I see a blow, a consolation-repelling calamity; the evils that have invaded us are greater than any consolation: we are undone. "Who will give to my head water, and to my eyes a fountain of tears?" A (Jer. 9. 1). Let us weep, beloved, let us weep, let us groan. Perhaps there are those here who say, "You are always telling us of laments, always of tears." I would not, believe me, I would not; but to bring forth encomia and praises—now is the time for weeping. Believe me, beloved, it is grievous, but to do things worthy of weeping; one should not avoid lamentation, but rather do deeds worthy of lamentation. "Do not be punished," you say, "and I will not weep; do not die, and I will not cry." But if you are in bodily pain, you call upon all to condole with you; and you think those who do not condole are merciless, yet, when the soul is perishing, you say it is not to be lamented? But I cannot: for I am a father, and a father loving his children. Hear what Paul cries out: "My little children, of whom I travail in birth again" B (Gal. 4. 19). For what mother in labor emits such grievous voices as he? Would that it were possible now to see the pyre of his soul, and you would see me burned more by pain than any young woman who suffers an untimely widowhood. Not so does she mourn her husband, nor a father his son, as I do this multitude of ours. For I see no progress; all are turned to slanders and accusations; no one has a care for pleasing God, but, "This man and that man," they say, "let us speak evil of; he is unworthy of the clergy, he does not live honestly." When we ought to be looking to our own affairs, we condemn others: and this we should not do, even if we were pure from sins. "For who makes you differ?" he says, "What do you have that you have not received? But if you have received it, why do you boast as if you had not received it?" C (I Cor. 4. 7). Why do you judge your brother, you who are full of ten thousand evils? When you say, "This man is a profligate, a destroyer, a wicked man," consider yourself, and D examine your own life diligently, and do penance for the things you have said. For there is not, there is not such an exhortation to virtue as the remembrance of sins. If we were to turn both these things over among ourselves, we would be able to attain the promised goods, we would be able to cleanse and purify ourselves; let us only keep it in mind, let us be concerned about the matter, beloved: let us grieve here in our minds, that we might not grieve there from punishment, but enjoy the eternal goods there, whence pain, sadness, and groaning have fled away, that we may attain the goods that surpass the human mind, in Christ Jesus our Lord, to whom be glory and power, with the Father and the Holy Spirit, now and always, and for ages of ages. Amen.
HOMILY XLV. That the dead are not to be bewailed so vehemently.
Let us not bitterly lament those who are dead and those who have departed from here, beloved, but rather let us mourn and weep for those who have ended their lives in wickedness. For a farmer, as long as he sees his grain growing, does not weep; he fears and trembles while he sees it remaining firm in the ground, but when he sees it dissolved, he rejoices: for that dissolution is the beginning of the future sowing. So let us, too, rejoice when the corruptible house has fallen, when the human being has been sown. And do not marvel if he called burial a sowing: for this sowing is better. For the former is succeeded by deaths, labors, dangers, and anxieties; but this one, if we have lived rightly, by crowns and prizes: the former by corruption and death, the latter by incorruption, immortality, and countless goods. In that station, when the grain is covered, there are pleasures and sleep; in this one, only a voice descending from heaven, and all things are brought to a close together: and he who rises is no longer brought into a laborious life, but into that one whence pain, sadness, and groaning have fled. But if you are looking for a patron, and therefore weep for a man, take refuge in the common patron of all, the savior and benefactor, God, to an unassailable fellow-combatant, to an easy aid, and a covering sufficient and everywhere present, and fortifying us on every side. But custom is desirable and lovable. I know this, too; but if you unfold that evil with reasoning, and consider who has taken him, and that, if you bear it generously, you offer your will to God as a sacrifice, you will be able to pass through this wave; and what time does not accomplish, this philosophy will accomplish: but if you grow soft, the evil will indeed cease with time, but it will bring you no reward. After these reasonings, gather also examples, both those in the present life and those recorded in the divine Scriptures: consider that Abraham sacrificed his own son, and neither wept, nor uttered a bitter word. "But he," you will say, "was Abraham." But you have been called to greater contests, and Job did indeed mourn, but only as much as it was fitting for a father to mourn who loved his offspring, and who had much care for those who had departed. But these things that we do now are the deeds of enemies and foes. For if, when someone was taken into the palace and crowned, you were to