let us consider the just; from where did they all become illustrious? Is it not through afflictions? Let us enumerate, if you please, from Abel himself, and Noah himself; for it is impossible, while one is the only just person among a multitude of the wicked, not to be afflicted by tribulations. For Noah, he says, was alone perfect in his generation, and he pleased God. Understand, therefore, what I say. If we, having so many, whose virtue we ought to emulate, are thus afflicted, what do you think he suffered, being alone among so great a number of the worst of men? Do you wish that I speak of what happened around the time of the flood? Or do you wish that I recount the frequent migrations of Abraham, or the carrying off of his wife, or his various dangers, his numerous wars, and such great and such kinds of famines? Do you wish that I unfold how much Isaac endured? He was harassed on all sides, and suffered persecutions; he labored in mercenary servitude, while others took the fruit of his labor. Do you wish that I bring Jacob before you? And indeed, I do not think it necessary to recount all of his life, but I think it altogether opportune to bring forward his testimony; for he himself, speaking with Pharaoh, says: "My days are few and evil, and they have not reached the days of my fathers." Do you wish that I speak of Joseph? Or Moses himself, or Joshua the son of Nun, or David, or Elijah, or Samuel, or the prophets? Will you not find that all of these became illustrious through tribulations? B For tell me, do you wish to become illustrious through ease and delights? But you will never at all be able to do this. Do you wish me to speak of the apostles? Yet even they themselves, as far as tribulation is concerned, surpassed all others. But Christ also said this: "In the world," He says, "you will have tribulation"; and again, "You will lament and weep, but the world will rejoice." And because the way of salvation is tight and narrow, the Lord of life Himself said this: "Tight," He says, "and narrow is the way that leads to life." But you seek the spacious one: and how is this not absurd? For this reason you will not attain life, because you are entering by another way, but you will come to destruction; for going down that way, you have chosen it. Do you also wish that we bring forward those who have lived in delights, returning upwards from the last to the first? That rich man who is burned in the furnace of fire; the Jews who gave over their life to the belly to be destroyed, whose god is their belly; or those who, seeking ease in the desert, perished, just as even in Sodom they were consumed on account of gluttony: and those who were in the times of Noah, is it not because they followed a lush and dissolute life? "They flowed into the satiety of bread," he says, concerning those who dwelt in Sodom. But if the satiety of bread works so much iniquity, what is to be said about other condiments? What of Esau? Was he not living in vice? What of those who were captivated by the sight of beautiful women, who were in the number of the sons of God, and fell headlong into the hell of lust? What of those who raged with insane fury for males? What of all the kings of the nations, the Babylonians, the Egyptians, did they not end their lives wickedly and unhappily? Are they not in torments? C But now, tell me, do not such things happen again? Pay attention to Christ saying: "Those who are clad in soft garments are in the houses of kings; but those who do not have such garments, they are in the heavens." For a soft garment dissolves, diffuses, and breaks even a true soul; and if the body is rough and strong, it is perfected more quickly into softness through delicate living. For from where do you think, or for what reason, that women are so weak and infirm? Is it only from the condition of their sex? By no means, but also from their way of life and upbringing. For the fact that they live under shades, that they are anointed with oil, that they use frequent baths, that they are assiduously perfumed with abundant ointments and aromatics, and lie on delicate bedding, this is what makes them such. And that you may know this better, attend to what I say: from some garden established in the desert, which is beaten by winds and tempests, take some shrub, and place it in a shady and watery spot, and you will see that it will change much from the strength and dignity that it had in the place from which it is evident it was transferred. Because this is true and certain, observe women who lead their lives in the fields: they are stronger than men who are established in cities; and if you were to allow them to compete with them in an athletic manner, those women would without doubt surpass many such men. For the body being rendered soft and delicate, it is necessary that the soul also participate in the malady of the body. For in many things the operations of the soul suffer with and are affected by the passions and affections of the body. For in illnesses we are one way, because we grow soft through disease; and again, when we are well, we are another way. D For just as it happens in strings: when the sounds themselves are soft and delicate and not suitably stretched, even the art is depraved, and is compelled to serve the vice of the strings: so also it happens in the body: the soul receives from it many injuries and many necessities. For when it has needed much for its own healing, the soul sustains a bitter servitude. Therefore I beseech you, let us render our body strong, and not make it delicate and sickly. My speech is not to men only, but even to women. Why do you wash it so often, why do you corrupt it with delights, and make it frail, O woman! Why do you weaken its strength? For delights produce tiredness, not strength. But if, departing from them, you treat yourself differently, then the beauty of the body is generated for you, when it is healthy according to reason and obtains a salutary habit: but if you surround it with very many diseases, neither will the flower or vigor of the body be present, nor a salutary habit, but it will always be sad and languid. You know, moreover, that just as when someone polishes a beautiful house, he makes it more beautiful, so also a beautiful face is more adorned when the splendor of the soul supervenes; but if it is constituted in sadness and pains, it is made deformed. For sadness and...
things produce sicknesses and pains. Sickness, however, generates those bodily delicacies which consist of luxury. Therefore, and for this very reason, flee luxuries, if you obey and believe me. But you say, "Luxuries contain pleasure." They do not contain as much pleasure as they do difficulties and annoyances. Added to this is the fact that that pleasure appears only as long as it touches the tongue or the throat; but when the table has been removed, or after the food has been consumed, you will be like one who has touched none of it; nay, rather, you will experience, and far more, a worse heaviness from those foods, and distension, and oppression of mind, and sleep akin to death. You will also have constant, wakeful nights on account of the crudity of the stomach and the obstruction of the inner breath, and through the annoyance of indigestible eructation; and you will curse your belly much, when you ought rather to accuse the vice of intemperance and lack of moderation. Let us not, therefore, be delighted by the luxuries of the body, but let us hear Paul saying: *Make not provision for the flesh, to fulfill the lusts thereof* (Rom. XIII, 14). For it is the same thing to send food into the belly as if one were to throw it into a sewer; nay, rather, it is not the same, but much worse. For the latter only produces filth without injury to you; the former, however, breeds numerous diseases and very many sicknesses. For nourishment is not produced except from what is sufficient, which is able to be digested without labor; but when more abounds than the rationale of the body’s restoration requires, not only is no nourishment produced, but even corruption is generated. But no one heeds these things: the minds of all are preoccupied with superfluous pleasure. Do you wish to nourish your body? Cut away what is superfluous, and provide what is sufficient, as much as the digestion of the stomach can mature; do not let it be oppressed by abundant foods, lest you sink and bury what could have been sufficient. For sufficiency is both nourishment and pleasure; for nothing is as pleasant as food well-digested and cooked. Nothing produces health so much, nothing produces such acuteness of the senses; nothing drives away sickness as much as moderate refreshment. For sufficiency, along with nourishment, produces both health and pleasure at once; whereas abundance produces disease, brings in annoyances, and generates sicknesses. For what hunger does, fullness of [426] food also does—nay, rather, things much worse. For hunger indeed removes a man in a few days and frees him from this penal life; but an excess of food consumes and rots the human body, and wears it out with long-term sickness, and then consumes him with a cruel death. But we think famine is something undesirable and to be fled from, and we take refuge in indigestions, which we see are much worse. Whence, then, this disease among men; whence this madness? I do not say this so that men may torture themselves, but that they may be nourished only to the extent that it produces for them both pleasure and health, and provides suitable nourishment for the body, so that it may be our body's duty to show obedience to the operations of the soul, while it keeps its structure well, and consists harmoniously in itself from all its works. But when it has been made to overflow with luxuries, it is not able to retain its structure and harmony from the overflowing; for the redundancy of humors entering within dissolves the whole thing thoroughly and pours it out. *The flesh,* says the Apostle, *make not provision for, in its lusts.* He said well; for food is the material for dishonest desires. Just as if someone were outstanding in philosophy, yet if he lives in luxury, it is necessary that he suffer something from either food or wine, so that he may excite a greater flame. From this, fornications; from this, adulteries. For the hungry belly is unable to beget love; nor, indeed, can it if it is moderate. But what generates absurd desires is that abundance which gives itself over to luxuries. For just as the earth, which is very damp, generates worms—and dung, when it is rained upon, or when it retains the most moisture for itself—while earth that is free from humors is adorned with the fertility of fruits, if it is not corrupted by an abundance of waters (and if it is not even cultivated, it still supplies grass as a matter of course; but if it is cultivated, it will excel in the fertility of its fruits)—I entreat you, therefore, let us not make our body vicious and useless, nor insert vices into it; but let us prepare for it useful fruits and fruit-bearing trees, and let us not dissolve them through an immoderation of food. For immoderation produces worms instead of fruits. Thus also the desire implanted in us, if you intoxicate it with the inundations of luxuries, generates shameful desires and pleasures that are much more shameful. Let us therefore cast away this pestilence, so that we may be able to obtain the goods that have been promised, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Spirit, now and always, and for ages of ages. Amen.
HOMILY XXX
All discipline for the present indeed seems not to be of joy, but of sorrow; but afterward it will yield the most peaceful fruit of justice to them that are exercised by it. Wherefore, *lift up the hands which hang down, and the feeble knees, and make straight paths for your feet; that no man halting may go out of the way, but rather be healed* (Heb. XII, 11-13). Those who drink bitter antidotes patiently endure the annoyance at first, and then they perceive the sensation of health. Virtue is something of this kind, and likewise malice. In the latter, there is pleasure first, and sickness follows; in the former, however, there is sorrow first, and then joy is begotten. But there is nothing similar between when someone is first saddened and afterward enjoys joy, and when he rejoices at first and afterward falls into sorrows. And how? For here, the fear of future sorrow takes the charm from present joy; there, however, the hope of future pleasantness takes away from present sorrow. From this it happens that there one never truly rejoices, while here, sorrow never dominates. And the difference does not consist in this alone, but also in another, because the equality of time is not declared in both cases; but there is a great difference, because the joy of malice is temporal, whereas in spiritual things, the joy and happiness is everlasting. From these arguments, therefore...
