Homily 19

to easily remit? How much labor would have been required if it had been made public, by fasting, by watching, by sleeping on the ground, by bestowing one’s goods upon the poor, and by sitting in sackcloth and ashes for a long time, so that one might wash away those sins? But now, having done none of these things, by a mere word he put away all malice and insults; and the revilings of him who thought to insult him brought him a crown of righteousness without sweat, or labors, or long periods of time. For this reason God has also commanded us to pray for our enemies, that we may not only forgive them their debts, but also count them among our dearest friends. But if you do no wrong, yet you turn away and do not look upon them gladly, and you still have that wound festering in your soul, you have not yet fulfilled the commandment which Christ commanded. How then do you beg God to be propitious to you, when you have not yet become propitious to those who have transgressed against you? ^B If you wish to know that even if we intercede for our enemies and those who have wronged us, God does not forgive, if they are likely to become worse because of our own forbearance, I will tell you an old story. Miriam once spoke against Moses. What then did God do? He brought leprosy upon her, and made her unclean, although in other respects she was gentle and modest. Then, when Moses himself, who had been insulted, was interceding and beseeching Him to put away His anger, God would not consent, but what did He say? "If she had a father," ^C and he had cast her out of his sight, would she not have endured the rebuke? I for my part forgive her the punishment, but you should not." Remember then the terrible judgment, in which all things will be naked and laid bare; consider that what is hidden now is revealed then. If, therefore, you forgive your neighbor the sins which are about to be revealed then, these are all blotted out here, and you will depart without dragging along any of the things in which you have transgressed. So you receive greater things than you give. For we have often committed such things as no one else has seen. Then, realizing that on that day all our sins will lie before our eyes in the common theater of the world, shall we not be in more grievous pain than any punishment, choked and strangled by our conscience? But your such great shame, such great sins, can be washed away through the forgiveness shown to your neighbor. And, if you wish, hear the power of this commandment: "If Moses and Samuel stood before me," ^D He says, "my soul would not be with them." But yet, those whom Moses and Samuel could not snatch from the wrath of God, this commandment can snatch. For this reason, to those to whom He said these things, He continually exhorted them, saying: "Let no one harbor malice in your hearts against his brother," and, "Do not devise the malice of your neighbor." If we are commanded to love our enemies, when we hate those who love us, what punishment shall we pay? If he who loves those who love him has no advantage over the tax collectors, where will he who hates those who have done no wrong stand? How will he escape hell, by having become worse than the heathens? If he who does not love his brother, even if he empties out his wealth, even if he shines forth in martyrdom, accomplishes nothing more; consider what punishment he would be worthy of who wars against one who has done him no wrong whatever. If God does not forgive those who do not forgive sins committed against them, what forgiveness will He give to those who attempt to wrong those who have done no harm? Why then do we fight against one another in vain, why do we war against one another, when we are commanded even to love those who hate us? What are you saying, O man? You have an enemy, and are you not ashamed? Does the devil not suffice for us, that we also enlist those of the same race? Would that he had not wished to war against us; would that he himself were not a devil! Do you not know how much pleasure there is after reconciliation? For what is the matter, if it does not appear great even in enmity? But if you say that you are inflamed, remembering the insult, remember if any good has been done to you by him who has caused you grief, and how many evils you have inflicted on others, and you will quickly dissolve the enmity. For you have not suffered as much evil as you will work upon yourself by harboring malice. For how will you obtain forgiveness, which you do not impart to others? The children of the Greeks, expecting nothing great, have often philosophized about forbearance; and you, for whom Christ gave His soul, and did not even shrink from being slaughtered—being His enemy, and about to depart while having such hopes—do you hesitate and procrastinate to dissolve the enmity? And that which time brings about, you do not endure to bring about before the time for the sake of the law of God, but would you rather have the passion extinguished without reward than for a reward? For even if this comes about through the passage of time, it will not be of any profit to you, but rather there is much punishment, because that which time accomplished, the law of God did not persuade you to do. For it is precisely for this reason that He provides you with an unspeakable reward, so that you may anticipate it; so that, if you are persuaded and reconciled, the friendship no longer comes from the commandment of God, but from the zeal of the other man; wherefore you depart un-crowned, while he receives the prizes. Thieves who take communion with certain people are no longer thieves towards those with whom they take communion, but the table changes their manner, and makes those who were fiercer than wild beasts milder than sheep; but we who partake of such a table, who commune of such food, do we arm ourselves against one another? And how would we not be worse than the beasts? For this reason we are weaker, and the enemy of us all becomes stronger day by day. For we are not locking shields with one another against him, but we are standing with him against one another, and we use him as a commander for such battle arrays. May we escape his command, by the grace of Christ, to whom belongs glory, power, honor, and adoration, with the Father and the Holy Spirit, to the ages. Amen.

