wash it off with water; but the wound is from the bite of the devil, needing the mercy of your philanthropy. Only approach requesting; for the Philanthropist will pour on the oil, He who said: "If the wicked man turns from his evil way, I will not remember his iniquities which he has done" (Ezech. 18:21, 22). Let them therefore be converted; let us call upon Him; let us wash away the filth of sin with tears; let us strike our breast; let us beat our brow; let us come to the realization of our sins, so that we too may hear from the Lord: "Today you shall be with me in paradise." To Whom belongs every glory, honor, and adoration, now and unto endless ages. Amen.
HOMILY XXXVI. Encomium on the holy Apostle Paul.
A The grace of the Spirit has left the life and conduct of the saints described for us, so that, learning in what manner they, who were of the same nature as we, rightly performed all things related to virtue, we might be roused to practice it, and might ignite a great affection of love toward them. But how will this come about? If we frequently cling to those men, and, keeping them in our mind, lead the same life that they did. For in this, more than in all other things, God will be glorified. For if "the heavens declare the glory of God" (Ps. 18:2), not by emitting a voice, but by rousing others to this very thing through sight, much more do those who exhibit a wonderful life, even though they are silent, glorify God, while others, because of them, accomplish the same. For the heaven, which is looked upon for so long, did not greatly persuade us to admire its Creator; but the blessed apostles, who preached only for a short time, drew the entire world to themselves. And the heaven, indeed, stood always keeping its own order and norm; but the loftiness of their souls surpassed all the heavens; and its beauty was such that God Himself proclaimed it. For the angels wondered at the stars when they were made; but the beauty of the apostles’ soul He Himself praised, saying: "You are the light of the world" (Matth. 5:14). And this heaven, indeed, clouds often obscure, but no temptation obscured their soul; rather, it shone forth most brightly at that time. Therefore Paul said: "I take pleasure in infirmities, in persecutions, in tribulations, for you in my chains" (Philipp.); everywhere proposing chains: which I love very much, and it greatly excites the desire of my heart to bring forward into our midst Paul, who labored more than all, of whom Christ says: "He is a chosen vessel for me" (Act. 9:15).
B This man, therefore, at the time of his preaching, was devastating the Church, entering into houses, dragging away men and women; but when he was approaching Damascus, suddenly a light shone around him and blinded him. But his blindness was the illumination of the world. For since he saw poorly, God blinded him for his own good, so that he might see beneficially, at the same time demonstrating to him His own power, and prefiguring in such deep distress things to come, and teaching the manner of his preaching, namely, that it is necessary to leave all these things behind, and with closed eyes, to follow Him everywhere. Therefore he himself also shouted, signifying this very thing: "If any one among you seems to be wise, let him become a fool, so that he may be wise" (1 Cor. 3:18): so that no one can see rightly unless he has first been well blinded, and, with internal thoughts expelled which were troubling him, has committed his whole self to faith. But let no one, hearing these things, think this calling was brought about by necessity: for he could have gone back to the place from whence he had come. For many others, seeing greater miracles, turned back again, both in the New and in the Old Testament, such as Judas, Nebuchadnezzar, Elymas the sorcerer, Simon, Ananias, Sapphira, and the whole nation of the Jews. But not Paul; rather, having received his sight, he directed his course toward the incorruptible light, and flew to heaven. But if you examine why he was blinded, hear him saying: "For you have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it; and profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (Gal. 1:13, 14). Because, therefore, C he was so vehement and inaccessible, he had need of a stronger bridle, so that, led by the impetus of his spirit, he might not be disobedient to the words. Therefore, curbing his fury, He first settles the waves of his raging anger through blindness; and then speaks with him, demonstrating His own ineffable wisdom and eminent knowledge: and that he might learn whom he was attacking, whom he could not bear, not only punishing him, but even conferring benefits. Nor indeed did darkness blind him, but the superabundance of light obscured him; and yet it raised him up so much that the demons feared his garments. But I do not admire that, nor that the shadow of Peter put disease to flight, but this is admirable, that even before grace, he did great things from the very first mark and from the beginning. For when he did not yet have such virtue, nor yet been ordained, he was so kindled with zeal for Christ that he incited the whole Jewish people against himself; and seeing himself in such great dangers, that even the city was being besieged, he was let down through the window by the wall: and when he had escaped, he did