A Paul assumes consolations, and employs again a common judgment to which no one can refuse to consent, because no one can oppose a universal decree when all agree upon something. "Be distressed," he says. For such is discipline customarily, and such is the principle it possesses: "For all discipline," he says, "in the present time does not seem to be of joy, but of sorrow." He spoke well, *It seems*; for he says, discipline is not a thing of sorrow, but it seems to be. "All discipline," he says, "both human and spiritual." Do you see how he contends from common notions? "It seems," he says, "to be of sorrow": it is not, therefore. For what sort of sorrow is that which creates an occasion for joys? Just as neither is there pleasure which becomes a cause of sorrow. B Afterward, however, he says, "It will yield the most peaceful fruit of righteousness to those who have been exercised by it." Not just fruit, but an abundant harvest of fruit. "Who have been exercised by it." He spoke well, "Who have been exercised by it": that is, who endure patiently for a very long time. And how? He speaks more harmoniously by calling it exercise. Discipline, therefore, is exercise. For it makes the athlete stronger, and renders him invincible in contests, and declares him impregnable. In battles, therefore, all discipline is like this; and this present one must necessarily be like this. Accordingly, one must hope for better things, and for a finish full of gladness and peace. And do not marvel if, while it is bitter itself, it nevertheless brings forth sweeter fruit: for even in trees, the bark is almost always bitter and rough; yet the fruits themselves are pleasant in sweetness. He took this, however, from common knowledge. C If, therefore, it is fitting to hope for such things, why are you grieving? Why, after you have endured sorrow, do you fail regarding the better things which it is fitting for you to sustain? But if you had sustained them, you ought not to grow soft again regarding the reward. He addresses them as if they were those who had competed in the race or in boxing, or those who had labored in war. Do you see how he makes them arm themselves, how he makes them lift themselves up into the heights? "Walk," he says, "uprightly." In this place, he touches upon their thoughts: that is, that they may persevere without any hesitation. For if discipline pertains to love, if it ends in a better outcome—and this is shown as much from things as from words, as from all actions—why do you dissolve? For this is what they suffer who fail through despair, who are not steadied by any hope of future things. "Walk uprightly," he says: lest the lameness grow worse, but rather be brought back to its original state: for he who runs while lame lingers in malice. Do you see that it is in our power to obtain medicine in every way? D "Follow peace," he says, "with all men, and holiness, without which no one will see God." As he also said above, "Not forsaking our congregation," he touches upon this here as well. Nothing makes people so subject to being overcome, and especially in temptations, as being separated and cut off. For in this business they will overcome, and, if they wish, they snatch away the chains by finding them separated one by one, and because of this, they have rendered them weak. "Follow peace with all men," he says. What, even with evildoers? "If it is possible," he says, "as much as is in you, have peace with all men." As far as you yourself are concerned, he says, have peace, harming nothing concerning piety; but in those matters where you suffer evils, endure bravely. For patience is a greater weapon in temptations. Thus also Christ rendered His own disciples stronger, saying these things: "I send you," he says, "as sheep in the midst of wolves; be therefore wise as serpents, and simple as doves." What are you saying? We are in the midst of wolves, and you command us to be as sheep and as doves? "Yes," he says: "for nothing so causes confusion to one who is doing evil, as the strong tolerance of one who suffers, and neither to render retaliation in word nor in deed." For this makes us both more philosophical, and more worthy of a greater reward; but it will also benefit him. But if anyone continues to do injury, do you bless in return. And observe how much you will gain from this: you extinguish evil, you prepare for yourself a greater reward, you arouse confusion in him, which might bring him a cause for correction: add that you suffer no evil. "Follow peace," he says, "with all men, and holiness." What does he say, "Holiness"? Chastity and conjugal temperance. Whether a person who is free of marriage marries with chastity: or one constituted in marriage does not commit fornication, but uses his own spouse with temperance: for even this is holiness. How is this holiness? But marriage preserves the holiness which is from faith: they prevent the soul from being applied to harlots. For marriage is honorable; marriage is not holy, but it is clean: for it grants cleanliness, not even holiness, except that it does not allow the holiness coming from faith to be stained in any way. "Without which," he says, "no one shall see God." Which he also says to the Corinthians: "Do not err: neither fornicators, nor adulterers, nor idolaters, nor the effeminate, nor sodomites, nor the covetous, nor thieves, nor drunkards, nor revilers, shall possess the kingdom of God." For how will he be able, he who is made the body of a harlot, to possess unity of body with Christ? "Considering," he says, "lest any man fail of the grace of God, lest any root of bitterness springing up cause trouble, and thereby many be defiled." Lest any fornicator or profane person. Do you see how everywhere he enjoins common salvation of the totality upon each and every one? "Comforting one another every day, while it is called today." Do not therefore cast everything upon the teachers, do not attribute everything to the leaders: "For you yourselves," he says, "can build one another up." Which he also said to the Thessalonians, writing: "Build one another up, even as also you do"; and again: "Comfort one another with these words." We admonish you now also of this: for if you wish, you profit more from one another than from us. For you spend a very long time conversing with one another, and you know your own affairs among yourselves more, and you are not ignorant of your own vices, but you also have greater confidence and charity and familiarity toward one another. These things are not small for learning from one another, or for teaching, but there are many more accessible and apt occasions. For you will be able to comfort and hortate and rebuke more; and not this alone; but because I indeed am one, but you are many, and you will be able, however many you are, to all be teachers. Therefore I beseech you, that you do not
A neglect this gift. Everyone has a wife, has a friend, has a servant, has a neighbor; let him now rebuke, now exhort. For how is it not absurd to be diligent in holding banquets, so that on an appointed day many may gather together; and if anything be lacking to anyone, it is supplied by the fellowship of all; and whether one intends to go anywhere, or prepares a banquet, all provide him assistance: but in the teaching of virtue, to have no similar diligence? I beseech you that no one of you neglect this matter; for he will receive a great reward from God.
And that you may know: he to whom five talents were entrusted is he who bestows diligence in teaching others; but he to whom one is given seems to bear the person of a disciple. If the disciple says: "For I am a disciple, I have no danger," he even hides this very reason, or the word which we bring forth with our mouth, which he receives from God, and buries it under the ground; and he will admonish no one, even if he is able, but buries it under the ground (yet the earth is the heart of man, and ashes, because it buries the gift of God): if therefore he buries this grace, either because of sloth or because of malice, he will not be able to say, "Because I had one talent." For it is answered to him: "You had one talent; it was fitting for you to bring forth even that one into the middle, and by your diligence and care to double it." For if you had brought it forth into the public, you would not be blamed at all. For neither was it said to him who had brought two: "Why did you not bring five talents?" but he was made worthy, and this because he worked as much as he had; and not because he had less than him to whom five were entrusted, did he therefore deliver himself to sloth, nor did he abuse that small quantity for idleness. Therefore, neither did it behoove you to look only to him who had received two; but it rather behooved you to look to yourself. And as he imitated him to whom five were given, when he saw that he had received two: so also it behooved you to emulate him to whom two talents had been entrusted. For if the Lord threatens punishment to one having money and not sharing it: how will he not be punished with greater punishments who is able to admonish his neighbor, or in any way, and does not do it at all? For there the body is used, but here the soul: there he neglects temporal death, but here eternal destruction. B
But, you say, I have no speech. But there is no need for speech, nor for eloquence. If you see a friend committing fornication, say to him: "You are doing a work of malice, do you not blush, are you not ashamed? For it is evil." What then, you say? He himself is not ignorant that that work is evil. That is so, but he is dragged away by desire. For even one who is held in a sickness knows truly that cold water is bad if it is drunk; nevertheless, he has need of one who may restrain him. For when anyone is held in a passion, he will not easily suffice for himself alone. It behooves you, therefore, who are whole, to speak to another's medicine what is convenient for his salvation; and if he does not obey your words, protect him in the meantime, look to where he is going, and restrain him from the evil business; for perhaps he will be humbled. And what good, you say, will it do, when he will do this all the more because of me, and because I wished to restrain him? In the meantime, do not be scrupulous in words; by whatever deed restrain him from evil acts, and call him back: let him grow accustomed not to go to that hell, whether because of you, or because of something else. And when you have made him accustomed not to go thither, then you will be able, while he is breathing a little, to teach him better things: and that it is necessary to observe this because of God, and not because of man. Do not wish to correct all things in him suddenly, otherwise you will be less able to do it, but do it little by little, lest he be oppressed by sudden correction. If you see someone going to banquets full of carousing and drunkenness, even then act similarly, and exhort him again, so that, if he sees any vice in you, he may help and correct and admonish [you]. For so he too will tolerate your correction most patiently in himself, when he sees that you are in need of correction, and not as one perfect in all things, nor as a teacher, but as a friend and brother bestowing help; and say to him: "I have helped you, bringing to your mind things that will be able to profit you: I also exhort you, that whatever you discern in me to be vicious, you may reproach and correct." If, however, you see one prone to anger, or greedy, bind him with your admonition: for this is friendship. C Thus a brother helped by a brother becomes as a strong city. For eating and drinking does not make friendship; for even thieves and murderers have such; but if we are friends, if we truly care for one another, let us confer these things upon one another, let these things lead us to friendship which are useful to us: let us prohibit those things being done which lead to hell. And let not him who is corrected be indignant; for we are men, and we are not aliens to vices; nor let him who corrects act as one who proclaims or preaches, and as one divulging rather than admonishing, but privately with much gentleness. For he who corrects has need of much gentleness, so that he who is corrected may tolerate the cutting with equanimity. Do you not see doctors when they burn, or cut some persons, with how much gentleness they exercise the work of healing? It behooves those correcting to do this much more. For correction works more vehemently than fire and iron, and makes them recoil to whom it is offered. About the sick one, doctors also first strive, insofar as they can, to make the sick person tolerate the cutting with equanimity; and as much as they can, they act gently, and resting a little, they cause the sick one to be refreshed. For so it behooves [us] to effect corrections, so that even those who are corrected may not recoil as if it happens that they are injured, nor should they abhor it as if they are being struck. For truly those who are cut, complain much against those by whom they are cut; but they are not hindered at all, but only provide for the health of the sick: so also here all things must be done. For he who corrects must both tolerate and do all things for the utility of him who is corrected, looking to the reward which is reserved for such a will. "Bear one another's burdens," he says, "and so you will fulfill the law of Christ." D Thus, therefore, both correcting one another and tolerating one another, we shall be able to fulfill mutual edification: and you will make the labor lighter for us, in all things helping us and reaching out the right hand, and you will become partakers and companions both of mutual salvation and of your own.
