Commonplaces

ON THE CONTROVERSIAL YEAR. ANTONIUS MELISSA. NOTICE. (From the Bibliotheca Graeca of Fabricius, vol. VIII.)

After John Damascene, Antonius, who was called Melissa or "The Bee" from his enthusiasm for collecting, arranged the common places of sentences from sacred, ecclesiastical, and secular writers under 176 titles in two books. They were first published in Greek with Theophilus *Against Autolycus* and Tatian *Against the Greeks*, and the common places of St. Maximus—of which I have spoken above—under the care of Conrad Gesner, who added the Latin version as well at the end of the volume (Zurich 1546, fol.). The version of Antonius Melissa is owed partly to Gesner himself, and partly to Joannes Ribittus of Savoy. I possess the same work printed separately (Antwerp 1560, in-12). Regarding other editions in which the collections of Antonius are said to be mixed with those of Maximus or even Stobaeus, I have already spoken in the entries for Maximus and Stobaeus. For the present, I will only warn that the age of this Antonius has not been completely explored, and I would not think that simply because he praises Theophylact, he must be pushed back to the middle of the twelfth century with the distinguished Cave. For the Theophylact who is cited by Antonius is not the Theophylact, Archbishop of the Bulgarians, but Theophylact Simocatta, a writer of the seventh century who flourished in the final years of the Emperor Heraclius. I see that Antonius Melissa is called a disciple of John Damascene by Paul Colomies on page 136 of his *Observationes Sacrae*; I do not know if he intended for this to be understood literally, or if he merely called him so because he imitated the same style of writing that followed Damascene.

EDITOR'S NOTE OF THE PATROLOGIA

Fr. Combefisius, in volume II of the *Works of St. Maximus*, where he writes a preface to his common places, is very angry with the physician Gesner because he heaped together the work of Maximus and Antonius without any distinction. He adds that, after having searched in vain for the separate Antwerp edition of Antonius of the year 1560, prepared by Joannes Ribittus, he had recourse to a manuscript codex, with the help of which he might attribute to Maximus what was his own and remove what belonged to others. It remained, therefore, for us in this new edition of Antonius to restore to Antonius those passages which Combefisius, having omitted them, had left behind. But since there came into our hands the edition of Joannes Ribittus, which contains the genuine text of Antonius, but only in Latin, it brought to us that light which Combefisius grieved was lacking to him, and we now have had no other concern than to juxtapose the Greek, expressed from the edition of Gesner, with the Latin. Ed.

ANTONIUS THE MONK, SURNAMED MELISSA. SENTENCES OR COMMON PLACES COLLECTED FROM SACRED AND PROFANE AUTHORS. SERMO I [al. CLX]. On faith and piety toward God, and that they excel all good things, when especially they shine forth through good works.

ΛΟΓΟΣ Α'. Περὶ πίστεως καὶ εὐσεβείας εἰς Θεὸν, καὶ ὅτι παντὸς ἀγαθοῦ ὑπερέχουσιν, ὁπηνίκα μάλιστα διὰ τῶν ἔργων ἀναλάμπουσιν. ^A

1. Gen. IV. It came to pass after some days, that Cain brought of the fruits of the ground a sacrifice unto the Lord. And Abel brought...

also of the firstlings of his flock, and of the fat thereof. And God looked upon Abel and upon his gifts, but upon Cain and his sacrifices He did not look. ^A Gen. V. And Enoch pleased God, and was not found, because God translated him. Gen. VI. Noah found grace before the Lord God. Ibid. And Noah did all things that the Lord God commanded him; so he did. Ibid. Noah was a just man, being perfect in his generation. Noah pleased God. Gen. XVII. The Lord God said unto Abraham: I am thy Lord God, please me, and be blameless. Gen. XV. Abraham believed God, and it was reckoned unto him for righteousness. Exod. XX. I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. There shall be no other gods unto thee besides me. Thou shalt not make unto thee any idol, nor the likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth. Thou shalt not worship them, nor serve them. Deuter. X. Thou shalt fear the Lord thy God, and Him only shalt thou serve, and to Him shalt thou cleave, and by His name shalt thou swear. He is thy boast, and He is thy God. ^B Ibid. And now, Israel, what doth the Lord thy God require of thee, but to fear Him, and to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul? Job XXVIII. Behold, piety is wisdom. Psal. XXXI. The word of the Lord is right, and all His works are in faith. Psal. C. My eyes are upon the faithful of the earth, that they may dwell with me. Solomon. A just man declares the faith shown and certain. Prov. I. Piety toward God is the beginning of understanding or wisdom. Prov. XV. The desires of the pious delight souls. Osee VI. I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings. Isa. XXVI. The way of the pious is made straight and prepared. ^C The pious have taken counsel prudently, and that counsel abides. Jerem. V. If there be one who executes judgment and seeks truth, I will be merciful unto him, saith the Lord. Sap. I. Love righteousness, ye who judge the earth; think of the Lord in goodness, and in simplicity of heart seek Him: for He appears to those who do not distrust Him. Eccli. XLIV. Piety is the most powerful of all things. Eccli. XL. The fear of the Lord is a treasure that shall never perish. Believe in God, and He will receive thee. Eccli. XI. The gift of the Lord abides with the pious. ^D

^A The discourse of the pious is wisdom throughout. In the mouth of the pious, praise shall be multiplied. The pious man abides in wisdom, as the sun. Faith shall stand through the ages.

Amen, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence to there, and it shall remove.

Peter answering said to Jesus: Behold, we have left all things, and have followed thee; what therefore shall be for us? Jesus however said to them: Amen, amen I say to you, that you who have followed me, in the regeneration, when the Son of Man shall sit on the throne of his glory, then you also shall sit upon twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields for the sake of my name, shall receive a hundredfold, and shall inherit eternal life.

So God loved the world, that he gave his only-begotten Son, that everyone who believes in him should not perish. He who believes in me, the works that I do, he also shall do, and greater than these shall he do. Blessed are they who have not seen and have believed.

If you shall confess with your mouth that Jesus is Lord, and shall believe in your heart that God has raised him from the dead, you shall be saved. For with the heart one believes unto righteousness, but with the mouth confession is made unto salvation.

In Christ Jesus neither circumcision is anything, nor uncircumcision, but faith working through love.

Faith is the substance of things hoped for, the evidence of things not seen. Without faith it is impossible to please him. For he who comes to God must believe that he is, and that he becomes a rewarder to those who seek him.

By grace you have been saved. Exercise yourself unto piety. ^D For bodily exercise is of little profit; but piety is profitable for all things, having promise of the life of the present and of the future.

Faith, if it does not have works, is dead in itself.

Strive through good works to make your calling and election sure. For so there shall be abundantly provided to you the entrance into the eternal kingdom of our Lord Jesus Christ.

Just as those who behold the light are within the light, and partake of its splendor; so those who behold God become within God, partaking of his splendor. Consequently, those who see God shall partake of life.

Let faith be the leader of those things that are spoken about God; faith, and not demonstration; faith, which [surpasses] every rational method,

drawing the soul to consent and approval. Faith, I say, not arising from any geometric necessity, but born in the mind by the effect and operation of the Spirit. ^A

The mystery of theology requires the assent of faith that does not inquire too busily. For one must believe absolutely that God is; but to inquire or dispute what He is, is not fitting. Finally, if faith is the substance of things hoped for, and the evidence of things not seen, do not contend for seeing now what is set far away, nor render the things hoped for doubtful, because you are not yet able to attain them by knowledge.

Faith is an unhesitating assent to those things received by hearing, with a certain persuasion of the truth of those things which have been preached by the grace of God. Abraham exhibited an example or specimen of this, who, according to the testimony of Scripture, ^B did not doubt through unbelief, but was strengthened in faith, giving glory to God, and being fully persuaded that what God had promised, He was also able to perform.

Greg. Thaumaturgi. It is fitting to have the chief care for piety, which they not undeservedly name the parent of the virtues. For this is the beginning and the end of all the virtues.

That we may know God as the cause that contains and produces all things, we are taught both by sight and by the law of nature: by the former, indeed, while it regards visible and solid things; by the latter, truly, while it considers the supreme guide and creator from things known by sight and arranged in order.

A faith driven out from under a roof and living in the open air ^C is more excellent than a sumptuous impiety, and three gathered in the name of the Lord surpass many who deny the divinity.

Nothing is so magnificent before God as a purified word and a soul perfected by the dogmas of the truth.

Piety is the only stable and firm good. For that which is impossible to acquire is also judged incredible because of envy. And yet, profane minds deem nothing that is good and honorable to be worthy of faith.

Chrysost. This is most proper to faith: not to inquire into the reasons for what is done, but to obey what is commanded. ^D

A pious and faithful man ought to be so firmly and constantly disposed toward the promises of God that, even if the things that occur seem contrary to them, he might not be troubled in his soul, nor despair of the outcome. Consider, therefore, the faithful Abraham: what a promise he received, and what he was compelled to do.

Faith is the mother, crown, and perfection of the virtues.

Athanasii. It is better to repress the doubt that has arisen by silence and to believe, than to distrust because of the doubt.

Greg. We have been taught to judge that everything which has been created is outside the divine nature or essence; and that only the uncreated nature...

^A which we have learned to worship and revere, the mark and indication of which is that it neither ever began to be, nor will ever cease to be.

Faith alone grasps the incomprehensible; faith alone perceives the invisible; faith alone approaches the inaccessible, as far as it is possible and permitted. Since the comprehension of the heavenly nature is far superior to human reasoning, faith therefore takes the place of reason, extending itself over those things which transcend reason and understanding.

Clement. What is grasped by faith should be free from curious inquiry. For what has been examined with precise diligence, how can it be said to be grasped or believed by faith? Faith is, so to speak, a brief and compendious knowledge of necessary things. But knowledge is a stable and firm demonstration of those things which have been accepted through faith.

Severinus. Not anyone who believes anything is called faithful, ^B but he who believes in God, he alone is, and is called, faithful.

Philo. Truly, what other thing could the true hierarchy be, if not the piety of a soul beloved by God? Its gratitude is immortal before God, extending for an eternal age along with the sun, the moon, and the whole world.

Aristotle. The best principle of all things is God; of virtues, however, it is piety.

Just as they say in medicine that the more you nourish impure bodies, the more you harm them, supplying material for corrupt humors; so too, the more you teach a soul that is preoccupied with depraved opinions, the more you harm it, providing it with greater occasions for thinking badly and incorrectly. ^C

SERMON II. Concerning those who pervert piety and faith, and are impious towards God.

Exod. xxxii. The people, seeing that Moses delayed to descend from the mountain, gathered against Aaron and said to him: "Arise, and make us gods, who may go before us. For this man Moses, who led us out of the land of Egypt, we do not know what has become of him." And Aaron said to them: "Take off the golden earrings that are in the ears of your wives and your daughters, and bring them to me." And all the people took off the golden earrings, ^D and brought them to Aaron; and he made them a molten calf, and said: "These are your gods, O Israel, who brought you up out of the land of Egypt."

Deut. ix. "Because of the impiety of these nations, the Lord will destroy them before your face. Not because of the holiness of your heart will you enter to possess their land, but because of the iniquity of these nations the Lord will destroy them before your face."

Judg. x. And the Lord said to the sons of Israel: "You have forsaken me, and have served other gods. Therefore I will not add to save you. Go and cry out to the gods whom you have chosen for yourselves, and let them save you in the time of your affliction."

^A Job xx. The joy of the wicked is an unseemly ruin, and the gladness of the unrighteous is destruction. If his gifts should ascend to heaven, and his sacrifice should reach the clouds, and he should seem already to have been firmly established, then he shall perish utterly, and those who had known him shall say: Where is he? Ibid. xli. The faces of the wicked shall be filled with ignominy. Ibid. xxi. The light of the wicked shall be extinguished. Ibid. xv. All the life of the impious is spent in cares; and when he seems to be living in peace, destruction shall come upon him. Ibid. The hope of the impious shall perish. Ibid. xxi. The lamp of the wicked shall be extinguished, but destruction shall come upon them, and they shall be as chaff driven by the wind. Ibid. The eyes of the wicked shall waste away. For their hope is destruction. Ps. xvii. Alien sons lied to me. Alien sons waxed old, and they limped from their paths. Ibid. xxxvi. The enemies of the Lord, as soon as they have been honored and exalted, failing like smoke, have failed. Ibid. I saw the impious man being highly exalted and lifted up like the cedars of Lebanon. And I passed by, and behold, he was not; and I sought him, and his place was not found. Ibid. lxxii. They who remove themselves far from thee shall perish. Thou hast destroyed everyone who commits fornication away from thee. Prov. iv. The ways of the wicked are dark, and they know not at what they stumble. Ibid. x. The destruction of the wicked is swift and pleasant. The Lord shall subvert the life of the wicked. Ibid. x. The fruit of the wicked is destruction. Ibid. ii. The impious man does unjust works. Ibid. ii. The ways of the wicked shall perish from the earth. Ibid. ii. The persecution of the wicked is unto death. Ibid. xvi. The impious man is preserved for the day of evil. Ibid. xxviii. The impious flees when no one is pursuing. ^B No one of mortals shall pity the soul of the impious. Prov. xviii. When the impious man comes into the depth of evils, he scorns. ^C Ibid. xii. The bowels of the impious know not how to show mercy. Hos. The curse of the Lord is in the houses of the impious. The years of the impious shall be few. Hos. vii. Woe to them, for they have revolted from me. They are wretched, for they have been impious toward me. I, however, redeemed them, but they have spoken lies against me. Hab. i. The impious shall be made weak, and I will take away the impious from the face of the earth, says the Lord. Isa. i. Hear, O heaven, and give ear, O earth, to the words of my mouth, for the Lord has spoken: I have begotten sons, etc.

I have not rejected them, but they have rejected me. Therefore I have forsaken my house. I shall order evils upon the earth, and to the impious their sins. ^A Let the impious be taken away, that he may not see the glory of the Lord. There is no joy for the impious, says the Lord. What did your fathers find in me of wrong, that they departed far from me, and walked after vanities, and became vain? You who forsake me, and prepare a table for fortune, and mix a drink for the demon. I will deliver you to the sword; all of you shall fall by slaughter, because I called you, and you did not hear; and you did the evil thing in my sight, and chose those things which I would not. ^B The heaven was astonished at this, and the earth shuddered exceedingly, says the Lord; for my people have done two evil things: they have forsaken me, the fountain of living water, and have digged for themselves broken cisterns, which could not hold water.

Your apostasy shall instruct you, and your malice shall rebuke you, and know and see, that it is bitter for you to forsake me, says the Lord your God.

The Lord said to me: Do not pray for this people, and do not ask to be shown mercy toward them, for I will not hearken to you. Do you not see what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and their fathers kindle the fire, and their women knead dough, to make cakes for the host of heaven, and to pour out strange drink offerings, ^C that they might provoke me to anger. Do they provoke me to anger? says the Lord. Is it not themselves, to the confusion of their own faces? Therefore thus says the Lord: Behold, the wrath of my anger is poured out upon this place, and upon these men, and upon the cattle, and upon every tree of their field, and upon all the fruits of the land, and it shall be kindled, and there shall be none to quench it.

Son of man, have you seen what they do? They do great iniquities here, so as to depart from my sanctuary; and you shall yet see greater iniquities.

Thus says Adonai the Lord: Because you have forgotten me, and cast me behind your back, do you also take your impiety and your malice. ^D

God equally hates the impious and his impiety. For the work shall perish together with him who made it.

The hope of the impious is as down carried away by the wind.

A merciless anger has come upon the impious to the end.

The impious who denied that they knew you, were scourged in the strength of your arm.

The vengeance of the impious is fire and worm.

Woe to you, O impious men, who have forsaken the law of God; for though you multiply, you shall perish.

^A And if you are born, you shall be born into a curse, and if you die, you shall be divided into a curse.

Ecclus. xxii. The mourning for the dead is seven days, but for the fool and the impious, all the days of his life.

Ecclus. xxxiv. The Most High does not accept the offerings of the impious.

Matt. x. Whoever shall deny me before men, I also will deny him before my Father who is in heaven.

Heb. vi. It is impossible for those who were once enlightened, and have tasted the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to be renewed again unto repentance, crucifying to themselves the Son of God, and exposing him to mockery. For the earth which drinks in the rain that comes often upon it, and brings forth herbs meet for those by whom it is cultivated, receives blessing from God. But that which produces thorns and thistles is rejected and is near to a curse, whose end is to be burned.

^B Basil. Impiety is properly called the sin which is committed against God.

It is impossible for those whose souls do not labor under the forgetfulness of God to stray from the righteous path.

Let no one of those who have conceived false and depraved opinions about God suppose that their praises in the psalms are acceptable to Him.

The ignorance of God is the death of the soul.

Theologian. If God, when taken or placed as a mediator, confirms the covenants that men make with one another, how dangerous will it be if we are discovered to be transgressors of those covenants which have been entered into with Him by us, especially when there is no second regeneration, nor reformation, nor any restoration to the ancient condition.

As for those who think differently than we do, let us treat them as the plague ^C of the truth, and as far as is possible, let us seek to win them over and heal them, lest we become partakers of their disease before they become partakers of our health through us.

Impiety is the inventress of evils, and most bold in undertaking them.

Greg. Nyssen. Man owes the first penalty to God, because he deserted from his Creator and defected to His adversary, becoming a runaway and a deserter of his natural Lord; the second, because he accepted the wretched and unhappy slavery of sin in exchange for his independent freedom ^D choosing, as it were, to suffer the tyranny of a destructive and ruinous power rather than to serve God.

Theophilus. Yet some earthly king is believed to exist, even though he is not visible to the eyes of all. For by his laws, and decrees, and powers, and forces, and images, he is apprehended. But you are unwilling to apprehend God through His works and powers.

Serapion. No heresy has ever overcome the Church, but it always rages, and after it has progressed for a little while, it is immediately dissolved.

^A Just as a troubled eye, so too the soul, darkened by notions contrary to nature, is unable to perceive the light of truth.

SERMON III. Concerning love and, again, fear toward God.

^A Isa. xxvi. For fear of You, O Lord, we have conceived in the womb. Jerem. xxxii. They shall be My people, and I will be their God, and I will give them another heart and another way, that they may fear Me all the days, for the good of them and of their children after them. Eccli. i. The beginning of wisdom is to fear the Lord. Ibid. The crown of wisdom is the fear of the Lord, germinating peace and the health of salvation. Ibid. The fullness of wisdom is to fear the Lord, and it inebriates them with its fruits. Ibid. ii. Ye that fear the Lord, hope for good things, and for eternal gladness and mercy. Ibid. xxiii. There is nothing better than the fear of the Lord, and nothing sweeter than to attend to the commandments of the Lord. Ibid. i. The love of God is glorious wisdom, and He will bestow it upon those who love Him. Ibid. xiii. Love the Lord, and call upon Him for your salvation. John xiv. He who loves Me shall be loved by My Father, and I will love him, and will manifest Myself to him. Ibid. If anyone loves Me, he will keep My word, and My Father will love him, and we will come to him, and make our abode with him. Matth. x. Fear not those who kill the body, but cannot kill the soul. Rom. viii. To those who love God, all things work together for good. I Cor. viii. If anyone loves God, he is known by Him. I Joan. iv. God is love, and he who abides in love abides in God, and God abides in him. ^B Basil. The fear of the Lord is the soul's purification, according to the prayer of the prophet, who says: The fear of the Lord overcomes all the vices and defects of the soul. A necessary debt, the love of God, is required of us. For if the soul lacks this, it sustains an evil that is above all others, and first and foremost, intolerable. Whoever keeps their love toward God, to them He also grants His own communion. But the communion of God is life and light, and the enjoyment of the good things that proceed from Him. God is not the God of all, but of those who through charity have been received into His family, ^C as it were, and are joined to Him. Theologian. The fear of the Lord is the beginning of wisdom, and it is, as it were, the first swaddling band of its offspring. And where wisdom, having overcome fear, has progressed to love, it makes us friends and sons of God instead of servants. We ought by no means to start from the contemplation of the Divine and finish in fear (for unchecked contemplation might perhaps even hurl one down headlong). But where, having made a start from fear, we have been instructed and purged in the first rudiments, and indeed (if I may so say) attenuated, it is fitting ^D that we be raised to the heights. Coloss. iii, 14. Charity is the bond of perfection.

Charity is the artificer or architect of every virtue.

SERMO IV [al. CLXIV.] regarding those who neither fear nor love God.

Exod. v. Pharaoh said to Moses: Who is he whose voice I shall listen to, so that I should send away the sons of Israel? I know not the Lord, and I will not let Israel go.

Ps. There is no God before him; his ways are polluted at all times.

Ibid. xxxvi. There is no fear of God before his eyes. ^B

The enemies of the Lord, as soon as they are honored and exalted, failing like smoke, they have failed.

Prov. xix. The fear of the Lord worketh life for man; but he who has no fear shall dwell in places where knowledge is not considered.

Malach. i. A son honoreth his father, and a servant his master. If I am a Father, where is my glory? And if I am a Lord, where is my fear? saith the Lord Almighty.

Jerem. v. Will you not fear me? saith the Lord; or will you not tremble at my presence, who have set the sand as a boundary for the sea, an everlasting ordinance, and it shall not pass beyond it; and it shall be tossed, and shall not be able; and its waves shall sound, and shall not pass over it? But unto this people there has been given a heart that does not listen and is disobedient; and they turned aside and went away, and they did not say in their heart: Let us fear, I pray, the Lord our God, who gives us the former and the latter rain, according to the season of the fullness of the precept of the harvest.

Basilii. That we are accustomed to sin comes from the absence of the fear of God.

As much as Adam departed from life, so much he approached death. For God is life; but the privation of life is death. So that Adam, through that departure from God, procured death for himself. ^C

SERMO V [al. CLXV.] On hope in God, and that hope in God must not be placed in human aids.

Matt. vi. Look at the birds of the air, for they do not sow, neither do they reap, nor gather into storehouses, and your heavenly Father feedeth them.

Rom. viii. By hope we were saved. But hope that is seen is not hope; for what one sees, why does he also hope for? But if we hope for what we do not see, we wait for it with patience.

Hebr. x. Let us hold fast the confession of our hope without wavering; for he is faithful who promised.

1 Reg. xvii. And David said to the foreigner or Philistine: You come to me with a sword, and with a spear, and with a shield; but I come to you in the name of the Lord of hosts.

Job. He who trusteth in the Lord shall be saved.

^A Ps. XXXI. Mercy shall encompass him who hopeth in the Lord. Ibid. XXXVI. Hope in the Lord, and do good. Ibid. Reveal to the Lord thy way, and hope in Him, and He will act. Ibid. XXXIX. Blessed is the man whose hope the name of the Lord is, and who hath not looked upon vanities and lying madnesses. Ibid. CXVII. It is good to confide in the Lord, rather than to confide in man. It is good to hope in the Lord, rather than to hope in princes. Ps. CXXIV. They who confide in the Lord are as Mount Sion. He who confideth in the Lord is righteous in his own holiness. Confide in the Lord with all thy heart. Sap. III. They who confide in the Lord shall understand the truth, and the faithful shall cling to Him in love. Isa. XII. Behold my God, my Savior, the Lord; I will confide in Him, and I shall be saved by Him. Jer. XVII. Blessed is the man who confideth in the Lord, and the Lord shall be his hope: and he shall be as a straight tree or one flourishing by the waters. Eccli. II. Look upon the ancient generations and know: Who hath hoped in the Lord and been confounded? Or who hath continued in His fear and been neglected by Him?

Let us persuade ourselves, brethren, in the time of temptation, not to have recourse to human hopes and to hunt for help for ourselves, but rather with tears and groanings, with laborious and indefatigable prayer, and with constant vigils, to entreat God. For in this way he who disdains human help as vain and empty receives help out of his affliction. ^B I praise him who said that hopes are the dreams of those who are awake. Let anxiety prune away pleasure for you, but let better hope prune away sadness. The greatest support for the unfortunate is the hope of change, and a better state placed before their eyes. At length the ship that had brought many into port safely was submerged. Many have escaped from a great tempest into port.

Chrysostom. It is impossible for him to miss his end or goal, who with his whole mind hopes in God, and does all that he can with manful energy. When there is no hope of human assistance for us anywhere, let us not despair or lose heart, but let us seize the anchor of faith, and cast the tool of hope, not indeed into the sea, but into heaven, and the ship tossed by the storms of dangers shall be delivered from every peril. ^C Affliction is the flower of the good things that are expected. Therefore, for the sake of the fruit, the flower also must be plucked by us. Nothing so nourishes and quickens the soul as joyful hope and the expectation of good things. ^D

^A Hope is a certain precursor feeling of the mind, a joy before joy, as it is an expectation of good things. God implanted hope in the human race so that, having a solace born with them, they might be lightened of their sorrows—those, at least, who had not committed incurable deeds.