On Sadness and Despondency

^A infinite evils, we are not straitened in spirit even for a brief time; but if we suffer some small thing from someone, we fall down, are seized with dizziness, and desire to be set free from the present life, not knowing that tribulations and temptations, and the painful things that befall us, commend the care of God toward us no less than the good things. And why do I speak of the tribulations here? For the threat of hell demonstrates the kindness of God no less than the kingdom of heaven: for if hell were not threatened, no one would so easily attain the heavenly goods. For the promise of good things alone is not enough to exhort us to virtue, unless the fear of evil things also prods those who cultivate it more sluggishly. Besides, it is for this that sadness and sorrow have occurred: ^B not that we should grieve over death, or loss of possessions, or any such thing, but that we should use them for the removal of sins. For a soldier who fears death will never accomplish anything noble. Therefore, he who grieves should not grieve because he is being punished, but because by sinning he provokes God ^C. For this makes the Lord a stranger to us and an enemy, but the former reconciles Him to us and makes Him near to us. For you were brought into the present life, O man, not that you might be raised living in idleness, nor that you might suffer no evil, but that having suffered you might become more illustrious. For it is not the part of a noble man to seek idleness and enjoy luxuries, but that is rather the desire of a worm that uses no reason, than of one who possesses reason. And you, pray that you do not fall into temptation; but if you happen to enter it, do not be grieved or angry, and do not be disturbed or troubled, but do everything so that you may emerge more illustrious. ^D Do you not see the bravest of soldiers, how when the trumpet calls them to trophies, they look to the victories, to the exploits of their ancestors? And do you, therefore, with the spiritual trumpet sounding, stand mightier than a lion; stand, whether it be fire or iron: the elements know how to revere the spirited; the very beasts know how to fear those who are so noble; whether they are driven by hunger or by nature, they forget everything and overcome their instinct. Therefore, if anything saddens a Christian, it is right to have only two causes for sadness: when obviously either he himself or his neighbor has offended God. It is not necessary for those who bear insults to be anxious and tremble, but [it is necessary] for those who insult; for they are not compelled to render an account for the slanders they have heard, but these [are compelled] for the insults they have used; for upon them all the danger hangs. Therefore, it is right for those who hear ill to be secure, since they are not about to render an account for another's insults; but for those who have insulted, it is necessary to be anxious and tremble, seeing that they are to be dragged to that formidable tribunal for these things. And therefore let us not grieve that we hear ill, but [only] if we deserve to hear ill. For if we live our lives in wickedness, even if there is no one to insult us, we are still the most miserable of all; but if we strive for virtue, even if the whole world insults us, we shall be then the most fortunate of all. For if our mind is well disposed, even if infinite tempests are stirred up on all sides, we shall nevertheless always sit in tranquility and in harbor: just as, when it is not well disposed, even if everything is steered for us with favorable winds, we shall still have nothing better than those who are suffering shipwreck. This can also be seen in matters of food. For if the body of the stomach is strong and robust, everything it receives, even if it is raw and indigestible, it transforms into a pure juice, since its natural temperament overcomes the defect of the food; but if its strength is relaxed and weakened, even if you offer it the best food possessing the best juice, it will still transform and corrupt it into the worst, its imbecility undermining its virtue. For the soul that is tortured by sorrow, and is occupied by a cloud of sadness, can in no way with alacrity either hear or relate any of the things that are being said for its benefit. For the souls of those who are grieving do not want to extend long discourses; but just as a cloud, having become dense, and blocking the rays of the sun, turns them all back; so also the cloud of sadness, if it blocks our mind, does not permit it an easy passage for discourse, but with great hindrance strangles and confines it within. And this happens not only in speakers, but also in those who are listening. For just as it does not allow the discourse to issue forth expeditiously from the mind of the speaker, so neither does it allow it to glide with its own virtue into the mind of the listeners. For the friends of Job, when they had approached him and had seen the tragedy of his house; and the righteous man sitting on that dunghill, and full of ulcers; they tore their garments and wept, and sat in silence, showing that nothing is more useful at the beginning to those who are tortured by sorrow than quiet and silence. Learn, therefore, that He who allowed the temptation to happen, knows also the time for liberation from the temptation: for God is powerful enough to dissolve all evils, but until He sees that a conversion has taken place, He does not lift the tribulation. And admire those who are tempted, and who endure temptations with a strong soul: as for instance the three children, whom no one would have admired for not being burned, if they had been far from the Babylonian furnace. For what astounded everyone is that, having spent so much time in the fire, they emerged more unharmed than those who had not been in it at all. And the same thing must be said about the saints; that if no temptation had been sent upon them, we would never have suspected that they could rejoice constantly. Truly, while they were being tossed by countless waves from all sides, they were better off than those who were enjoying pure tranquility. But if there had been nothing that could sadden them, it would not have been a great thing for them to be able to rejoice continuously; but that, with many things present that could cast them into sorrow, they were superior to them all, and were gladdened in the midst of afflictions, this is something new and unusual. For is not death seen by all to be the most intolerable of all things? But the expectation of this not only does not sadden them, but even exhilarates them more intensely. For they know that the arrival of death is the end of labors; and that the kind God knows how to honor His servants, and to grant them the salvation of others as well—just as He did for the holy Paul, the teacher of the world, sending out the rays of his own teaching in every direction. For when he was taken to Rome, because of the magnitude of the storm, as he called everyone, he says, "Be of good cheer, men; for there will be no loss..."

