taking these things, he says: “I built myself houses, I planted vineyards, I made myself pools of water, I made myself cupbearers and cup-bearers; and what after all these things? Vanity of vanities, all is vanity.” Let us mourn, therefore, beloved, let us mourn, so that we may truly laugh, so that we may truly be delighted in the time of sincere joy. For to this present joy, sorrow is always admixed, nor is it ever permitted to find it pure; but that B joy is sincere, without fallacy, having nothing deceitful, nor anything admixed: let us be delighted by that joy, and let us pursue it. Besides, we cannot attain it unless we choose here not things that are sweet, but things that are useful, and unless we are a little afflicted with hardships, and bear all things with thanksgiving. For thus shall we be able to attain the kingdom of the heavens, to which may we all be deemed worthy in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, now and always, and for ever and ever. Amen.
HOMILY XLIV. On compunction, on patience, and on the desire for future goods; and on the second coming of our Lord Jesus Christ.
I beseech you, brethren, not only to render a judgment concerning the providence of God from present things, but also from things to come. For present things are the contest, the arena, the stadium; but future things are the prizes, the crowns, the rewards. Just as, therefore, it behooves the athlete in the arena, in sweat, in dust, in much heat, in labors and miseries, to struggle; so too it is fitting for the righteous here to endure much, and to bear all things generously, if indeed he is about to receive the splendid crowns there. Therefore Paul frequently moves the discourse for us concerning the resurrection, as you have heard him shouting and saying: “For we believe that He who raised up the Lord, will also raise us up with Jesus, and will set us with you.” Therefore “we do not lose heart” (2 Cor. iv. 13, 14, 16), he says, having the greatest consolation in our struggles, namely, the hope of future things. Nor did he say to them: Therefore do not lose heart; but what? Therefore we do not lose heart, showing that he is also always in the struggles. “But though our outward man is perishing, yet the inward man is being renewed day by day” (Ibid. v. 16). How is it renewed? By hope, and faith, and alacrity of spirit, when we dare to attempt difficult things. For the more the body suffers, the better hope the soul has, and it is more splendid, just as gold committed to the fire has more worth. And see how he purges the things that are sorrowful in this life. “For our momentary and light affliction,” he says, “is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen” (Ibid. v. 17, 18), concluding the whole matter in hope. And as he said elsewhere: “For we were saved in this hope,” and, “But hope that is seen is not hope” (Rom. viii. 24): proving this also here, he sets the present against the future—the momentary for the eternal, the light for the heavy, tribulation for glory. Nor, content with these, does he add another expression, which doubles this, saying, “Far more exceeding.” Then he shows the measure, after he had said the light of such tribulations. How then light? “While we do not look at the things which are seen, C but the things which are not seen.” Thus light is that which is present, and great is that which is future, if we withdraw ourselves from that which is seen. For the things which are seen are temporal; therefore such are the hardships: but the things which are not seen are eternal; therefore also the crowns are eternal. Nor did he only say, Such are the tribulations, but also all visible things, whether it be punishment or rest, so that we may neither boast because of the former nor be submerged by the latter. Therefore concernimg the future he did not say, Eternal kingdom; but, “The things which are not seen are eternal,” whether it be kingdom or punishment; so that he may terrify from that, and exhort from this. Because therefore the things which are seen are temporal, and those which are not seen are eternal, let us look to those eternal things. For what excuse can we have, if we choose temporal things instead of eternal? For even if that which is present is sweet, yet it is not perpetual: yet that which is therein full of pain is perpetual, and obtains no pardon. For what excuse can those have, who, having been deemed worthy of the Holy Spirit and having received so great a gift, crawl upon the ground and fall to the earth? For I hear many saying these ridiculous words: “Give me the today and receive the tomorrow.” For if those things are such as you say, it was one for one; but if they are nothing, two for nothing are they. What is more iniquitous than these words? What more frivolous? We speak of the heavens and of those ineffable goods; and you bring into the middle the things that belong to the hippodrome, nor are you ashamed, nor do you blush, speaking such things as belong to those who are insane? Are you not ashamed to be so afflicted by present things? Will you not cease to be foolish and insane, and to be youthfully delirious? For that the Gentiles say these things is no wonder; but for faithful men to utter such things, what pardon can it have? Do you altogether hold that immortal hope in suspicion? Do you altogether think those things are doubtful? And how can those be worthy of pardon? But do you not see those things which are there? Nor do you perceive God; therefore do you think there is no God, because you do not see God? And I think you would very much say yes. If, therefore, anyone should ask you again, “Who came from heaven and announced these things?” what will you say? Where do you know that God is? From the things which are seen, you will say, from the good order existing in created things, and that this is manifest to all. Thus, therefore, receive also the discourse concerning judgment. How, you will say? I will ask you; do you answer me. Is God Himself just, and does He grant to everyone according to his merit; or to the contrary, does He want the iniquitous to live happily and to enjoy delicacies, and the good to be in the opposite? By no means, you will say; for not even a man would suffer this. Where, therefore, will those who have done good things here enjoy good things? Where will the wicked receive the opposite, unless there is a certain future life and retribution after these things? Do you see that one is not for one, and that they are not two for one; but rather that for the just there will be two for nothing; but for sinners and for those who have been here in delicacies, the opposite altogether? For those who have been in delicacies here, and afterwards will be punished there, have not received one for one; but those who have lived in virtue, two for nothing. Who are in rest? Those who have abused the present life, or those who have lived philosophically? You perhaps will say them; but I will D say...