Nilus: An unexpected evil, when it befalls, disturbs utterly; but that which was expected, finding the mind composed and prepared for danger, renders the calamity lighter. A hoped-for good, if it falls out otherwise and turns into the opposite, produces a feeling that can be mitigated by scarcely any consolation.

Dio: The expectation of dangers renders the one hoping safe from dangers, in that he has pre-fortified his affairs against hardships by the anticipation thereof.

Socrates: Neither woman without a man, nor hope without labor, brings forth anything useful.

Leucippus: For those things which are pleasant, even if they are not yet present, nevertheless delight through hope. ^B

SERMON VI [al. CLXVI]

Concerning those who trust in riches and in men, and whose hope and confidence are not in God.

2 Chron. xvi: And Ananias the prophet said to Asa king of Judah: Because you have trusted in the king of Syria, and have not trusted in the Lord your God, for this reason the army of Syria has escaped out of your hand.

Job: They will draw upon themselves shame who trust in cities and riches.

Ps. xlviii [xlix]: They who trust in their own strength, and glory in the multitude of their riches.

Ps. li [lii]: The righteous will see and fear, and will laugh at him, and will say: Behold the man who did not set God as his helper, but trusted in the multitude of his riches, and was strengthened in his vanity.

Ps. cxlv [cxlvi]: Do not trust in princes, in the sons of men, in whom there is no salvation.

Prov. xi: He who trusts in his riches will fall.

Hosea xii: Ephraim said: I have become rich, I have found rest for myself. All his labors will not be found in him. ^C

Zeph. i: All who trusted or relied upon silver have perished.

Habakkuk: You have punished with your power the leaders of sinners, those, I say, who trust in their own obstinacy.

Ibid: Woe to him who says in his heart: Who shall bring me down to the ground?

Isa. xxx: Your strength has become vain, and you would not listen, but said: We will flee upon horses.

Ibid. xxxvi: Upon whom do you trust, that you are disobedient to me? Behold, you trust upon this reed staff, this broken one. ^D

^A Isa. xxxi: Woe to those who go down to Egypt, who trust in horses and chariots. For the Lord will stretch out his hand against them, and the helpers shall labor, and those helped shall fall, and all together shall perish. Jerem. xvii: Cursed is the man who has hope in man, and will strengthen the flesh of his arm upon him, and whose heart has departed from the Lord. Eccli. v: Do not follow your soul and your strength, and do not say: Who shall subject me to his power? For the Lord vindicating will vindicate. Ibid: Do not rejoice in your riches, and do not say: It is enough for me, etc. Basil: He who hopes in himself is liable to dangers and to the curse which says: Cursed is the man who reposes hope in man, and will support the flesh of his arm, and remove his heart from the Lord. The sermon [understands] these words: He who reposes hope in man and will support the flesh of his arm, prohibits placing trust in oneself; it calls both of these a falling away from the Lord. For he shall be like a wild myrtle in the desert, and he shall not see good things. Nilus: He who walks on four is impure. He walks on four who leans upon his hands, and has all his confidence in them.

SERMON VII [alt. I]. On virtue.

Matth. vii: The way is narrow which leads to life. Rom. xii: Do not be overcome by evil, but overcome evil with good. Solomon: Do not let impious men seduce you, nor go in the way with them. Sirach: Do not do things that are evil, and evils shall not overtake you. Basil: Virtue is nobler than riches. Only virtue of possessions cannot be taken away. The exercise of virtue is a precious possession to him who has it, and a most pleasant spectacle to those who encounter it. For just as the splendor of light automatically follows fire, and a sweet odor follows ointment, so utility is accustomed to follow good works necessarily. ^C This is virtue: the turning away from evil and the doing of good. The beginning for the recovery of good things is the withdrawing from evils. Decline, he says, from evil, and do good. The possession of virtue is rare and difficult to acquire, even if many things provoke and invite one to it. Praising virtue, I shall praise God, from whom virtue is given to men. Virtue is not mercenary, so that, in order to remain virtue, it must look only to honesty. For not only does a preeminent and honest deed make men famous, but also malice, by exceeding, brings upon itself an infamous reputation. ^D

SERMON VII

^A It is the nature of virtue to inspire reverence and by its own authority to move and terrify even the most hostile.

Chrysostom: It is impossible for one who is devoted to the study of virtue not to have many enemies. But this is of no account to the virtuous man; for by such means he will become all the more radiant.

Many often flee from the virtues themselves because of the labors involved, yet they choose to labor because of the glorious reputation that proceeds from the virtues.

To God, that which is done not out of necessity is pleasing, but that which is rightly accomplished through the study of virtue. Now virtue consists in voluntary choice, not in necessity.

Virtue cannot be ennobled by a place, but virtue can ennoble a place.

The halting of the course of vice is the beginning of the movement toward virtue.

Virtue recognizes no master; it is voluntary and free from all necessity.

Just as the end of life is the beginning of death, so if the course of virtue is halted, it becomes the beginning of the course that tends toward vice.

The alienation of the wicked provides occasion and opportunity for familiarity with that which is good.

To escape from evils is to stand within the realm of good things.

We have learned from the sacred Scriptures that virtue is acquired with great difficulty, through infinite sweats and labors, and that it is scarcely maintained with diligence and toil.

Philo: The departure of wickedness brings about the entry of virtue, just as, conversely, if virtue or the good recedes, a path lies open to evil.

Virtues alone know how to govern the affairs of men.

The contemplation of virtue is altogether beautiful, and its practice and use are worthy to be striven after with the greatest zeal.

Nilus: Rejoice when you perform the work of virtue, but do not be exalted, lest perchance you suffer shipwreck in the harbor.

Cyrill: Virtue ought not to limp on one side, but should be straight and complete in both word and deed.

It is impossible to attain the virtues immediately. For how could anyone attain the greatest things with the smallest efforts?

Virtue is harsh, and the path to it is an ascent, and no one can acquire it for himself without long labor.

Synesius: Praise is the reward of virtue.

Evil men, even if they promise something good, are not believed because of their character.

Plutarch: A statue is adorned by its form, but a man is adorned by his own actions.

So govern your life that you may neither be despised by the more powerful nor be an object of fear to those who are weaker.

Isocrates: Future things will turn out well for you if you dispose well of the present. ^{B C D}

^A Demonactis: You should desire to leave behind memorials of virtue rather than of the body. You will add to virtue as much as you take away from pleasures. It is shameful to approve of virtues in others while harboring vices within oneself. Biantis: Be slow to approach what must be done, but once you have approached it, act with constancy. Euripides: Time does not destroy the remains of good men; but virtue shines even in the dead. Theognis: Many are rich and wicked, but some are good and poor. But we shall not exchange our wealth with them for virtue, for the latter is always stable. As for money, one person possesses what another does not. ^B Aristotle: It belongs to God to do what He wills; but it belongs to man to intend what is befitting to his own spirit. Procopius the Rhetorician: Good men, if they do anything improper, become an example to those who wish to sin. The virtues of a man are not indicated by the beginning, but by the end of his actions. The greatest good possession for each person is his own virtue. Neither a banquet without concord nor wealth without virtue brings any pleasure. No gift greater than virtue can be given by God. The one virtue is always to flee the unbecoming and the absurd. You will honor God best when you have made your mind similar to God through virtue. For only virtue draws the soul toward that which is kindred to it. I would rather be testified to for virtue than for an abundance of wealth. For the former will seem an encomium of a good mind, but the latter of an affluent fortune. ^C This sentiment is not correctly ascribed to Theognis in the Greek copy.

SERMON VIII [al. XXIII]

Concerning wisdom, and intellect, and prudence

Matt. x: Be prudent as serpents, and simple as doves. 1 Cor. xiv: You ought not to be children in mind, but in malice be infants, while in your minds you should be perfect. Prov. iii: Blessed is the man who finds wisdom, and the mortal who sees prudence: for it is better to acquire it than treasures of gold and silver; it is more precious than costly gems. It is easily recognized by all who approach it. And nothing precious is equal to it. For length of life and years of life are in its right hand; and in its left, wealth and glory. From its mouth comes forth justice; and it bears law and mercy upon its tongue. Its ways are beautiful, and all its paths are in peace. ^D Prov. xv: A prudent man walks uprightly. Prov. iv: Acquire wisdom, and obtain intellect; do not forget, so that it may give to your head a crown of graces.

Consult with the wise, and let your colloquy be with the prudent. ^A Wisdom is the knowledge of divine and human things, and the causes thereof.

Basilius. The name "prudence" is double; for one kind is the custody of one's own advantage, like the serpent protecting its own head; the other seems to be a malignancy of character, sharply discovering what is useful to itself and carrying off the simpler ones, such as that steward of injustice was. But true prudence is the discrimination of things that should be done and things that should not be done, by which he who follows it will never be ensnared by the ruin of malice. Whoever, therefore, understands the principles of prudence knows which ones are crafty, and which, on the contrary, are active in life and counsel us for the best. And like an honest moneychanger, he will retain what is good and will abstain from every form of evil ^B.

Theologians. For he who has mingled the prudence of the serpent concerning evil with the simplicity of the dove concerning good, he will allow neither malignancy to be made out of prudence, nor foolishness out of simplicity.

A certain greedy man uttered these words: "I desire a drop of fortune rather than a cask of mind; For when mind is absent, the mind is unfortunate." To whom one of the students of prudence replied: "A drop of mind falls to me rather than a sea of fortune."

Philo. Prudence is the principle of the other virtues. ^C The only wise man is free and a prince, even if he has had countless masters of his body.

Plutarch. Prudence for the most part grants good fortune, but fortune does not create prudence. You shall take care of all the business of life, but above all you shall exercise your prudence in it. For a good mind in a human body is the greatest thing enclosed in the smallest. Solon used to say that prudence excels the other virtues as much as sight excels the other senses. Neither a horse can be controlled without a bridle, nor wealth without prudence. Changes of place neither teach prudence nor take away imprudence. ^D For not the square, nor the broad-shouldered men are most safe, But they who judge rightly prevail everywhere. And the ox, though it has great sides, by a small Whip is walked straight upon the road. (Sophocles, in Ajax) Herodotus. It is judged equal to me, both to think rightly and to obey one speaking well.

SERMON IX [al. XXVIII]

Concerning the imprudent, the stolid, the ignorant, and the foolish.

Matt. VII. Everyone hearing my words and not doing them shall be likened to a foolish man.

^A 1 Cor. XIV: Do not become children in your minds, but in malice be infants; however, in your minds be perfect. Solomon: The heart of the imprudent brings grief to its master. Eccli. X: The lips of the imprudent will submerge him; the beginning of the words of his mouth is imprudence, and the extremity of his mouth is evil error. Prov. XVI: An imprudent man digs evils for himself, and on his lips he stores up fire. Eccli. XXII: Do not speak much with the imprudent, and do not approach a man void of understanding. To a man void of mind, wisdom contributes nothing, for he is led rather by imprudence. Ibid.: Weep for the dead, as one from whom the light has been taken away; and weep for the fool, for intelligence has been taken away from him. Ibid.: It is easier to endure sand, and salt, and a lump of iron than an imprudent man. Do not subject yourself to a foolish man. Eccli. VIII: With a fool, do not enter into counsel. The Theologians: He who teaches a fool attempts to glue together a potsherd. Consider the neglect of the mind to be a disgrace. To accept a blind guide and an unskilled counselor—they do not differ at all. It is not so much orphans as foolish men who have need of the presence of guardians. Crates: Crates compared foolish men to augers, because unless compelled by fetters and necessity, they are unwilling to do any of the things that are required. Sextus: Neither is voice to be sought in fish, nor virtue in unskilled men.

SERMON X [al. XXVII]. Concerning counsel, and that all things must be done with counsel and deliberation.

it is said: "For who has known the mind of the Lord? Or who has been His counselor?" But as for men, even if we are a thousand times wise, we are a thousand times rebuked, and the weakness of our nature shows itself. ^A For it is said: "All things cannot be in men," since the son of man is not immortal. Just as a darkness coming upon the sun's rays hides the gleaming light, so too does folly or madness often come upon our own intellect—even when it is shining and visible as if in the clear midday—and obscure it; and the wise man may not see what needs to be done, while one far inferior to him perceives the matter much more sharply. And this happens so that neither the wise man may be puffed up, nor the lowly man deem himself wretched.

Isocrates: He who decides poorly for his own affairs will never counsel well for the affairs of others.

A good counselor is the most useful and powerful of all possessions. For we take the ability to speak rightly as the greatest sign of the exercise of prudence. ^B

Demonax: Learn to be wise from the examples of others, and no evils will befall you.

Diodorus: A wise man is superior to a strong man.

Choricius: Without good counsel, strength accomplishes nothing; but prudence, even if it has not assumed strength, devises many things many times.

For a wise piece of advice overcomes the many hands; but with a multitude, ignorance is a greater evil.

It is necessary for us to foresee the ends of things, and only thus to undertake the action of them. ^C For the agreement of the majority is wont to confirm the things that have been devised.

SERMON XI [al. XXX]

Concerning rash and slow counsel, and that to act inconsiderately is harmful.

Solomon: As is a city whose walls have been torn down, such is a man who does not do all things with counsel.

Those who do not possess counsel fall like leaves.

By their lack of counsel, transgressors are caught.

The hot-headed man acts with lack of counsel. ^D

Chrysostom: Often many, so as not to appear in need of the counsel of others, have preferred to abandon the benefit to be gained from advice rather than, having received an admonition, to correct their error; and they have preferred to remain ignorant rather than to learn—not knowing that it is not learning that is a disgrace, but being ignorant; not being taught, but being in a state of ignorance; not being rebuked, but continuing to err without correction. For it is possible—yes, it is possible—even in a man of small and lowly status to find something of what is needed, which often is not found in a wise and great man.

Everything done without reason is base, just as everything with reason is beautiful.

Without scientific contemplation, nothing of what is done can be becoming. For science—or knowledge—is born of good counsel; but unconsidered rashness is the source of all evils.

Delayed reflection provides no profit, and repentance at the end of a matter is useless. ^A

SERMON XII [al. XXXIX]. On fortitude and strength.

Ephes. vi. Put on the whole armor of God, that you may be able to stand against the assaults of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual ^B forces of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the Gospel of peace; above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one; and receive the helmet of salvation, and the sword of the Spirit, which is the word of God.

Prov. xxi. The horse is prepared for the day of battle; but help is from the Lord.

Sirach xiii. Do not associate with one stronger and richer than yourself. What will a pot have in common with a cauldron? The one will strike, and the other will be broken.

Saint Basil. For the sake of Him whom you love, do not hesitate to face death. Strength combined with prudence is beneficial; but without it, it harms those who possess it. Strengths without intelligence drag their possessors to the grave. ^C

Aristotle. He seems to me stronger who has conquered his desires than he who has conquered his enemies. For it is most difficult to conquer oneself. He is brave not only who overcomes his enemies, but also he who is superior to pleasures. But, oh the misery of mankind! For many, while they have often conquered enemies and others, have been enslaved to women. Therefore, one must by all means avoid the sight of women.

Nature has produced many brave men, but experience and exercise have made them braver.

Agesilaus. There is no use for fortitude when justice is absent; but if all were just, they would have no need of fortitude. ^D

SERMON XIII [al. XL]. On justice.

Matt. v. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

Rom. vi. Know you not that to whom you present yourselves as servants unto obedience, you are servants to the one whom you obey, whether of sin unto death, or of obedience unto righteousness?

Proverb. xiv. Righteousness exalts a nation, but sins diminish peoples.

A pure man is a precious thing, walking in the ways of justice.

^A The way of justice and mercy shall find life and glory. He who digs a pit for his neighbor shall fall into it. Levit. xix. Just balances, and just weights, and a just measure shall be yours. Isa. Learn justice, you who dwell on the earth.

St. Basil. He who does not have true justice stored up beforehand in his mind, but is either corrupted by money, or acts to favor a friend, or takes revenge for an enmity, or is intimidated by power, is unable to deliver a righteous judgment. Justice is a habit distributing to each according to his worth; but this is hard to attain, since some, because of a lack of prudence and natural ability, are unable to find what distributes the equal and appropriate measure to each, while others, because they have a mind already occupied by human passions, forget justice.

^B Chrysostom. God does not demand a penalty from all in this world, that you may not despair of the resurrection and lose heart regarding the future judgment, as if all were rendering an account here; nor does He allow all to depart unpunished, that you may not again think that all things happen without Providence.

Justice is called the whole philosophy of the soul.

Methodius. Justice is the complete observance of all the commandments.

Human nature cannot clearly see justice itself in the soul, as it is blinded in most of its thoughts.

Justice, as it seems, is square, equal and similar to itself from every side.

The just judgment of God is adapted to our own dispositions; and whatever our deeds may be, and in whatever manner they are conducted, we receive a retribution in the same manner.

Cyril. We do not call those murderers or men of blood who, according to divine laws, kill those worthy to suffer death, just as we do not call Samuel and Elijah [murderers].

Menander. Let the rich man do me an injury, not the poor. ^C For it is easier to bear the tyranny of the superior.

Clitarchus. By struggling to defend what you have done unjustly, you commit a second wrong.

Epictetus. A just man is not he who does no injury, but he who, while able to do injury, does not wish to.

If you wish to pronounce just sentences, do not recognize any of those who are litigating and stating their case, but recognize the law itself.

Every place is entirely secure for a person living with justice.

Do not suspect anything evil of a good man. For a just nature does not know how to commit an injury.

Xenophon. For many people, while saying what is just, do what is unjust; but of those who do what is just, no one would be unjust. ^D

^A Courage is of no avail if justice is not present, but if all were just, they would have no need of courage.

SERMON XIV [al. LXIV]

On virginity, and chastity, and temperance, and honorable marriage.

Matt. xix. Not all can receive this word, but those to whom it is given. Ibid. There are eunuchs who were so born from their mother's womb, etc. Ibid. v. He who looks at a woman to lust after her has already committed adultery with her in his heart. Ibid. xix. Therefore, what God has joined together, let no man put asunder. I Thess. iv. Let each of you know how to possess his own vessel in holiness and honor, not in the passion of lust, like the other nations. Ephes. iv. Walk no longer as the other nations walk, in the vanity of their mind. Rom. xii. Present your bodies as a living sacrifice, holy, pleasing to God. Glorify God in your members. Glorify God in your body and in your spirit, which are God's. Gal. v. Walk by the spirit, and do not gratify the desire of the flesh. For the flesh desires against the spirit, and the spirit against the flesh: for these are opposed to one another. I Cor. vii. It is good for a man not to touch a woman. But because of cases of immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the love that is due her; and likewise also the wife to her husband. The wife does not rule over her own body, but the husband; likewise also the husband does not rule over his own body, but the wife. Do not defraud one another, except by consent for a time, that you may be free for fasting and prayer; and come together again, that Satan may not tempt you because of your lack of self-control. But I say this by way of concession, not by way of a command. For I wish that all men were as I also am. But each has his own gift from God, one in one way and another in another. ^D I say, therefore, to the unmarried and to the widows: It is good for them if they remain as I am. But if they do not exercise self-control, let them marry; for it is better to marry than to burn. But to those who are married I command, not I, but the Lord: Let the wife not be separated from the husband; but if she has been separated, let her remain unmarried, or be reconciled to her husband; and let not the husband send his wife away. Ibid. But concerning virgins I have no command from the Lord; yet I give counsel, as one who has obtained mercy from the Lord to be faithful. I think, therefore, that this is good because of the present necessity, for it is good for a man to be in this state. Art thou bound to a wife? Do not seek to be loosed.

Art thou loosed from a wife? Do not seek a wife. But if thou hast taken a wife, thou hast not sinned; and if a virgin hath married, she hath not sinned. Nevertheless, such shall have affliction in the flesh. ^A

*Ibid.* He who is celibate cares for the things of the Lord, how he may please the Lord; but he who has married a wife is anxious for the things of the world, how he may please his wife. Likewise, also, the unmarried woman cares for the things of the Lord, how she may please the Lord; but she who has married cares for the things of the world, how she may please her husband.

*I Cor. vi.* Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? God forbid. Or know ye not that he who is joined to a harlot is one body? But he who is joined to the Lord is one spirit.

*S. Ignat.* If any one is able to remain in chastity for the honor of the flesh of the Lord, let him proceed without boasting. And if he has communicated this to many, and not to the bishop, the benefit of his chastity perishes. But it is fitting that those who are to be betrothed, and those betrothed, should contract matrimony with the consent of the bishop, that the marriage may be according to God, and not according to base desire.

Lay the yoke of celibacy upon no one; for the possession is precarious and difficult to guard when it has been made necessary. Grant marriage to the younger, before they are ensnared in harlotrous loves. ^B

*Sap. III.* Blessed is the barren and undefiled, who has not known the bed with transgression; she shall have fruit in the visitation of souls.

Virginity joined with virtue is better; for its memorial is immortal. For it is known both by God and by men; and they imitate her while she is present, and desire her when she has departed; and in the age to come she walks in procession crowned, having conquered in the struggle for the crown of undefiled rewards.

*Sirach.* He who despises pleasures crowns his life.

The sanctification of the body is incense to the Lord.

*S. Basil.* Continence in old age is not continence, but impotence of lust. While you are still vigorous, restrain sin; for this is virtue. For if impotence prevents you from sinning, gratitude must be had for your infirmity. We praise, however, those who are good by their own choice, not those who are made such by some necessity. ^C

A dead man is not crowned. No one is righteous because of an inability to do evil.

Therefore, the mind must be like some pilot, sitting high above the passions, and having boarded the ship of the body; and, skillfully turning its thoughts like rudders, it must bravely trample down the waves and, remaining on high and being inaccessible to the passions, it must in no way be filled with the bitterness of them, like some spray of sea salt. ^D

^A Choose not even a brother as a table companion too readily. For why must one look upon the fuel of the disease? A somber disposition is better than a pleasure-seeking one.

Perfume is not entrusted to a putrid vessel, nor does a flame remain once the fuel is consumed, but it departs along with that which ignited it; nor does a mind and thought, subject to the affections, remain if the fuel of these things withers away.

A lustful eye violates chastity. A licentious tongue incurs guilt. Feet that walk aimlessly drag the soul into vice or danger. Let the thought of the soul also be chaste; let it not snore, let it not wander, nor admit into itself types of evil things; for even the type itself is a part of fornication; and let it not fashion within the soul images of those things which ought to be held in hatred.

Chrysostom: It is most necessary that he who strives to please God and to be upright and chaste should lead a life that is not idle, soft, and dissolute, but laborious and full of many affairs and sweat.

It is ridiculous to keep the genital parts of the body chaste, yet to neglect the tongue; or to keep the tongue pure, yet not watch over the sight or hearing or hands; or to keep these, and guard them with chastity, but not to guard the heart, instead allowing it to be prostituted to pride and anger.

He who guides his affections with a bridle does not neglect them, even if he has subdued them once. For this war against that enemy is perpetual for everyone as long as he lives.

Climacus: He who is given to his belly and attempts to overcome the spirit of fornication is like one who extinguishes a fire with oil.

Evagrius: Virginity is a voluntary good.

Philo: The bond of affinity joins diverse families, renders the alien familiar, and binds them with intimacy.

Iamblichus: The temperate man is not he who does not touch forbidden things, but he who refrains even from permitted ones.

Socrates: Socrates, having been asked what continence was, said: To restrain and conquer the pleasure of the body.

Democritus: A father’s temperance is the greatest precept and example for his children.

^B An opulent table is provided by fortune, but a frugal one, content with what is present, is provided by temperance.

Epictetus: If you wish to escape a servile condition, you yourself must set aside slavery; you will become free if you are loosed from your affections.

One should choose not any pleasure, but that which proposes an honest end.

It is the mark of the wise man to resist pleasures, but of the fool to serve them.

Pleasure, being as it were a kind of bait for every evil...

easily draws ^A more delicate souls to the hook of perdition.

Choose rather to discipline your affections than to be disciplined on their account. Let death, corruption, and all other terrible things be before your eyes daily, and you will never desire or crave anything evil excessively.

Amorous and lascivious speech is fuel for concupiscence.

SERMO XV.

On Fornication and Adultery.

Matth. v. You have heard that it was said to them of old, Thou shalt not commit adultery; but I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.

Every ^B other sin that a man committeth is without the body; but he that committeth fornication sinneth against his own body. Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

John viii. Whosoever committeth sin is the servant of sin; and the servant abideth not in the house for ever.