Let us therefore bear one another's burdens and correct each other, that we may obtain the good things which are promised, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, now and ever, and unto the ages of ages. Amen.
HOMILY XXXI
"Pursue peace with all, and holiness, without which no one will see God: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by it many become defiled; lest there be any fornicator, or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected: for he found no place for repentance, though he sought it diligently with tears."
There are many things, indeed, which show the form and discernment of the Christian life; but the affection of mutual charity and peace, which unites the hearts of men, is greater and better than all. Because of this, Christ also said: "My peace I give to you;" and again, "By this all will know that you are my disciples, if you love one another." Therefore the apostle Paul also says: "Pursue peace," he says, "with all, and holiness," that is, honesty or purity, "without which no one will see God, looking carefully lest anyone fall short of the grace of God." If he speaks to them as to those who, in a numerous company of travelers, are traversing long journeys, it is as if he were saying: "Watch over yourselves, lest any of you be left behind: I do not ask only this, that you alone arrive, but also that you look out for the others." "Lest anyone," he says, "fall short of the grace of God." What does he mean by the grace of God? Future goods, the evangelical faith, an excellent manner of life: for all these are of the grace of God. Do not say to me that it is but one who shall perish: for Christ died even for one; therefore, do you neglect him for whom Christ deigned to die? "Looking carefully," he says, this is, diligently searching, visiting, and knowing, as is customary to do with the sick. "Lest any root of bitterness springing up cause trouble." This is written in Deuteronomy: and he used that from the metaphor of shrubs. "Lest any root," he says, "of bitterness," which also, writing elsewhere, he said: "A little leaven leavens the whole lump." I do not desire this only on account of the person himself in whom the iniquity can be found, but also on account of the injury which can spring up from its progeny: that is, if there be any such root, do not allow any sprout to arise from it, but let it be cut down before it pollutes others and makes them wicked. "Lest any root," he says, "of bitterness springing up cause trouble, and by it many be defiled." For he said that sin is bitter. Indeed, nothing is more bitter than sin: and those who are consumed by the sorrow of conscience and worn away by a sufficiently dire bitterness after sin has been committed know this. For the bitterness of a transgression overturns the intellect and reason itself: and the nature of that bitterness is such that it remains noxious. And he said well, "root of bitterness": he did not say, "a bitter root," but, "of bitterness." For a bitter root can produce sweet fruits; but the root of bitterness, or the source, or the intention, can never propagate anything sweet: because all things there are bitter, all things grievous, all things most full of wickedness and abomination; they bring no sweetness or pleasantness. "And by it," he says, "many become defiled." This is, cut off the intemperate and the lascivious. "Lest there be," he says, "any fornicator, or profane person, like Esau, who for one morsel of food sold his birthright." And what then? Was Esau a fornicator? He does not say here that he was a fornicator; but he signifies what he had said above, "Pursue holiness." "Lest any profane person like Esau," this is, a glutton and intemperate and worldly, because he rejected spiritual things. "Who for one morsel of food," he says, "sold his birthright." He who sold the honor which he had received from God through his own negligence and cupidity, who for a small lust lost a great honor and eternal glory. This pertains properly to those who are unclean and profane. Furthermore, not only the fornicator is unclean, but also the glutton, who exists as a slave to his belly. For he too, who is a slave to another's lust, is compelled to desire many things, he is compelled to plunder what belongs to others, to exist as base and dishonest, inasmuch as he bears the hardest slavery under that deadly master. Indeed, such a man often thinks it a matter of nothing even to blaspheme, he considers his birthright of no moment and of no dignity—this is, he who, for the pleasure of temporal things, arrives at even selling his own birthright. Therefore, these are not the birthrights of the Jews, but ours. These things, however, which are said, also greatly profit to alleviate the passion of their sorrow: he who was first became last, and the second became first: the one through patience, the other truly through negligence. "For you know," he says, "that afterward, when he wanted to inherit the blessing, he was rejected: for he found no place for repentance, though he sought it with tears." What do we say here? Does Paul exclude repentance? By no means. How then does he say that he did not find a place for repentance? For if he blamed himself, if he groaned with great groanings, why did he not merit to find a place for repentance? Because that was not repentance. Just as also the sadness of Cain did not descend from repentance, which the slaying of his brother revealed: so also in this case, those words were not of repentance. For this man also is exposed by the slaying of his brother: inasmuch as, so far as his will was concerned, he himself also brought death to his brother Jacob: for he said thus: "The days of mourning for my father are at hand," he said, "and I will kill my brother Jacob." Not, therefore, did tears alone avail to grant him repentance. And he did not say simply that he sought through repentance; but, "With tears he sought a place of repentance, and did not find it." What then do we say, except that he did not repent as is fitting? For this is repentance, to conformably
A be generated. Otherwise, if he condemns repentance, how does he again admonish and exhort those who are as if sluggish? How does he invite the lame and the relaxed and the loosened—which is the beginning of ruin—to be set upright? To me, indeed, it seems that he signifies some among those adulterers, whom he nevertheless did not wish to rebuke publicly, but feigns ignorance; but afterward, if they persist, then he already comes to rebuke, lest, if you wish to rebuke the impudent beforehand, you might also make them obstinate, just as Moses also did concerning Zambri and Chasbitida. He says "a place of repentance he did not find." It can also be understood otherwise, that he committed a sin greater than repentance. For there are sins that surpass repentance: as if he were to say, "Let us not fall into an incurable ruin." For while one is limping, he can easily be made straight or sound; but if he is utterly subverted, what will remain further? Therefore, he is not yet speaking to those who have fallen, so as to depress them with fear: as if he were to say that he who has fallen will no longer be able to deserve consolation. And here, indeed, he was admonishing these others that they might not fall; but in another place, where he is now speaking to those who have already fallen, lest they fall into despair, he says the contrary: "My little children," he says, "of whom I travail in birth again, until Christ be formed in you." To whom he used to say elsewhere: "Whosoever of you are justified by the law, ye are fallen from grace." Behold, he himself testifies that they had fallen. He, therefore, who stands and hears that he who has fallen is not able to obtain pardon, will stand more strongly and cautiously. But if you also wish to use similar vehemence toward him who has fallen, he is reduced to the point where he can never rise again. For with what hope for conversion, or with what fruit, would he undertake it? "Not only," he says, "did he shed tears, but he also sought." And he seems indeed not to exclude repentance, but he renders them more cautious and better fortified, so that they are not carried more readily to ruin. Whoever, therefore, do not believe there is a hell, let them recall these things to mind; and as many as imagine that sins remain unpunished, considering these things, let them attend to why Esau could not obtain pardon, because, forsooth, he did not repent as he ought.
Do you wish to see perfect repentance? Observe Peter, how he repented after he had denied Christ. For the evangelist, telling his history, says: "And going out, he wept bitterly." Therefore so great a sin was forgiven him, because he performed repentance as he ought. Although that true host had not yet been offered for us, nor was the sacrifice yet made, nor had sin yet been consumed; for it still held dominion, it still raged in a tyrannical manner. And that you may know that that denial had come to pass not so much from negligence as from the fact that God had abandoned him, wishing to instruct him, that he might know the measure of human nature and that one must not contradict the Master’s words, nor wish to be wiser than the rest, but know that without God nothing can be done; and that "Unless the Lord build the house, they labor in vain that build it": for this reason, Christ said to him alone: "Since Satan hath desired to sift thee, as one sifteth wheat: but I have not permitted it, that thy faith fail not." For perhaps he was thinking himself wiser, trusting in the merit of his own conscience, because he loved Christ; therefore he wept bitterly, and did the other things which are related of him after his weeping. But what are these? Namely, that afterward he committed himself to a thousand dangers, and from many things, the strength of his fortitude is shown. Even Judas repented, but wrongly; for he hanged himself with a noose. Esau also repented, as I have already said, but wrongly; or rather, this man did not even repent. For those tears were not of repentance, but arose from a violent spirit and indignation: which is manifest from his works. Blessed David also repented, saying: "I will wash my bed every night, and with my tears I will water my couch": and the sin which he had committed long ago, B after so many years and so many generations, he bewailed as if it had been perpetrated in recent time. Indeed, it does not befit a penitent to be indignant or exasperated; but rather to be restrained as one condemned and having no confidence, and as one who desires to be saved through mercy, as a reprobate, and deserving a thousand punishments. If he has thought these things with himself, he will not be angry, he will not be indignant, but will be macerated with mourning, will weep, will groan, will lament day and night. It does not behoove a penitent to consign his sin to oblivion; but to beseech the Lord, that God indeed might not remember his sin, but he himself must never forget it: if, however, we are mindful of our sin, God will forget it. Let us take judgment upon ourselves, let us accuse ourselves; then at last we shall propitiate the true Judge. For sin is diminished by confession: but by despised confession, it proceeds to what is worse. For if impudence and irreverence toward the true judgment are added to sin, how can it be avoided that one does not fall into it again? Let us not, therefore, I beseech you, deny our sins, nor let impudence make us hard; let us punish our sins of our own accord, lest we pay punishments not of our own accord. Cain heard from God, "Where is Abel thy brother?" and he said, "I know not: am I my brother's keeper?" You see how from this he wrought his sin more. Does not his father do likewise? For hearing even he himself, "Adam, where art thou?" he said, "I heard thy voice, O Lord, and I was afraid, because I am naked, and I hid myself." It is a great good, that one should recognize his own sins, and persistently retain the memory of them. No such remedy for offenses is found as their continuous memory: nothing so renders a lazy man ready to perpetrate iniquity. I know, indeed, that the conscience recoils, and does not suffer itself to be lashed by the memory of evils; but tame your soul, and constrain it with the reins of a bridle. For as an untamed horse, so also it kicks, and does not want to know that it has sinned. But this whole operation is of Satan. But let us persuade it that it has sinned: let us persuade it, I say, that it has sinned, that it may repent, that the penitent may be freed from punishments. How do you desire to obtain pardon for sins, you who have not even deigned to confess to Him who through mercy and clemency merits it, whom it is established to have sinned? But you, who recognize that you have never sinned, what mercy do you beseech, or for what sins do you pray? Let us persuade ourselves, therefore, that we have sinned, and let not the tongue alone pronounce this, but also the inner