macerate him and weep, I would not call you a friend of the crowned one, but a very great enemy and foe. "But now," you will say, "I do not weep for him, but for myself." But not even this belongs to one who loves, that you should want him to be still in the contest for your own sake, and subject to the uncertainty of the future, when he is crowned in the present; or to be tossed on the sea, when it is permitted to land and be in port. "But I do not know where he has gone," you will say. Why do you not know, tell me? For whether he lived rightly or otherwise, it is manifest where he is to go. "For that very reason," you will say, "I macerate myself, because a sinner has departed." These are pretexts. For if you were therefore mourning the deceased, you ought to have amended him while he was alive, and composed his morals: but you are always looking at your own affairs, not his. But if he departed a sinner, we ought to rejoice that his sins have been cut off, and that he has added nothing to his wickedness, and to aid him, if possible, not by weeping, but by prayers, supplications, alms, and offerings. For not without cause were these things thought of, nor in vain do we make mention of those who have departed in the divine mysteries, and approach on their behalf praying to the Lamb who lies there, who takes away the sin of the world, but that some comfort might come to them from this: nor does he who stands at the altar while the awesome mysteries are being celebrated cry out in vain: "For all who have fallen asleep in Christ, and for those who make commemoration for them." For if prayers were not made for them, neither would these things have been said. For there is not a tent of ours—far be it—but it is by the command of the Spirit that these things come to be. Let us aid them, and let us make commemoration for them. For if he purified the children of Job from their father
s sacrifice, why do you doubt that when we also offer in behalf of the departed, some consolation comes to them? For God is accustomed to grant favors to others in behalf of others; and this too Paul showed, saying: *That by many persons the gift granted to us might be thanked by many for our sake* (2 Cor. 1:11). Let us not, therefore, grow weary in bringing aid to those who have departed, and in offering prayers for them. For the common propitiation of the world lies prepared. Therefore, we pray confidently for the world, and we call upon them together with the martyrs, with the confessors, with the priests. A For we are all one body, even if some members are more brilliant than others; and it is possible to gather pardon for them from every source, from the prayers, from the gifts offered for them, from those who are called upon with them. Why then do you grieve, why do you lament, when it is possible to gather such great pardon for the departed? Is it because you have become destitute, and have lost a protector? Never say this; for you have not lost God. So, as long as you have Him, He Himself will be to you greater than father, than child, than relative. For even when those were living, He was the One who did all things. Think of this, therefore, and say with David: *The Lord is my illumination and my savior, whom shall I fear?* (Ps. 26:1). Say, "You are the Father of orphans, and the Judge of widows," and draw to yourself His help, and you will have Him caring for you now even more than before, since you have been placed in greater difficulty. But have you lost a child? Do not say you have lost: the thing is sleep, not death; it is a transition, not a destruction; a migration from lesser things to better. B Do not therefore irritate God, but make Him propitious. For if you bear it nobly, there will be some consolation both from this to the departed and to yourself; but if you do the opposite, you stir up the wrath of God all the more. For if, when a child has been whipped by the master, you, standing by, were annoyed, you would have irritated the master all the more against yourself. Do not do this, but give thanks, so that by this act the cloud of your despondency may be scattered. Say with that blessed man: *The Lord gave, the Lord has taken away* (Job 1:21): consider how many, giving thanks more than you, did not even receive children, nor were they called fathers. For not even I, he says, wished; for it were better not to have had the experience, than after tasting the pleasure to fall away. Do not, I beg you, do not say these things, do not by this also irritate the Master, but for those you received, give thanks, and for those you do not have to the end, glorify Him. Job did not say that it were better not to have received—this, which you say ungratefully—but even for those he gave thanks, saying: *The Lord gave*; C and for these he blessed, saying: *The Lord has taken away; may the name of the Lord be blessed forever*. And did he in this way muzzle his wife, arguing with her and speaking those marvelous words: *If we have received good things from the hand of the Lord, shall we not endure the bad?