Rom. vi. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of ^C sin unto death, or of obedience unto righteousness?

1 Cor. v. If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat, etc. Therefore put away from among yourselves that wicked person.

Ibid. vi. Flee fornication. Fornicators and adulterers God will judge.

Coloss. iii. Mortify your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.

Galat. v. Now the works of the flesh are manifest, which are adultery, ^D fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Ibid. vi. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. For they that sow in tears shall reap in joy.

Levit. xxvii. The man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.

^A Leviticus: He that brings to nought the marriage of a man shall be put to death before two or three witnesses. Ibidem: Whoever shall lie with a man as with a woman, has wrought an abomination; let both be put to death; they are guilty. To corrupt the wife of a man excites a fury of wrath that cannot be contained. For it is a fire burning from all the members, and once it has entered, it destroys even to the roots. They that sow absurdities shall reap sorrows for themselves. By the command of the Lord they shall perish, and by the spirit of His wrath they shall be destroyed. There is no place where those who do iniquitous things can be hidden. Proverbs: My son, drink waters from thy vessels and from the fountains of thy well; let thy fountain of water be thy own, and rejoice with the wife espoused to thee in thy youth. Be not lavish upon another, nor be entangled in arms that are not thine own. For the ways of a man are before the eyes of God, and He contemplates all his paths. ^B Ibidem: Beware of a married woman, lest the desire of her beauty overcome thee, nor be captured by thine eyes, nor let her seize thee with her eyelids. For the price of a harlot is as much as one loaf of bread. But a woman captures the precious souls of men. Can any man cherish fire in his bosom, and his garments not be burned? Thus, he who has entered in unto a married woman shall not be unpunished; likewise, whoever has touched her shall not be innocent. It is no wonder if a man is caught stealing; for he steals that he may satisfy his hunger; but if he be caught, he shall pay sevenfold, and by giving all his possessions he shall deliver himself. But the adulterer, because of a lack of understanding, brings destruction upon his own soul, and his shame shall last forever. For the spirit of her husband is full of jealousy; he will not spare in the day of vengeance, nor will he mitigate his enmity for any price, nor will it be dissolved by many gifts. ^C Honey distils from the lips of a harlot, but do thou recoil, and do not linger in her place, nor fix thine eyes upon her. Abstain from strange water, and do not drink from a strange fountain, that thou mayest live for a long time; and years of life shall be added unto thee. Sirach: To a fornicating man every food is sweet; he shall not cease until he perishes. Athanasius: He who lusts after beauty, even though he be without the act, has committed sin without a witness. Chrysostom: The root of adultery is the curious inspection of a countenance. Of the Elders: Those who are tempted by bodily pleasures, although they be not joined in bodies, have nevertheless fornicated in their mind. ^D

SERMON XVI [al. CLXXI]. On Injustice and Sin and Confession.

^A that soul shall have transgressed, let him confess the sin which he has committed.

Job: If anyone intends to turn to the Lord with his whole heart, but tells someone else of his fault, he shall enter with a pure face through confession.

Injustice shall not dwell in thy habitation.

Psalm [Proverbs]: He who loves injustice hates his own soul.

Proverbs: Iniquities take a man captive, and each one is bound by the cords of his own sins.

Ibid.: As the wild grape is harmful to the teeth, and smoke to the eyes, so is iniquity to those who practice it. The ends of the unjust are evil.

We can show no example of virtue, but in malice we have been consumed.

Sirach: Flee from sin as from a serpent; it will bite thee if thou draw near. Its teeth are the teeth of lions, and they kill the souls of men. Every sin is like a two-edged sword.

John: Whoever commits sin is the servant of sin.

Romans: The wages of sin is death.

1 Timothy: Some men's sins are manifest beforehand, going before to judgment; and some they follow after.

1 John: He who commits sin is of the devil; for the devil sins from the beginning. For this the Son of God was manifested, that he might destroy the works of the devil.

Colossians: He who does wrong shall receive for the wrong which he has done, and there is no respect of persons.

Basil: As shadows follow bodies, so sins follow souls, representing clear images of their deeds. ^B

As smoke puts to flight the bees, and a foul odor drives away the doves, so also does the tearful and foul-smelling sin drive away the angel who is the guardian of our life. ^C

Sin, while it is being brought forth, has a certain shame; but once it is finished, it makes those who perform it more shameless.

If sin is a good thing, keep it to the end; but if it is harmful to the one who does it, why do you persist in destructive things? No one, seeking to vomit forth bile, strives to multiply it for himself through a perverse and intemperate diet.

Pleasure is a hook of the devil, drawing one toward ruin. Pleasure is the mother of sin. And sin is the sting of death. Pleasure is the nurse of the eternal worm, which for a short time exhilarates the one enjoying it, but afterwards gives a reward more bitter than gall. ^D

One must not wait for an opportune time for one's own reformation, because we have no assurance concerning the morrow. For many, having deliberated on many things, did not live to see the morrow.

^A Malice is easy by nature, and the course toward worse things is frequent. ^B Wickedness is easy and prompt to imitate, and nothing is so easy as to become evil. Most people are inclined and apt for companionship in evil things. One will more quickly and abundantly attain deep wickedness than a small and slight portion of virtue. Malice hinders the progress of virtue, and the presence of a foul thing obscures the scent of ointment. Malice is a silent, hidden disease in the soul. Do not be burdened to speak out your sin, so that by the benefit of present shame you may escape the future (for even shame is a part of the punishment hereafter), and so that you may show that you have truly hated sin by exposing it and triumphing over it as something worthy of abuse. Clothe yourself in dirt, tears, and sighs, and take up the amendment of life that confession and a more humble conduct produce. For there is nothing so pleasing to God as the amendment and salvation of man, for whose sake every discourse and every mystery is directed. If, by passing over the present time, you always look toward the morrow, being secretly deceived by new delays concocted by the devil—as is his custom (“Give me the present, and to God the future; to me youth, and to God old age; to me pleasures, to Him an empty body”)—oh, how great is the danger regarding you, how many unexpected accidents loom! For either war consumes, or earthquake engulfs, or the sea receives, or a wild beast snatches, or disease extinguishes, or passing cold air—a most trivial cause (for what is easier than for a man to die, however much he may swell with his own importance?)—or a flooding river, or wind blowing from on high, or a horse bolting, or a drug given by design through treachery, or one taken as a remedy that turns out to be poison. ^C There is no opportunity for confessing or amending oneself for those who have descended to the dead. For God has enclosed life and action here, but has reserved the accounting of deeds for the future. ^D The body is well, even if the mind is ill-affected; but the mind thrives and is raised up when pleasures depart and wither away along with the body. Sin begets humiliation, and humiliation begets conversion. It is for God alone to be entirely infallible and untouched by passions. If you are weak in the passions, guard yourself against anyone telling you the passions of his own thoughts as if you were steadfast. For this deed would be a destruction to your soul; and that war would become double for you, because it is not within the measure of your strength. Chrysostom: Such a thing is sin; before it is accomplished, it intoxicates the man to whom it clings: but when it is already finished and fulfilled, then that which was begun

^A recedes and is extinguished; but there remains the naked accuser of conscience, holding the place of the executioner, and torturing the sinner, and exacting the ultimate penalty, and pressing down more heavily than any lead.

Sin, while it is still in the act of being committed, provides some pleasure; but when it is accomplished, then that small pleasure departs, and sadness enters in its place.

There is nothing more foul than a soul subject to passions. Pleasure, O man, is like a dog; if you pursue it, it flees; if you feed it, it remains. Flee from pleasure for the sake of its companion, affliction, lest the devil use your members as weapons against you.

God is not accustomed to be as averse to sinners as He is to those who, after their sins, do not gather themselves together in spirit, and are not saddened.

It is not a calamity to fall, but to lie fallen and not rise again.

Depart from wickedness, cease from evil, lay hold of virtue, and promise a renewal of life; and this shall suffice you for a defense. I certainly testify and guarantee that if each of us, having abandoned former evils, promises God with truth that he will no longer touch them, God seeks nothing else further for a greater defense. For He is a lover of mankind and merciful, and just as a woman in labor desires to give birth, so He Himself desires to pour out His own mercy. ^B Nothing so renders God propitious as for each person to confess his own sins.

Nothing is as heavy and difficult to bear as the nature of sin. Nothing causes us so much labor as the form of wickedness and transgressions. For this reason Christ said to those living in sins: "Come to me, all you who labor and are burdened, and I will give you rest."

In human affairs, each person takes care that he might not offend even before one person; what, then, will happen one day before an infinite multitude?

Consider what the judgment of God will be; lay out all the sins you have committed. For even if you yourself forget your transgressions, God never forgets; but He will set all things before your eyes, unless you anticipate and dissolve them now through repentance and confession.

He who is able to correct others should associate with those who are about to receive treatment, and make them better; but he who is weaker should flee from the wicked, so that he might not receive defilement from them.

A single soul won over ^C can often abolish a mountain of infinite sins, and become a ransom for us on that day.

Not even the whole world is worth a soul; so that even if you distribute countless wealth to the poor, you will not accomplish anything as great as when you turn a single soul back.

Nothing is good among men that is not mixed with evil. Would that evil did not occupy the greater part! ^D

Greg. Nyssen. Nothing good among men is devoid of malice. Would that evils did not hold the greater part!

^A It is with wonderful ease that one goes toward malice, and nature is prone to things that are worse. Pleasure for the most part captures men without any effort, and there is great readiness of nature for this affect, easily sliding from more rigorous pursuits to the softness of pleasure.

Cyril: Everyone fails in many things. For nature labors under this infirmity, so as to slip easily into sin, ever since the first authors of this affection.

Athanasius: That which proceeds from an evil beginning is never judged good in its end, since the whole is evil.

Clement: Let us fear, not the external disease, but sins, the cause of the disease; and the disease of the soul, not of the body.

32 Desire initiates all pleasure. Desire is a certain sadness and care, yearning for something on account of a lack.

Philo: Although pleasure seems to be a certain smooth movement, it is nonetheless found to be rough in reality, and it is. Flee everything pleasant, for it attracts violently.

John Climacus: Demons compel us to sin, or if we have not sinned, then they urge us to judge those who do sin, so that they may pollute the first by the second.

Wounds of the soul, if they are made public, will not become worse, but will be healed. For nothing strengthens demons and thoughts against us so much as when they are nurtured in silence and without confession in the heart.

Mark: Sin is a burning fire, which will be diminished or inflamed according to the material added or subtracted.

Of the Elders: He who hesitates and delays to confess his thoughts, besides the fact that nothing is helped thereby, confirms in reality that I know not what secret has been revealed to him by the enemy, and that he fears to offend him and lose his love, if he should reveal this to spiritual men.

Theotimus: Sin seems to be a barrier, indeed, preventing the benevolence of God from being extended toward us.

Joseph: To sin in small or large matters is equivalent; for in either way the law is equally held in contempt.

Plutarch: Neither fire in a tunic, nor a shameful sin, can be hidden by time.

Pythagoras: You must try not to cover your sins with words, but to heal them with reproofs.

Aristotle: He who confesses a sin as it is proper does not depart much from one who is free from sin.

Didymus: He who does not only sin himself, but also defends others, increases malice.

Multiple and most fertile is evil in the souls of men; but good is narrow and rare.

SERMON XVII [al. CLXXIX].

On repentance and confession.

Matthew v: Blessed are they that mourn, for they shall receive consolation.

"Come to me, all you that labor and are burdened, and I will refresh you" (Matt. xi. 28).

"They that are in health need not a physician, but they that are ill. Go then and learn what this meaneth: I will have mercy, and not sacrifice. For I am not come to call the just, but sinners to penance" (Matt. ix. 12-13).

"I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just, who need not penance" (Luke xv. 7). ^A "There shall be joy before the angels of God upon one sinner doing penance" (Luke xv. 10).

"As you have yielded your members to serve uncleanness and iniquity, toward iniquity; so now yield your members to serve justice, unto sanctification" unto God (Rom. vi. 19).

"Confess your sins one to another" (Jas. v. 16). "He is faithful and just, to forgive us our sins, and to cleanse us from all iniquity" (cf. 1 John i. 9).

"If any of you err from the truth, and one convert him, let him know that he who converteth a sinner from the error of his way, shall save his soul from death, and shall cover a multitude of sins" (Jas. v. 19-20).

David said to Nathan the prophet: "I have sinned against the Lord." And Nathan said to David: "The Lord also hath taken away thy sin, and thou shalt not die" (2 Reg. xii. 13).

"If any iniquity be in thy hand, put it far away from thee: so shall thy face shine as clear water" (Job xi. 14-15).

"If there be a thousand death-dealing angels, not one of them shall wound him, if he purposed in his heart to turn to the Lord." ^B

"I said, I will confess against myself my iniquity to the Lord: and thou hast forgiven the impiety of my heart" (Ps. xxxi. 5).

"Let us prevent his face in confession" (Ps. xciv. 2).

"A just man shall fall seven times and shall rise again" (Prov. xxiv. 16). "The just is his own accuser in the first speech" (Prov. xviii. 17).

And now the Lord your God saith: "Be converted to me with all your heart, in fasting, and in weeping, and in mourning: and rend your hearts, and not your garments, and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil" (Joel ii. 12-13). ^C

"Turn ye to me, saith the Lord of hosts, and I will turn to you" (Zach. i. 3).

"Woe to you that draw iniquity with cords of vanity, and sin as the rope of a cart" (Isa. v. 18).

"Wash yourselves, be clean, take away the evil of your devices from before my eyes: cease to do perversely, learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow. And then come, and accuse me, saith the Lord" (Isa. i. 16-18).

And if your sins be as crimson, I will make them white as snow; and if they be as scarlet, I will make them white as wool. And if you be willing, and hear me, you shall eat the good things of the land. But if you will not, and will not hear me, the sword shall devour you; for the mouth of the Lord hath spoken these things. When you have turned and lamented, then you shall be saved.

"I am, I am he that blotteth out thy iniquities, and I will not remember them. But do thou call me to remembrance, let us plead together; tell thou first thy sins, that thou mayest be justified" (Isa. xliii. 25-26).

"Be not ashamed to confess thy sins" (Sirach iv. 26). Let not thy soul be ashamed. For there is a shame that bringeth sin, and there is a shame that is glory and grace. And have no face against thine own soul, and be not ashamed unto thy fall. ^B

Make not haste to turn to the Lord, and delay not from day to day. For suddenly shall the wrath of the Lord come, and at the time of vengeance thou shalt perish.

We have been afflicted by our sins; let us be healed by repentance.

*Basilii.* Be diligent concerning thyself, so that according to the measure of thy fault, thou mayest also apply the remedy of thy healing. If that which thou hast committed is great and difficult, thou hast absolute need of confession, of very many tears, of intense vigils, and of incessant fasting; but if the sin be light and tolerable, let the repentance for it be likewise. ^C

Let no man of a wicked life despair of himself, knowing that just as agriculture changes the qualities of plants, so the cultivation of the soul, applied through virtue, is able to overcome every kind of sickness.

For God does not desire the death of the sinner, but rather that he should turn and be saved. Do not neglect thyself as though thou wert cast into the depths of malice. This is the time of patience, the time of long-suffering, the time of healing, the time of reformation. Thou hast fallen? Rise again. Thou hast sinned? Desist. Do not persist in the way of sinners, but retreat; for when thou hast turned and lamented, then thou shalt be saved. For out of labors comes health, and out of sweats comes salvation. ^D

Repentance is judged not by the length of time, but by the disposition of the soul.

It is necessary to confess sins to those to whom the administration of the mysteries of God has been entrusted. For thus it is found that the ancients, performing repentance, did indeed likewise before the saints. For it is written in the Gospel that they confessed their sins to John the Baptist; and in the Acts, to the apostles, by whom also they were all baptized.

*Theologi.* God rejoices in no worship so much as in the affliction of the soul of sinners, and in return for tears He gives back His kind love.

It is necessary to be easily moved from the worse to the better, but to be unmoved from the better to the worse. ^A Not to sin insensibly, but to recognize and perceive one’s own offense, is no small thing; rather, it is a kind of path and a foundation leading to amendment and change for the better.

While there is time, let us reach the face of God in confession, so that we may see Him then as mild and placid, that we may escape those threatening powers. It is not so harmful to be wounded while fighting, as it is to despair and neglect the wound after the injury. Do not, therefore, despair, nor cease from prayer, but approach as a sinner, that you may glorify your Master, ^B and that you may afford Him the opportunity to display His own philanthropy in the forgiveness of your sins; for if you are afraid to approach, you have hindered His goodness and, as much as lies within you, you have prevented His kindness. Sin, if it is confessed, becomes smaller; but if it is not confessed, it grows larger.

It is a great good to recognize sins and to remember them perpetually. Nothing cures a transgression so well as perpetual memory; nothing makes a man so slow to evil. If you have your sins perpetually in memory, you will never remember the injuries which your neighbor has committed against you, you will never be angry, you will never revile, you will not think highly of yourself, nor will you fall into the same errors again. For if you remember them now, and perpetually bring them before God, and pray concerning them, you will quickly erase them. ^C But if you forget them now, you will then remember them, when they are brought into the midst before the whole world, friends and enemies and angels alike. For God did not speak only to David: "What you did in secret, I will make manifest to all," but also to all of us. For I will rebuke you, He says, setting your sins before the eyes of all.

For just as he who has entered through the door is inside, so he who considers his own evils will undoubtedly arrive at the cure for them. But if he says, "I am a sinner," but does not recount them specifically, saying, "I sinned in this and in that," he will never arrive at peace; for while he is always confessing, he never has the care for amendment. ^D Let us therefore lay the foundation, and all things will become easy and light. Let us begin, I exhort you: one by intensifying his prayers, another by weeping perpetually, another by being downcast—for even this, however small it may be, is not useless, for I have seen, He says, one who was sad and walked in mourning, and I healed his ways—another by performing almsgiving, another by forgiving the sins of his neighbors, another by not harboring malice and by not seeking revenge. Nothing promotes virtue as much as the remembrance of sins.

The ways of repentance are five: first, the acknowledgment of

^A sins; second, to forgive the sins of one's neighbor; third, that which comes through prayer; fourth, through almsgiving; fifth, through humility of soul.

*Clement:* It is best not to sin; but it is also good if sinners return to the way through the benefit of repentance: just as constant health is best, yet it is a good thing to recover it even after it has been lost through sickness.

True repentance is to be found no longer subject to the same affections, but to tear out from the soul those sins for the sake of which one has judged oneself worthy of death.

Repentance then becomes the destroyer of every sin when it admits of no delay upon the error that has occurred in the soul, nor broadcasts the passion into a span of time; for thus the evil will have no way to leave a trace in us, since it is uprooted as soon as it enters, like a newly planted sprout.

Just as crabs ^B are easily caught by traps because now they move forward, now backward; so also the soul, now given over to laughter and delights, soon to mourning, can make no progress.

He who sometimes mourns, and sometimes delights and laughs, is like a man throwing bread to a dog as if it were a stone, who indeed drives the dog away with his gesture, but by the deed invites it to remain.

*Mark:* I judge the work of repentance to be completed in these three virtues: in the purification of thoughts, in constant prayer, and in patience under the afflictions that befall us. He who dwells in these for some time will eventually arrive at the tranquility of the soul.

*Philo:* To commit no error at all is proper to God, and perhaps also to a divine man; but to return from error to a blameless life is the mark of a prudent man who is not ignorant of what is useful.

God does not immediately take vengeance on those who sin, but grants them time for repentance and for the healing and correction of their error.

*Theodoret:* Great wounds stand in need of equally great remedies; and he who labors under a difficult disease desires greater care; and he who is subject to great sins has need of greater kindness. ^C

*Epicharmus:* A wise man requires providence, not repentance.

*Evagrius:* A plant that is constantly moved does not bear fruit.

*Aristoteles:* Aristotle used to say that throughout his whole life he had repented of three things: first, that he had entrusted a secret to a woman; second, that he had gone by sea where it was possible to go on foot; third, that he had remained a single day without having made arrangements.

SERMON XVIII [alt-version omitted]

*Luke* IX: No one who has put his hand to the plow

^A and looks back is fit for the kingdom of God.

It is better not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to him. For if we sin willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and a fiery zeal which shall devour the adversaries. *Hebrews* X.

As a dog when it returns to its own vomit becomes abominable, so is a fool who in his own wickedness returns to his own sin. *Proverbs* XXVI.

When a righteous man turns away from his righteousness and commits iniquity, all his righteous deeds shall not be remembered; in his sin he shall die. "Each one according to his way in which I find him, I will judge him," says the Lord; "and on whatever day the unrighteous man turns from all his iniquities and does righteousness, I will no longer remember any of his transgressions." *Ezekiel* XVIII.

The righteousness of the righteous shall not save him on the day he goes astray; and the iniquity of the wicked shall not harm him on the day he turns from his iniquity. "I will judge each one of you in his ways, O house of Israel." *Ibid*. XXXIII.

^B Basil: Whoever, after having progressed in good works, then returns to his ancient habit, not only loses the reward for his labors, but is also deemed worthy of a heavier condemnation.

Whoever has been chastised for primary sins and has been deemed worthy of forgiveness, if he sins again, acquires for himself a judgment of wrath more grievous than the former.

Many, having turned from evil works, yet by retaining within themselves the memories of their former deeds, through these often renew the sin that had been dormant.

Men are like clouds, which, according to the changes of the winds, are carried now to one part of the air, now to another.

SERMON XIX [al. CLXXXI]

There were present at that time some who reported to him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered and said to them: "Do you suppose that these Galileans were worse sinners than all the Galileans, because they suffered such things? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them; do you think that they were debtors above all the men who dwelt in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish." *Luke* XIII.

When they say peace and safety, then sudden destruction comes upon them. *Apostolic quote*.

Those who are involved in sins and do not repent, not only will they not be heard when they pray, but also ^D

^A they provoke God, reminding Him of their own wickedness. David: Unless you convert, He will brandish His sword. Prov. xviii: The ungodly, overwhelmed by a multitude of sins, is neglectful; but disgrace and infamy creep upon him. He who does not heal himself in his works is a brother to him who harms himself. He who conceals his impiety shall not prosper. Jerem. viii: Thus says the Lord: "Shall he who falls not rise? or shall he who turns away not return?" They made their faces harder than rock, and they would not turn back. Isa.: Behold, I enter into judgment with you, because you say, "I have not sinned;" because you have utterly neglected to amend your ways. No one repents of his own malice: there is no one who says, "What have I done?" Eccl. 5: Do not say, "I have sinned, and what sad thing has befallen me?" for the Lord is patient. S. Basil: The concealment of a vice brings death to the sick. If sin has any beauty or virtue in it, keep it forever; but if it is harmful to its author, why do you linger in pernicious things? No one who is eager to vomit up bile strives to increase it for himself through a depraved and luxurious diet. It is proper to cleanse the body from things that disturb it, not to increase the disease beyond the strength of the body. See to it that, while you heap up for yourself a mass of evils, relying in the meantime on the hope of future liberation, you do not actually exaggerate your sin, and thus stray from remission. See, O man, lest at some time the repentance for evil counsels comes to you late and uselessly. Chrysost.: It is not as grave to fall as it is to lie fallen and not rise again. When the soul has once tasted sin, and has been disposed toward it without a sense of pain, a great increase of sickness is added to it. Justini.: The mind is raised with difficulty again to those good things from which it has fallen: and it is drawn away with difficulty from those evils to which it has been accustomed. To be subjected to and to yield to the passions is the ultimate slavery; just as to be master of them is the only freedom. Since it is the greatest good not to sin, the second good is to return to justice. But he who, sinning, remains licentious for a long time, must be considered the most unhappy of all. Dionysii.: It is impossible for those who do not repent of the sins they have committed to obtain pardon.

SERMON XX (al. CLVI). Concerning the future judgment.

^A As the weeds are gathered and burned in the fire, so will it be at the end of this age. The Son of man will send his angels, and they will gather out of his kingdom all stumbling blocks and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth.

Ibid. xxv: Then the King will also say to those on the left, "Depart from me, you cursed, into the eternal fire, prepared for the devil and his angels. For I was hungry, and you gave me no food."

God will bring every work into judgment, with everything hidden, whether it be good or evil (Eccli. xii).

Every man's work will be manifest. For the day will declare it, because it is revealed in fire; and the fire will test what each man’s work is.

The Lord will rise, and He will render to all, and He will render his retribution upon their heads.

Behold, the day of the Lord comes with wrath and fury, to make the whole inhabited world a wilderness and to destroy the sinners out of it (Isa. xiii).

Ibid. lxvi: For their worm will not die, and their fire will not be quenched, and they will be a spectacle before all flesh.