not thus fall into sloth, nor into fear or dread, but took on greater courage; avoiding dangers indeed through economy, but yielding to no one in doctrine, but with the cross taken up again, he followed, even though he had that recent example of Stephen before his eyes, and saw the Jews breathing slaughter against him especially, and desiring to taste his own flesh. Why, therefore, did he neither openly yield himself to dangers, nor, though escaping them, go forth more softly? He loved the present life very much on account of the profit resulting from it, and he greatly despised it, on account of the philosophy which persuaded him to spurn it, and because he was hastening to depart to Jesus. For what I say of him, and I shall never make an end of speaking: no one who has fallen into adverse circumstances took care of both so solicitously:
A indeed, he declares that it is more necessary than even his companionship and conversation with Christ, while at other times he calls it so burdensome and oppressive that he even sighs and hastens toward his release. For he longed only for those things that brought him gain in God, even if it happened that these things were contrary to the former. For he was indeed versatile and manifold, not dissembling—God forbid!—but becoming all things that the need of preaching and the salvation of men required, imitating in this also his own Master. For God appeared as man, because it was necessary for this to appear, and in fire long ago, when the time required this, and at one time in the guise of a soldier and man-at-arms, at another in the image of an elder, at another in a gentle breeze, at another as a traveler, at another as a human being: and he did not refuse to die in such a state. Let no one, when I say "it was necessary," think that this implies necessity, but only His own philanthropy. And sometimes He sits on a throne, sometimes upon the Cherubim. Yet He did all these things according to the economies that were set before Him; wherefore he also spoke through the prophet: *I have multiplied visions, and in the hands of the prophets I have been likened* (Os. XII, 10).
So also Paul, imitating his own Master, would not be condemned, at one time becoming a Jew, at another as one without law; and sometimes he kept the law, sometimes he disregarded the law; B and at times he clung to the present life, at times he despised it; and now he asked for money, now he pushed it away when it was offered, and he would sacrifice and be shorn, and again he would anathematize those who did so; and now he would circumcise, and now he would cast aside circumcision. And although the things done were contrary, the intent and the mind from which these things were done were strictly consistent and joined to themselves; for he sought one thing: the salvation of those who heard and saw these things. Because of this, he now raises up the law, now he tears it down. For he was versatile and manifold not only in what he did, but also in what he said, not changing his mind, nor becoming someone else from someone else, but remaining what he was, and handling each of the things said according to the present need.
Wherefore, one would not be wrong to call the soul of Paul a meadow of virtues and a spiritual paradise; so much did it bloom with grace, and such philosophy of soul did he display as was worthy of that grace. For since he became a chosen vessel, and well purified himself, the abundant gift of the Spirit was poured into him; whence he bore for us those wonderful rivers, not like the source of paradise, only four, but flowing much more copiously every day, not watering the earth, but stirring the souls of men to the bearing of the fruits of virtue. But C so that you may not hear from our tongue alone the accomplishments of this blessed man, and the courage which he displayed every day for the preaching of piety, it is necessary to hear him saying it himself. For when he was placed under necessity because of the deceit of the false apostles to recount his own affairs, after saying many other things, he began thus: *Are they ministers of Christ? (I speak as a fool) I am more; in labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my own kindred, in perils from the Gentiles, in perils among false brethren, in perils in the city, in perils in the wilderness, in perils in the sea; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness, besides those things that are without* (II Cor. XI, 23–28).
And having said, *Besides those things that are without*, he indicated that it is likely that the things passed over D were more than those mentioned. Then again he says: *My daily pressure, the care of all the churches* (II Cor. XI, 28). Do you see the breadth of his soul? Do you see the greatness of his mind? For as much earth as the sun traverses, casting its own rays, so much care and concern did this blessed man also have. Wherefore he also said: *Who is weak, and I am not weak? Who is scandalized, and I do not burn?* (II Cor. XI, 29). Oh, the wonder! How great was the affection of this man! How great his watchfulness! How great his care! What mother is so torn in her bowels, when her child is feverish and lying on the bed, as this blessed man was more feverish on behalf of the infirm in every place, and burned on behalf of those who were scandalized?