A show them, calling as witnesses those very persons who have enjoyed present things, and they will not be shameless toward what I am about to say. For indeed, many have often cursed the matchmaker, and the very day on which the bridal chambers were woven together, and have called those who have not married blessed: and many have refused [marriage] for no other reason than the burdensome nature of the thing. And I am saying these things not disparaging marriage—for it is honorable—but for the sake of those who use it badly. If those who have engaged in marriage have often considered life unlivable, what could we say about those who have been dragged down into the pits of fornication, and are in a condition more enslaved and miserable than any captive? Or about those who have rotted away in luxury, and have clothed their bodies with ten thousand diseases? But, [you say], it is pleasant to be in glory. There is nothing, however, more bitter than this slavery. For a lover of vainglory is more enslaved than any slave, and one who wishes to please those he happens to meet; but he who has trampled this underfoot is superior to all, and is alone free, he who does not care for glory from others. But, [you say], it is desirable to have money? But we have often shown that in greater wealth and rest are those who have been released from these things and have nothing at all. But, [you say], it is pleasant to be drunk? And who would say this? Therefore, not to be rich is pleasanter than to be rich, and not to marry than to marry, and not to be vainglorious than to be vainglorious, and not to live in luxury than to live in luxury; and in this matter, those who are not B attached to present things possess more. And I do not yet say: that one, even if he be stretched on ten thousand torments, has the good hope supporting him; but this one, even if he enjoys ten thousand luxuries, has the fear of the future disturbing and confounding his pleasure; for this too is no small mode of punishment, just as the opposite is [a mode] of luxury and rest. And there is a third mode after this. What is this, then? That the things of worldly luxury do not even appear as they are, being refuted by nature and by time; those others, however, not only have existence, but also remain immovable. See that we shall be able to reckon not only two for nothing, but three, and five, and ten, and ten thousand. But in order that you may learn this very thing by an example, pay attention: The rich man and Lazarus, the one enjoyed present things, the other future things; does it then seem to you to be one and the same to be punished throughout all time and to labor for a brief hour? To be ill in a corruptible body, and to be immortally roasted painfully? To be crowned and to live in luxury immortally after that minute sickness, and to be tortured endlessly after the brief enjoyment of present things? And who would say these are the same? For what do you wish us to say—the quantity? The quality? The vote concerning both according to the dignity of God? How long will you utter the words of beetles, who are constantly rolling in the mire? For this is not the way for rational men to throw away a soul so precious for nothing, when it is necessary to receive the heavens for a little labor. Do you wish that I teach you from elsewhere C that there is a judge there that is to be feared? Open the doors of your conscience, and see the judge sitting within your mind; if you condemn yourself, although being a lover of self, and would not endure to bring any but a just judgment, will not God much more take great care of justice, and bring an impartial vote concerning all, rather than let all things be carried simply and at random? And who would say these things? There is no one; but even Greeks and barbarians, and poets and philosophers, and every race of men agree with us in these things, even if not in the same way, and they say that there are certain tribunals in Hades; so manifest and confessed is the matter. And why, he says, are we not punished immediately here? In order that he may show forth his own long-suffering, and may grant us salvation from repentance, and may not treat our race as if it were snatched away, and may not snatch away from salvation those who are able to be saved from an excellent change. For if he immediately punished and destroyed [everyone] at the very point of their sins, how would Paul have been saved? Or Peter, the chief teachers of the inhabited world? How would David have harvested the salvation from repentance? How the Galatians? How many others? For these reasons, therefore, he does not demand justice of everyone here, but some out of all; nor does he of everyone there, but one here, another there, in order that he may both stir up the very senseless by those things in which he punishes, and make them expect future things by those in which he does not punish. Or do you not see many being punished here, like those who were buried D by the tower? Like those whose blood Pilate mingled with the sacrifices? Like those who died an untimely death among the Corinthians because they partook of the mysteries unworthily? Like the people of the Jews cut to pieces by the barbarians? Like many others both then and now continuously? And others have departed having sinned much