consciousness; and let us not merely say that we are sinners, but let us also reckon up our sins specifically, one by one. I do not tell thee to expose thyself in public, nor to accuse thyself before others, but I would have thee obey the Prophet saying: "Disclose thy way unto the Lord" [Ps. XXXVI, 5]. Confess thy sins, therefore, before God; pronounce thy faults before the true Judge with prayer, not with the tongue, but with the memory of thy conscience, and then at last hope that thou canst obtain mercy. If thou keepest thy sins continually in mind, thou wilt never retain any malice in thy heart against thy neighbor. I do not say, if it be certain to thee that thou art a sinner: for this indeed does not avail so much to humble the mind and make it sober, as do the sins themselves when considered specifically by themselves. Thou wilt retain no malice in thy heart, if thou bearest them in mind: thou wilt not be angry, thou wilt not slander anyone, thou wilt not be puffed up with pride, thou wilt not fall back into the same again, nor wilt thou return into sins, but thou wilt rise up with more vehement hope unto good things. B Dost thou see what great goods are generated from the recollection of sins? Let us therefore write our sins in our hearts. I know indeed that the soul is not tolerant of this bitter memory, but let us force and compel it. For it is better for us that the soul be bitten now by the recollection of sin, than that in the future time it should feel eternal torments. For now, if thou rememberest thy sins and frequently pronounce them in the sight of God and entreat His clemency for them, thou wilt blot them out more quickly; but if thou forgettest thy sins now, then thou wilt remember them against thy will, when they shall be published in the whole world and brought forth in the sight of all, both of thy friends and, as well, of thy enemies, and of the holy angels and celestial Virtues. For it was not said to David alone: "What thou didst in secret, I will manifest to all"; but this is said to all of us also. Thou didst fear, he says, men, and didst blush more than before God: but the eye of the living God thou didst not reverence, but before men, indeed, thou wast ashamed. The eyes, he says, of men are their fear. Therefore, he says, for this very thing thou shalt be punished: for I will reprove thee, placing thy sins before the eyes of all. C But since this is true, and because on that day the sins of all of us shall be published and brought forth for a spectacle, unless we make haste to wash them away by constant memory: observe how the hardness or inhumanity of men is brought forth for a spectacle. "I was hungry," he says, "and you gave me naught to eat." When are these things said, or where? In a corner? In some hidden place? By no means; but where, and when? Clearly when the Son of God shall have come in His glory, and all nations shall have been gathered, when He shall have separated these from those: then He shall say this to all who are listening; and He shall set some on the right hand, and others on the left. "I was hungry," He says, "and you gave me naught to eat." Contemplate again those five virgins, who shall hear in the sight of all: "I know you not": for the five and the five do not signify merely the number five, but the evil and hard and inhuman; but (those) others (are) not of this kind. So also even he who buried the one talent under the earth was reproved before all; and before him who offered five, and before him who gained two, he heard: "Thou wicked and slothful servant." And they shall hear these things not only in words, but He will then reprove them by the very facts themselves: just as even the evangelist says, "They shall look on him whom they pierced" [John XIX, 37]. For the resurrection of sinners and of the just shall be at the same time: for all shall be judged at the same time. Understand, therefore, what kind of people those shall appear then, who shall be in humility and sorrows, who shall be dragged into the fire while others are crowned. D "Come," He says, "ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" [Matt. XXV, 34]; and again: "Depart from me into the fire which is prepared for the devil and his angels." They do not merely hear the words simply, but the effect of the words shall be fulfilled in the very facts themselves. Let us therefore describe these things before our eyes, and let us think that they are now present, and that the Lord is speaking those words, and that we are being led away and dragged into that fire. What sort of mind shall we have, what consolation? What, when we shall be divided? What, when we shall be blamed for the robbery of others' goods? What shall we say? What color of excuse shall we have? What defense shall we find, which might at least seem plausible? None, of course: it is necessary, therefore, that bound, with crestfallen countenance, we be dragged to the horrific furnaces, to the river of fire, to the outer darkness, and to the immortal torment, and we shall not be able to ask for anything anymore. It is not possible, he says, it is not possible to cross from here to there: for there is a great gulf between us and you [Luke XVI, 26]: and it is not permitted even to those who wish, to cross, and to reach out a hand. It is necessary, therefore, that one be burned forever, with no help bringing relief, whether it be father, or mother, or anyone else, even if he has great confidence before God. "Brother," he says, "shall not redeem his brother: will a man deliver?" [Ps. XLVIII, 8-9]. Since, therefore, it is impossible to have hope of salvation in another, unless in oneself after the mercy of God: I beseech you that we perform those things by which our life may be cleansed, by which our best conduct may be rendered. And first, indeed, let us labor as much as we are able, that we admit no filth: but if, as men, we have admitted some, let us not sleep, but let us press on watchfully, so that if there was any filth in us, it may be washed away through repentance, through prayers, through tears, through acts of mercy. But someone will say: What if I have not wherewith I may perform acts of mercy? But thou hast at least a cup of cold water, however poor thou be: or thou hast two mites, in whatever poverty thou art crushed: thou hast feet, that thou mayest be able to visit the infirm and the sick, that thou mayest be able to come to those who are held in prisons: thou hast at least a roof, that thou mayest be able to receive a stranger. There is, therefore, no excuse for him who does not show mercy to the needy. And these things indeed we say to you frequently, so that through continual admonitions we may at least be able to promote something. But we say these things not so much thinking of those who are to receive your mercies, as striving for your salvation. For you bestow on them things temporal and earthly and perishable; but you shall receive from these (in exchange) good things celestial and eternal: which may it be granted to us all to obtain, in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, now and always, and for ages of ages. Amen.
HOMILY XXXII
For you have not come to a tangible and accessible fire, and a whirlwind, and darkness, and a storm, and the sound of a trumpet, and a voice of words which those who heard refused, so that no word might be added to them (for they could not bear what was being said: "And if even a beast touches the mountain, it shall be stoned." And [so terrible was what was being seen] Moses said: "I am terrified and trembling"): A but you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and the festal gathering of many thousands of angels, and the Church of the firstborn who are enrolled in the heavens, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new Testament, and to the sprinkling of blood that speaks better than Abel.
Indeed, all things of the old temple were wondrous; for there were the holy of holies there, and those things which are reported to have happened on Mount Sinai were also to be revered: fire, darkness, gloom, the storm. God, he says, was seen on Mount Sinai, and all these things were recounted with awe. But the New Testament is not presented to us with any such thing, but has been produced only by the simple discourse of Christ. Observe, therefore, how he makes comparisons between the former and the latter, and how he places these in the final position. For after he has accumulated them with many proofs, and after he has demonstrated the difference between each of the Testaments, and has censured the old, then at last he proceeds to these arguments as if by an easier way. B What then does he say? "For you have not come to a tangible and accessible fire, and a whirlwind, and darkness, and a storm, and the sound of a trumpet, and a voice of words, which those who heard refused, so that no word might be added to them." As if he were to say: These things are indeed terrible, and so fearful that hearing could not bear them, and no beast whatever dared to draw near there. Yet they were not such as these things that have come to pass afterwards. For what is Mount Sinai in comparison with heaven? What is tangible fire compared to the intangible God? For God, he says, is a consuming fire. "Do not let God speak to us, but let Moses speak to us." For what was offered to them was so terrible, that even Moses said that he was terrified and had become trembling. Why do you marvel, he says, at the people? He himself who entered the darkness, in which God was, he himself therefore says: "I am terrified, and I have become trembling." C "But you have come," he says, "to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and the festal gathering of many thousands of angels, and the Church of the firstborn enrolled in the heavens, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new Testament, and to the sprinkling of blood that speaks better than Abel." There Moses is placed, here Jesus; there he names the people, here thousands of angels. But who are the firstborn whom he mentioned? The faithful, clearly, and the spirits of the just made perfect: "You will be with these," he says. And "to Jesus the mediator of the new Testament, and to the sprinkling of blood that speaks better than Abel." What then? Did Abel's blood speak? It is so, he says; for he said above: "And through it, that is, through faith, he still speaks although dead": and again God said, "The voice of your brother's blood cries out to me from the earth." Whether, therefore, it is to be understood in this way, or in that, because this deed is still celebrated even now; yet it is not like that of Christ. For He renders all things pure, and sends forth a voice more significant and clearer, by as much as He also received a greater testimony from the very events. D See, he says, that you do not refuse the one who is speaking. For if they did not escape, who refused him who was speaking upon the earth, much more shall we, who turn away from Him who speaks to us from the heavens. Whose voice shook the earth then: but now He promises, saying: "Once more I will shake not only the earth, but also the heaven." But in that he says "Once more," he declares the removal of things that are shaken, as of things that have been made, so that those things that are immovable may remain. Therefore, receiving an immovable kingdom, we have grace, through which we may serve, pleasing God with all fear and reverence. For our God is a consuming fire. Those things were indeed fearful; but these are far more wondrous, and much clearer: for here there is neither darkness, nor gloom, nor storm. To me it seems that by these are signified the obscurities of the Old Testament: that is, what was difficult to be understood, and the veiling of the law and the covering that was placed over those letters. But the fire signifies the lawgiver in the fire, severe and terrible. [...]