Who, then, shall be sufficient in word for this man's accomplishments? Or what tongue will be able to attain to the praises of him? For when one single soul possesses all the goods that are in men, and all with excess—and not only those of men, but also those of angels—how shall we overcome the magnitude of the praises? We shall not, however, keep silence because of this, but rather we shall speak for this very reason. For this too is the greatest kind of praise, for the facility of the word to surpass the greatness of the accomplishments with all abundance, and this failure is for us more brilliant than a thousand trophies. Where, then, is it opportune to touch upon the praises? From where else, if not from him first, to show him as possessing the goods of all? For whether prophets displayed something noble, or patriarchs, or just men, or apostles, or martyrs, he has all these things gathered together with such excess as none of those possessed the good that each had. Observe: Abel offered a sacrifice, and is proclaimed for that; but if you bring the sacrifice of Paul into the midst, it is shown to be as much better than that one as heaven is than earth. Which one then do you wish me to name? For there is not only one. For he sacrificed himself every day; and he made this offering double, on the one hand by dying every day, and on the other by carrying the mortification in his body.
For he was continually ranged toward dangers, and he was being slaughtered in his purpose, and he so mortified the nature of the flesh that he was not in any condition less than the sacrificed victims, but even much more. For he did not offer oxen and sheep, but he slaughtered himself twice every day. Wherefore he also dared to say: *For I am now ready to be poured out* (II Tim. IV, 6), calling his own blood a drink offering. He was not, however, satisfied with these sacrifices, but since he well consecrated himself, and offered the whole world, and land and sea, and Greece and barbarian, and indeed this entire creation without exception, having become like a winged eagle, he flew over it, not simply traveling, but the thorns of sins
A he traversed the world as if on winged eagle’s wings, not only making a journey, but plucking out the thorns of sin, and sowing the word of piety, repelling error, leading back to truth, making angels out of men, or rather, making men angels out of demons. And therefore, when he was about to depart after many labors and frequent trophies of this kind, he would say to his disciples for their consolation: "But even if I am being poured out upon the sacrifice and service of your faith, I rejoice and congratulate you all. Therefore, do you also rejoice and congratulate me" (Phil. II, 17, 18). What then, could be equal to this sacrifice, which, drawing the sword of the Spirit, he sacrificed? Which he offered upon that altar above all the heavens? But Abel was treacherously slain by Cain, and from that did he become more splendid? Yet I have recounted to you a thousand deaths, and as many in number as the days he lived preaching. But if you wish to learn of that slaughter, which came to the point of proof, the one fell, slain by a brother to whom he had rendered neither injury nor benefit; this one, however, was slain by those whom he labored to rescue from countless evils, and for whose sake he suffered all these things. But Noah, a man just and perfect in his generation, was he the only one of his kind among all? But even Paul was the only one of his kind among all. And he [Noah], indeed, saved only himself with his children; this one, however, when a much heavier deluge was flooding the world, not by fixing planks and building an ark, but by composing epistles in place of planks, snatched not two, or three, or five kinsmen, but the whole world, ready to be submerged, from the middle of the waves. For the ark was not of such a kind that it could be carried about in one place, but it occupied the ends of the earth; and he introduces all into this ark, which he made capacious for the multitude of those who are saved, and receiving those who were more irrational than brute beasts, he renders them comparable to the heavenly powers; and in this he surpasses that ark. That [ark], indeed, having received a raven, sent out a raven again, and received a wolf, which did not change its ferocity; but this one [Paul] is not so; receiving wolves, he made them sheep, and receiving ravens and daws, he turned them into doves, and casting out all irrationality and ferocity from human nature, he introduced the meekness of the Spirit. And even now this ark sails, and is not dissolved, nor could the tempest of wickedness soften its planks; B but sailing, it dissolves the storm of the tempest; and deservedly so: for those planks were anointed not with bitumen and pitch, but with the Holy Spirit. But we admire Abraham, because, hearing, "Go from your land and from your kinship" (Gen. XII, 1), he left home and country, friends and kinsmen; and was not all this a command of Christ? And we admire this. But what could be equal to Paul’s [sacrifice], who did not leave home, country, and kinsmen, but the whole world and all that was in it for the sake of Jesus, and the very heaven and heaven of heavens, and sought only one thing, the love of Jesus? For he says, "Neither things present nor things to come, neither height nor depth, shall be able to