Ibid. v: Hades has widened its soul, and has opened its mouth without end, so that the glorious and great and wealthy men, and the pests of the earth, and those who rejoice in them, may descend into it; and the lofty eyes will be humbled.

^B St. Basil: The labors of sin await the punishment of Gehenna, full of pain and sadness.

Every man will recognize the fruits of his own works on the day of retribution.

For, according to the prophet Hosea, his own counsels and thoughts will surround each one. For we shall see all things together, as if the works were standing before us, and we shall look upon them with the eyes of the mind according to their own forms, exactly as each was done or spoken. Yet it is not fitting to think that any duration of time will be spent so that each one may see himself with his own actions, and the judge, ^C and what follows the divine judgment: for the mind, by an ineffable power, will imagine them in a single moment, and will set all things before itself as if painted, or rather, it will behold them as in a mirror, the forms of the actions in the ruling faculty of the soul.

Those who are defiled by evil works will rise to reproach and shame, seeing in themselves the ugliness and forms of their sins. And perhaps this shame, which will always cling to sinners, will be more fearful than the darkness and the eternal fire, so that they never cease to have before their eyes the traces of their wicked life, ^D like some ineradicable stain.

Theologian: It is better to be chastised and purified in the present life than to be sent away to that future trial, where there will be time for judgment, not for purification.

^A Nothing at all that is good, even if it be small, will be overlooked there by the Judge. For if we are to pay the penalty for sins, and for words, and for thoughts, how much more will our good deeds, even if they be small, be taken into account. Those who offend often and are not punished ought to fear and tremble, for the severity of their punishment is increased. For if those who do not look upon the light of the sun endure a life more bitter than any death, what is it reasonable to expect will be suffered by those deprived of that divine light?

Not only the bodies of the just, but also the bodies of sinners will rise incorruptible. But this honor becomes for sinners a provision for punishment and torment. For they rise incorruptible so that they may burn forever. Since that fire is unquenchable, it requires such bodies as these, which are never consumed. ^B Let us consider, therefore, how great an evil it is to be burned forever, and to be in darkness, and to wail and gnash the teeth in countless ways, with no one to hear. For if someone among us, having been raised in nobility, is cast into prison, and considers the stench, the darkness of the place, and sharing bonds with murderers, to be more bitter than any death, consider what it is to be burned with the murderers of the whole world, neither seeing others nor being visible to others, but believing oneself alone in such a great multitude. For the lightless darkness does not even permit us to recognize our neighbors, rather each one will be so disposed as if he alone were enduring the punishment.

But if darkness even by itself afflicts and disturbs our souls, what then shall it be when, along with the darkness, ^C such great pains and burnings are added? For no one will snatch those who have done wicked things from the punishments there—not father, not mother, not brother. For a man will not redeem his brother, however much boldness he may have and however much power he may possess with God. For He Himself is the one who renders to each according to his works; and by our works it is possible for us to be saved, and to be punished.

It is a fearful thing, he says, to fall into the hands of the living God. For it is written: “Vengeance is mine, I will repay,” and again, “The Lord will judge His people,” and elsewhere: “Upon sinners His wrath will settle.” ^D The most grievous of punishments is shame, which we have also learned will occur at the judgment; for these shall rise to eternal life, and these to eternal shame and reproach.

As for those who have adorned themselves with good works, no one will be able to keep them from the fruition of future happiness, but they shall enjoy heavenly goods; but those who have nothing evil laid to their charge, but have left undone some of the good things, will be led off into the fire of hell along with those who have committed evil. For not to do good, this itself is to do evil. For tell me, if you had a servant who was neither a thief, nor abusive, nor argumentative, but who was also given to drunkenness and to whatever other vices

everything, but sat idly by all the time, and performed none of the things that a servant ought to perform for his master, would you not scourge him? Would you not torture him? Tell me.

Harvest will answer for your sowing. You sowed bitterness, gather its sheaves; you cultivated cruelty, have what you have said; you cursed the poor, and He who became poor for our sake will curse you.

Men consider death to be the end of punishments, but in the divine judgment it is scarcely the beginning of torments.

We are raised, then, having eternal bodies, though not all similar. For if one is righteous, he receives a spiritual body, so that he may be able to associate worthily with the angels; but if anyone is a sinner, he receives a body capable of enduring the punishment of sins, so that, burning in eternal fire, it may never be consumed. And with justice God provides this for both orders; for nothing has been done by us without a body.

The deep gates of Hades open, and rivers of fire and branches of Styx are mingled together, and darkness is filled with multifaceted phantoms, producing fierce sights and wretched cries. And judges, and tormentors, and chasms, and recesses filled with myriad evils appear.

SERMON XXI. On truth and faithful testimony.

I am the way, and the truth, and the life (John xiv).

He who does the truth comes to the light, that his deeds may be manifest, that they have been wrought in God.

Putting away falsehood, speak truth each one with his neighbor, for we are members one of another (Eph. iv).

A single witness shall not stand to testify against a man in any case, and for any sin (Deut. xix).

Truthful lips establish testimony.

What your eyes have seen, speak.

A faithful witness does not lie (Prov. xiv).

A faithful witness delivers from evils.

Speak the truth each one with your neighbor (Zech. viii).

Love truth and peace, says the Lord Almighty (Ibid.).

Do not accept the person of the mighty; contend unto death for the truth, and the Lord God will fight for you (Sirach iv).

A bird rests with its own kind, and truth will return to those who pursue it (Ibid. xxvii).

Men who speak truth will be found in wisdom, and will prosper until the visitation of the Lord.

The most excellent good is truth (Basil).

A true word, and one that proceeds from a sound mind, is simple and uniform.

The word of truth is difficult to catch, and can easily escape those who do not pay attention.

^A Theologian: Truth is one, but falsehood is manifold. Chrysostom: Truth is the firm grasp of being in the mind. We seem to incline more toward plausible things, even if they are laborious to discover, than toward the truth. Dionysius: Truth is God, as being one, not many by nature. For the true is one, but the false is manifold. For Christ also says: “I am the way, and the truth, and the life.” Philo: Truth is the faculty that brings obscured things into the light. Evagrius: To keep silent about the truth is to bury gold. Plutarch: Equality is the balance scale, but truth is examined by the reason of philosophy. It is an evil to wander from the way and from the truth. Menander: It is better to choose a false thing than a true evil. Truth is indeed bitter and unpleasant to the foolish, but falsehood is sweet and agreeable; just as, I suppose, to those who suffer in their eyes, the sight of light is troublesome, but the darkness, by suppressing their vision, is dear and not at all annoying. Democritus: Piety must be declared openly, and truth must be defended constantly. Epictetus: Nothing should be held more precious than truth, not even friendship, inasmuch as it is subject to the affections which disturb and obscure what is just. An immortal and eternal thing is truth. It does not grant us beauty that fades with time, nor does it take away the confidence of speech that comes from justice; but it shows what is just and lawful, discerning from them the unjust and refuting it.

SERMON XXII [al. XLVII]

Exod. xx: You shall not bear false witness against your neighbor. Ps. v: You shall destroy all who speak falsehood. Prov. x: He who relies on lies will feed on winds, and will pursue winged birds. Prov. xii: Lying lips are an abomination to the Lord. Remove far from me a vain and lying speech. A lying tongue hates the truth. Prov. xiv: An unjust witness kindles lies, and sends discord among brothers. Ibid. xix: A false witness will not go unpunished. Ibid. xxi: A false witness will perish; an unjust witness is a deceiver. Zech: Do not love a false oath, because all these things I have hated, says the Lord Almighty. Jer: They will not speak the truth; their tongue has learned to speak falsehood. Basil: The extreme limit of wickedness is falsehood; a fall from the truth is the absence of sight in the mind, and blindness.

^A Theologians: The truth is one, but falsehood is manifold. Chrysostom: Wickedness is easily captured, and entangled on all sides by itself. Truth has left the earth. Calumniators sell falsehood, and by deceiving one another, they consume oaths, having no regard for anything other than swearing by God. Isidore of Pelusium: A falsehood voiced at the beginning is more persuasive than the truth revealed in a later discourse. Philo: That which does not have sufficient testimony in itself, but requires the patronage of another, cannot create firm belief. Falsehood is a certain imagination concerning what does not exist, arising in the mind as if that which does not exist were subsistent. ^B Severianus: When falsehood wishes to create belief, it will not persuade unless it lays down a foundation of apparent truth. Charicles: A lie is sometimes a good thing, when it helps the speakers in such a way that it does not harm the hearers.

SERMON XXIII

On brothers, and brotherly love, and hatred of brothers.

John xiii: By this all will know that you are my disciples, if you love one another. 1 John iv: If anyone says, "I love God," and hates his brother, he is a liar. For he who does not love his brother whom he has seen, how can he love God whom he has not seen? ^C 1 Thess. iv: Concerning brotherly love, you have no need that anyone should write to you. For you yourselves are taught by God to love one another. 1 John iii: Everyone who hates his brother is a murderer. Psalm cxxxiii: Behold, what is good or what is pleasant, but for brothers to dwell together in unity? Proverbs xviii: A brother helped by a brother is like a fortified and lofty city, and it is equivalent to a well-founded palace. Brothers should be useful to one another in necessities; for to this end are they born. ^D Sirach xl: Brothers and help in time of affliction; but above both, mercy shall deliver. Theologians: Do not hate your brother, for whom Christ died, and that gratuitously; and though being God and Master, He became your brother. Plutarch: There is no recovery of a brother, just as there is none of an amputated hand. Socrates: Those who leave their brothers behind and seek other friends are like those who abandon their own land and cultivate that of another.

SERMON XXIV [al. CXXXV]. On friends and brotherly love.

John XIII. By this shall all men know that ye are my disciples, if ye have love one to another. 1 Cor. XIII. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. Galat. V. All the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. Sirach. Whoever hateth his poor brother is a stranger to friendship.

^A Basil. No one who is wicked and unlearned is a friend. For the goodness of friendship does not fall into a depraved disposition. Since nothing base and indecorous can be brought into the harmony of friendship. For evil is not only contrary to the good, but it is also contrary to itself.

Words spoken by friends, even if they be insults, are to be tolerated. Wounds inflicted by a friend ought to be less suspected than the feigned kisses of enemies.

Theologian. Nothing is worthy of being exchanged for a faithful friend, nor can his excellence be sufficiently weighed. A faithful friend is a strong defense: and he that hath found him hath found a treasure.

Always prefer the good to those who are not good. By associating with the wicked, thou shalt become altogether wicked. Friendship will endure anything by suffering and by listening.

Discord on account of piety is better than concord subject to some vice. ^C Chrysostom. He who has the enemies of the king as his intimates, cannot be a friend of the king.

Fever does not burn the nature of the body as much as the separation of those who love one another burns their souls.

It is better for the sun to be extinguished for us than to be deprived of friends; for many who see the sun are in darkness: but those who have an abundance of friends cannot be in affliction. For nothing, nothing can happen that is sweeter than love. For what would a sincere friend not do? How much pleasure, how much utility, how much security indeed would he not bring? Even if you tell of infinite treasures, yet nothing will equal the price of a sincere friend.

To desire to be greatly loved is born from greatly loving. ^D The soul is often stirred not only by the memory of those whom we love, but also by the sight of their garment, or a letter which their longed-for hand has written, or any other thing encountered that they were accustomed to use. Things coming from those who are loved, even if they be small, seem great to the one who longs for them.

Even if you have drawn a sword against a friend, do not yet despair. For a return to him lies open if you open your mouth: do not despair, for it will be possible to be reconciled, if reproach and the revealing of secrets be absent.

LOCI COMMUNES — PART I. SERMON XXIV

Great dangers dissolve even the laws of friendship. ^A

*Photius, Patriarch.* To love those who hate us is a certain divine virtue; but to return the love of those who love us is human and vulgar; yet to hate those who love us seems not to be even worthy of wild beasts.

*Philo.* A friend is to be considered such if he wishes to help and assist in return, even if he is unable to do so in deed.

*Firmus.* In other matters indeed mediocrity is praised, but in love he who has the most is the more dear to God.

*Plutarch.* We judge the goodness of a horse in war, but the faith of a friend in calamity.

Vessels are better new, but friendship is better the older it is. ^B

Many choose as friends not the best, but the wealthy.

True friendship seeks three things especially: virtue, as it is noble; familiarity, as it is pleasant; and utility, as it is necessary.

*Isocrates.* Be slow to enter into friendship, but once entered into, maintain it steadily. For it is equally shameful to have no friend and to be inconstant in friendship.

Test friends by the calamity in life and the sharing of dangers. For we test gold in the fire, but we recognize friends in times of adversity.

Make mention of absent friends among those who are present, so that you may not appear to neglect even those who are present. ^C

*Dio.* With the eyes it is difficult to see even what is before our feet, but through friends, even things far beyond reach can be beheld.

*Chrysostom.* Through the ears, things that are near are barely drawn in; but through friends, it is possible to hear all things that are necessary, wherever they may be.

More easily does one bear the most grievous calamity with friends than the greatest prosperity alone.

*Aristotle.* Who is suitable for friendship? He who can bear the most injuries.

*Demosthenes.* Just as wine is tempered to the dispositions of those drinking, so friendship varies according to the character of those using it.

*Socrates.* Do not fear a sincere friend in adverse circumstances. ^D

*Democritus.* It is fitting for a good friend to be present when called for joys, but to be present of his own accord in adverse circumstances.

True friends make friendships pleasant and calamities lighter through shared enjoyment and participation.

*Euripides.* I know this and have fully experienced it, that all men become friends to the wealthy.

Consider him a friend who loves you yourself, and not your possessions.

*Moschion.* It is better, having lost much money, to acquire one friend, than, having lost one friend, to acquire much money.

^A Possessions should not be valued as a friend, but a friend as possessions. *Theognis.* Many are friends over the wine-cup, but in serious matters fewer. *Menander.* Gold is accustomed to be tested by fire; but the benevolence of a friend is judged by time. He is a true friend who has been a sharer also in the calamities of his friends. The roughness of the road proves the use of a horse, and calamities distinguish a well-wishing friend. *Epictetus.* In prosperity you will most easily find a friend; but in adverse fortune, most difficultly. The necessity of adverse circumstances tests friends, and refutes enemies. To friends who are present you should offer benefits; to those who are absent, good words. Let no one who loves no one imagine that he is loved by anyone. It is proper to choose both a physician and a friend, not the one who is more pleasant, but the one who is more useful. *Sextus.* Do not love a friend for the sake of utility. For such friendship is brief and unstable. *Pittacus.* Toward friends be constant; toward enemies be cautious. *Nicocles.* It is fitting to judge first, and then to love, not the other way around. *Libanius.* If you are base, you will not have an excellent friend. One should rejoice with friends who are doing well, and grieve with those who are suffering. ^C Be kind to all, but have the best as your close companions. Count no one worthy of the place of a faithful friend whom not the drinking party, but the tempest of time proves, and who does not indulge you in anything save for what will be profitable. *Solon.* A friend according to God pours forth honey and milk in truthful words. Rarely set your foot toward your friend, lest, being full of you, he hates you. Never desire to acquire a friend who is able to do you good neither in body nor in soul. To drink medicine from a golden cup and to receive counsel from a well-disposed friend is one and the same thing.

SERMON XXV [al. CXXXVII]. Concerning wicked friends.

^A *Ibid.* xxxvii. There is a friend who is so in name. *Ibid.* vi. If you acquire a friend, acquire him in time of trial, and do not be quick to trust him. *Ibid.* xxii. He who upbraids his friend will dissolve friendship.

Basilius. Those whose mind is intemperate, while they hold food in their mouth, speak pleasant words, flatter, and admire excessively; but once the table is briefly cleared, they pour out reproaches upon him with their words like stones, whom a moment before they worshipped like God for the sake of pleasure.

Plutarch. We must flee the friendship of those whose mind is uncertain and fickle.

Isocrates. Do not take any man for a friend before you have examined how he has dealt with his former friends. For you must expect him to be the same toward you as he has been toward them.

Socrates. Untimely love is equal to hatred.

Democritus. Not to be able to help friends is a sign of poverty, but not to wish to do so is a sign of malice. ^B

48 Menander. Do not receive fools into friendship, otherwise you will also be called a consummate fool.

Demonax. Men suffer fewer evils at the hands of enemies than at the hands of friends. For they fear and guard against their enemies; but they are open to their friends, and thus become vulnerable and easily ensnared by their schemes.

Having heard a mystery in friendship, do not reveal it if you later become an enemy. For you do not wrong the enemy, but friendship itself.

Do not acquire a friend to whom you do not entrust everything. ^C

The griefs that arise from friends toward friends are very difficult to heal, and they possess greater outrages than those of enemies.

Do not tell your secret to a friend, so that you will not fear him if he becomes your enemy.

Do not, for the sake of anger, reveal the secrets of a friend. Hope, however, that he will be your friend again.

Friendship is often sweeter after the termination of enmity, having returned once more to reconciliation.

We must flee the friendships of the wicked and the enmities of the good.

SERMON XXVI. On charity, or love, peace, concord, and the peacemakers.

Seek peace, and pursue it. Psalm xxxiv. There is a remnant to a peaceful man. Psalm cxix. With those who hated peace I was peaceful.

Those who desire peace shall rejoice. Righteous lips cover enmity. He who reproves with boldness makes peace. A silent servant mitigates the anger of a man. He who covers an injury seeks friendship. Friendship will cover all those who are not contentious.

^A A submissive answer turns away wrath. Better is a morsel of bread with joy in peace, than a house full of many good things and wicked sacrifices with contention. It is better to receive a guest with herbs, in a friendly and gracious manner, than if calves were set before him with enmity.

Zach. viii. Love truth and peace, says the Lord. Isa. xxvi. Peace, O Lord God, give to us, since You have given all things to us. Eccli. Let many be peaceful with you.

Matth. v. The Lord said, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who offend and persecute you, that you may be sons of your Father who is in heaven: for He makes His sun to rise upon the wicked and the good, and sends rain upon the just and the unjust. ^B Blessed are the peacemakers, for they shall be called sons of God.

48 Joan. xiv. Peace I leave with you, my peace I give to you. Matth. x. Into whatever house you enter, first say: Peace to this house; and if a son of peace be there, your peace shall rest upon him; but if not, it shall turn back to you.

Luc. vi. The Lord said: If you love those who love you, what grace is there for you? For even sinners love those by whom they are loved. And if you do good to those who do good to you, what grace is there for you? For even sinners do the same. And if you lend to those from whom you hope to receive, what grace is there for you? For even sinners lend to sinners, ^C that they may receive back the same. But rather love your enemies, and do good, and lend, hoping for nothing from it; and your reward shall be great, and you shall be sons of the Most High, because He is kind toward the ungrateful and the evil. Be therefore merciful, as also your Father is merciful.

Joan. xiii. The Lord said: A new commandment I give to you, that you love one another, as I have loved you, that you also love one another. By this shall all know that you are my disciples, if you have love one for another. Ibid. xv. This is my commandment, that you love one another; greater love than this no one has, than that one should lay down his life for his friends.

^D Rom. xii. As much as lies in you, have peace with all men. Hebr. xii. Pursue peace with all, and holiness, without which no one shall see the Lord. Rom. xiii. Owe no one anything, except that you love one another. For he who loves the other has fulfilled the law. For that: You shall not commit adultery, you shall not steal, you shall not bear false testimony, you shall not covet, and if there be any other

^A commandment, it is summed up in this word, namely: You shall love your neighbor as yourself. ^B

Love does no evil to one's neighbor; therefore, love is the fulfilling of the law. (Gal. V) The whole law is fulfilled in one word, namely: You shall love your neighbor as yourself. ^C (Col. III) Above all these things, put on love, which is the bond of perfection. (1 Pet. I) Love one another fervently with a pure heart. For love covers a multitude of sins. (1 John III) This is the message that you heard from the beginning, that we should love one another. In this we have known love, because Christ laid down His soul for us; and we ought to lay down our souls for the brethren. (Ibid. II) He who loves his brother abides in the light, and there is no cause for stumbling in him. (Ibid. III) My little children, let us not love in word or in tongue, but in deed and in truth. By this we know that we are of the truth. (Ibid. IV) Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God; for God is love. No one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us. If someone says, "I love God," and hates his brother, he is a liar. For he who does not love his brother whom he has seen, how can he love God whom he has not seen? (S. Ignat.) There is nothing better than peace, by which all war is brought to an end. (Basilius) What need is there to speak to the children of peace about how honorable a thing peace is? For nothing is so characteristic of a Christian as to make peace and to be a peacemaker; therefore the Lord has promised us a great reward for it. ^D Confirm love, without which the Lord Himself has declared that no commandment can be fulfilled. 49 God is not the God of all, but of those whom love has reconciled to Him. There are two things peculiar to love: the one, to be grieved and anxious for the losses of the one who is loved; the other, to rejoice in his success and to strive for it. What is the measure of love toward God? It is this: that the soul should always strive, even beyond its own strength, toward the will of God, and according to the aim and desire of His glory. (Theologi) Nothing reaches love so firmly as mutual affection. Love is humane, or rather, it is humanity itself or benignity. The affection of the mind is not sufficient, unless it also by the deed itself de-

declare it; for the work is the proof of the affection. ^A They are deemed near to God and partakers of divine things who appear to embrace the benefits of peace, and conversely, who hate and are troubled by sedition, which is its opposite.

It is more praiseworthy to engage in war than to have a peace that detaches and separates us from God.

It is better to be honorably defeated than to win dangerously and in violation of divine law.

Let no one think that I am of the opinion that every peace is to be embraced; for I know that, just as there is a certain optimal form of sedition, so too there is a most harmful concord; but I hold that only that peace which is honorable, and entered into for an honorable cause, and which unites us to God, is to be approved.

Greatly does concord avail for the sake of unity, and for taking counsel; concord is the best and most excellent thing, as is mutual agreement in thinking.

For just as when we are angry, and contend, and clash with one another, the devil rejoices and reigns, so when we live in peace and govern our anger, he is contracted and rendered abject, being as he is the enemy of peace, the foe of concord, and the father of envy. ^B

Coloss. III. Charity is the bond of perfection.

Charity binds together; and one of three things occurs: either it remains in its state, or if moved it stands firm, or if it has departed it returns; just as branches, if you pull them back violently with your hands and then release them, return to themselves.

S. Chrysost.; al. Theologi.

The Architect of all virtues is charity.

Rom. XIII. The nature of charity knows no satiety, but while it always enjoys those who are beloved, it is inflamed more and more; and Paul, the alumnus of charity, wishing to convey this, said: "Owe no one anything, except to love one another" (Rom. XIII, 8). For this debt is always being repaid, but is never fully paid off. In this kind of owing, it is good and praiseworthy to be a debtor. For in matters of money, we praise those who owe nothing; but in matters of love, we deem those blessed who never cease to owe. ^C And what there is attributed to ingratitude, here is attributed to gratitude.

Photii patriarchae. To love those who hate us is a work of virtue and is divine; to love those who love us is human and common; but to hate even those who love us, does not befit even beasts.

Firmi. In other things, moderation is praised; but in love, he who has the greater portion is more pleasing to God.

S. Greg. Nyss.

The head of those who think rightly is peace (or, the head and summit of prudence is peace).

As disease vanishes when health is recovered, and darkness retreats when light is brought in, so when peace has arisen, all the perturbations which had been produced by the adversary are dissolved.

Peace is the concord and consensus of those who are at variance.

A noble war is more to be desired than a disgraceful peace. The virtue of love drives out a great catalogue of opposing evils from the soul. The whole herd of evils is wiped out by the affection of love. Love is understood in many ways: through gentleness, through kindness, through patience, through abundance and lack of envy, through being unmindful of wrongs; it is indivisible in all things, inseparable, and inclined toward bestowing. To love one’s enemies does not mean to love evil, nor impiety, nor adultery, nor theft; but it means to love the perjurer and the adulterer, not because he sins and wilfully defiles the name of man with that base act, but because he is a human being and the work of God. For sin is certainly an act, not a substance, and therefore it is not even the work of God. ^A Peace, even if it is very costly, is more advantageous than war. Peace springs from proper administration by those in authority. Peace is the greatest good, which no man at all can provide, since it is a divine gift. Crates the Theban is said to have gone among families at variance and settled their quarrels with words of peace. ^B To conquer oneself is the first and most beautiful of all victories; but to be conquered by oneself is most disgraceful and most evil. Lamachus was rebuking one of the captains for sinning; and when he replied that he would not do this again, he said: "It is not allowed to sin twice in war."

SERMON XXVII [al. LVII]

a treasure which does not fail in heaven, where no thief approaches, nor moth destroys. For where your treasure is, there your heart will be also.