without giving justice here, like the rich man in the case of Lazarus, and like many others. He does these things, both rousing those who do not believe in future things, and making those who do believe more eager, and making those who are slothful more diligent. For God is a just judge and powerful and long-suffering, and does not bring wrath upon us every day. But if we use his long-suffering for sloth, there will be a time when he will no longer be long-suffering even for a short while, but will immediately bring the judgment. Do not therefore, so that we may live in luxury for one moment (for this is the present life), draw upon ourselves the punishment of infinite ages, but let us labor for a moment, so that we may be crowned continuously. Do you not see that even in worldly matters most men do this, and choose the little labor for the sake of long rest, even if the opposite results for them? For here there is a struggle of both labors and gain, and often the opposite; but of the kingdom, it is the inverse: the painful is short, but the sweet and the infinite is great. Consider: the farmer labors through the whole year, and at the very end of his hope often loses the fruit of his many labors; the navigator, again, and the soldier [work] until the final age in wars and labors, and often each of them has departed empty, the one of the wealth of his cargoes, the other having fallen before the victory and life itself. What defense, then, shall we have, tell me, in choosing the painful things in worldly matters, in order that we might rest for a little, or not even for a little—for the hope is uncertain—and doing the opposite in spiritual matters, and drawing upon ourselves unspeakable punishment for a little sloth? Therefore I beseech all of you to bring me back, at least once, from this distraction. For no one will rescue us in that time; neither brother, nor father, nor children, nor friends, nor neighbor, nor anyone else. But if from our works we pro—
are betrayed, everything shall be cast away and we shall utterly perish. How much that rich man wept, and entreated the patriarch, and begged that Lazarus be sent! But hear what Abraham said to him: A *A great chaos between us and you, so that those who wish to pass cannot* (Luke 16:26). How much those virgins entreated the virgins of equal age for a little oil! But hear what they say: *Lest there not be enough for us and you* (Matt. 25:9); and no one was able to bring them into the bridal chamber. Reflecting on these things, let us also be anxious for our life. For however many labors you may name, and however many torments you may bring forward, all these things will be as nothing when compared with the goods to come. Suppose, if you will, fire, or iron, or wild beasts, or anything more painful than these; yet these are not even a shadow compared to those torments. For when these things are applied more vehemently, they are then most light, making a quick release, since the body is not sufficient for the vehemence and duration of the punishment; but there it is not so, both are concurrent, and there is both an increase and an excess in good things and in painful things. Since, therefore, it is the time, let us anticipate his face in confession, that we may see him then B gentle and serene, so that we may escape those threatening powers. Do you not see here the soldiers who serve the princes, how they drag, how they bind, how they scourge, how they tear the sides, how they bring the lamps to the tortures? But all these things are play and laughter if compared with those torments. For those punishments are temporary; but of those others, *their worm does not die, and the fire is not quenched* (Mark 9:44): for the body that resurrects then will be altogether incorruptible. But may it never be that we learn this by experience, but may it be that we halt at those terrible words; and may we never be handed over to those tormentors, but be wise from this. How much shall we then say, accusing ourselves? How much shall we groan? How much shall we wail? But it will be of no use then. Since neither can sailors, once the ship is broken and sunk, reach any aid, nor can physicians after the patient has departed; but they will often say, "This and that ought to have been done"; but everything is in vain. For as long as hopes of correction remain, everything must be said and done; but when nothing is in our power, when the whole thing is lost, all things are said and done in vain. For the Jews also will say then, *Blessed is he who comes in the name of the Lord* (John 12:13); but they can derive nothing from this voice C to escape the punishment; for when it was necessary to say it, they did not. Lest we also suffer the same thing, let us be changed now, and let us hasten to enter into that rest, as the Apostle said. For truly that is rest, from which pain, sorrow, and sighing flee away; where there are neither cares, nor labors, nor contests, nor fear affrighting and agitating the soul, but only the fear of God, full of delight. Bread is not eaten there in the sweat of the brow, nor are there thorns and thistles, nor are children born in pain, nor *shall your conversion be to your husband, and he shall rule over you* (Gen. 3:16); but all is peace, joy, gladness, pleasure, goodness, meekness. There is