separate us from the love of God" (Rom. VIII, 39). But he [Abraham] throwing himself into dangers, rescued his brother’s son from the barbarians. But this one, not a brother’s son, not three or five cities, but the whole world, he rescued, not from barbarians, but from the very hand of the demons, enduring a thousand dangers daily, and providing much security to others by his own deaths. And the head of his blessings and the crown of his philosophy is that he sacrificed his son. But we shall find the primacy here also with Paul, who sacrificed not his son, but himself a thousand times, as I have already said. In what shall we admire Isaac? In many things indeed, but most of all in his patience; because when he was digging wells, although driven from his own borders, he did not avenge himself, but seeing his wells filled with earth, he bore it, and always moved himself to another place, not remaining near those who were causing him trouble; but yielding entirely and everywhere abandoning his possessions, until he had satisfied their unjust greed. But Paul, seeing not wells filled with stones, but his own body; not only did he yield as that man did, but entering in, those who were attacking him with stones, he endeavored to introduce into heaven. For the more the fountain was obstructed, the more it burst forth and poured out more rivers in its patience. The Scripture admires his [Isaac's] patience. But what adamantine soul could exhibit Paul’s patience? For he did not serve for fourteen years, but for his whole life for the bride of Christ, not only scorched by the heat of day and afflicted by the cold of night; but enduring countless temptations, and now by scourges, now by stones, injured in his body, and at one time struggling with beasts, at another with the sea, and day and night in perpetual hunger and cold, and everywhere leaping across ditches, and snatching sheep from the throat of the devil. Verily, was Joseph chaste? But I fear the matter may turn into a joke if we praise Paul from this, who had crucified himself to the world (Gal. VI, 14), and who looked not only at what was beautiful in bodies, but saw all things as we look at dust and ashes: and as a dead man would be unmoved near a corpse, so he quelled the wantonness of nature with such diligence, that he never felt any human motion. All men admire Job with astonishment; and rightly so: for he is a great athlete, who, on account of his patience, can be compared to Paul himself, on account of the purity of his life, on account of the testimony of God Himself, on account of that most powerful battle, on account of the wonderful victory after the battle. But Paul was not struggling for many months, but for many years, not softening the clods of the earth from the discharge he was scraping off (Job VII, 5), but frequently falling, as it is conceived, even into the mouth of the lion, and struggling with a thousand temptations, he was firmer than any rock: C not attacked by three or four friends, but by unbelievers and false brethren with reproaches, spat upon, insulted with revilings. Verily, was Job’s hospitality great, and his kindness toward the needy likewise? Neither do we contradict this, but it is as much inferior to Paul’s kindness as the soul is superior to the body. For what that man exhibited toward those who were maimed in the flesh, that Paul performed for those who were afflicted in soul, healing whomever he saw limping or maimed in mind, clothing those who were naked and acting shamefully in the garment of philosophy. In bodily matters, too, he surpassed him by as much as it is greater to help the needy while living in poverty and hunger than to provide that from one’s own wealth. For his [Job’s] house...
his house was open to everyone who came, and his soul was spread wide for the whole world; and he received whole multitudes, saying: *You are not restricted in us, but you are restricted in your own affections* (2 Cor. 6. 12). And although he possessed innumerably many sheep and oxen, he was generous toward the needy; but this man, possessing nothing beyond his body, provided for the needy from it, crying out and saying: *These hands have ministered to my own needs and to those who are with me* (Acts 20. 34), possessing the labor of his body as an income for the hungry and those famishing.
But were the worms and the wounds grievous and unbearable for Job’s pain? I admit it. But if you were to set against them the scourges inflicted on Paul over so many years, the constant hunger and nakedness, the chains, the prison, the dangers, the plots from his own people, from strangers, from tyrants, from the whole world; and alongside these, what is more bitter than all these things—I mean the pains on behalf of those who were falling, the care of the churches, the burning which he endured for each one of those who were caused to stumble—you would see that the soul that bore these things was firmer than a rock, and surpassed iron and adamant. And what that man suffered in his body, this man suffered in his soul, and the distress over each of those who were caused to stumble B gnawed at his soul more severely than any worm. Hence he also poured forth fountains of tears continuously, not only by day but also by night; and he was torn more bitterly than any woman in labor for every one of them. For this reason he said: *My little children, of whom I am in labor again*.