C And so the things of the other part stand out: thus here, too, by the comparison of them, our things are declared greater, better, and milder, and most full of admiration. For they are better in a twofold way, since they are at once both greater and clearer; whence they have been more accessible to many. For indeed, writing this even in the Epistle to the Corinthians, he says: "But we all, with open face beholding as in a glass the glory of the Lord," and not as Moses: "for he put a veil over his face." They did not deserve, he says, to perceive such things as are known to have been contributed to us. For what did they deserve to see? Darkness and thick gloom. They heard the voice, indeed, but you also have heard the voice, not coming through a cloud, but through the flesh of Christ. You are not troubled, nor disturbed, but you stood and have spoken to the Mediator. The darkness also signifies the invisibility of God: "And a cloud," he says, "was under his feet." Therefore, at that time Moses feared, but now no one fears; and then the whole people stood below, but we, although we are from heaven below, nevertheless draw near to the Son of God: and not as Moses. For there it was a wilderness, and a desert all around; here, however, a city, and a throng of thousands of angels. In this word, he signifies joy and pleasantness instead of gloom, instead of darkness, instead of a stormy whirlwind. "And the Church," he says, "of the firstborn, which are written in heaven, and to God the Judge of all." They did not draw near, but stood afar off; you, however, have drawn near, he says. But here he terrifies them by saying: "And to God the Judge of all," not only of the Jews nor of the believers, but of the whole world, clearly. "And to the spirits of just men made perfect," he says. He means the souls that have been found acceptable before God. "And to Jesus the mediator of the new testament, and to the blood of sprinkling," that is, cleansing. "That speaketh better," he says, "than that of Abel." If, he says, [Abel's] blood speaks; much more does he speak who lives, having been slain. But what does he speak? He says, the Spirit himself intercedes for us with groanings which cannot be uttered. How does he speak? For having entered a mind purged with sincerity, he raises it up and makes it speak great things. "Take heed to yourselves," he says, "that you do not refuse him that speaketh"; that is, do not neglect him. For if they did not escape who refused him that spoke on earth. Whom do you think he signifies in this place? To me, indeed, it seems that he signifies Moses. But what he says is this: If those who rejected the lawgiver established on earth did not have the power to escape, how shall we be able to reject him who established for us the precepts of the law from heaven? And do not think that in this place he speaks of one as the giver of the law, and another of the Gospel. Far be it; he does not say this, but he signifies this, that he appears terrible when he speaks from heaven. The same one is indeed both this one and that one, but he is more terrible then than at that time: for he does not signify a difference of person, but he says that the manner in which he gave us a new law is different. Whence is this certain? For if, he says, they did not escape, refusing him who had been established on the earth: much more we, who turn away from him who speaks to us from the heavens. What then do we say? Is this one different from that one? How then did he say, "Whose voice then shook the earth"? For if his voice shook the earth, he who then had given the law: "but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven": it is certain that it is the same one. But what he says, "Yet once more," declares the removal of those things that are shaken, as of things that have been made. What is it that is signified by these words? Assuredly that all things will be taken from the midst, and all things will be changed for the better: for this is what seems to me to be signified in this place. Why then do you grieve, he says, when you suffer something in this world, which will not be able to remain, which is about to pass away after a little while? If this world had perhaps had rest in the last ages, then it would have behooved him who is hastening to the end to be afflicted rather. "That those things," he says, "which are immovable may remain." For what are these, or of what kind are these immovable things? Future things, clearly. D For this end, therefore, let us do all things, that we may be able to attain that life, that we may enjoy those unspeakable goods. So, I beseech you, so do; for this I pray, that your zeal may be inflamed. No one of sound mind builds in a city that is about to fall. But tell me, I beseech you, if someone were to say that after a year this whole city is about to fall, but were to assert that any other city whatever is to remain: would you, I ask, build in the city that is about to fall? Accordingly, this is also what I am saying now: Let us not build in this world; for after a little while it is about to go to ruin, and all things will go to destruction. And what do I say that the world is about to fall? We ourselves are about to perish before its ruin, and we will suffer savage torments. We, therefore, are mostly about to depart from here. Why do we build upon unstable sand? Why rather do we not build upon the rock: for whatever may happen, the invincible fabric persists; nothing moves it, nothing overturns it; and with reason: for that place exists inaccessible to all blows, just as on the contrary, this world lies open to all blows. For here, both earthquakes overwhelm, and fires consume, and hostile wars devastate, and take us off while alive, before this world collapses: and some it is about to drag with it to death. But even while the world stands, disease rushes in, and either excludes one quickly from here, or does not allow those remaining here to live conformably. For what kind of pleasure, or what kind of delight is there, where there are continuous diseases, and many calumniators, and frequent plots? Or if there be none of these, which is impossible, we sometimes even bear it with an unequal mind when we have no children, we are affected with griefs, having no one to whom we may hand over our houses and the rest; and we are tormented with great sorrows if strangers enjoy our labors. Sometimes also an inheritance comes to enemies, and not only when we are dead, but sometimes even while we are living. What, therefore, can be more miserable or more unhappy than this, for anyone to labor for his enemies, and to heap up money so that they may live in delights? Examples of these things are seen to have happened in various cities; but [I am silent, lest I perhaps sadden those to whom such things have occurred; otherwise I would have mentioned some by name, and I could have protracted the discourse on this matter, and shown more houses, in which enemies of the masters became the masters. And you may know that this has happened not only regarding masters, but even regarding servants: for often our inheritance has gone to enemies.]
A Such is the condition of human affairs in this pilgrimage. But in the heavens there is nothing of the sort to be feared, lest perhaps, someone dying, an enemy might arrive and take up the rights of inheritance; for there, there shall be neither any death, nor shall any enemy exist, but only the tabernacles of the just. In those holy places, moreover, there shall be exultation and joy and everlasting gladness: *The voice*, he says, *of exultation in the tabernacles of the just.* For they are eternal, having no end. These buildings of ours, however, are consumed by time, and their possessors change through diverse vicissitudes; but those tabernacles remain in perpetual vigor, and deservedly so: for there is nothing there that is corruptible, nothing at all that is temporal, but all things persist immortal and inviolate. Let us, therefore, endeavor to empty our wealth into these buildings, and we shall have no need of smiths, nor of builders, nor of laborers. For the hands of the poor build such homes; the lame, the blind, or the weak are those who build those homes; and do not wonder, since it is through them that the heavenly kingdom is provided for us, and through them we also receive confidence before God.
For almsgiving is a great artificer, and a helper of those who attain this confidence; for she is a friend of God, and is always near to Him: for whomever she wills, she easily obtains the gift of grace, provided only that she is not injured by us, and suffers no wrong; but she suffers wrong when we wish to provide her with [wealth from] plunder. If, however, she is pure, she grants great confidence to those who offer her, and she even intervenes for the delinquent: so great is her virtue and so great is her power. B But she even dissolves the very bonds of sinners, puts flight to darkness, extinguishes fire, subjects the worm to death, and expels the gnashing of teeth. When she, with much confidence, approaches, the gates of heaven are opened, and as if a queen were entering, no janitor, no guard who stands at the gates dares to say: "Who are you, or from where?" But all receive her from the region. So also is mercy; for she is a queen, truly a queen, making men like unto God. *Be*, says He, *merciful, even as your heavenly Father.* For she is winged and very light, having golden wings and a flight that brings great favor of love to the angels; for it is written: *Your wings are as the wings of a dove covered with silver, and her neck in the brightness of gold.* Just as a certain shining dove, decorated with golden beauty, having mild and affable eyes, flies through all things: so also mercy shines forth, festive with great beauty; nothing is better than those eyes. The peacock is indeed beautiful, but in comparison to her it appears deformed: for this bird is so beautiful and marvelous, enduring from the very beginning through all times, and decorated with much divine glory. She is a virgin possessing golden wings, circumspect in all things and beautifully girded, having a countenance fair and mild; she is winged and light, and always stands before the royal throne. When we are judged, she suddenly aids us and frees us from the imminent punishments, covering us with her wings. God desires her more than numerous sacrifices; He speaks much of her; so much does He love her. For it is written: *The Lord will sustain the widow and the orphan and the poor.* From her title God desires to be called: *A merciful and compassionate God, patient and very merciful, and truthful.* For the mercy of God is over all the earth. This is she who brought salvation to the human race: for if God had not had mercy on us, all things would have gone to ruin. C For she, when we were enemies, rendered us reconciled; she accomplished many good things, she persuaded the Son of God that He should become a servant, and should empty Himself. Let us therefore emulate her, through whom it is established that we are saved; let us love her, let us prefer her to all riches; and even without money or wealth, let us have a merciful soul. Nothing so designates and describes a Christian as mercy: nothing do both the faithful and the unbelieving admire so much, as when they see us bestowing alms. For in many things we also stand in need of mercy: for we cry out to the Lord: *According to thy great mercy, have mercy on us.* Let us therefore make a beginning: although we do not make the beginning, since He has already anticipated us, and has rendered His own mercy manifest in us; let us at least follow as the second [to act]. Since men show mercy to merciful men and to those who practice almsgiving, even if they commit many sins: much more does God. Observe the Prophet saying: *But I am as a fruitful olive tree in the house of the Lord.* Let us therefore become like this, like a fruitful olive tree; let us germinate mercies from all our parts. For it is not sufficient to be an olive tree, but there is need for it to be fruitful. For there are those who are merciful, but who bestow small amounts throughout the whole year, or in one week, if it happens that they proceed [to give]. These are indeed olive trees, but not fruitful, indeed even dry; and since they show mercy, they are olive trees; but because they do not [do so] largely nor magnificently, they are not fruitful. Let us become fruitful olive trees. I have often said already, and now also I say, that the magnitude of mercy is not judged by the measure or quantity of the things given, but by the will of the giver. For you know the deed of that widow: for it is useful always to bring forth this example, that neither the poor man may despair of his work, looking at the widow contributing two mites; nor the rich man boast, when he bestows little from his great [wealth]. Some have even offered bristles and hair and locks for the construction of the temple, and they were not thoroughly spurned—but these, if they had carried hair offerings while possessing gold, would have immediately been cursed; but if they offered only what they had, they were made acceptable in their gift. D Therefore also Cain was blamed, not because he offered base things, but because he offered to God the basest of all that he had. *Cursed*, says Scripture, *is he who has better things, and sacrifices the corrupted to God.* He did not say absolutely, "He who sacrifices the corrupted to God"; but, "He who has it," he says, "and is called back by avarice." If therefore anyone has nothing, he is devoid of all blame, he is free; moreover, he more easily seeks his reward. For what is more base than two mites, or what viler than hair, or what more inferior than a little flour? And yet you will find them similarly approved as the calves and gold which the rich offered. According to what one has, according to this he is rendered acceptable, not according to what he does not have. *As much as your hand has*, he says, *do good.* Therefore I beg that we empty our substance with alacrity into the poor: and as if
even if what we have is small, we shall secure a reward similar to those who seem to offer more; nay rather, we shall gain a greater merit than those who offer a multitude of such things. If, therefore, we do these things, we attain to the inestimable treasures of God, provided that we not only hear, but also do; if we not only praise, but also demonstrate it by our very deeds. May we all happen to attain these, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, now and ever, and unto the ages of ages. Amen.