no jealousy there, nor envy, no sickness, no death, none of these infirmities of the body or of the soul; there is no darkness there, no night; all is day, all is light, all is splendid. There is no need to labor there, no satiety, but we shall always dwell in the desire of good things. Do you wish that I give you some image of that rest? It is impossible; yet, as it is possible, I will attempt to put it before you. Let us look into the sky, when, with no cloud disturbing it, it shows its crown; then, when we have spent much time looking at its beauty, let us think that we shall have a pavement, not just such as that, but we shall see something as much more beautiful as a golden roof is more splendid than one of brick: and after that is another roof, the higher one; then the angels, the archangels, the D infinite throngs of incorporeal Powers, the very palace of God and the paternal throne. But, as I was saying, no speech can explain the whole thing; for experience is needed, and knowledge born of experience. How do you think, I ask, Adam was in paradise? That habitation will be far better, as much as heaven is distant from the earth. Furthermore, let us seek an image of other things. If it should happen that he who now reigns should rule the whole world, and neither be harassed thereafter by wars or anxieties, but only be honored and live with pleasure, have many tributes, and flow with gold on every side and be conspicuous: what sort of mind do you think he would have, if he saw that wars had ceased in all parts of the earth? Such a thing is that; nay, we have not yet reached that image for which others must be sought. Contemplate, however, with me: for just as a royal child, while he is in the womb, is affected by no sense; but if it happens that he emerges from there, and ascends the royal throne, he receives not gradually, but all things at once: so is that rest and this. Or if anyone, having been bound and suffered countless things, were suddenly snatched up onto a royal throne. But not even so have we accurately reached the image. For here, whatever good things someone has attained, even if you say the palace itself, on the first day he has a vigorous desire, likewise on the second, and the third; but as time goes on, he remains indeed in pleasure, but not as much: for whatever that may be, by custom it ceases. But there, it is not only not diminished, but even increased. For think how great it is for a soul that has gone thither, not to expect an end to those good things, nor a change, but an increase and a life having no end; liberated from every danger, every sorrow and anxiety, full of joy and countless gifts. For if, going out here into a field, where we see tents arranged of veils, and spears, and glittering bosses of shields, we remain amazed at the wondrous sight; if, however, it should happen that we see the king running in the midst with golden arms, we think we have everything: what do you think it will be when you see the eternal tabernacles of the saints fixed in heaven? For, he says, *they will receive you into the eternal tabernacles* (Luke 16:9); when you see each one shining more than the rays of the sun, not from bronze and iron, but from that glory, the brilliance of which the human eye cannot behold? And these things, indeed, regarding men. But what will you say of the thousands of angels, of the archangels, of the Cherubim, of the Seraphim, of the principalities, of the powers, whose beauty is beyond speech?
Can it be described? But how long shall I not cease from pursuing the unattainable? For, "Eye hath not seen," he says, "nor ear heard, nor have entered into the heart of man, the things which God hath prepared for them that love him" (1 Cor. 2. 9). What, then, is more blessed than those who attain that glory? What is more wretched than those who fail of it? For if any man cast out of his country is pitied by all, and he who has lost his inheritance is seen by all as pitiable, how many tears ought he to be bathed in who falls from heaven and from the goods laid up there? For a man weeps when he suffers some involuntary thing for which he himself is not to blame; but when he plunges himself into wickedness by his own will, he is worthy not of tears, but of lamentations, 758 or rather, even then, of mourning; since even our Lord Jesus Christ mourned and wept over Jerusalem, even though it was acting impiously. Truly, we are worthy of countless wailings and countless lamentations. If the whole world were to find a voice, and stones and wood and trees and wild beasts and birds and fishes were to wail for us who have fallen from those goods, they would not wail or lament according to what is deserved. For what speech will be able to set forth, what mind that blessedness, and that virtue, that glory, that joy, that splendor, "Which eye hath not seen, and ear hath not heard, and hath not entered into the heart of man" (Ibid.)