The Lord said to the man who had invited Him: "When you give a dinner or a banquet, do not invite your friends, nor your brothers, nor your kinsmen," etc. [Ibid. xvi] "Make friends for yourselves by means of unrighteous mammon, so that when you fail, they may receive you into the eternal dwellings." [Acts xx] "It is more blessed to give than to receive." [Luke iii] "He who has two coats, let him share with him who has none; and he who has food, let him do likewise." [Rom. xii] "He who contributes, let him do so in simplicity; he who presides, in diligence; he who shows mercy, in cheerfulness." ^B [1 Cor. ix] "He who sows sparingly will also reap sparingly, and he who sows with blessings will also reap with blessings. Each as he purposes in his heart, not out of grief or of necessity; for God loves a cheerful giver." [Heb. xiii] "Do not neglect to do good and to share, for with such sacrifices God is pleased." [1 John iii] "He who does good is of God." [Deut. xv] "The poor will never be absent from the land; therefore, I command you to open wide your hands to your brother, to the poor and needy in your land." [Job xxix] "I was an eye to the blind, and a foot to the lame, a fire for the weak." [Ps. cxi] "He has scattered, he has given to the poor." [Prov. iii] "Let mercy and truth not forsake you; bind them about your neck, and you will find grace." ^C [Ibid. iii and xiii] "Do not refrain from doing good to the poor, when it is in your power to help him. Do not say, 'Come back another time, and I will give tomorrow,' when you have it to give. For you do not know what the following day will bring forth." [Ibid. xvi] "A man's own wealth can redeem his soul." "By mercy and faithfulness, sins are purged." [1 Cor. ix] "God loves a cheerful giver." [Sirach xxxv] "In every gift, make your countenance cheerful." [Prov. xviii] "A man's gift makes room for him, and brings him before great men." [Isa. lviii] "Break your bread for the hungry, and bring the homeless poor into your house. If you see the naked, clothe him; and do not despise those of your own flesh. Then your light will break forth like the dawn, and your healing will spring up speedily; and your righteousness will go before you, and the glory of the Lord will wrap you about. Then you will call, and the Lord will hear you; while you are still speaking, He will answer: 'Behold, I am here.'" And shortly after: "If you offer your bread to the hungry from your soul, and satisfy the afflicted soul, then will arise

^A in darkness your light, and your gloom as the noonday; and God will ever be with you. You shall be satisfied to your heart's content, and your bones shall be fattened, and you shall be like an irrigated garden, and like a spring of water that never fails."

Dan[iel] IV. Redeem your sins with alms, and your iniquities with compassion for the poor.

Eccli[astes] III. Water extinguishes a flaming fire, and almsgiving atones for sins.

Be quick to hear the poor, and with gentle placidity answer him with words.

Ibid. XII. Give to the godly, and do not succor the sinner. Do good to the afflicted, but give nothing to the ungodly.

Ibid. XXIX. Shut up almsgiving in your storehouses, and it will deliver you from all affliction; and against an enemy it will defend you more securely than a strong spear.

Ibid. XXXV. The merciful in the time of affliction is like a rainy cloud in a great drought.

Tob[ias] XII. It is better to practice mercy than to amass gold; since mercy delivers from death and purges away sin.

Those who practice mercy shall be satisfied with life.

Do not turn your face away from any poor person, and God will not turn His face away from you.

^B Basil. It is better to be called the father of countless children than to have countless staters in your purse. For money you will leave behind here, even if you are unwilling; but the glory of good works you will convey to the Lord. And when the whole populace, standing around you before the common Judge, call you their nourisher, benefactor, and by all names proper to kindness, God will be the one who welcomes you, the angels will sing your praises, and all men from the foundation of the world will proclaim you blessed: there eternal glory, the crown of righteousness, and the kingdom of heaven will be your reward.

^C If riches are scattered in the way that God prescribes, they are accustomed to remain; but if they are withheld, they become alienated. If you keep them, you do not have them; but if you dispense them, you do not lose them: "He has dispersed, he has given to the poor" (Ps. CXI).

Piety is a most beautiful shroud. When you have clothed all, depart; prepare for yourself from your riches a fitting ornament, that you may have your wealth with you; be obedient to the best counselor, Christ, who loved you, who for our sake became poor, that we might be enriched by his poverty.

Mercy is an affect which occurs when someone is moved in spirit toward those who are undeservedly afflicted.

Theolog[ian]. God is honored above all else by mercy, nor is there any other thing more familiar to God than that which mercy and truth precede.

Offer to God some token of gratitude that He has made you one of those who can bestow benefits, and not one of those who have need to receive; and that you are not to look at the hands of others, but [look] to yours for others. Be rich, not only in wealth, but also in ^D piety. Not only your gold, but also your...

^A virtue will make you more honorable than your neighbor, if you appear more generous. Become a god to the one who is suffering, imitating the mercy of God; for nothing so makes a man like God as the doing of good. Let not even the night interrupt your mercy; do not say, "Come back, and tomorrow I will give," lest something occur between your intent and the act of charity, by which it might be hindered.

If you see someone naked, clothe him, honoring your immortal garment, which is Christ; for as many as have been baptized into Christ have put on Christ.

Be beneficent and liberal, not [merely] out of your surplus, but also out of things useful for your own needs. For God is more delighted by the act of giving itself than by the quantity or size of the contribution.

Pulcherrime hoc et benignissime Deus facit, quod non ex pretio rei datae, sed offerentis facultate et animo, donum aestimat. ^B

Do not delay in becoming generous, but be so now; and do not, because you lack a large sum, abandon all liberality; but perform a part by the thing itself, and a part by the readiness of your mind or by your intent for the future.

It is a good thing to snatch something from the moths and from envy. It is better to be a debtor to Christ than to possess everything, He who grants a kingdom even for a morsel of bread. You shelter Christ, and you feed [Him] while feeding the poor man. Having left all things, acquire Christ for yourself alone. For you are a distributor of money that is another’s.

54 But if you do not desire [to give] all, yet give more. But if not even this, be pious by spending your surplus.

A poor man approached, and went away having received nothing. I fear, Christ, lest I too might fall from Your hand. For what one has not given, let him not even hope to receive.

Do not inquire anxiously who is worthy of the gift and who is not. For it is much better, for the sake of the worthy, to extend [charity] even to the unworthy, than to defraud the worthy from fear and suspicion of the unworthy.

It is better to contribute what is in your power than to fall short entirely.

^C A great remedy for the one who is suffering is mercy bestowed from the heart; and to sympathize genuinely makes the calamity much lighter.

Poverty does not hinder an alms: the widow who gave the quadrans bears witness to this, who was preferred to others even who had spent much (Mark XII).

Great is the power of almsgiving. For it introduces its own foster-children with much confidence into the kingdom of heaven. For it is known to the porters of heaven, those who guard the doors of the bridal chamber; and not only known, but also venerable; and whomever it recognizes as having honored it, it will confidently introduce. ^D For if it brought God down to earth, and persuaded Him to become human, it will be much more able to bring a human being up to heaven.

It is in our power that God should have mercy on us; He Himself has granted us this grace. Indeed, if we offer Him things that are not unworthy of His mercy and kindness, God will have mercy on us; but if we have no mercy on ourselves, who will spare us? Have mercy on your neighbor, and you will receive mercy from God. The mercy that is shown to sinners is greater than that shown to the righteous. For this is what mercy is: not to pity those who have acted rightly, but to pity those who have done wrong. ^A One who welcomes a great man is not as worthy of praise as he who welcomes one who is miserable and wretched. And he who serves a wonderful and illustrious man often does this for the sake of showing off before people; but he who takes care of the abject and hopeless person does so for the sake of the commandment of God alone.

Mercy is exempt from all wickedness: it makes all things pure. This is better than fasting and sleeping on the ground, even though those be more oppressive and painful; for mercy is more profitable, it colors the soul, refines it, and makes it beautiful and fair.

It is impossible, even if we perform countless good deeds, ^B to cross the threshold of the kingdom without mercy. We shall gain only those things that we have sent on ahead there; those things alone are ours—which are called good works of the soul—mercy and kindness. For it is not possible to depart having received [worldly] wealth; rather, let us send it ahead so that we may prepare for ourselves a tabernacle in the eternal dwellings. ^C Anima without mercy is sterile. Without it, all things are impure, all things are senseless. This is that by which we are permitted to become like God: to have mercy, I say, and to feel compassion. If we do not have this, we are deprived of all things. Christ did not say, "If you fast, you will be like your Father," nor, "If you maintain chastity." What then? "Be merciful, as your Father who is in heaven is merciful. For I desire mercy," He says, "and not sacrifice."

Whatever we desire to obtain from God, we ought first to share with our neighbors. But if we defraud our neighbors of these, how can we hope to obtain them ourselves? "Blessed," He says, "are the merciful, for they themselves shall receive mercy." But ^D merciless is the judgment for him who has not practiced mercy.

Stretch out your hands not to heaven, but to the hands of the poor. If you stretch out your hand into the hands of the poor, you have touched the very summit of heaven; for He who sits there receives the alms. But if you stretch them out empty, you have accomplished nothing; for it is not in the stretching out of hands, nor in the multitude of words, but in the deeds themselves that the hearing of your prayer resides. For hear the prophet saying, "When you stretch out your hands, I will turn my eyes away from you; and even if you are abundant in praying, I will not hear you." But

^A rather judge for the orphan and the needy, and vindicate the widow, and learn to do what is good. Unless there were poor people, many sins would not be wiped away. The poor are the doctors of our wounds; their hands provide us with remedies. A doctor who stretches out his hands and applies medicines does not effect healing as much as a poor man who stretches out his hand, and by receiving what we offer, becomes a cleansing for our evils. I spent silver, and my sins went away along with it; such were also the priests, of whom it is written: "They eat the sins of my people."

The blind man who has obtained mercy knows how to lead others ^B into the kingdom of heaven; and although he may stumble against walls and fall into pits, he becomes a guide for the ascent into heaven.

Why do you labor in vain, O rich man, hiding the things of the poor in your treasuries? Why are you indignant at those who ask, as if you were spending from your own? They seek their own Father’s goods, not yours—things entrusted to you for their sake, not born with you. Give what you have received, and place the use that was granted to you as a profit. It is enough for you that you are destined to give, not to receive.

Nothing is so pleasing to God as almsgiving. Wherefore priests in the ancient rite were anointed with oil, as were kings and prophets. For oil was believed to be a symbol of God’s love for mankind. Those who are anointed with oil are so because God has mercy on men and shows kindness. For mercy is the beginning of the priesthood. Therefore kings were also anointed with oil. "For you will have mercy," it says, "on all, because you can do all things." For this is proper to authority, to show mercy. Consider that the world was established through mercy, and imitate the Lord. The mercy of a man is toward his neighbor, but the mercy of the Lord extends unto all flesh. ^C

Nothing renders one so similar to God as being ready to grant pardon to the wicked and those who commit injuries.

*Greg. Nyss.* Mercy is voluntary sorrow arising from the evils of others.

*Clement.* God could easily have made no one poor, but then He would have taken away the opportunity for beneficence, and no one would wish to sympathize with another anymore. But now, for the sake of one another, some are rich and some are needy, so that a place and material for beneficence may exist. ^D

*Philon.* Show yourself to be such toward your servants as you wish God to be toward you. For as we hear, we shall be heard by God; and as we look upon others, we shall be looked upon by Him. Let us therefore bring mercy for mercy, that we may receive like for like.

*Democr.* Share your belongings with guests and the needy. For he who does not give to the one in need, will not himself receive when he is in need.

*Pittacus*, having suffered an injury from someone and having the power to punish him, let him go, saying: "Pardon is better than vengeance; for the latter is of a beastly nature, the former of a gentle one."

*Philistion.* May you learn to sympathize from the pain you have experienced; for another person who has suffered will also sympathize with you.

Sermon XXVIII [al. LIX].

SERMON XXIX [al. LVIII].

^A for they cannot repay you; for it will be repaid to you in the resurrection of the just. *Luke vi.* As you wish that men should do to you, do you also to them likewise. *Apost.* He who does good is of God: but he who does evil has not seen God. To everyone who chooses the good, God cooperates for good. *Salomonis.* It is of prudence also to know whose grace it is. A good word is better than a gift; a good word surpasses a gift. *Eccli. xxix.* The lips of the just know graces. Keep the favor of a man as the pupil of the eye. *S. Basilii.* The ungrateful soul is seen to recognize a past benefit only upon the taking away of goods. The graces of good works turn back to the givers. Benefactors are loved even by beasts by natural instinct; but what does a friend confer upon us as great as that which enemies confer upon us by providing the blessing of the Lord, who said: "Blessed are you when they reproach you, and persecute you, and say all manner of evil against you, lying, for my sake. Rejoice and be glad, because your reward is great in the heavens"? *Theolog.* While you sail with favorable winds, extend a hand to the shipwrecked, and while you are well-provided and wealthy, ^C help the one who is suffering. The size of a petition ought to be determined according to the manner of him from whom it is requested. For it is as absurd to ask for great things from a small person as for small things from a great one; for the former is held to be base, the latter importunate. Man has nothing so much as God's [nature] as doing good; although here he may do good in great things, there in small, both certainly according to their own ability. Think that by doing good you are imitating God. *S. Chrysost.* We see many, after receiving benefits, despising the authors of the benefits as if they were slaves, and hardening their faces against them. ^D Let us be beneficent toward those who do not perceive themselves to be benefited, lest by their praising us in return, or remunerating us in some other way, they diminish our reward; for when we have received nothing from men, then we shall receive greater things from God. Often the very will to do some great good is sufficient. He who does good does not [truly] do good, but rather he himself receives the benefit, [and] does not rather perform a benefit. For he receives greater things than he bestows; for he lends to God, not to men; he increases his wealth, he does not diminish it. He diminishes it, however, if he does not give, if he does not bestow anything. *Greg. Nyss.* He who has proposed the good for himself only in the will, but is hindered from the noble act by inability, is in no way diminished

as someone who has shown his intention through his deeds. ^A

Honor him who confers a benefit upon your soul as a minister of God, after God.

*Photii patriarch.* Those who bestow upon the unworthy things that ought to be conferred upon the worthy, find themselves guilty of three absurdities: for they themselves suffer loss, they offer an insult to the good, and they strengthen the base, supplying material for their vices.

*Plutarch.* To do a kindness to an ungrateful person is the same as anointing the dead.

To nourish a serpent, and to do good to an evil person, are one and the same. For from neither does a kindness beget goodwill.

*Anacreon.* The lyric poet Anacreon, having received a talent of gold from the tyrant Polycrates, distributed it to others, saying: "I hate a gift that compels me to stay awake." ^B

*Demosth.* Demosthenes, being asked what attribute a man has that is similar to God, said: "Doing good and speaking the truth."

Small favors in due season are greatest to those who receive them in a crisis.

Be willing to give small things rather than promise great ones. For this is free from risk, and he who receives has need of the deed, not of words.

If you are about to bestow a favor on someone, do it quickly. For delay renders a gift defective.

If you are able to show kindness, do not delay, but give, knowing that things are not stable.

*Socrat.* He who bestows upon a rich man is no different from one who pours water into the sea.

Nothing in life grows old more quickly than a favor.

*Catonis.* A kindness among the grateful never dies. ^C

*Epicuri.* Do not refuse to act kindly in small matters; for you will be seen to be of such a character in great ones as well.

*Sexti.* Do not reproach your friend for your favors; for thus you will be as one who did not give.

*Demosth.* Those who do not use the times rightly, even if some good has befallen them by God, do not remember it.

Do not ask for great things, lest one of two things befall you: either, having obtained your wish, you become a burden to others, or not obtaining it, you yourself feel the burden.

*Cratetis.* One should not accept things that are offered by all; for it is not fitting for virtue to be nourished by wickedness. ^D

*Isocrat.* Do good to the virtuous; for a debt of gratitude is a fine treasure stored up with a good man.

*Thespida.* Wealth is not consumed by beneficence; for by giving one receives, and by scattering one gathers.

When you have received something from someone, return it soon, so that you may receive again.

It is not useless to acquire money; but to do so through injustice is the worst of all things.

It is necessary to offer hymns to God, and praises to men.

Goodwill and grace belong to those who persuade, not to those who use force.

SERMON XXX [al. XXXIII]

On wanting little and the need for few things.

^A Matthew vi: The Lord said: "Be not anxious for your life, what you shall eat; nor for your body, what you shall put on. But seek first the kingdom of God and his righteousness, and all these things shall be added unto you."

Acts xx: "I have coveted no man's silver, or gold, or apparel. You yourselves know that these hands have ministered unto my necessities, and to them that were with me."

Hebrews xiii: "Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you, nor forsake you."

Philippians iv: "For I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me."

Psalm xxxvi: "A little that a righteous man has is better than the riches of many wicked."

Psalm lxi: "If riches increase, set not your heart upon them."

Proverbs xxi: "A needy man loves temperance. He who loves wine and oil shall not be rich."

It is better to receive a little with justice than many fruits with injustice.

It is better to have hospitality with vegetables for the sake of friendship, than a feast of calves with enmity.

Proverbs xvii: "Better is a dry morsel, and quietness therewith, than an house full of goods and unjust sacrifices with strife."

Ibid. xxx: "Give me neither poverty nor riches, O Lord: but feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain."

Ibid. xxv: "When you have found honey, eat so much as is sufficient for you, lest you be filled and vomit it."

Sirach: "Better is an handful with quietness, than both hands full with travail."

To a wise man, a little is sufficient.

The life of one who pursues frugality shall be sweet.

Sleep of health is in a moderate stomach.

St. Basil: Be magnanimous. Walls, whether small or great, provide the same use.

^D The purpose of clothing is one: to be a covering for the body, sufficient for winter and summer.

Expenses beyond what necessity and use demand are excessive.

Theologian: A small portion with security is better than a large one with infirmity.

Gregory of Nyssa: Let want be your side-dish, so that satiety is not added to satiety, nor the appetite dulled by gluttony.

He who gave the day will also give what is necessary for the day.

The acquisition and use of necessary things is not...

^A harmful in its quality, but its quantity beyond measure is.

Sparse eating is a necessary good.

The virtuous man is one who has need of few things, standing on the border between mortal and immortal nature; needing sustenance because of his mortal body, but not needing many things because of his soul, which is desirous of immortality.

Frugality, springing from temperance as from a fountain, is the measure of things necessary and useful for life.

One must practice needing few things; for this makes one very near to God, while the contrary leads most far away.

SERMON XXXI.

It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.

Charge those who are rich in this present age not to be haughty, nor to set their hope on the uncertainty of riches, but on God, who provides us all things richly for our enjoyment.

Those who desire to become rich fall into temptation and a snare of the devil, and into useless and harmful desires, which drown men ^B in ruin and destruction.

Wealth adds many friends.

The rich will rule over the poor.

Good is that wealth which is without sin.

Better is a poor man who is righteous than a rich man who is a liar.

Blessed is the rich man who is found blameless, and who did not go after gold.

A rich man who is shaken is supported by his friends.

The wakefulness of wealth wastes the flesh, and anxiety for it drives away sleep.

The nature of wealth is fleeting; it passes by those who have it faster than a torrent, and is accustomed to pass from one person to another.

You could more easily hold water in your hand than preserve wealth for long.

He who, according to right reason, handles his present goods well, is a steward of the things given by God; such a man deserves to be praised and loved because of his brotherly love and social disposition.

The righteous man neither turns away from wealth if it is present, ^C nor seeks it if it is not present. For he is not one who consumes what is given to him, but a steward of it. And no one in their right mind voluntarily hastens to the business of dispensing the goods of others, unless they are looking to the glory of the multitude, for the masses admire and judge happy those who excel in some position of power.

O that wealth might perish, if it does not help the poor! ^D

^A For what need is there to store up treasures for robbers and thieves, and for the changes of times, which transfer unstable opulence from one to another and scatter it, instead of depositing it in storehouses that are secure and stronger than all the stratagems of those who plot against them?

Chrysostom: The poor man does not desire necessary things as much as the rich man desires superfluous ones; nor, on the other hand, does the poor man have as much power or ability to practice wickedness as the rich man.

If someone who is superior to desire is conquered by money, he often does not even conquer his desire, but has received from nature the state of not being greatly troubled by it. For not all men are equally inclined to luxury.

The root of all evils is the love of money. For the desire of riches is perjury, theft, robbery, fornication, envy, murder, hatred of brothers, war, greed, hypocrisy, and flattery.

Gregory of Nyssa: It is far better to possess a few things honestly than to possess many things dishonestly.

No satiety of gain ever makes its appearance; rather, that which is continually acquired becomes the material and fuel for a greater desire.

Clement: The best riches are a lack of desires.

Philo: The glory of riches is not situated in purses, but in the assistance shown to those in need.

Nilus: Do not wish to become rich for the sake of being generous to the poor. For God commands the righteous man to show mercy from what he already has. ^B

Plutarch: As robes that touch the ground hinder bodies, so do excessive riches hinder souls.

A noble horse is not judged by its precious trappings, but by being excellent by nature; nor is an honorable man one who possesses wealth of great price, but one who is noble in soul. ^C

Democritus: There is a constant desire for riches in all men; for when not yet acquired, it torments; when acquired, it wearies with cares; and when lost, it destroys with sorrows.

Natural riches consist of bread and water and the ready covering of the body; but superfluous ones have an infinite vexation of desire in the soul.

With the things that nature provides, we all abound; but of the things that are placed within our own power, we are all destitute. ^D

Socrates: Wine changes according to the vessels it is in, but riches follow the character of those who possess them.

The sweat that is elicited by exercise is more honorable, but riches are prepared by one’s own labors.

Clitarchus: A large dowry does not make children better.

Continence is the foundation of piety; but the appetite for possession is the beginning of greed. For from the love of money, injustice is brought forth.

Eusebius: Vain men revere and admire the great and the wealthy, even though they be evil; but they despise the good if they perceive their poverty.

Wealth is a veil for many evils. ^A Even if you are the master of ten thousand cubits of land, when you die you shall be reduced to three or four. Chilo: Choose a loss rather than shameful gain; for the former will grieve you once, but the latter forever. Wealth serves the wicked rather than good and honest pursuits. What is opulence? A treasure of evils, a provision for calamities, a supply for wickedness. Wealth gained from an evil source possesses a more conspicuous disgrace.

SERMON XXXII

Matthew xix: The Lord said to His disciples: "Amen, I say to you, that a rich man shall hardly enter into the kingdom of heaven." And again I say to you: "It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God." Luke vi: "Woe to you, rich, because you are filled; you have received your reward and your consolation." James v: "Go to now, you rich, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be for a testimony against you, and shall eat your flesh as fire." ^B David: "Be not afraid when a man shall be made rich, or when the glory of his house shall be increased." Ecclesiasticus xiii: "Wild asses are the prey of lions in the desert; so also are the poor the pasture of the rich." Ibid.: "When a rich man is fallen, he hath many helpers." "He spoke secrets, and they justified him." Ibid.: "The rich man spoke, and all held their peace, and they extolled his words even to the clouds." Ibid. xi: "An infamous man in his wealth, how much more in his poverty?" "Riches do not befit a sordid man." Ibid. xxxi: "The watching of riches wasteth away the flesh, and the thought thereof taketh away sleep." ^C "He that loveth riches shall not be justified." Ibid. xxv: "My soul hateth a rich liar." Of an uncertain author: O man, you have become a minister of the good God, a steward of your fellow-servants; do not think that all things are prepared for your own belly. Take counsel concerning the things you handle as if they belonged to another. For a short time they delight you, then they pass by and perish; but you shall be ordered to render an exacting account of them. A rich man is not to be considered happy because of his wealth, nor a prince because of the loftiness of his dignity; for these are instruments of virtue if they are rightly used, but they do not contain happiness within themselves.

^A Therefore, he who makes bad use of wealth is miserable, just like one who has voluntarily wounded himself with the sword which he had taken up for the defense against enemies. Let us not mingle our wealth with others' tears, by which it will be consumed as if by rust and moths, or, to speak in the words of Scripture, spit out.

Chrysost. Wealthy men as a rule easily fall into malice; for since an abundance of things provides great ease for depraved desires, they are carried more quickly toward vices. A wealthy person’s life is perilous, and its turning is difficult to handle. But if you say, “The rich man keeps many servants, and possesses many acres of land,” first know that he will have to render a difficult account for all his possessions; for he did not receive them only for the sake of enjoying them, but so that he might also be useful to others; ^B second, that nothing comes to him from this wealth save care, anxiety, anger, and perpetual disturbance and tumult. For the rich man does not fill many bellies, while the poor man fills only one; but both this one and that one fill one, and both care for one body; but the one does so without anxiety and fear, the other while dreading and trembling at revolutions. Do not, therefore, look at how great the possession is, but whether a greater fruit follows the greater possession.