HOMILY XXXIII
"Therefore, receiving an unshakable kingdom, let us have grace, through which we may serve God well-pleasingly with reverence and awe. For our God is a consuming fire." What he said elsewhere: "The things that are seen are temporal; but the things that are not seen are eternal," he took from that an argument of exhortation and consolation for the evils which we endure in the present time: so he does here too, and says: We must be steadfast, that we may have grace; that is, let us offer thanks to God. Not only must we not bear present evils with impatience, but we must even offer thanks to Him for future good things. "Through which," he says, "let us serve God well-pleasingly"; that is, for thus indeed do we serve God well-pleasingly, when thanks are rendered to Him for all things. "Do all things," he says, "without murmuring and without doubting." For whoever has performed something while murmuring, he shall be cut off, and his reward perishes: just as the Israelites too, what judgment did they receive because of their murmuring? Therefore, he says, "Do not murmur." For it does not please God, whenever one serves with murmuring and does not render thanks to Him for all things, both for temptations and for prosperities. Let us say nothing insolent, nothing shameless, but let us submit ourselves, that we may be able to be venerable and reverent: this is, "With reverence and fear of God." "Let the love of the brethren," he says, "remain in you, and do not forget hospitality: for by this some have entertained angels unawares." Behold how he commands them to keep the present precepts: for he does not impose others upon them. He did not say, "Become lovers of the brethren," but, "Let the love of the brethren remain." And again he did not say, "Become hospitable," as if they were not so; but, "Do not forget hospitality." For it could perhaps happen because of tribulations. "For by this," he says, "some have entertained angels unawares." Do you see how great the honor, how great the gain? What is, "Unawares"? It is, not knowing, they received them in hospitality. Therefore also great is the reward of Abraham, because without knowing he received them in hospitality as angels: for if he had known, it would be nothing wonderful. Some say that in this place he also signifies Lot. "Remember," he says, "the prisoners as bound together with them, and those who are ill-treated as being yourselves also in the body." "Marriage is honorable in all, and the bed undefiled: for fornicators and adulterers God will judge." "Let your conduct be without covetousness; being content with such things as you have." Contemplate how great a discourse on purity is poured forth by him. "Pursue peace," he says, "with all, and holiness: lest any fornicator or profane person; and again, fornicators and adulterers God will judge." He pronounces all things with rebuke and prohibition: "Pursue peace," he says, "with all and holiness, without which no one will see the Lord. But fornicators and adulterers God will judge." And first positing, "Marriage is honorable in all, and the bed undefiled"; he shows that he justly introduced what follows. For if marriage is allowed, the fornicator is justly afflicted with punishments, the adulterers are justly punished. Here he contends against the heretics. See also here how well he did not again say, "Let no one be covetous"; but once having said it, then he introduced it, as a common counsel, not as directing his speech to them alone. "Let your conduct," he says, "be without covetousness." He did not say, "Do not possess," but, "Let your conduct be without covetousness": he shows the philosophy of each one's will. For he had said above, "And you accepted the plundering of your goods with joy." Whence he shows them not to be addicted to covetousness. He justly admonishes them: "Being content," he says, "with those things that are present." Then also to me, here, is consolation: for He Himself has said, "I will not leave you nor forsake you." So that we may boldly say, "The Lord is my helper: I will not fear what man shall do to me." Meanwhile, in temptations, consolation. "Remember those who rule over you." Above he was laboring with this, so that he might say this here: therefore he also said, "Pursue peace with all." He was also admonishing the Thessalonians to hold their leaders in greater honor. "Remember," he says, "your leaders, who have spoken to you the word of God: whose faith follow, considering the outcome of their conduct." What kind of consequence is this? How excellent. Considering, he says, their life, imitate their faith: from a pure life comes faith. By faith he means steadfastness. How? Because they believe concerning the future: for they would not show a pure life, if they hesitated concerning the future, if they doubted for a moment. Accordingly he also makes this precise. "Jesus Christ is the same yesterday and today and forever." "Do not be carried about with various and strange doctrines: for it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them."
"Jesus Christ is the same yesterday and today and forever." "Yesterday" signifies all past time, "today," the present, and "forever" the future without end: as if he were to say, You have heard of a high priest, but not a high priest who ceases to be; He is always the same. As if there were some who said that He is not, but another is to come: to this he responds that He who was yesterday is the same also today and forever. For even today the Jews say that another is to come: rendering themselves bereft of Him, who is the true high priest, they have declined into error.
C
How much greater punishment do you think he shall be deemed worthy of? Here it seems to me that he also hints at the mysteries. Then he brings forward also a testimony, 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, says 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 is nothing, to fall into the hands of men. When we see, he says, someone being punished here, let us not be afraid at the present things, but let us shudder at the things to come. For according to his mercy, so is his wrath, and his anger will cease upon sinners. At the same time he hints at something else here by saying: *Vengeance is mine, I will repay.* This is said of enemies who do evil, not of those who suffer evil. Here he also comforts them, as if saying: God abides forever and lives; so that even if they do not receive it now, they will receive it later. Those [perpetrators] ought to groan, not we; for we shall fall into those [God’s] hands, but they into those of God. For he who has suffered does not suffer evil, but he who does it; nor is he who is benefited the one who has been benefited, but he who confers the benefit. Knowing these things, therefore, let us be long-suffering regarding the suffering of evil, [and] ready regarding doing good. And this will come to pass if we despise wealth and glory; he who has put off these passions is more free than all men, and more affluent than he who wears the purple. D
Do you not see how many evils happen because of money? I do not say how many because of greed, but because of the attachment to these things; for instance, what I mean: if someone loses money, he lives a life more bitter than any death. Why are you pained, man? Why do you weep? Because God has relieved you of redundant guardianship? Because you do not sit trembling and afraid? Furthermore, if someone were to bind you to a treasure, ordering you to sit there continuously, and to keep watch over another’s property, you would be pained, you would be vexed; but you, having bound yourself with most grievous chains, because you have been released from slavery, are you pained? Truly, griefs and joys are matters of opinion; for as if holding what belongs to another, so we keep these things. Now, my speech is to the women. A woman often had a garment woven of gold, and she shakes this out, wraps it in linen, keeps it with security, trembles for it, and does not enjoy it; for she either died or was widowed; or, even if none of these things happens, she is afraid that by constant use she might consume it and deprive herself; or if another does not deprive her, she deprives herself by parsimony. But does another take it over? But not even this is clear; but even if you do pass it on, she also will use it in the same way. And if one were to search the things in the houses, one would find the most precious of the garments and the others exceeding them in greater honor, being tended like living masters; for she does not use them continuously, but is afraid and trembles, driving away moths and the other things accustomed to eating them, and putting the greater part in perfumes and spices, not even allowing all to look upon that sight, but she herself often, together with her husband, arranging these things diligently.
3. Does not Paul, tell me, call greed idolatry reasonably? For how much honor those show toward idols, so much these show toward garments, toward gold. Until when are we stirring up filth? Until when are we fixed to the clay and the brick-making? For as they labored for the king of the Egyptians, so also do we labor for the devil, and we are whipped with much more grievous lashes. And do not judge the discourse to have any exaggeration; for by as much as the soul is better than the body, by so much the care [for it is greater]. We are whipped every single day, we are afraid while worrying, [we are] trembling. But if we desire to groan, if we desire to look up to God, He sends to us not Moses, nor Aaron, but His own Word and compunction. This one, therefore, having come and seized our souls, will free us from the bitter slavery, will lead us out of Egypt, from the unprofitable and vain pursuit, from the slavery that has no profit. They, indeed, even went out having taken gold, the wages of their building; but we—nothing; and would that it were nothing; but now we even receive not gold, but the evils of Egypt, sins and punishments and retribution. Let us then learn to be benefited, let us learn to be chastened; this is [the mark] of a Christian; let us despise gold garments, let us despise wealth, so that we may not despise our own salvation; let us despise wealth, and let us not despise the soul; for this is the one being punished, this is the one being chastened; those remain here, but this one departs there. For what reason, for what reason, tell me, do you cut yourself to pieces, and do not perceive it? These things I say to the greedy. But it is good also to say to those being greedily oppressed: bear the greed patiently; those [the greedy] are destroying themselves, not you. They defraud you of money, but they strip themselves of the favor of God and of His help; he who has been stripped of that, even if he were to wrap himself in all the wealth of the world, is poorer than all; just as he who is poorer than all, if he has this [God’s favor], is more affluent than all; for, he says, *The Lord shepherds me, and I shall lack nothing.* Tell me then, if you had a man great and wondrous, loving you very much and caring for you, then you knew that he would live forever, and you would die before him, and he would provide all his things to you with assurance, so that you might enjoy them as your own; would you have desired to acquire anything? Would you not, if you had been stripped of everything, have considered yourself richer because of this? Why, therefore, do you grieve? Because you do not have money? But consider that you have been removed from the underlying cause of sins. But that you were deprived of property? But you have acquired the favor of God. And how, she says, did I acquire it? He said, *Why do you not rather suffer wrong?* He said that *in everything give thanks;* he said that *blessed are the poor in spirit.* Consider, therefore, of how much favor you will enjoy, having demonstrated these things through actions. For one thing only is sought from us, to give thanks to God in all things, and we have all things with abundance. For instance, what I mean: you lost pounds of gold...
A, or you were slandered; various thoughts indeed agitate you: but faith is contrary to wandering thoughts. In which, he says, those who walked found nothing useful. For what gain is there, I ask, from such observations? Do they not rather destroy? Do they not set such a man under sin? For it is better to keep these things. In which, he says, those who walked had no usefulness; that is, those who always keep them. For there is but one observance, namely, to abstain from sin. For what does it profit to abstain from food, while some are so foolish that they are not even able to share in the sacrifices? Hence, nothing saved them, although they exercised diligence regarding observations of this kind; but because they did not have faith, that abstinence from foods profited them nothing.