? He did not say simply that it surpasses, but that no one has even conceived of "the things which God hath prepared for them that love him." For if God is the One who prepares and provides good things, what sort of things must they be? For if, when He created us, with nothing having been done by us beforehand, He bestowed so many things—paradise, communion with Himself, immortality, a blessed life and removed from cares—what will He not bestow upon those who have labored so much, and contended, and endured for His sake? He spared not His Only-Begotten for our sake; He gave the true Son unto death for us who were enemies; of what will He not deem us worthy now that we have become friends? What will He not share with us after having reconciled us to Himself? And He is rich beyond measure, and yearns and strives to attain our friendship, yet we do not strive so, beloved. And what do I say, we do not strive? We do not even wish to attain His good things as He Himself wishes. And that He desires it more than we do, what He has done has shown. For we, for our own selves, barely despise a little gold, but He even gave His own Son for us. Let us use the love of Christ to good purpose; let us enjoy His friendship. "For you are my friends," He says, "if you do what I command you" (John 15. 14). Marvelous! The enemies, those who were infinitely distant from Him, from whom He differs in every way by an incomparable superiority, these He has made friends, and calls them friends. What, then, is not worth enduring for the sake of this friendship? For the sake of human friendship, we often endanger ourselves; but for the sake of the love of Christ, shall we not spend money? Truly, our circumstances are worthy of mourning, worthy of mourning and wailing and great laments and smiting of the breast; we have fallen from our hope, we have been humbled from our height; we have appeared unworthy of the honor of God; we have become ungrateful after His benefits, and the devil has stripped us of all good things; we who were deemed worthy to be sons, brothers, and heirs, have become no different from His enemies who insult Him. What consolation will be ours hereafter? He called us to heaven, but we have thrust ourselves into hell. For lies and theft and adultery are poured out upon the earth; some mix blood upon blood, and others commit deeds worse than bloodshed. For many of those who are defrauded pray for a thousand deaths rather than to suffer these things; and if they did not fear the fear of God, they would even have made away with themselves, thus raging against themselves. Are these things, then, not worse than bloodshed? "Woe is me, my soul, for the godly man has perished from the earth, and he that uprightly performs his duty amongst men exists not" (Mich. 7. 2). Now let us also cry out first for ourselves. But join me in my lamentation. Perhaps some even taunt and laugh. For this reason the lamentation must be intensified, because we are so insane and delirious, and we do not even know that we are insane, but we laugh at things for which we ought to groan. "For the wrath of God is revealed, O man, upon all ungodliness and injustice of men" (Rom. 1. 18). God shall come manifestly; fire shall go before Him, and it shall inflame His enemies round about; fire shall be kindled in His presence, and round about Him a mighty tempest (Ps. 49. 3 and 96. 3). "The day of the Lord shall be like a burning furnace" (Mal. 4. 1). And no one takes these things to heart, but these awesome and fearful things are despised as fables; and no one listens, but all are laughing and mocking. What recourse is ours? 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 Greeks and the demons. 759 The devil is now haughty and prides himself and rejoices in our shame; all the angels who were entrusted with us are in dejection, there is no one who turns back, all things are wasted on us in vain, and we seem to you to be raving. It is an opportune time even now to call upon heaven, since there is no one who listens, to witness the elements: "Hear, O heaven, and give ear, O earth, for the Lord has spoken" (Isai. 1. 2). Stretch out a hand, you who have never been drowned, to those who have perished through drunkenness; you who are healthy, to the sick; you who are sober, to the mad; you who are diligent and steadfast, to those who are carried away. Let no one, I beg, prefer for the sake of the salvation of a friend; and let him look only toward one thing in abuse and reproof, his own benefit. When a fever takes hold, even slaves govern their masters. For when that fever burns and confuses the soul, and a swarm of servants stands by, he does not recognize the master’s law in the harm of the master. Let us gather ourselves together, I beg. Daily warfare, shipwrecks, countless losses are around us, and on every side the wrath of God encompasses us. And we, as if things were pleasant, are in such security; all prepare their hands for greed, no one for help; all for plunder, no one for protection; each strives to make his possessions greater, but no one to help him who is in need; each has much care how he may add to his money, but no one how he may save his soul. One fear holds all: "Lest we become poor," they say; but that we might fall into hell, no one is anxious and trembling. These things are worthy of lamentations, these are worthy of reproach. But I did not wish to say these things, but I am forced by the pain. Therefore, forgive me; for by the grief I am compelled to say many things that I do not wish to speak. I see the wound as severe, the calamity as inconsolable, the evils that have overtaken us as greater than any consolation; we have perished. Who will give to my head