* (Job 2:10). And yet the trial became more grievous after these things; but he did not even then succumb, but likewise bore it nobly and glorified Him. Do this yourself, and reason with yourself that a man did not take them, but God who made them, who cares for you more than yourself, and knows what is beneficial, not some enemy or plotter. See how many living people have made their life unrewarded for their parents. But do you not see the noble ones? I see them, but even more secure than those are the circumstances of your child (in your case, or rather for the child's sake). For even if they are in high repute, yet their ends are in uncertainty; but for the child, you do not fear nor tremble at all, lest he suffer something, or undergo any change. Think of these things also regarding a wife who is good and a keeper of the home, and give thanks to God for everything; and even if you have lost a wife, glorify Him; perhaps God wishes to lead you to temperance, and is calling you to greater contests, and wished to deliver you from the bond. Tell me, if while we were seated, the king sent someone to call us to the palace, should we have to weep and lament, tell me? Angels are present, sent from the heavens, and coming from there, having been sent by the King Himself to call their fellow servant, and you weep, tell me? Do you not know what kind of mystery is taking place? How truly awesome and fearful and worthy of hymns and praises? Do you wish to learn, so that you may know that it is not a time for tears? For it is a very great mystery of God's wisdom. As if from a house, the soul departing goes forward, hastening to its own Master; and you lament? D Therefore, when a child is born, one should do this; for this is speed, and that is far better; for he goes forward to another light, he is released as if from a prison, as if from a contest he goes out. Yes, he says; in the case of those of good repute, you say these things well. What then to you, man, that you do not do this even in the case of those of good repute? For tell me, what could you have to condemn in the little child? Why do you lament him? Why [the lament] for the newly-baptized? For he too has arrived at the same state. Why do you lament, tell me? For just as the sun rises pure, so also the soul, leaving the body, shines bright with a clear conscience. It is not possible to see a king entering a city with such silence as a soul leaving the body and going forward with angels. Consider what the soul is, in what amazement it is then, in what wonder, in what pleasure. Why do you lament, tell me? But do you do this only in the case of sinners? Would that this were the case, and the lamentations would not be hindered; would that such were the purpose; this lamentation is apostolic, this lamentation is of the Master; for Jesus also wept for Jerusalem. I would have wished for lamentations to be divided by this law; but when you speak words of calling back, and habit, and protection, you do not lament for this reason, but you ponder. Lament, groan for the sinner; and I will bring down tears, and I, more than you, inasmuch as such a one is liable to a greater punishment; I will lament with such a purpose. But it is not only you who should lament such a one, but also the whole city and those who meet him, just like those being led to death. For truly this death is evil, that of sinners. But things above have been turned upside down. This lamentation is of philosophy, and has much instruction, but that one is of faint-heartedness. If we all lamented this lamentation, we would have corrected the living. For just as, if you were able to bring medicines that prevent that bodily death, you would have done so; so also now, if you lamented this death, you would have prevented this from happening to both yourself and to him. But now, it is an enigma what is happening, that being masters, one does not permit this to happen, but allows it to occur, and when it has happened, laments. Truly they are worthy of laments, when they stand before the judgment seat of Christ, what kind of words will they hear? What kind of things will they suffer? In vain did they live; or rather not in vain, but even for evil. And in the case of these, it is timely to say: *It were beneficial for them if they had not been born*. For what profit, tell me,
A is it to squander so much time to the detriment of one’s own head? For if they had spent it in vain only, would not that have been injury enough? Tell me: if some laborer worked for twenty years in vain, would he not weep and lament, and think himself the most miserable of all? Here, one has labored in vain throughout his whole life, and has not lived for himself for even one day, but for luxury, for lust, for greed, for sin, for the devil; such a one, I pray you, shall we not mourn? Shall we not attempt to rescue him from dangers? It is possible, it is possible indeed, if only we be willing, for his punishment to be eased. Let us send up frequent prayers for him, let us give alms; even if he be unworthy, God will be entreated by us. For if Paul took pity on another, and spared one for the sake of others, much more does it behoove us to do this. From his riches, from your own, from wherever you wish, lend aid: pour on oil, or rather, water. Is he unable to distribute alms of his own? Let them be offered at least by his kinsfolk. Is he unable to perform them himself? Let them be given at least for his sake, so that his wife may