Then he removes the sacrifice from the figures, and brings his discourse back to the principal form, saying: For the bodies of those animals whose blood is brought into the sanctuary by the high priest are burned outside the camp B. Therefore, those were types of the just, and thus Christ fulfilled all things, suffering his passion outside. In this, he also signifies what he deigned to suffer willingly, showing that those things were not simply instituted, but that even that dispensation of this passion was a signification. For he was indeed made to suffer outside, but his blood was carried up to heaven.
You see, therefore, that we participate in the blood which is carried into the sanctuary, but the sanctuary is the true one C. We, therefore, participate in the truth: if, then, we participate not in reproach, but rather in sanctification, that reproach is the cause of sanctification: for just as he himself bore reproach, so also do we. Therefore, if we go out, we participate with him. But what is it that he says: Let us go out to him? Clearly, let us share in his passions, let us bear his reproaches. For he did not command us to stay outside the gate simply, but just as he endured reproaches, just as he was condemned, so also are we. D And through him, he says, let us offer a sacrifice to God. What sacrifice does he mean? The fruit, he says, of lips confessing his name. They offered cattle and calves and gave them to the priest: but we offer none of these, but only thanksgiving: let our lips bring this forth. By such sacrifices, he says, God is appeased. Let us give him such a victim, that he himself may also offer it to the Father: but it is not offered otherwise than through the Son, or rather also through a contrite mind.
All these things are for the sake of the infirm. For since the grace is of the Son, it is manifest: for otherwise, how is that honor equal? That all, he says, may honor the Son, just as they honor the Father. Where, then, is the equal honor, if it is not similar? The fruit, he says, of lips confessing his name. Let us endure all things with thanksgiving, whether it be poverty, or sickness, or whatever else befalls us: he alone knows what profits us. For what we are to pray for, he says, we do not know as we ought. Since, therefore, we do not know even what we ought to pray for, unless we have received it from the Spirit of God: let us hasten to give thanks for all things and to endure all things bravely. Are we in poverty? Let us give thanks. In sickness? Let us give thanks. Do we endure slanders? Let us give thanks. Do we suffer some evil? Let us give thanks: for this makes us close to God, and furthermore we have God as our debtor: whereas when we receive good things, we become his debtors. And too often these things happen to us for judgment, while those others attain to the purgation of sin. The latter acquire for us mercy and compassion: the former, however, also puff us up with pride, lead us to negligence, and make each one think great things of himself: these make us softer.
Therefore the Prophet also said: It is good for me, O Lord, that you humbled me, that I might learn your justifications. When Ezechias received prosperity and was freed from adversities, his heart was lifted up on high: but when he had fallen into sickness and disease, then he was humbled, then he was made close to God. When, he says, he was killing them, then they sought him, and they returned, and arose early in the morning to him; and again, When he was made fat and sleek, he kicked, he who was beloved. For the Lord is known by the judgments he executes. A great good indeed is tribulation. Narrow, he says, and strait is the way that leads to life. Tribulation, therefore, forces us into the narrow way; but whoever is not troubled will not be able to enter that way. For he who troubles himself on the narrow way, he it is who also enjoys rest: but he who expands himself, and neither enters that way, he is the one who is rather troubled, while he is torn apart by many things. You see, therefore, how Paul enters into the straits of this life. I chastise, he says, my body and bring it into servitude: that I may walk along that path. Therefore, he gave thanks to God in all things. Have you suffered the loss of your money? This has brought you much breadth. Have you fallen from the summit of honor? Another height has been made for you. Have you suffered slanders, and the importunate lies made against you are believed, in which your conscience does not sting you? Rejoice and be glad. Blessed, he says, are you, when men revile you, and say all manner of evil against you, lying, for my sake. Rejoice and be glad, for your reward is great in heaven. Why do you marvel if you are consumed with sorrow? Do you desire to rest from temptations? Paul also wanted to have some relief, and often entreated God, and did not obtain it: for what he said: Three times I besought the Lord, signifies often. And he said to me, he says, My grace is sufficient for you, for power is made perfect in infirmity. By infirmity he means here tribulations. And what did Paul do? Hearing these things, he accepted them with thanksgiving, saying: Therefore I glory in my infirmities, that is, I am pleased, I rest in my tribulations. And let us, therefore, give thanks for all things, whether for relief or for tribulation; let us not murmur, nor be ungrateful. Naked, he says, I came out of my mother's womb, and naked shall I return. You did not come with glory; do not, therefore, desire to obtain glory. Naked, I say, not just of money, but also of glory and good reputation were you brought into this life. Understand how often evils happen through money. It is easier, he says, for a camel to go through the eye of a needle, than for a rich man to enter into the re
kingdom of heaven. Do you contemplate what a great hindrance wealth generates for us, and yet you desire to become rich? Do you not rejoice that such a heavy burden has been lifted from you? For the way that leads to the kingdom is narrow, and riches are wide and spacious, weighed down with tumors and heavy burdens, and full of inflation. Therefore, he says, "Sell all that you have," so that the narrow way may be able to receive you. Why do you desire money? For this reason God took it away from you, that He might deliver you from a most wretched servitude. For even the best and most upright father, when he sees his son perishing through love for some harlot, if the son neglects to listen to his admonitions, takes that harlot out of the way and drives her into distant exile. Such is the abundance of money. Therefore, the true Father and best Lord, having concern for us and wishing to deliver us from this injury, takes away from us the money by whose love our mind is corrupted. Therefore, let us not deem poverty to be an evil; for sin alone is an evil. Nor are riches good in themselves, but to please God is the supreme good. Therefore, let us desire poverty, let us straightaway pursue this; thus we shall attain heaven, and thus we shall be judged worthy of obtaining other goods as well. May it befall us all to attain these, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and always, and for ever and ever. Amen.
HOMILY XXXIV
"Obey your leaders, and be subject to them: for they watch for your souls, as those who are to give account, that they may do this with joy, and not with groaning: for this is not profitable for you." It is indeed an evil where there is no leadership, and this state of affairs is the occasion for many disasters, and is the beginning of confusion and turmoil. For just as if you were to take the leader away from a choir, the choir is by no means melodic or orderly; and if a phalanx of soldiers has no leader, by no means does that battle line proceed in numbers or in order; and if a ship is deprived of a pilot, it must necessarily sink; and if you take the shepherd away from the flock, the whole will be scattered and perish. It is an evil, then, where there is no leadership; for this is the proof of subversion. But the disobedience of those who are ruled by a prince is no less an evil; for the same evil occurs. For if the people do not obey their leader, they are like a people having no leader, or even worse. For the latter at least have an excuse, in that they act indiscreetly and disorderly, because they are deprived of one to set them in order: but the former do not deserve an excuse, nay, they shall even be punished. But perhaps someone will say, since there is a third evil also, when the leader himself turns out to be bad: I know this as well, and it is no small evil, nay, it is even worse than living without a leader; for it is better to be under none than under a very bad ruler. The former is sometimes saved, even if he falls into danger; but the latter is going to suffer danger in every way, while he is driven toward pits and ruins. How then does Paul say, "Obey your leaders, and be subject to them"? After he had said above, "Considering the outcome of their way of life, imitate their faith," then he added, "Obey your leaders, and be subject to them." What then, someone says, if the leader turns out to be evil, shall we not obey? How do you mean "evil"? If it is in a matter of faith, flee and avoid him, not only if he were a man, but even if an angel were to descend from heaven; but if you call him evil in his will and morals, do not scrutinize. And I do not say this of my own accord, but from the divine Scripture; for hear Christ saying: "The scribes and Pharisees sat on Moses' seat." And at first, having said many bad things about them, then He said: "They sat on Moses' seat. All things, then, that they tell you, do; but do not do what they do." They have, He says, the dignity, even if their lives are ruined; nevertheless, do not attend to their lives, but to their words; for as far as morals are concerned, no one can be harmed. For what reason is this? Because what he has done is manifest to all, and neither can he, even if he should reach the summit of iniquity, teach others evil. But when it turns to the cause of faith, it is neither manifest to all what is said, nor has the evil one hesitated to teach the contrary; for what was said, "Judge not, that you be not judged," is said concerning life, not concerning faith; for what is added makes this manifest. "For why do you see," He says, "the speck in your brother's eye, but do not see the beam in your own eye?" All things, therefore, that they tell you, He says, you are to do (but to do is a work, not a matter of faith); but according to their works, do not do. Do you observe that the discourse is not about dogmas, but about life and works? But Paul first established them, and then said: "Obey your leaders, and be subject to them: for they watch for your souls, as those who are to give account." Let the leaders also hear, not only those who are ruled by leaders; for just as it behooves those who are ruled to be obedient, so also it behooves the rulers and leaders to be watchful and sober. And what do you say that they watch only? Danger also hangs over his head; he is subject to the punishments of your sins, and because of you he becomes guilty; for he is subjected to fears, while you give yourself over to negligence and are occupied with trifles, and prefer your craft in your foolish mind. For this reason, he says, "I speak, that they may do it with joy, and not with groaning: for this is not profitable for you." Do you observe that when a leader is despised, it is not fitting to inflict punishments, but the whole punishment is to weep, to groan. For even a doctor, when he is despised by a sick man, does not take revenge, but weeps and groans. But you say that if he groans, God takes vengeance on you. For if we groan for our own sins, we bring God’s propitiation upon ourselves; but when we groan for the pride or contempt of others, do we not invoke God even more? Do you see, then, that He does not permit him to be led into injuries? Do you see what great philosophy this is? Therefore, it is fitting for him who is despised and trampled and struck to groan. Do not imagine that God does not take vengeance on you; the groan