Nothing helps the rich man as he dies, since he cannot take them with him: and he has received this profit alone, that while he lived, he had the title of "blessed" among sycophants.

Many who are flowing with wealth have considered their life unlivable; while others, living in extreme poverty, have lived out their days more cheerfully than everyone. And the former, though having enjoyed retinues, glory, and honors, have often cursed life itself; the latter, however, being obscure and from obscure origins, and unknown to all, have considered themselves happier than many others. For cheerfulness and tranquility of mind are accustomed to consist not so much in the condition of things as in the judgments of men. ^C

Christ himself pronounced that you cannot serve God and mammon, and that no one can serve two masters; for they command opposite things. Christ says, "Spare the poor." Mammon says, "Strip even the naked of what they have." Christ says, "Empty out what you have." Mammon says, "Take even what you do not have." Yet, nevertheless, he is listened to more, whose precepts are cruel, savage, and beastly, than He who commands for us what is kind and saving. This is the cause of Gehenna, the cause of darkness, the cause of the river of fire, and finally the cause of the perpetual worm. ^D

Cyrilli. It is lawful even to use wealth rightly, if you spend it on the needy.

Troubles are wont to follow the rich for the most part, and due to excessive pride they are dragged down into negligence.

Philo: Riches serve wickedness more than virtue. ^A

SERMO XXXIII. Concerning the Needy and the Poor

Job: The Lord will hear the cry of the poor and the cry of the needy. Ps. IX: The needy will not be forgotten forever. The patience of the poor will not be frustrated for all time. Ibid. LXXII: He will judge the poor of the people, and he will save the children of the needy. Ibid. CXL: I know that the Lord will maintain the cause of the needy and the judgment of the poor. Prov. XIV: Whoever despises the poor sins. Whoever slanders the poor irritates his Creator. Poverty humbles a man. Prov. XIII: The poor man does not sustain the threats of a rich man. All the works of the poor are manifest to God. Prov. XXI: Whoever closes his ears so as not to hear the needy, the Lord will not hear his prayers. Eccle. IX: The wisdom of the poor is considered as nothing, and his words are not heard. Isa. XIV: The needy will be fed by the Lord, and poor men will rest in peace. Eccli. XIII: Some humble man has stumbled, and he has been rebuked; he spoke wisely, and no place was given to him. ^B Ibid. XXXV: The prayer of the humble man has passed through the clouds, and he will not be comforted until the Most High visits him. Ibid. XI: The wisdom of the humble man will lift up his head and will place him in the midst of great men. Ibid. X: The poor man is praised for his knowledge and modesty: if therefore a poor man is honored, how much more honorable would the same man be if he were rich? Prov. XXIII: Being poor, do not contend with a rich man, but abstain through your own prudence. My soul hates a proud poor man. St. Basil: Rejoice, O man, in poverty, because the blessings of Lazarus will follow you. Poverty produces no disgrace. In this one thing we poor differ from the wealthy: in our tranquility of mind; and while they lie awake, we ourselves laugh while we sleep. ^C Poverty with truth is more precious to the prudent than any indulgence. It is not shameful to be poor, but not to bear poverty with an even mind is shameful. O poor man, do not cast down your soul. For excessive sadness is the cause of sin, in which grief submerges the mind and the very perplexity creates a giddiness, and the poverty of counsel brings forth ingratitude. Or do you think God does not look upon your distress? Yet he, while he holds your sustenance in his hands, delays bestowing it, so that he may take an experiment of your constancy. ^D Theologians: God possesses nothing great which he does not also lavish upon the poor.

Poverty is better than unjust acquisition. ^A To be poor is wretched, but to be wealthy through evil is worse. We are all poor and in need of divine grace, even if one person may seem to surpass another when measured by small standards. If he who treats a poor man with contumely irritates the Creator, then he who honors the work honors the Artificer. A poor, wise youth is better than an old, foolish king. A multitude of men of great esteem is not equal to one pious poor man. Chrysostom: You may find easy sobriety, the cultivation of the soul, prompt modesty, an absence of sudden inflation and insane ambition, and indeed all other virtues flourishing in abundance in the souls of the poor; whereas the rich are for the most part empty of virtues and prone to vices. What could be more blessed than a poor man, since even the rich man, if he wishes to be saved, must first be brought into the same state in which the poor man now stands? For if he abstains from his own possessions as if they were another's, and distributes them in abundance to those in need, he will be able to attain salvation. Thus, indeed, did Job act, and thus did Abraham; taking their own possessions as if they were their Master’s and committed to them by the Lord, they spent them upon their fellow servants. Therefore, they neither spared their possessions while they were present, nor were they tormented in spirit when they were absent. ^C O, the signal excellence of poverty, that it becomes a mask for God! God is hidden in the poor man; the poor man reaches out his hand, but it is God who receives what is offered. Those who philosophize with poverty draw ever closer to God. He is not poor who has nothing, but he who desires many things. He is not rich who possesses many things, but he who is in need of nothing. "He who stops his ears," it is said, "so as not to hear the poor, God will not hear his prayer." Blessed is he who considers the beggar and the poor; the Lord will deliver him in an evil day. ^D And the evil day is that which is destined for sinners. Sextus: To bear poverty is not for everyone, but for a wise man. Didymus: You ought to care more diligently for those who have become beggars or poor on account of virtue and piety; likewise, be more beneficent toward those who suffer want because of sickness or adverse accidents than toward those who have been reduced to poverty on account of evil deeds or debauchery. Aristotle: Poverty is in need of many things, but insatiability is in need of everything. Democritus: If you do not desire many things, a few things suffice for you.

appear. For a small desire will make poverty equal in strength to wealth. ^A The poor are spared the greatest evils, namely treachery, envy, and hatred, with which the rich dwell daily. The prudent man, by honoring poverty with endurance and nobility, shows it to be more honorable than wealth. It is not poorness that is shameful by nature, but being poor for a shameful cause is a disgrace. It is better to be poor in an honorable way than to be wealthy in a shameful one. For the former brings compassion, the latter censure. I came naked upon the earth, and naked I shall depart beneath the earth. And why do I toil in vain, seeing a naked end? ^B The poor man, having died, is relieved of cares; for while living he was dead, bearing his poverty like a death. Aristides the just, being reproached for poverty by a certain rich man, said: “Poverty will bring no evil to me, but to you, your wealth brings no few disturbances.”

SERMON XXXIV [al. XLII]. On Avarice.

I Tim. vi. The love of money is the root of all evils, which some coveting have strayed from the faith, and have entangled themselves in many sorrows. ^C But you, O man of God, flee these things; and pursue righteousness, piety, faith, charity, patience, meekness.

Basil. The soul captured by avarice is like a balance, inclining its weight toward the heavy side of the rule.

Gold is the noose of souls, the hook of death, the bait of sin.

The poor man is he who lacks many things; but insatiable desire makes us lack many things. Just as for the drunken, the addition of wine serves as an occasion for drinking more, so too newly rich men, having acquired much, desire more, nursing the disease by that which is always added, and their very zeal turns them toward the contrary.

^D Whatever you see, whatever you imagine, is gold. This is your dream while sleeping and your thought while waking. For just as those who are deranged by madness do not see the actual things, but imagine what their affliction suggests to them, so your soul, held captive by greed, sees nothing but gold and silver, and gold offers itself to your sight more sweetly than the sun.

Chrysost. The covetous man will never be freed from greed.

Do not become covetous, lest instead of God you serve Mammon.

Gold is a heavy thing, but virtue is a light and upward-trending thing. If, therefore, we must ascend to things above, let us cast away those things which pull us downward, so that we may be borne on high.

^A The life of the avaricious is like a funeral feast; for though it has everything, it lacks that which would bring joy. One must seek neither conversation from the dead nor a kindness from the avaricious. Drink quenches the appetite for drinking, and food heals the desire for food; but neither gold nor silver quenches avarice.

Diogenes. When the Cynic philosopher Diogenes was asked by someone why gold is pale, he said, "Because it has many who lie in wait for it."

Socrates. The riches of the avaricious, like the sun after it has set, bring joy to no mortal.

Diodorus. Those things which cannot be captured by arms are easily overcome by gold. Nothing is not subject to silver.

Diphilus. If there were no such thing as receiving, no one would be evil. This is avarice: when you abandon the consideration of what is just, and become a slave in all things to gain. Evil gains indeed have brief pleasures, but they are followed by long sorrows.

SERMON XXXV [al. XLI]. On avarice, and on those who wish to have more in any matter, and on those who act unjustly.

Luke xii. "Take heed and beware of avarice; for one’s life does not consist in the abundance of what he possesses."

I Cor. vi. "Why do you not rather suffer wrong? Why do you not rather be defrauded? Nay, you yourselves do wrong and defraud, and that to your brethren? Or do you not know that the unjust will not inherit the kingdom of God?"

^B II Tim. ii. "Let everyone who names the name of the Lord depart from injustice."

"The Lord knows how to deliver the godly out of temptation, and to reserve the unjust under punishment for the day of judgment."

II Pet. ii. "He who loves injustice hates his own soul."

Ps. xxxiii. "The face of the Lord is against them that do evil, to root out the remembrance of them from the earth."

Prov. x. "Evils will hunt the unjust man to destruction."

"Treasures will not profit the lawless."

"To the unjust all things are gathered into their bosom."

^D Prov. xx. "An inheritance acquired hastily at the beginning will not be blessed in the end."

Ibid. xiii. "Wealth acquired in iniquity by zeal is diminished."

Sap. "The unjust shall perish quickly."

"The years of an unjust race are crooked."

Solomon. "Do not rejoice in unjust money; for it will profit nothing in the day of affliction."

Eccli. xxxv. "The prayer of one suffering injustice shall be heard."

"He who builds his house with the money of others is like one who gathers his stones for the heap of his own burial."

Ibid. xxi. "A lion lies in wait for the hunt; so does sin for those who work iniquity."

SERMO XXXV

"Do no evil, and no evil shall overtake you. Depart from the unjust, and sin shall decline from you. My son, do not sow in the furrows of injustice, lest you reap them sevenfold." "He who offers a sacrifice from the money of the poor, kills the son before his father's eyes." Habac. ii, "Woe to him who multiplies to himself what is not his, and who weighs down his own yoke heavily." Amos iii, "Woe to those who gather injustice and misery in their hands." Isa. v, "Woe to those who join house to house, and bring field to field, that they may take away something from their neighbor. Shall you dwell alone upon the earth? For these things were heard in the ears of the Lord Sabaoth." "Abstain from the unjust, and you shall not fear, and trembling shall not approach you." Eccli. iv, "Let not your hand be stretched out to receive, and contracted when it ought to give." Ibid. xiv, "The eye of the covetous is not satisfied with any portion." ^A

Basilii: "He who robs one man and gives to another does not exercise mercy, but the utmost injustice. For you seize the matter for pity out of injuries; rather pity those whom you treat with injury. For he is pious, not who pities many, but who does injury to no one." ^B

Whatever the eye sees, the covetous man desires it all. To the underworld it is never enough, nor does the covetous man ever say, "It is enough." This man is an evil neighbor in the city, an evil neighbor in the country. The sea knows its bounds, and the night does not overstep its ancient limits. But the covetous man respects no time, acknowledges no limit, does not yield to the order of succession; but he imitates the violence of fire, he seizes all, he consumes all. ^C

What, then, shall come after these things? Do not three cubits await everyone? Will not the weight of a few stones be sufficient to preserve your wretched flesh? For what, then, do you labor? For what do you continue to be unjust? With what words will you defend yourself, when those who have been injured by you surround you on every side and cry out against you before the common Judge? How will you persuade the Judge, who cannot be deceived? There is no orator there, no persuasiveness of words that can avail to hide the truth from the Judge. ^D

Theologi: "To a man who is a lover of money, no satiety is born." The poor man, indeed, although he is a servant and his belly is not full, enjoys the pleasant rest of sleep; but the desire for riches torments the mind with vigils and labors. "The unjust postpone nothing to gold." Chrysost: "He who does not stand in need of others' goods, but thinks his own to be sufficient for him, is the richest of all things." "Bears and wolves, when they have had their fill, leave off their plundering; but for the covetous there is no satiety."

^A Insatiability is exceedingly violent, and avarice all-powerful: the rapacious disturb the life of men, and these are indeed his plunderings, but the delights of others; upon him falls the curse, but enjoyment upon others; against him are heaved sighs, while abundance befalls others; against him tears are poured forth, while by others money is usurped: he is punished in the place of the dead, and others very often sing in triumph in the midst of his riches.

Covetousness, that is, avarice, is when someone has more than belongs to him.

Avarice is idolatry, nay, it is something worse than idolatry. For idolaters worship the creatures of God, and they venerated, (as it says), and worshipped the creature rather than the Creator. But you worship your own work. For God did not create avarice, but it was your own insatiable and immoderate lust that devised it.

If he who does not distribute from his own shall be accused on the day of judgment by him to whom he did not show mercy; how shall pardon be given to him who has snatched away the property of others, with those whom he injured standing around him on every side? For there, there is no place for witnesses, nor for accusers, nor for proofs, but the works themselves, just as they were performed by us, appear before our eyes. "For behold," it says, "man and his works." Yet indeed, this also is plunder, as well as avarice and spoilation, not to share one’s own possessions. For God, accusing the Jews through the prophet, says: "The earth brought forth its fruits, and you did not pay your tithes; you snatched away the goods of the poor." And again elsewhere it says, "Do not snatch away anything from the living of the poor." ^B

Plutarch: Those who from shameful gains provide funds for honorable duties do something similar to those who wish to appease God through sacrilege.

Democritus: Riches acquired by an evil deed are marked by a greater disgrace.

It is not useless to acquire money, but to acquire it through injustice is the worst of all.

Socrates: Socrates used to compare the avaricious to birds, of which one swallows whatever it finds, and sometimes it is choked; but others follow it, hastening to tear away from it what it has, and they too, one after another, are choked.

Diogenes: Diogenes, being asked which beasts were the worst, said: "In the mountains, bears and lions; but in the cities, tax collectors and sycophants." ^D

Antiphanes: A dog that is thinking about eating meat can no longer guard the flock.

Evil gains indeed have short pleasures, but long miseries follow them.

Plato: Poverty should be considered not a diminishment of goods, but an increase of insatiability.

Isocrates: Do not emulate any man gaining through injustice: but rather approve those who live with justice.

For those who snatch at great things—it is uncertain whether they also snatch at small things; but those who do not abstain from small things, it is clear that they will not refrain themselves even from great ones.

SERMO XXXVI [al. XXXII]. On the virtue that renders the soul content with its own and present circumstances.

^A Matthew v: The Lord said, "Do not be anxious for your life, what you shall eat, nor for your body, what you shall put on."

1 Timothy vi: "But godliness with contentment is great gain. For we brought nothing into the world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content."

Proverbs xvi: "Better is a little with the fear of the Lord than great treasures with impiety."

Ecclesiasticus xxix: "The principle of human life is bread and water and a garment to cover one's shame."

Author uncertain: A wise man is content with little.

The faculty that governs the animal body easily digests frugal and simple nourishment and assimilates it to the parts needing nutrition; but when burdened with sumptuos and varied dishes, and unable to overcome them, it produces various kinds of diseases.

Chrysostom: Not he who possesses much, but he who is in need of little, is rich.

Toward necessity, brothers, not toward luxury, is life to be measured. Wherefore, having laid aside that which is superfluous to nature, let us embrace only that which is necessary.

He who looks toward his superiors ^B can never see how rich he is. But it is necessary to be content with one's lot and to give thanks to God.

Sober frugality is both nourishment and pleasure and health; but excess is harm and loathing and disease.

Christ says, "Seek first the kingdom of God and His righteousness, and all these things shall be added unto you." But we have inverted the order, and we seek the earth and the goods on the earth; therefore, we have neither these things nor those.

Nilus: The measure of possession is the necessity of the body; however, the excess of this—not use or necessity—is a vice.

It is good to remain within the limits of necessity and to strive with all one's might not to transcend them. For if anyone, through desire, deviates even a little toward the pleasures of life, no one can subsequently hold him back from moving forward.

Democritus: If one's diet is frugal, the night will never seem long.

Clitarchus: We ought to habituate ourselves to live from little, so that we may not learn anything base for the sake of money.

Socrates: Socrates, being asked by someone who seemed to him the richest, replied: "He who is content with the very least. For in frugality that is sufficient unto itself exist the riches of nature."

It is better to live joyfully while being constrained in meager wealth than to be unhappy while attaining great wealth.

Plutarch: Try to be neither too lavish nor too...

sordid, or vile in clothing, sustenance, and the rest of your life; for the one makes you odious or miserable, the other makes you envied or ridiculous. ^A Accustom your body to satisfy itself with a frugal and accessible mode of life. For those who need little are not defrauded of much. Make your daily sustenance simple, so that you may never lack what is sumptuous.

SERMON XXXVII [al. XIV]

That the majority is not always better.

SERMON XXXVIII [al. LXVI]

On fasting and continence.

^A

BASIL. ON CONTINENCE AND FASTING

^A Chastise your body and bring it into subjection, lest your blood, being in good condition and seething, the bulk of your body should become an occasion for sin. Do not flatter your body with sleep, baths, and soft bedding, always saying this word: "What profit is there in my blood, when I descend into perdition?" For by the extent that you acquire a fatter body for yourself, you are preparing a heavier prison for your soul.

^B He is truly continent who is superior to every passion, and who admits no irritation of pleasure, but is disposed in a continent and unyielding manner toward every harmful enjoyment.

Continence is the destruction of sin, the estrangement from passions, the mortification of the body. The goal of continence is preserved in this way: by adhering to those things that are cheap and necessary for life as far as need dictates, and by abstaining altogether from those things that pertain to pleasure.

Inasmuch as you withdraw from the flesh, to that extent you cause the soul to flourish in its spiritual health. For victory over invisible foes is obtained not by physical strength, but by the endurance of the soul and by patience in afflictions.

He who adds to the flesh hinders the spirit, and he who associates himself with the spirit subdues the flesh. For these are opposed to each other. Therefore, if you wish to make the mind strong, tame the flesh through fasting. For this is what the Apostle says, "Though our outward man perishes, yet our inward man is renewed day by day;" and again, "When I am weak, then I am strong."

Because we did not fast, we fell from paradise. Let us fast, therefore, that we may return to it.

Honest is the color of one who fasts, not blooming into an impudent ruddiness, but adorned with a sober paleness; the eye is gentle, the gait composed, the countenance meditative, not dishonored by wanton laughter; there is moderation of speech and purity of heart.

It is absurd not to rejoice in the health of the soul, but to be grieved at a change of diet, and to appear to gratify the pleasure of the belly more than the cultivation of the soul. For the pleasure of satiety stays within the belly, but fasting lifts the profit up to the soul.

Fasting is indeed useful at all times for those who choose it. For neither does the outrage of demons dare to attack one who is fasting, and the angels who are the guardians of our life remain more readily with those who have been purified through fasting.

Do not, however, limit the good of fasting only to the abstinence from foods. For true fasting is the estrangement from evils. "Loosen every bond of iniquity, dismiss the grief of your neighbor, forgive him his debts. Do not fast for the sake of strife and fights."

You do not eat meat, but you eat your brother. You abstain from wine, but you do not restrain yourself from insults. You wait for the evening to take food, but you spend the day in the courts. What is the profit to fast with the body, while filling the soul with countless evils?

True fasting is the alienation from evils. ^A We do not boast of a mass of tables and the dainties of a mindless belly. For we praise nothing of those things which, when taken into the throat, are all of the same value—or rather, all equally worthless and to be rejected. But we live with a simple and easy preparation, differing little in this respect from brute animals, whose victuals are unarranged and minimally processed.

Chrysostom. The simplicity of a table satisfies, but variety excites the appetite.

Fasting effects abstinence not from foods, but from sins.

To a man who is worn down by fasts, nothing is as intolerable as the instability of the air.

Cyril. It befits those who fast to do so from a pious mind, and not as actors in a play, putting on a grim and deformed mask for themselves, and by their very appearance loudly declaring that they are bearing the toils of fasting.

Philo. The property of continence is health and strength, but of incontinence, weakness and illness near to death.

Athanasius. Good continence is to take a little short of need at the time of food, so that you may at once provide for the heart and secretly combat the hidden passions. ^C

Not only is the tardiness of taking food a fast, but also the scarcity of it; and the exercise of religion does not consist in this, that one should eat pairs, but that one should not eat various things. For the exercise is a table content with simple food, and loathing the dissolute custom of gluttony as most unwelcome.

Theodoret. True fasting is constant neediness.

Evagrius. Do not say, "Today I will not eat," since you do not do this with prudence. You bring harm to your body and pain to your stomach. ^D

SERMON XXXIX [al. LXVII]

On gluttony and incontinence at the table:

Luke vi. Woe to you that are filled, for you shall hunger. Woe to you that laugh now, for you shall mourn and weep.

James v. You have lived in pleasure on the earth and in luxury; you have nourished your hearts, as in a day of slaughter.

I Cor. vi. Foods for the belly, and the belly for foods; but God will destroy both it and them.

Heb. xii. Let there be no fornicator or profane person, as Esau, who for one morsel sold his birthright.

Exod. xxxii. And the people sat down to eat and drink, and rose up to play, and the Lord spoke to Moses.

"Go, get thee down hence; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it." ^A Job xl. The power of Satan is situated in the navel of the belly. Be not greedy at the table, lest at any time thou offend. Prov. xxvii. The full soul loatheth a honeycomb; but to the hungry soul every bitter thing is sweet. Ibid. xxix. He that delicately bringeth up his servant from a child shall have him become his son at the length. Osee. In the womb he supplanted his brother Jacob. Amos vi. Woe to them that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that drink wine in bowls, and anoint themselves with the chief ointments. Isa. v. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! Sirach. Go not after thy lusts, but refrain thyself from thine appetites. If thou give thy soul what it desireth, it will make thee a laughingstock to thine enemies. Be not delighted in much gluttony, for torment for greedy men is grievous. Be not greedy in any enjoyment, for from many foods there shall be disease. Eccli. xl. The life of him that looketh unto another man's table is not to be counted for a life. ^B Uncertain author. Human nature passes even nights sleepless, and never rests from the desire of acquiring more. Basil. The burdened belly is inept not only for running, but even for sleep. For being compressed by the weight, it cannot rest, but is forced to make many turnings on either side. The belly is a most untrustworthy merchant, an unguarded treasury; retaining the damage of many stored things, but not preserving the things deposited. The gluttonous belly is that which always demands and never ceases; which receives today, and on the morrow forgets. When it is full, it philosophizes about continence; when it is relieved of the vapors of food, it forgets those things which it had determined. Fear the example of the rich man; him whom a life of pleasure delivered to the fire. For not on account of injustice, but of the delicacies of his life, being accused, he was roasted in the flame of the furnace. Therefore, from copious and fat nourishment, certain smoky vapors are sent up, like a dark cloud, intercepting... ^C

the illuminations transmitted to the mind by the Holy Spirit. On this account, Moses, when ascending in his mind to the contemplation of God, remained forty days without food or drink, striving to keep the edge of his mind undisturbed for Himself.

For when the body is in good condition and burdened with much flesh, it is necessary that the mind be weak and feeble for its proper functions. Conversely, when the soul is in good condition, and is raised to its own greatness through the exercise of good things, it follows that the condition of the body should wither away.

Job XL. The strength of Satan, he says, is in the loins, and his power is in the navel of the belly. For when this is fattened by taste, it is necessary that the parts beneath it, by the abundant humor boiling in the depths, be moved toward natural actions.

Satiety is the beginning of injury. For immediately with pleasure, drunkenness, and various cravings for condiments, every kind of bestial luxury mixes itself in; hence men are made like horses raging with lust, because of the frenzy born in the soul from pleasure.

^A Greeks call it incontinence, which means [a lack of] power, that it has no strength against encroaching pleasures.

Theologians: I call incontinence whatever is superfluous and exceeds use, [especially] that [kept] while others are hungry and in need, who were produced from the same clay and mixture.

Nihil is so contentious and prone to strife as the belly.

Admirabile is continence, and the need for few things, and not being conquered by pleasures, nor being led by the belly as if it were an austere and ignoble ruling mistress.

If you have taken anything away from the pleasure of the flesh, give it to the spirit. The poor man is near; aid his infirmity; pour out upon him something of your superfluities. Why is it that you suffer from disgust of food, and he from hunger? You are distended by gluttony, and he by dropsy? You load satiety with satiety, and he is consumed by disease? Do not neglect your Lazarus here, lest he make you such as that rich man was ^B there.