salutary [remedy] has been accustomed to grant; just as He did for S. Paul, who was teacher to the whole world, and who scattered the rays of his teaching everywhere. For when he was being taken to Rome, ^A a great storm having arisen, and all who were on the ship fearing for their safety, and having no good hope owing to the magnitude of the tempest, he called everyone together and said: "Take heart, sirs; for there will be no loss of any soul among you, except of the ship. For there stood by me this night an angel of God, whose I am and whom I serve, saying: Do not fear, Paul; for God has granted you all those who sail with you" (Acts 27:22-24). Let us constantly remember this. For nothing benefits us as much as constantly remembering the benefits of God, both those given in common and those given individually. For if, having remembered the benefits of a friend, or having heard a pleasant word or received a kind act, we are warmed, much more, when we see how many dangers we have fallen into, and that God has delivered us from them all, shall we be the more eager regarding virtue. Just as Paul himself, ^B whose famine and thirst, and nakedness, and shipwrecks, and fears, and plots, and prisons, and stripes, and all other things which the blessed Paul endured for the sake of the preaching, I think there is no need to recount. For each of these was sufficient to shake and break that holy soul violently. But when he says, "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" (2 Cor. 11:29), this is what most of all provided him with constant and unbearable distress. For if he burned for each one of those who were stumbling, there was no way for this burning to be extinguished from his soul; for those who were stumbling did not cease, and kept providing the fuel for the fire. And as for seeing the infidel Jews, what small respite from distress and pain could he possibly have? "For I used to wish," he says, "to be anathema from Christ for the sake of my brothers, my kinsmen according to the flesh, who are Israelites" (Rom. 9:3). What he says is of this sort: It was more desirable for me to fall into Gehenna than to see the Israelites as infidels. ^C And he who chose the punishment in Gehenna for the sake of being able to win over all the Jews, it is evident that failing to achieve this, he led a life more grievous than those being punished in Gehenna. To whom it is said, "And My grace is sufficient for you; for My power is made perfect in weakness" (2 Cor. 12:9). This means, "It is sufficient for you that you raise the dead, that you heal the blind, that you cleanse lepers, that you perform other miracles; do not ask to be preaching also without dangers and without fear and without troubles." But you are in pain and distressed? Do not suppose this is due to my weakness, that many are those who plot against you, and beat you, and drive you, and scourge you; this very thing, in fact, shows my power ("for My power," He says, "is made perfect in weakness"), when, being persecuted, you prevail over those who persecute; when, being driven, you master those who drive; when, being bound, you turn those who bind you. But it is indeed dreadful even to be spoken ill of by anyone; but when he who does this is one of those who have been benefited, and he reproaches and brings up the benefits done to him, then indeed, then the insult becomes unbearable, and brings with it such distress and anger that it could even choke the one insulted. ^D For he who has suffered ill from some great person has a not small pride [in], the superiority of the one acting; but he who [suffers] from a base and cast-away person has the greater pain, and considers the affliction intolerable. But do not consider this, whether some are mocking us, but whether they do so rightly and justly; and if justly, even if they do not laugh, let us weep; but if unjustly, even if all were laughing, let us call ourselves blessed and mourn them, as being the most wretched of all and no different from the insane—even if nothing is more unbearable to the suffering than speech capable of biting the soul. Say these things to yourselves and to each other each day, whenever you find opportunity. For if he who is about to request something, even if he is about to ask for reasonable things, awaits a suitable time, so that he may approach the one about to grant the request while he is mild and well-disposed, and having taken the alliance of the time, may attain the grace; much more does the one speaking need to seek a suitable time. For thus we ought to be concerned for one another, as for ourselves, and to spare our neighbors, even as God also [spares] us. For no one spares himself as God spares us all, who much more than we ourselves desires that we suffer nothing dreadful; to whom belong glory, power, honor, and worship, now and for the ages of ages. Amen.

Homily XX. Concerning Anger and Fury.

Do you wish to learn what a great evil it is to be angry? Stand by those fighting in the marketplace; for you cannot easily see the ugliness in yourself, [as you are] darkened and drunk, but when you have become cleansed of the passion, then you will better observe your own [state]. For when anger has boiled up around the chest and rises and rages, the mouth breathes fire, the eyes emit fire, the face swells from every side, the hands are extended uncontrollably, and the feet jump and bound ridiculously at those who hold them, and they are no different from the raging, or rather, not even from wild asses, kicking, biting; thus an angry man is not decorous. "But," he says, "the heart swells, and is bitten by the insults." I know that too; for this reason I admire those who hold [it] in check. For if we wish, it is possible to beat back the passion. For why, when rulers insult us, do we not suffer this? Because a counter-fear to the passion stands before us. Why also do servants, when insulted by you with countless things, endure everything in silence? Because they too have the same bond laid upon them. But now, for the sake of human beings, we endure even unbearable things, and say to those who insult us: "So-and-so insulted me, not you"; but in the case of God, shall we not have even this discretion? Let us say also to our own soul: "God is insulting us now, He who commands silence; let us not leap, nor shall God, [be] more dishonored than humans."