is itself a sort of penalty and will be more grievous than any punishment. For when one does not understand, he is left to groan to the Lord: and just as when a teacher is despised by a child, a pedagogue is summoned who approaches the child more severely, so these also speak to disobedient disciples; there is danger. What shall we say to those unhappy and wretched ones who precipitate themselves into directing others, and cast themselves into an abyss of such great punishments? You are going to render an account for all whom you rule, women, children, and men: you subject your own head to such fire. I wonder if any of those in charge can be saved. For after such a threat, of which we see the negligence incurred, I see some even running to it, and precipitating themselves into such great weight and such great difficulty of government. For if those who are compelled by necessity will have no refuge, nor will they find any excuse when they have managed matters badly, and when they have performed their administration negligently—for even Aaron was compelled by necessity, and yet he came into danger; but Moses also endured dangers, who had often refused that rule; and Saul, to whom another principate was committed, after he refused, fell into dangers, because he performed the office of his rule badly—how much more, then, do those who seek dignities with zeal and ambition precipitate themselves, and are more severely punished? For a man of this sort shuts the door of pardon to himself much more. Therefore, one must fear and tremble, both because of one’s conscience and because of the weight and magnitude of the care: and one should not refuse when one is drawn to the principate, nor should one precipitate oneself when one is not drawn; but considering the magnitude of such dignity, one ought to flee it; but when one is caught, one ought to show obedience and reverence. Nothing should be done immoderately, but before the present office comes, one should flee it, and persuade oneself that one is unworthy to take up that matter; but when one is caught, one should similarly exhibit reverence. Everywhere you ought to show modesty and sincerity. A *Pray*, he says, *also for us: for we trust that we have a good conscience, in all things willing to live honorably.* Do you perceive that these are prayers, as if he were writing to those who were saddened, and to those who were turning away, and who were affected toward him as if toward a transgressor, not bearing even to hear his name? Since, therefore, he asked of those who hated him such things as one can presume from those who love him, he establishes everyone for that reason in this place, saying: *We trust that we have a good conscience.* As if he were saying, I do not want you to bring any accusations against me: *Our conscience*, he says, *does not condemn us in anything, nor are we aware of anything in ourselves, as if we had laid snares for you. We trust*, he says, *that we have a good conscience in all things: not in the Gentiles only, but also in you.* We have done nothing for the sake of profit, we have brought forth nothing with dissimulation: for perhaps he was being accused of such things. B For they heard, he says, about you, that you teach separation from the law. Not as an enemy, he says, nor as a foe, but as a friend I write these things: this also is shown from the things that follow. *But more abundantly*, he says, *I ask this to be done, that I may be restored to you more quickly.* For this is the mark of one who loves exceedingly, to pray in this way, not simply, but with total intention and every possible zeal. *That I may quickly*, he says, *come to you.* This is the spirit of one who is aware of nothing against himself, to hasten to arrive quickly to them, and to exhort them to pray for him, that this might be granted to him. First asking from them the help of prayer, then he himself also prays for all good things for them. *But the God*, he says, *of peace.* Do not therefore dissent from us, if you wish to have the God of peace propitious. *Who brought out*, he says, *from the earth the great Shepherd of the sheep.* This was said concerning the resurrection. *Great*, he says: he added another augmentation. From here to the end of the prayer he confirms the reason for them concerning the resurrection. *In the blood*, he says, *of the eternal testament, our Lord Jesus Christ, that he might render us perfect in every good work, to do his will, working in you that which is well-pleasing in his sight.* C Again he testifies that greater things are being performed for them. For it pertains to those who have already taken the beginning, and whose entire course tends toward perfection. And again he prays for them: which pertains to a lover. And in other epistles he prays in the exordiums, but here at the end. *Working*, he says, *in you that which is well-pleasing in his sight through Jesus Christ, to whom is glory for ever. Amen.* *But I beseech you, brethren, that you bear with the word of consolation; for I have written to you in very few words.* Do you perceive that what no one wrote, he writes to these? For, he says, I am not troublesome to you with a long discourse. But I suppose that they were not acting so hostilely concerning Timothy: whence he even put him forward. *Know*, he says, *our brother Timothy who has been set at liberty, with whom, if he comes quickly, I will see you.* But set at liberty, he says, from where? For I suppose that he had been sent into custody, or, if this is not the case, he says set at liberty from Athens: for even in the Acts of the Apostles it is held thus: *Salute*, he says, *your leaders, and all the saints: all of Italy salute you. Grace be with you all. Amen.* D Do you perceive how he shows that virtue can be engendered, and that it is not all from God? Nor is it perfect solely from us. First by saying: *That he may perfect you in every good work*, this signifies: You indeed have virtue, but you are in need of completion. But what is it that he says: *In every good work, and good word?* That they should have a correct life, clearly, and correct dogmas. *According to his will*, he says, *working in you that which is well-pleasing in his sight.* For this is indeed the greatest virtue, to do what is well-pleasing in the sight of God; according to which also the Prophet speaks saying: *And according to the cleanness*, he says, *of my hands in the sight of his eyes.* Writing so much, yet the Apostle said those things were small, in comparison clearly with the things he was about to say: according to which also elsewhere he said: *As I wrote to you in a few words, according to what you can reading understand my understanding in the mystery of Christ.* And see his wisdom: he did not say, I beseech you to bear with the word of admonition; but, Bear with the word of consolation, this is the word of solace, the word of exhortation. No one can,
A he says, refuse the length of the discourse, except with patience. For this indeed was what made them averse. He does not wish to show this, but says it covertly: as if he were to say: Although you are faint-hearted; for it is not of such to bear the length of a discourse. "Know," he says, "that brother Timothy has been set at liberty, with whom, if he come shortly, I will see you." For this was suitable to make them more gentle, that he said he was prepared to come to them so that he might see them with his disciple. Salute, he says, your leaders and all the saints. Do you perceive how honorably he treats them? Since he was writing to those on behalf of these. All they of Italy salute you. Grace, he says, be with you all. Amen. He wishes grace for them: which is common to all. But how does grace exist with us? If we do not offer injury when benefits are conferred upon us, if we are not negligent regarding the gifts of God. What is grace? Truly, the remission and purification of sins: this is with us, if we have acted well. For who that is injurious can preserve that grace, and not be rendered immediately ineffectual? For example: He has forgiven thee all thy sins, how shall grace remain with thee, or the operation of the Holy Spirit, unless thou hast drawn it to thyself by good works? For this is indeed the cause of all goods, if spiritual grace perseveres in us: for this indeed leads us by a straight path to all goods, just as also when we fall away from it, we perish, and are left deserted of every good.
Let us not, therefore, repel it: for it is in us even that it should remain in us, or that it should depart from us: for the former happens when we meditate on heavenly things; but the latter, when we decline toward secular things. Whom the world, he says, cannot receive, because it does not see him, neither knows him. Do you contemplate, therefore, that it is not for a secular soul to have the Holy Spirit? B We have need, therefore, of much study, that we may be able to retain it with ourselves, and to render ourselves fortified and place ourselves in peace. For just as a ship, which is carried by a prosperous breeze on the open sea, cannot be hindered nor submerged, as long as it enjoys a prosperous and persevering wind; but even after the voyage great glory befalls them, whether to the sailors or the passengers: to the former indeed bestowing rest, because they have not been fatigued by the labor of rowing; to the latter, because it freed them from the trouble of the sea, and made that navigation cheerful, and attributed to them as a pleasant spectacle the very prosperity of the course: so also the soul, assisted by the divine Spirit, exists superior to all things, and will stand out above all the fluctuations of this life, and advances on the road leading to heaven more vehemently than that ship: inasmuch as it is not impelled by wind, but is carried by the Paraclete himself, possessing clean sails, and full of prosperous breezes, shaking off every remission and dissolution from its mind. For just as wind falling upon cast-down sails effects nothing: so also the Holy Spirit does not suffer it to remain in a relaxed and sluggish soul; but there is need for us of all strictness and all vehemence, that our mind may exist burning in us, and all works in us may be intent and strong. For example: when we pray, with much intention we must effect this, intending our mind toward heaven, not with ropes, but with valid desire. Also, when we perform mercy, there is need of intention, lest perchance care of the house and providence for children and affection for a wife, or fear of poverty entering in, may make the sails more relaxed for us. If indeed we attend to the hope of future things, it well receives the operation of the Holy Spirit: but with those thoughts and miseries obstructing, it permits nothing of grace to fall into it; C and if by chance it should fall, it has harmed it nothing, but that breeze is shaken off more quickly by the groanings of the soul, and it will fall out, having been shaken off.
Therefore, for this reason, there is need for us of much intention: for we are now sailing in a great and spacious sea, full indeed of many beasts and reefs: this sea brings upon us also many tempests, and, the sky being covered with clouds, it excites winds. It is necessary, therefore, if we wish to sail without trouble and without danger, to raise the sails of our ship, that is, of our will: for this is sufficient for us. For even Abraham, because he kept his desire intent toward God, and offered his will whole and perfect to God, had need of nothing else, but he believed in God, and it was reckoned to him unto righteousness. For faith is an integral and genuine will. He offered his son, and not killing him, it is certain he received the reward of one who kills, and the deed not being done, the reward was rendered to him whole and perfect. Let there be, therefore, for us clean sails, let them not be veteran: for everything that becomes old and falls into senility is near to destruction: let them not be worn and torn, so that they might not hold spiritual breezes. For the animal man, said the Apostle, does not perceive the things that are of the Spirit. For just as the filaments of spiders do not receive the breath of wind: so neither can the secular soul, nor the animal man, receive the grace of the Holy Spirit. For our thoughts differ nothing from those filaments, having consequence only in appearance, but remaining void of all virtue. But ours must not be such, if indeed we are sober: whatever may happen, the Christian endures all things, and is superior to all, stronger than every blow. For let each be a spiritual man, and let a thousand evils occur to him, in no way is he conquered. And what do I say? Let poverty, sickness, injuries, detractions, vituperations, blows, D every genus of deprecation, and of insults and injuries fall upon him: but as if he were constituted outside the world, and as if he were free from the passions of the body, so will he hold all those things for laughter. And because I do not wish to amplify these things with words, I esteem many even now to be such: just as those who have betaken themselves to the desert. But this is nothing wonderful: for I esteem that such also lie hidden in the cities. But if I wish, I can show ancient examples of this kind: and that thou mayest recognize, understand Paul: what evil did he not suffer? what did he not sustain? He tolerated everything bravely. Let us imitate him, and thus we shall be able to come to tranquil harbors, bringing greatest gains. Let us extend, therefore, our mind, and lift it to heaven, and let us be held by that love, and let us be magnanimously clothed with spiritual fire. Let us save ourselves from the conflagration of divine flames: no one encompassed by these flames fears the incursions of anyone, whether it be man,