No satiety can act soberly and prudently; For fire is accustomed to grow by means of fuel.

Let not earth and sea bring us precious excrement. For I do not wish to speak more honorably of pleasure.

Chrysostom: When sated with food, have a care for yourself. For the focus of pleasure is precipitous.

A thick belly does not beget a subtle mind.

When the native heat is not able to digest excessive foods, but is overwhelmed, they float on top, smoking, and generate much disgust and discomfort.

^A To devour much belongs to the leopard, the lion, and the bear. We do not have a struggle against blood and flesh. For even when we are eating lunch, walking, and bathing, the enemy is present, and he knows no time of truce, except only for the time of sleep; but often he fights even then, casting in impure thoughts, and working more lewd things through dreams. Self-sufficiency and food are both pleasure and health; but excess is harm, disgust, and disease. For what hunger does, repletion also does, or rather even worse things. For hunger leaves a man in a few days, but the latter, while devouring and rotting the body, hands it over to a long disease, and sometimes to a most bitter death. But repletion is also material for absurd desires. For even if one who indulges in luxury is the greatest philosopher and is wise, it is necessary for him to suffer somewhat from wine, and to be afflicted by foods; from this proceed acts of fornication, from this adulteries. For a hungry belly cannot beget love.

Podagra, headaches, dimness of sight, pains in the hands, tremors, paralysis, jaundice, and long and shivering fevers are wont to be born from gluttony and repletion. For the sons of physicians say that not being satiated with food is health. A simple table brings ^B satisfaction; but varied tables excite the appetite.

Let lack be your seasoning, and do not add satiety to satiety, nor blunt the appetite with a hangover. The perception of flavor has its limit at the palate; from the palate onwards, the difference of what is swallowed is indistinguishable, with nature transforming all things equally unto stench.

From temperance come health and strength; but from lack of self-control come weakness and disease, which is neighbor to death.

When the belly is burdened, the heart is humbled; but when it is cared for, the mind exults.

Having watched often, we shall find a ridiculous and bitter evil plotted against us by the demons. For they prick us when we are satiated, and harden us when we are fasting, so that, being deceived by spurious tears, we may surrender ourselves to luxury, the mother of the passions, to which we ought not to give heed, but rather do the opposite.

When the heart indulges in pleasures, a pestilence of the rational faculty arises, and through the smoke we perceive the inherent matter.

What is better: to live in luxury for a few days, and to fulfill the desire of the flesh, and to be deprived of eternal life? And the rest.

Men ask for health from God, but they do not know that they have its power within themselves; for by doing the opposite through lack of self-control, they themselves become deserters of health.

Let speed and haste be absent from eating. For this is canine, and befits a beast more than a man.

^A Antisthenes, being asked what a feast is, said: "An occasion for gluttony."

Epictetus: In banquets, remember that you are feeding two guests: your body, I say, and your soul; and whatever you bestow upon the body, you immediately cast away, but whatever you bestow upon your soul, you preserve forever.

Theognis: Satiety has already destroyed many more men than hunger.

Diogenes: A wolf, when he saw shepherds eating a sheep in a hut, approached and said: "How great a tumult there would be if I were doing this!"

A column rests upon its base, but the passion of fornication rests upon satiety. Satiety begets insolence, while ignorance joined with power begets madness. It is far better to die than to darken the soul through incontinence.

Pythagoras: Three clusters of grapes grow on the vine: the first of pleasure, the second of drunkenness, and the third of insolence.

SERMON XL [al. LV].

On prodigality and luxury.

Luke xv: And not many days after, the younger son, gathering all together, went abroad into a far country: and there wasted his substance, living riotously.

Ephes. v: Be not drunk with wine, wherein is luxury.

Prov. xxix: He that delicately brings up his servant from a child, shall find him stubborn at the last. ^B

Theologian: It is equally difficult both to acquire some good thing from the beginning and to preserve it once acquired.

If you were a guardian to a boy and, having received his goods, neglected him while he was in the most miserable state, six hundred would accuse you, and you would pay the penalty according to the law. Since you have received the things of Christ, and in such a manner recklessly squander them, do you not think that you will pay the penalty?

Dio: Endeavor never to consume money recklessly, from which no glory is prepared for you. For great wealth is collected not so much by receiving much, as by not spending much.

Menander: Those who recklessly squander their own wealth quickly transform a good reputation into a bad one.

Chilo: If you spend where it is not fitting, you will be stingy where it is fitting to spend.

Not to possess riches is not so harmful; but to use what is present badly brings one utterly to perdition and a life of poverty.

SERMON XLI [al. LVIII].

On drunkenness.

Luke xxi: Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly. For as a snare shall it come upon all that sit upon the face of the whole earth. ^C

Rom. xiii: Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities. ^D

^A Salomon: "He that delighteth to linger in wine, shall leave dishonour in his strongholds." Prov. xxiii: "Every drunkard and whoremonger shall be clothed with rags."

"Who hath woe? who hath sorrow? who hath contentions? who hath brawling? who hath wounds without cause? who hath redness of eyes? Do not they that tarry long at the wine, and go to seek where compotations are made?"

Basil: Wine, given by God to the temperate as a gift for the consolation of infirmity, has now become an instrument of luxury for the wanton. That fire which is born in the flesh from wine becomes fuel for the enkindled darts of the enemy. For wine submerges the reason and the mind, but it kindles the affections and the pleasures, just as oil kindles a flame.

No one has ever suffered a hangover from the drinking of water; no one’s head has ever ached, weighed down by water; no water-drinker has ever had need of another's feet; no one’s feet have been bound, no one’s hands have been rendered useless, by being watered.

Drunkenness does not receive the Lord; drunkenness drives away the Holy Spirit. For smoke drives away bees, and gluttony drives away spiritual gifts.

Drunkenness is a demon voluntarily admitted into the soul through pleasure. Drunkenness is the mother of malice, the opponent of virtue; it makes the brave man a coward, the modest man wanton; it knows not justice, it destroys prudence. For just as water is contrary to fire, so the intemperance of wine extinguishes ^B a sober mind.

For those who are drunk, sleep is heavy and hard to throw off and suffocating, and in truth a neighbor to death; but their wakefulness has even less sense than their sleep. For their life is a dream, since those who do not have a tunic, nor anything to eat for the morrow, yet in their drunkenness they reign, and command armies, and build cities, and distribute wealth.

For the harms of the plague come to men with time, the air itself gradually inserting its virus into the bodies; but the harms of wine fall upon them immediately. For they have so destroyed their soul, that it is all stained and full of spots; furthermore, they even lose the very condition of their body, not only being wasted and flowing away from the vehemence of their pleasure-seeking, which drives them into fury, but also carrying about their own body ^C bloated and flaccid from its own bulk, and destitute of vital vigor. These men’s eyes are livid, the skin is pale, the breath is labored, the tongue is loose, the voice is uncertain, and their feet are stumbling like those of children.

Theologian: "It is better to mourn than to carouse, and to be with those who are grieving than with those who are making themselves drunk."

Chrysostom: "For those who live in drunkenness and luxury, the day is turned into the darkness of night, not indeed

because the sun is extinguished, but because their own mind is darkened by drunkenness. ^A

Drunkenness is an alienation of right reason and delirium, and a destruction of health according to the soul.

Wine drunk immoderately is tinder for luxury, a supply of pleasures, a bane to youth, poison for the soul, an extinction of reason, and an alienation of virtue.

Clement. For every man who is fond of wine (as is held in the tragedy) is conquered by anger and is empty of mind.

Evagrius. The body is indeed strengthened by wine, but the soul by the word of God.

Plutarch. The world is indeed corrupted by fire and water, but the wealth of the dissolute is corrupted by lust and drunkenness.

Injury and wine are wont to reveal to friends the characters of their friends.

Much undiluted wine compels one to have little wisdom. For it is not the quantity of the drink, if one observes, that makes one act like a madman, but the disposition of the one who drinks. It is bothersome when someone, because of wine, talks too much, knowing nothing, but pretending to know. (Menander.)

Anacharsis. Anacharsis said that the first cup which is poured is drunk for health, the second for pleasure, the third for injury, and the last for insanity. ^B

Pythagoras. Three clusters grow on the vine: the first is of pleasure, the second of drunkenness, and the third of injury.

The same man, being asked by a certain drunkard how one might avoid drunkenness, said: "If he frequently considers what he does through drunkenness."

A certain wise man, being asked how someone might abandon the pursuit of carnal obsession, said: "If he has the vices of drunkards before his eyes."

SERMON XLII [al. LXIX]. On Sleep.

Prov. xxiii. Lacerated and rag-like garments shall every sleepy man put on.

Sirach. The care of watchfulness requires sleep.

S. Basil. Give thanks to Him who wondrously refreshes us from our constant labors through sleep, and brings [us] back again to the vigor of our strength through a small benefit of rest. ^C

The Theologians. A sleepy man finds dreams. For sleep is the author of specters, not realities.

Chrysostom. Sleep is nothing other than death for a brief time, and a passing away of a few hours.

Philo. Not rashly have those who truly considered the matter established that sleep is a premeditation of death, and a shadow and a certain delineation of the life that is to be hereafter. For it plainly represents the images of both. Inasmuch as it takes away and restores to itself the same man in his entirety.

Sleep, like a tax collector, shares half the time of life with us.

Sleep is a certain cessation of nature, an image of death, a cessation of the senses.

^A Sleep is one thing, but desire has many suggestions for it: I mean, from nature, from food, from demons, or perhaps even from extreme and intense fasting, from which the flesh, being exhausted, wishes thereafter to console itself through sleep. Just as excessive wine-drinking is called a bad habit, so too is excessive sleeping. It is difficult, therefore, to heal a long-standing habit. Daytime sleep signifies either bodily discomfort, or anxiety of the soul, or idleness, or lack of training. Over-sleeping beyond what is proper is more appropriate for the dead than for the living.

SERMON XLIII. On Dreams.

^B Matt. xxvii. “Have nothing to do with that just man; for I have suffered many things today in a dream because of him.” Acts ix. “And there was a certain disciple at Damascus, named Ananias; and the Lord said unto him in a vision,” etc. Solomon. “A dream comes with a multitude of temptations.” Eccli. xxxiv. “He who observes dreams is like one who grasps at a shadow and chases the winds.”

Basil. Imaginationes in dreams for the most part correspond to daily thoughts. For the imaginations in sleep are wont, for the most part, to correspond to the cares of the day. For whatever the pursuits of our lives may be, such of necessity do dreams become. ^C Nights take up the cares of the day, and by imagining them, mock the soul. To see one's desires in a dream brings consolation to those who love.

Nilus. Those who are enslaved to drunkenness and gluttony do not capture a genuine and pure sleep, and they are not free from terrifying dreams. He who observes dreams is like one chasing his own shadow. When we begin to obey demons in our sleep, then they subsequently mock us even when we are awake.

SERMON XLIV. On Faith.

^D Ephes. ii. “By grace you have been saved through faith, and that not of yourselves: it is the gift of God, not of works, lest any man should boast.” Heb. xi. “Faith is the substance of things hoped for, the evidence of things not seen.” Solomon. “The just man will proclaim certain and displayed faith.” Eccli. xi. “Believe in the Lord, and remain in your labor: for it is easy in the eyes of the Lord to enrich a poor man suddenly. The bounty of the Lord will remain with the pious.”

Theologians. That which someone cannot attain, that

a profane spirit deems nothing honest or excellent that it believes to be worthy of credence.

84 S. Cyril. What is received by faith should not be curiously examined. For if a thing is investigated by reason, how can it still be believed?

SERMON XLV [al. CLVIII]. On Providence.

Matt. x. Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered.

Rom. xi. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!

Eccli. xvi. Say not: I shall be hidden, and who from on high will remember me? Behold the heaven, and the heaven of heavens, the deep, and the earth, and all things that are in them, shall be moved in his visitation. Who shall contemplate his ways?

S. Basil. Nothing is without Providence, nothing is neglected before God; the most vigilant eye contemplates all things, is present to all, and distributes salvation to all.

Theologians. The Divine Power, by its providence, is inclined toward kindness, and often is accustomed to bring unexpected salvation.

Epicurus. I give thanks to blessed Nature, because she has made necessary things easy to acquire, while things difficult to acquire are not necessary. ^A

Theopemptus. Do not consider God to be the author of evils, nor think that we suffer misfortunes without Him. ^B

Plato. When God wishes to bestow a benefit upon a city, He produces good men for it; but when He is about to send a calamity upon a city, He removes the good men from that city.

Demades. By as much as God assists the just, by so much does He oppose the unjust.

Xenophon. Never delay in procuring necessary things until necessity itself compels you; but when you are most abundant, then make provision before the need arises. For you will acquire more easily from those from whom you need to acquire, if you do not appear to be in need.

Divine providence provides commonly for the utility of all; but the harmful things that accrue to matters, and bring about destruction, follow the infirmity of matter. ^C

SERMON XLVI [al. CLXVIII]. On Prayer.

Matt. vi. When you are praying, do not speak much.

Is any of you afflicted? Let him pray.

Solomon. The sacrifices of the impious are an abomination to the Lord; but the prayers of the righteous are acceptable to Him.

Prov. The Lord is far from the impious, but He hears the prayers of the righteous.

Eccli. vii. Be not faint-hearted in your prayer.

Neglect not to pay your vow in due time.

S. Basil. The hearing of God does not require a voice to perceive. For He knows immediately from the movement of the heart

things that are sought. Or do you not hear that Moses, when he was speaking nothing, yet calling upon the Lord with silent sighs, was heard by the Lord who said: "Why do you cry out to me?" ^A For it is the custom of demons at the time of prayer, under the pretext of a supposedly good and righteous cause, to urge us to withdraw, so that they may lead us away from salutary prayer by means of a cause that seems, as it were, plausible. ^B St. Chrysostom: Prayer is a great good if it be performed with a grateful spirit. For when prayer issues forth from pure lips and an unfeigned heart, it is able to capture the ear of the Master. It is good always to converse with God through prayer. For if the meeting with a good man makes the one who encounters him better, how much more does the conversation which takes place day and night with God? Fire does not cleanse away rust as much as nocturnal prayers purge the filth of our sins. He prays before the Lord who gathers his soul from every side, and has nothing in common with the earth, but moves within himself, and casts out every human thought from his soul. Where there is prayer and thanksgiving, the grace of the Holy Spirit arrives, and demons are put to flight, and every opposing power flees and departs. ^C Prayer is called both the petition made by words, and also a pledge and promise. That voice is sonorous and rises up to the divine hearing, not that which is made with the intensity of a cry, but the thought which is kindled from a pure conscience. If prayer is accompanied by diligence, sin finds no passage against the soul. For with the memory of God established in the heart, the machinations of the adversary remain ineffectual, while justice holds a torch in all contested matters. Through praying, it is attained to be with God; but he is separated from God who does not join himself to God through prayer. And he who is separated from God, it is absolutely necessary that he be joined to the adversary. ^D Prayer is a safeguard of temperance, a seal of virginity, a taming of anger, a moderation of pride, an expiation of the remembrance of wrongs, a dismantling of envy, a confirmation of peace. Nilus: When you ask some good thing of God, and He does not immediately hear you, do not neglect yourself, nor cast down your courage. For often your petition does not benefit you for the present time. Isocrates: It behooves him who prays to be wise, lest he unknowingly pray for something against himself. Men become better when they approach God. And they possess as things similar to God, beneficence and truth.

Sermon 46

SERMO XLVII [al. CLXIX]. On Action.

Theologians: Action is the approach to contemplation. ^A Action without reason, and reason without action, are equally imperfect. A silent work is better than a speech left unfulfilled. St. Chrysostom: Action is clearer than speech, as sight is clearer than hearing; and teaching that stands by experience or example is better than that which is produced by the mouth. From the pagans: A good word does not hide a bad action; nor does slander injure a good action. An evil demon is the leader of evil works. Time softens all things and works them out. Time becomes the teacher of many kings. Swords are grasped by their hilts, but actions by their occasions. ^B Form adorns a statue; action adorns a man. The presence of just and good men is better than riches and voluptuousness bought with much gold.

SERMO XLVIII [al. CLXX]. On doctrine, which is produced both by speech and by conversation.

Matthew v: Amen I say to you, whoever shall do and teach, he shall be called great in the kingdom of heaven. James: Let every man be swift to hear, but slow to speak. ^C Solomon: Say nothing in the ears of a fool, lest he deride your words, however prudently spoken. Ecclesiasticus xxi: The speech of a fool is like a burden on a journey: but grace shall be found in the lips of the prudent. St. Basil: Do not despise the narration of the wise, and exercise yourself in their sayings. Theologians: Speech is not a work or a creature. It is better to entrust one's own reins to the more skilled, than to be an unskilled charioteer for others; and it is better to offer an attentive ear than to stir an uninstructed tongue. ^D For it is better to walk on a smooth and beaten path than on one that is rough and inaccessible. The human race is insatiable, both in speaking and in hearing another speak. It is proper to praise not the one who is beginning, but the one who is ending his speech; and to approve a modest character, not one that is elated and arrogant. St. Chrysostom: It is better to be ignorant well, than to learn badly. Often those whom the very nature of things has not deceived are overcome by words and perverse exhortation. It is not without danger that something (good) is heard, when it is not subsequently performed in reality. One kind of knowledge exists without reason, another with reason. For there are many who possess knowledge, but have no reason.

^A There is no profit in instruction when the demonstration through works does not accompany what is said.

Greg. Nyssen. I would rather hear others say something good than say it myself.

Nilus. All words are spent in vain for the sake of correction when the mind of the hearers inclines toward worse things and stands in opposition to the advice of the counselor.

Photii patriarchae. Speech is like a mirror, and just as the shape of the body and form is made manifest in those, so in conversations the character of the soul is seen portrayed.

Didymi. Then a master makes progress and gains credence in his speech when he teaches by his own works, according to that word: "Which Jesus began to do and to teach."

Isidori Pelusiotae. Life without speech is more able to benefit than speech without life; for life benefits even when silent, whereas speech with its clamor is burdensome. But if both speech and life agree, they will perfect the statue of all philosophy.

Act with speech and speak with action.

Theognidis. For from the good you will learn good things, but if you mix with the wicked, you will lose even the mind you had.

Bodies are accustomed to be nourished by moderate labors, while the soul is nourished by honest words. ^B

In mirrors, indeed, the character of the face is seen; in conversations, however, the character of the soul is seen.

Clitarchi. In a gathering, do not strive to be the first to state your opinion. For if you speak after more people, you will better perceive what is useful.

Swallows indeed portend serenity for us, but philosophical discourses portend freedom from sorrow.

I dislike a wicked man when he speaks a good word.

Do not offer your ears to every speech. For a bad speech is a guide to evil works. ^C

The same thing is judged by me: both to think well and to obey those who speak well.

It should be more preferable for you to cast a stone at random than an idle word.

Oenopidis. Oenopides said that a man's speech is such as his nature is.

Romyli. Romylus said that an earthen vessel is tested by a blow and sound, but a man is tested by his speech.

The character of a man is known from his speech.

I have never preferred words to the thing itself.

SERMON XLIX [al. L]. De admonitione.

Joan. v. Behold, you are healed; do not sin anymore, so that nothing worse may happen to you.

I Thess. v. We beseech you, brothers, admonish the unruly, console the faint-hearted, support the weak, be patient toward all. See that no one renders evil for evil to anyone, but always pursue what is good. ^D

S. Basilii. Violent instruction is not accustomed to remain.

^A And that which insinuates itself with delight and grace settles more firmly, in a way, in our souls.

S. Chrysostom. It is useful for those who sin to be bitten by the bitterness of words, so that they may be freed by the very shame of the matters. Diogenes. To try to cure a dead man and to admonish an old man are the same thing. Aristotle. Almost everyone willingly accepts those who minister to their desires, and they consider them not only well-disposed toward them, but to be the only men in reality. However, they bear with annoyance those by whom they are chastised. Euripides. We are all wise in admonishing; yet when we ourselves do anything wrong, we do not recognize it. Aesop. Aesop said that each of us carries two wallets, one in front and one behind: and that in the one in front we put the sins of others, but in the one behind, our own. Isocrates. Do not provide a defense or advocacy for any evil action. For you will seem to be doing such things yourself if you are a helper to those who are acting.

SERMON L

On discipline and philosophy.

I Cor. iii. If anyone among you seems to be wise in this age, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God. For it is written: Who comprehends the wise in their craftiness. And again: The Lord knows the thoughts of the wise, that they are vain. ^B Heb. xii. If you are without discipline, then you are bastards and not sons. For what son is there whom his father does not discipline? Solomon. There is nothing so precious that it should be exchanged for an educated soul. Prov. iii. My son, do not despise the discipline of the Lord, neither be resentful when you are reproved by Him. For the Lord disciplines whom He loves, and He flagellates every son whom He receives. Eccli. vi. My son, in your youth choose discipline, and approach it as one who plows and sows, and expect good fruits from it. Theologians. I think it is confessed by all wise men that discipline is the primary good among us. You who devote yourselves to philosophy, do not attribute too much to arguments, nor cling more than is fitting and reasonable to reasonings and sophisms: and do not everywhere wish to win dishonestly, but sometimes even endure to be honorably conquered. The chief wisdom is a life laudable and purified by God. The first wisdom is to despise the wisdom which relies on reason, on the turns of words, and on dishonest and superfluous contentions of argument. ^{C D}

^A I. Cor. xiv: "But I had rather speak five words in the church with my understanding, than ten thousand words in a tongue."

I do not judge him wise who is wise in words, nor him who has a voluble tongue but an inconstant and uneducated soul; but rather he who speaks little of virtue, yet performs much in reality, and confirms his speech with his own life. For beauty visible to the eyes is better than that painted by words, and wealth held in the hands is better than that which appears in dreams. And wisdom that is not illuminated by words, but is discovered in deeds, is more excellent. "A good understanding," it is said, "is for all who manifest it in reality and deed, and not in speech."

^B Either one must philosophize, or honor philosophy, if we do not wish to fall entirely away from the good, nor to be condemned for lack of reason, having been created as rational beings who hasten through reason toward reason.

Those who have separated themselves from the world and consecrated their life to God are wiser than the common crowd.

Nothing is more unassailable than philosophy, nothing more tranquil. All things shall yield before the philosopher. There are two things which are invincible: God and the angel; and the third is philosophy. For the philosopher is truly immaterial in matter, uncircumscribed in body, celestial on earth, undisturbed in his passions, inferior to everyone in all things save for the greatness of his soul, and by yielding, he conquers those who think they can conquer him.

^C I know one wisdom: to fear God. For "the fear of the Lord is the beginning of wisdom." And elsewhere: "Hear the conclusion of the whole matter: Fear God, and keep His commandments."

Clement: Deeds follow knowledge, as the shadow follows the body.

Philo: It is impossible for great things to be learned before small ones.

As the sun is the light for the eyes of all who possess sight, so also is the sage the light for all who partake of a rational nature.

Isidore: The life of the ignorant is like a dream, having vain imaginations.

Youth is easy to mold and soft, and disciplines are born in younger minds while they are still tender. For everything hard is softened with difficulty.

To render an account to everyone is servile and alien to authority; but to despise everyone is the mark of a proud and foolish man. ^D

Didymus: To know that you do not know is a matter of knowledge, just as it is a matter of justice to acknowledge one's own injustice.

The soul of the wise man is not cast down by the lack of money, since virtue and wisdom exalt him and place him higher than money.

Plato: All knowledge, if it is separated from justice and the rest of virtue, is rendered craftiness and not wisdom.