Whom, then, after Job, would one be amazed at? Moses, by all means. But he excelled even him by a long interval. For while his other qualities were indeed great, the head and the crown of that holy soul was that he chose to be blotted out of the Book of Life for the salvation of the Jews. But that man chose to perish together with others; whereas Paul chose not to perish with them, but, while others were saved, he himself would be cast out from the boundless glory. And the one contended with Pharaoh, the other with the devil every day; and the one labored for one nation, the other for the whole world—not with sweat, but flowing from every side with blood instead of sweat—correcting not only the inhabited world, but even the uninhabited, not only Greece, but also the barbarian lands.
It were possible to bring into the middle Joshua, and Samuel, and the other prophets; but that we may not make our discourse longer, let us go to their leaders. For when one better than these appears, no dispute remains concerning the others. And who are the leaders? Who else after these, if not David and Elijah and John? Of whom the one is the forerunner of the first, the other of the second coming of Christ; for this reason they even shared the appellation with each other. What, then, is the C excellence of David? Humility and the love of God. And who has achieved both of these more, and who less, than the soul of Paul? What is the wonder of Elijah? That he shut up the heaven, and brought on famine, and brought down fire? I do not think so; but that he was zealous for the Master, and was more vehement than fire. But if you see the zeal of Paul, you will see it prevailing as much as he exceeded the others. For what could be equal to those steps, which, being zealous for the glory of the Master, he spoke: *I have prayed to be anathema for the sake of my brethren, my kinsmen according to the flesh* (Rom. 9. 3)? For this reason, with the heavens, and the crowns, and the prizes lying before him, he delayed and lingered, saying: *To remain in the flesh is more necessary for your sake* (Philip. 1. 24). For this reason he did not think even the visible creation, nor even the intelligible one, sufficient to represent his love and his zeal, but he fashioned by word another that did not exist, so as to demonstrate what he wished and desired.
But John ate locusts and wild honey? But this man spent his time in the midst of the inhabited world as that one did in the desert, not eating locusts and wild honey, but setting before himself a table much more meager than this, and not even having enough of necessary food because of his eagerness for the preaching. But did he manifest much boldness toward Herod? But this man not only silenced two or three, but thousands according to that one, or rather, even much more D savage than that tyrant.
It remains to examine him finally against the angels; for this reason, leaving the earth, we shall ascend to the vaults of the heavens. But let no one judge the boldness of this discourse. For if the Scripture called the priests angels, what is amazing if we compare the one who is better than all to those powers? What, then, is the great thing about them? That they obey God with all precision. Which David also, being amazed, said: *Mighty in strength, doing his word* (Ps. 102. 20). For nothing is equal to this, even if they were bodiless ten thousand times; for this is what makes them most blessed, that they obey the commands, that they disobey nowhere. This, therefore, can be seen kept with precision also by Paul. For he did not do his word only, but also the commands. And declaring this he said: *What salary is mine, therefore, that when preaching the gospel, I might make the Gospel of Christ without expense* (1 Cor. 9. 18)? What else did the prophet wonder at, saying: *Who makes his angels spirits, and his ministers a flaming fire* (Ps. 103. 4)? But this also can be seen in Paul. For just as spirit and fire, so he traversed the entire inhabited world and purified the earth. But has he not yet obtained the heaven? For this is the wondrous thing, that being such on earth, and clothed in a mortal body, he vied with the bodiless powers. For this reason, having departed even there, he stands near the royal throne, where the Cherubim glorify, where the Seraphim fly. There, then, we also having departed, will see Paul, even if we do not stand near, yet we will surely see him with Peter and the choir of the saints, existing as leader and protector, and we will enjoy his sincere love. For if while being here he so loved men, that he chose the option to be dissolved and be with Christ, rather than to be here, he will exhibit his affection much more warmly there. I also love Rome for the reason that he wrote to them even while living, and so loved them, and being present he conversed with them, and he ended his life there, and they possess the holy body. For this reason the city is famous from this more than from all other things; and just as a great and strong body has two shining eyes, these bodies of the saints. The heaven is not so bright, when the sun lets fall its rays, as the city of the Romans lets fall these two lamps everywhere in the inhabited world. From there will be caught away Paul, from there Peter. Consider and tremble, what a spectacle Rome will see, Paul suddenly rising from