then pray for him with confidence, paying the price of redemption for him. By how many more sins he was held liable, by that much more he has need of alms; not only for this reason, but because he has no longer the power now, but much less. For it is not an equal matter for a man to do something himself, and for another to do it for him. Since, therefore, he is now smaller, let us make the alms greater in quantity. Let us not busy ourselves with monuments, B nor with the magnificence of the burial; these are indeed for the funeral. Encircle him with widows, mention the name of the departed, command all to offer prayers and supplications for him: this will appease God. Even if this be not done by him, but another is the cause of alms on his behalf, this too is of God’s clemency. Widows standing by and weeping are accustomed to rescue one not only from present, but also from future death. Many have gained from alms that had been performed by others; for even if they were not altogether freed, yet they found some solace. If this were not so, how would little children be saved? Although they contribute nothing themselves, yet their parents do everything. And often children are forgiven for their parents’ sake, contributing nothing themselves. God gives us many ways of being saved, only let us not be negligent. "What then," you will say, "if he be a pauper?" I say again: the greatness of alms is not estimated by the gift alone, but also by the intent; only do not give less than your means afford, and you have paid fully. "What then," you will say, "if he be abandoned and a stranger, and has no one?" Why does he have no one, tell me? You shall give account for the fact that you have no friend so endowed with virtue. This, therefore, happens, so that, even if we ourselves are not endowed with virtue, we may study to have such friends—a wife, a son, a friend—so as to receive some fruit through them, small though it be, yet still some. If you strive to take for yourself not a rich, but a pious wife, you will enjoy this consolation; if you strive to leave not a rich son, but a pious one, and a virtuous daughter, you will enjoy this consolation, too. C If you have care for this matter, you yourself shall be such a one. This too is a part of virtue, to choose such friends, a wife and children. Not in vain are oblations made for the departed, not in vain are supplications, not in vain are alms; all these the Spirit has commanded, wishing us to help one another. See: he is helped by you, you are helped for his sake. Have you despised riches, striving to do a noble deed? You were the cause of salvation to him, and he to you the cause of alms. Do not doubt that he will receive some fruit: neither does the deacon cry out in vain: "For those who have fallen asleep in Christ, and for those who have made commemorations for them." It is not the deacon who utters such a voice, but the Holy Spirit—the charism, I say. What do you say? The sacrifice is in our hands, and all stands prepared; angels are present, archangels are present, the Son of God is present; all are present with such fear: they stand there crying out, with all else silent, and do you think that the things said are done in vain? Therefore, are the other things also in vain, both what is offered for the Church, and what for the priests, and what for the fullness? Far be it; but everything is done with faith. What do you think is offered for the martyrs? That they are named in that hour? Though they be martyrs, though they be more than martyrs, it is a great honor to be named with the Lord present, while such a memorial is being performed, and the fearful sacrifice is being offered, and the ineffable mysteries are being celebrated. For just as when a king is sitting, anyone obtains whatever he wishes; but after the king has risen, if he says anything, he says it in vain: so also then: as long as the mysteries stand present, D for all it is the greatest honor that they are deemed worthy of mention. For see: that fearful mystery is then announced, that God gave Himself for the world; after that wonder, fitting mention is made of those who have sinned. For just as when the victory of a king is celebrated, those who were partakers of the victory are proclaimed, but those who were in chains are released on account of the celebration of the time; but when this time has passed, he who has obtained nothing, obtains nothing further: so also here is it accomplished: this is the time for celebrating the victory. "For as often," he says, "as you eat this bread, you proclaim the Lord's death" (1 Cor. 11:26). Let us not approach in just any way, nor think that these things are done perfunctorily. Otherwise, we commemorate the martyrs, and this is for the faith, that the Lord has died: and this is the sign that death itself is dead, that He Himself has died. Knowing these things, let us consider what consolations we can give the departed; instead of tears, instead of laments, instead of memorials, let us give alms, prayers, oblations, that both they and we may attain the promised good things, by the grace and lovingkindness of the only-begotten Son, with whom to the Father and the Holy Spirit be glory, dominion, honor, now and always, and for ever and ever. Amen.