Antisthenes: When Antisthenes was asked why the rich did not go to the wise, but rather the wise to the rich, he said,

That wise men know what is necessary for them for life, whereas the others do not, for otherwise they would study wisdom rather than money. ^A Aristotle: Demosthenes said that the root of discipline is bitter, but the fruits are sweet. Democritus: Discipline is an ornament to the fortunate, but a refuge to the unfortunate. Cities are adorned by votive offerings, but souls should be adorned by learning. Socrates: When Socrates was asked what the most beautiful of living creatures was, he said: "A human being adorned by education." The same person, when someone reproached him that he spoke barbarically, said: "I am indeed a barbarian in my words, but you are in your character." Solon: When it was once reproached to Solon that, having a legal case, he had hired an orator, he said: "In the same way, when I have a banquet, I hire a cook." Cleanthes: Cleanthes used to say that uneducated men differ from beasts only in their form. Empedocles: To someone saying that he could not find any wise man, Empedocles said: "It is reasonable, for he who seeks the wise man must himself first be wise." Theocritus: Theocritus of Chios, while listening to an inept poet reciting, and being asked by him what parts had pleased him, replied: "The parts you left out." ^B A philosopher who had two students, one of whom was dull-witted but hardworking, and the other gifted but lazy, said: "May you both perish; for you, while wishing, cannot, and you, while able, do not wish." It is better to learn late than never. A farmer tills the land; a philosopher tills the mind. ^C Democritus: Walls provide decoration and security for cities, but for souls, a mind refined by discipline does the same. When a young man in the theater was showing off and boasting that he was wise because he had associated with many wise men, someone replied: "And I have associated with many rich men, yet I am not rich." The same person said: "It does not befit an educated man to speak among the uneducated, just as it does not befit a sober man to speak among the drunk." Oenopides: Oenopides, seeing a youth acquiring many books, said: "Not in a chest, but in the heart." Socrates: When Socrates was asked what was the sweetest thing in life, he said: "Education and virtue, and the knowledge of things previously unknown." Lasus: When Lasus was asked by someone what was the wisest thing, he said: "Experience." The same person, when an uneducated painter said to him, "Plaster your house, so that I may paint it," replied: "By no means, but you paint it first, so that I may plaster it afterward." Demades: Experience of actual things surpasses all sophistic teaching. ^D

What does the earth bear that is heavier? An ignorant man. The learned differ from the ignorant as much as God does from men. If you are frequently in the company of the wicked, you yourself will become like them.

SERMO LI (or LII). Concerning praise.

Luke: Woe to you when all people speak well of you, for so did their fathers do to the false prophets.

James: Out of the same mouth proceedeth blessing and cursing.

^B The refining pot is for silver and the furnace for gold: but a man is tested by the mouth of those who praise him.

St. Basil: Do not let us be pleased with ourselves on account of praises which exceed the truth.

Theologi: Excessive honors reduce some to excessive pride.

It is a chief benefit to be praised for honest things. For praise begets emulation, emulation virtue, virtue happiness, which is the supreme end of all things that are desired, and toward which every motion of a good man is directed.

St. Chrysostom: Many, although they often shun virtues themselves because of the labor, yet for the sake of glory undertake the labors that follow them. Not only to practice and emulate virtue, but also to praise and admire those who practice it, confers upon us no small reward.

^C Just as not only those who do evil deeds, but also those who praise them, will be partakers of the same or even more grievous punishment; so those who praise and admire the good will be partakers of the crowns that are destined for them. Moreover, we have an example and argument for this in the Scripture; for the Lord said to Abraham: "I will bless them that bless thee, and curse them that curse thee."

For praise for noble deeds increases the desire of the mind toward better things in those who have done something well.

Clement: Some flatterers were calling a certain wise man blessed; but he said to them: "If you cease to praise me, I will consider myself something great from your withdrawal; but if you do not cease to praise me, I infer my own impurity from your praise."

^D Fictitious praise is worse than true reproach.

Hunters hunt hares with dogs, but most people capture the foolish with praises.

It is fitting to offer incense to the gods, but praise to the good.

Consider those faithful to you not as those who praise everything you say and do, but as those who rebuke your sins.

Theodoret: Praise often harms many men. For it relaxes the vigor of the mind and impedes the course; and someone thinks he has reached the very end of the race

(for this is what praise implies) and ceases to run, and loses the victory. ^A

Moschion: If you desire to hear well, learn to speak well; try to act well, and thus you will reap the fruit of hearing well.

Polyanus: Neither criticize nor praise those who are present; for the former produces enmity, the latter adulation.

Antagenis: Use effort so that while alive you may be judged praiseworthy, and when dead, blessed.

The same said: When many praise me, I think I am worth nothing; but when a few do, I think I am a good and excellent man.

The ornament of a city is the fortitude of its men; of the body, beauty; of the soul, justice; their opposites are a disgrace. However, it is necessary to honor with praise both a man and a woman, and a sermon and an act, and a city and whatever thing it may be, if it is worthy of praise, and to subject the unworthy to reproach. For it is equally vicious and foolish to reproach things that are praiseworthy, and to praise things that are to be reproached. ^B

SERMON LII [al. LVIII]. On Adulation.

Luke vi: Woe when all men speak well of you.

Jude: These are murmurers, complaining, walking according to their own lusts, and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.

By bland speech they deceive the hearts of the simple.

Solomon: The words of the crafty are soft, but they strike into the innermost parts of the belly.

Better is the man who rebukes than he who flatters.

Isa.: Those who pronounce you happy lead you astray, and disturb the path of the way.

S. Basil: Let us flee adulation and flattery, and the craftiness and varied deceits of the treacherous fox. For nothing is more intolerable to those who are rightly wise than to live for glory and to look to the opinion held by the many, and not to establish right reason as the guide of life. ^C

In this a friend differs from a flatterer, that the latter converses for the sake of pleasure, while the former does not abstain even from things that cause pain.

Theologus: For it is the manner of a magnanimous man to approve the freedom of friends rather than the adulation of enemies.

It is much better to procure a great deal of utility through a small amount of pain, than, by pursuing pleasure, to bring about the loss of the whole lot.

S. Chrysost.: When some change happens for the worse, then the masks of the flatterers are removed: then the chorus of actors and the pretense of the matter are exposed. The mouths of all are opened, calling him "the accursed, the wicked, the most base man." Did you not flatter him yesterday? Did you not kiss his hands? This mask ^D

was that. The time has come, and I have cast off the mask and have declared my own mind. ^A

SERMO LII. ON FLATTERY

Clement. Flattery is a sickness of friendship. Most men are accustomed to court the prosperity of rulers rather than the rulers themselves.

Plutarch. Flattery is like painted armor: it gives pleasure only, but provides no utility at all.

As wood, by increasing the fire, is consumed by that very fire, so wealth, while it nurtures flatterers, is destroyed by these same people.

As ravens, hovering about, pluck out the eyes of the dead, so flatterers, with their praises, corrupt the reason of men. ^B

One must regard the dog as a natural enemy to the hare, and the flatterer to a friend.

One should rejoice in those who reprove, not in those who flatter; for the former, by causing us pain, rouse us, while the latter, by favoring us, slacken and trip us up.

Discern also those who flatter by art from those who court you out of goodwill, so that the wicked may not have more than the good.

Hate those who flatter, just as you hate those who deceive; for both, when they are trusted, do injury to those who trust them.

Regarding flattery, just as upon a tomb, only the name of friendship is inscribed. ^C

The same man, being asked which of the beasts bites worst, said, "'Among wild beasts, the slanderer; among tame ones, the flatterer.'"

Demosthenes said that the flatterer differs from the raven in this, that the latter devours the dead, the former the living.

Antisthenes says: "It would be better to fall among ravens than among flatterers; for the former injure the body of the dead, but the latter injure the soul of the living."

Ravens injure the eyes of the deceased, but flatterers destroy the souls of the living.

As Actaeon was killed by the dogs he nurtured himself, so their nurturers are devoured by flatterers. ^D

Crates, to a young rich man trailing many flatterers, said: "Young man, I pity your loneliness."

Zeno. Chastise yourself, whoever you are; do not listen for the sake of gratification, but take away the freedom of flatterers.

Pythagoras. Rejoice in those who reprove you rather than in those who flatter; and turn away from flatterers as being worse than enemies.

Socrates. The goodwill of flatterers, like an enemy, flees misfortunes.

Philo. Turn away from the deceitful speeches of flatterers, which, by dulling the faculties of the soul,

^A do not allow one to perceive the truth of things. For they either praise things that deserve blame, or they often blame things that are worthy of praise.

Sotion, from the book *Deira*. Dolphins swim along with swimmers as long as there is water, but they never reach dry land. Thus, flatterers remain in a calm state of affairs: just as those who accompany friends on a journey as long as the road is level, but withdraw when it becomes rough.

Dionysius. Of almost all vices, flattery is found to be the most shameful.

Phocion. Phocion used to say to Antipater: "You cannot have me as both a friend and a flatterer."

SERMON LIII [al. LIII]. On blame and calumny.

Matthew v. Blessed are you when they cast reproaches upon you and persecute you.

I Cor. iv. Being reviled, we bless; being defamed, we entreat.

Prov. x. Just lips hide enmity, but those who utter reviling are most foolish.

Sirach. A sinner will disturb friends, and will cast calumny among peaceful people.

Before you examine the matter, do not accuse; consider it first, and then reprove.

St. Basil. Words are not accustomed to stir up distress and pain, but the contemptuousness of the one who speaks reproaches against us, and each person's own imagination.

These ignoble attentions are accustomed to accompany great lords; those who have no goodness of their own by which to become known, commend themselves through the vices of others.

The slanderer is injurious to three persons at once: for he does wrong to the one he slanders, to those who listen to him, and to himself.

It is no great matter to reproach—rather, it is very easy and within the power of anyone who wishes it; but to propose one's own counsel of fault-finding is for a pious and sensible man.

It is better to be spoken of badly than to speak badly.

Fault-finding strikes not only the common people, but even the most excellent.

Just as speaking well and praising is the beginning of friendship, so speaking badly and slandering ^C has become the beginning and the ground of enmity, hatred, and countless evils.

St. Chrysostom. It is impossible that those who are endowed with virtue should be spoken well of by everyone.

If those who heedlessly give their ears [to such things] are unworthy of pardon, what defense will those have who utter calumnies and reproaches?

Let us not be aggrieved when we are spoken of badly, unless we deserve to be spoken of badly.

Most people become advocates for their own sins, but accusers of the sins of others.

Maximus. Do not give ears to a slanderer, lest you commit a double sin: both by joining him ^D and by ruining yourself.

^A training himself in a ruinous passion, and not preventing that person from chattering against his neighbor.

Photii patriarchae. He who easily accepts the slanders of others does not abstain from similar deeds himself. For the very admission of slanderers is accustomed to drag even the innocent person who admits them into their fellowship.

Plutarchi. A blasphemous tongue is an indication of an evil mind.

Just as that Aesopic hen, when she was sick, to the cat asking her as if out of benevolence how she was doing, said: "I would be well, if you would depart": so to such a man who brings up a conversation about a disagreement, and inquires and digs up some secrets, one must say: "But I desire nothing from my brother, if neither I listen to slanderers, nor he."

^B Socratis. Do not admit a talkative and slanderous man; for he does not do this out of benevolence, but just as he has revealed the secrets of others to you, similarly he will expose to others what you have said.

Moschionis. To be slandered by many evil people is neither true nor harmful; but to be rebuked by one good person is both true and useful.

Demonax. When a certain sophist was blaming him and saying, "Why do you speak ill of me?" he replied, "Because you do not despise one who speaks ill."

When Pelopides, a brave soldier, was slandered to Demonax as speaking evil of him, he said: "I look at his deeds, but I have not heard his words."

^C Nothing is sweeter, nor more musical Than being able to endure insults. For indeed the one insulting, if the one insulted Does not pretend to notice, the insulter insults himself. (Philemonis.)

Whoever quickly puts faith in slanders Is either himself evil in his ways, Or has the mind of a child entirely. (Menandri.)

Rhegini. Many have already suffered greater evils from slanders than from enemies. And many have already been more harmed by the weakness of their ears than by the snares of their enemies.

There is nothing anywhere more malicious than slander. For when it has secretly deceived one who has been persuaded by it, It stirs up hatred against him who is entirely innocent.

Sexti. He who slanders a friend is not to be praised, even if he speaks the truth.

Chrysippi. When someone had said to him, "Your friend is secretly slandering you," he replied: "Do not rebuke him; for it is permitted to him to do this even openly."

^D Luciani. The good runner, as soon as the signal for running has been given, desiring nothing but to press forward, and turning his mind toward the finish line, and placing the hope of victory in his feet, plots no evil against his neighbor, nor does he concern himself at all with the other contestants; but that bad and idle antagonist, despairing of his own speed, turns himself to evil arts,

and looks to this alone above all, how he might seize the runner or hinder him by checking him, so that if he should fail in this, he would never be able to win.

Dionysius the King. When King Dionysius heard that two young men had said many insulting things about him and his tyranny while drinking, he summoned both to dinner. When he saw one of them being petulant and babbling much from drunkenness, but the other drinking modestly and cautiously, he dismissed the former as drunken and stupid by nature, but he put the latter to death as one who was ill-disposed and an enemy by premeditated choice.

Alexander. When Alexander had received a letter against his physician, as though he were plotting against him, and it was already at the very time of taking the medicine, he was so far from believing the slanderer that he read the letter and drank the medicine at the same time.

They say that when a certain close acquaintance was slandering another person to him, he blocked one of his ears with his hand, evidently in order to preserve it pure for the absent one.

Cleobulus said that that city is best ordered where the citizens fear infamy more than the law.

The reproach of slanders does not touch those who live according to virtue. ^C

Diogenes. When he was being insulted by a certain bald man, he said: "I do not offer you an insult, but I praise your hair, because it has escaped a bad skull."

When a certain traitor was reviling him, he said: "I rejoice that I have become your enemy; for you do not treat your enemies badly, but your friends."

Aristippus. When Aristippus was being insulted by someone, he would withdraw. When the slanderer pursued him and said, "Are you fleeing?" "Yes," he said, "for you have the power to speak evil, but I have the power not to listen."

Demosthenes. When someone was insulting him, Demosthenes said: "I do not descend into a contest in which the vanquished is superior to the victor."

Sermo LIV [al. LXXXIV]. On Memory.

Luke XXII. This is my body which is given for you. Do this in remembrance of me.

Apostle. Be mindful of Jesus Christ, raised from the dead.

Prov. X. The memory of the just is with praise, but the name of the wicked is extinguished.

Eccli. VII. In all your works be mindful of your end, and you will not sin.

St. Basil. It is impossible that those should depart from the just way, unless they suffer from the soul’s sickness of the forgetfulness of God.

Memory is the preservation of what is known, but recollection is the recovery of what has passed.

Theologian. The memory of God is more necessary than breathing.

Worship God with deeds, praise him with words, and honor him with the mind.

Clement. A manifest memory of death checks...

^A the movements of the passions; and when foods are diminished in humility, the passions are cut away along with them.

Plato said that both the very young and the old are forgetful; for the images of memory flow away, due to the decrease in the latter and the increase of the body in the former.

If you always remember that God is the overseer standing by you in whatever you do, whether in soul or body, you will not sin in all your prayers and actions, and you will have God as your indweller.

As it is pleasant to view the sea from land, so it is pleasant for one who has been saved to remember his labors.

SERMO LV [al. CLXVII]. On the Soul.

Matt. x. He that findeth his soul shall lose it: and he that loseth his soul for my sake shall find it.

II Cor. iv. Though our outward man perish, yet the inward man is renewed day by day.

Prov. xi. Every blessed soul is simple.

The end of the transgressors is evil; for by their impiety they destroy their own soul.

Sirach x. My son, glorify thy soul in meekness, and give it honor according to its dignity [al. worth].

The treasure of the soul is the penury of the body. For when the latter is enriched, the former is in want.

For the body receives life from the soul; but the soul becomes a participant in the pains ^B of the body.

The soul is held by blood and breath. For when these fail, the soul also departs.

Not only do angels see our affairs, but also the souls of all the saints.

The theologian says: What is it you wish to be done for you? Thus I ask my own soul. What is great to you, or what is small among things to be desired? Command yourself. Only seek somewhat splendid eagerly, and we shall grant it.

The body is indeed well-disposed when the soul is laboring; but the soul blooms and looks upward when pleasures subside and wither away along with the body.

The body is fed through the soul, but the soul becomes a participant in passion through the body.

The soul, upon departing from the body, becomes aware of the good or evil that is to succeed it, ^C but it also perceives what is being accomplished for it from here; and, moreover, the souls of the just are able to intercede for us.

I believe the words of the wise, that every soul that is good and god-beloved, as soon as it is released from the body with which it was bound and departs from here, immediately becoming aware of and beholding the good that is to come for it—as that which was casting shadows has been purged away, or laid aside, or whatever other way it should be said—is soothed by a certain marvelous pleasure, and exults, and goes peacefully to its own Master; like one escaping from a harsh prison—this life here—having shaken off the chains with which it was bound, by which the wing ^D of the mind was dragged down.

^A, and *as it were* already enjoys in its imagination the happiness laid up for it.

S. Chrysost. God has given all things double to our nature: two eyes, two ears, two hands, two feet. If one of these parts from the pair is injured, we provide for our needs through the other; but He has given us only one soul. If we lose this, with what shall we live?

Soul is a certain incorporeal and immortal substance. Soul is a created substance, a living, rational substance.

*Clitarchus.* Take care of the soul as of a commander, but of the body as of a soldier.

*Philistion.* The soul of the wise man is united to God. It is not death, but a wicked life, that destroys the soul.

*Zaleucus.* Therefore, everyone must possess and prepare his own soul, pure from all evils. For God is not worshipped by a wicked man, nor is He appeased by expenses, nor is He captured by the tragedies of the captives, but by the good will of good and just works.

*Democr.* It is fitting for men to take more thought for the soul than for the body.

*Epictetus.* It is more necessary to heal the soul than the body. For it is better to die than to live wickedly.

SERMON LVI [al. CXLVI]. On Physicians.

^C*Luke v.* The healthy have no need of a physician, but those who are ill.

*Hebrews xii.* Make straight paths for your feet, so that the lame may not stray from the way, but rather be healed.

*Solomon.* A gentle and mild man is a physician of the heart.

*Eccli. xxxviii.* The knowledge of the physician shall lift up his head, and he shall be in admiration before great men.

*S. Basil.* The medical art is not to be shunned entirely, nor is it fitting to place all one's hope in it. But just as we practice agriculture, yet seek the fruits from God, and entrust the rudder to the helmsman, yet pray to God that we might be saved from the sea; so too, while bringing in the physician, let us not cease to hope in God.

An unskilled physician, entering to the sick, instead of restoring them to health, takes away even the small remnants of their strength.

*S. Chrysost.* I think the ancients of the physicians did not decree simply or rashly that the exhibition of various operations should be made public, but so that they might render the healthy ^D more secure.

It is better for him who is not a physician not to have any medicine. For he who has it destroys, not knowing how he ought to use it.

*Gregor. Nyss.* By as much as the soul is more excellent than the body, by so much is he who cures the soul of greater value than he who cures the bodies.

*Didymus.* We call a perfect physician, not him who heals every

everything, but him who omits nothing that pertains to the utility and care of the sick.

*Hieron.* Consider those as physician and friend who are diligent in times of necessity. ^A

*Nicocles.* Nicocles said that physicians are fortunate, because the sun looks upon their successes, but the earth covers their failures.

*Stratonicus.* Stratonicus, flattering a physician, said: "I praise your experience, because you do not allow the sick to putrefy, but free them from life all the sooner."

*Demades.* Greater thanks are owed to physicians who restrain a coming disease than to those who cure one already established. For it is more desirable not to suffer than to be set free from an evil.

*Demetrius.* Physicians ought to be present to the sick, and friends to the unfortunate. ^B

Both physician and friend should be chosen not by how pleasant they are, but by how useful.

*A certain wise man,* when an unskilled physician said to him, "You have become an old man," replied: "Because I have not used a physician."

SERMON LVII [al. CXLV]. Concerning the Sick.

*Matt. xxv.* I was sick, and you visited me.

*Heb. xiii.* Remember those who are in bonds, as being bound with them; and those who are afflicted, as being yourselves also in the body.

He who stops his ears so as not to hear the sick, he himself ^C shall also call out, and there will be no one to hear him.

*Eccl. vii.* Do not loiter to visit the sick.

*Ibid. xxxviii.* My son, in your sickness do not be negligent, but pray to the Lord, and He will heal you. Remove your transgression, and make your hands straight, and cleanse your heart from all sin. And give a place to the flour offering, and give place to the physician, for there is need of him also. And let him not depart from you; for the Lord also created him. There is a time when there is also success in their hands. For they also ^D shall pray to the Lord, that He may give them relief and healing for the sake of survival. He who sins before Him who made him shall fall into the hands of a physician.

Make sickness the material for virtue.

Often, even the scourges of sins are bodily illnesses. "For whom the Lord loves, He chastens."

*The Theologians.* It was fitting for us neither to applaud nor to be bent by the passions, but to despise the clay: and to allow our body indeed to suffer, since it must necessarily be dissolved, whether now or not long from now, by the law of nature (for it will perish, either through disease or consumed by long time), but for us to lift the soul on high and to converse with God in our thoughts.

*St. Chrysostom.* If, because of poverty, you have nothing to bring the sick person, offer yourself, and bring the consolation of words; for thus you shall also hear on that day: "I was sick, and you visited me."

Often, the mere state of the air was enough for the health of the sick person; sometimes also sleep, coming on at an opportune time, relieved the physician of all labor.

^A Athanasius: Bodies that are ill are indeed restored by the benefit of treatment and abstinence; but once restored, through negligence and overeating, they gradually relapse and fall back into the same diseases.

SERMON LVIII [al. CLV]. On Death.

John 11: He who believes in me, though he should die, yet shall he live. And whoever lives and believes in me shall never die for eternity.

Ecclesiasticus 30: Better is death than a bitter life, or a long-lasting sickness.

St. Basil: He who is still alive is not yet blessed, because of the uncertainty of the end. But he who has already fulfilled his office and has brought his life to an indubitable conclusion, he is at last consistently proclaimed blessed.

No one trades once the marketplace is closed, nor is anyone crowned when returning after the contests, nor does anyone exhibit a specimen of bravery after the wars.

Longer delay in this life is the occasion for many vices.

Death is brought about when the limits of this life—which the just judgment of God, foreseeing long before what is beneficial for each of us, fixed for everyone from the beginning—are fulfilled.

Reflect that God, who formed and enlivened us, gave to each soul its own course of life and prescribed to others different limits for their departure. For he ordained that one should dwell with the flesh longer, while he decreed that another be released from the shackles of this body more quickly, in accordance with the ineffable reasons of his wisdom and justice.

^C Just as, among those imprisoned in dungeons, some remain in the affliction of their chains for a longer time, while others find a speedier release from their hardship; so also with souls, some are held in this life for a long time, others for a shorter time, with our Creator providing for us, each according to a wise and profound counsel which cannot be searched out by the human mind, in accordance with the measure convenient to the dignity of each. Do you not hear David saying, "Bring my soul out of prison"? Have you not heard regarding the saint, that his soul was released? And Simeon, having embraced our Lord in his arms, did he not utter these words? "Now you dismiss your servant, Lord." For the preservation of the body is more burdensome than any affliction or prison to one hastening toward a superior life. ^D There is some incomprehensible cause on account of which some are taken away from here more quickly, while others are left behind to linger longer, wretchedly, in this tiresome life.

It also behooves him who has begun to live to keep death before his eyes.

We must daily be prepared for our departure from this life and await the nod of the Lord with fixed eyes. "For let," he says, "your loins be girded, and your lamps burning, and you yourselves be like men waiting for their lord, when he returns from the wedding."

LOCI COMMUNES. – PARS I. SERMO LVIII

A ^A Death is the privation of life. Theologians. To every dying man, any earth is a sepulcher.

Chrysostom. If we need a guide when moving from one city to another, much more will the soul, departing from the body and migrating to the future life, stand in need of guides.

One must rejoice at death, if one is young, because he has been quickly delivered from the evils in this world; or if one is old, because he has departed having enjoyed to the point of satiety the things that are deemed desirable in life.

The end of an evil life will also be evil.

^B Diadochus. He who struggles with fear at the time of departing will not pass freely by the princes of the lower world. For the cowardice of the soul is, as it were, the advocate and handmaid of their malice. But the soul that exults in the love of God at the hour of dissolution is borne up above all the dark ranks, together with the angels of peace.

Aristotle. It is best to depart from life as from a banquet, neither thirsty nor inebriated.

He who writes a will while sick acts in a way similar to those who begin to prepare the equipment of a ship during a tempest at sea.

Socrates. You should prefer to die honorably than to live basely.

Clitarchus. It is better to die than to obscure the soul through incontinence.

^C Moschion. Death, when frequent illnesses seize one another, is itself quickly present.

Diogenes. Diogenes the Cynic, when someone was lamenting that he was to die in a foreign land, said: "Why do you lament, O fool? From everywhere the way resides the same to the lower world."

Plato. Death is more grievous to the fortunate than to those living in labor.

The living are identified by their friends, but the dead by their executors.

We ought, having made an assemblage, To lament him who is born, because of the many evils he enters, But him who has died, and is released from labors, We ought to send forth from the house, rejoicing and speaking words of good omen. (Euripides)

^D Democritus. Democritus, falling sick and having lapsed into a lethargy, when he recovered his senses, said: "The love of life will not deceive me," and he withdrew himself from life.

Epictetus. It is more necessary to heal the soul than the body. For it is better to die than to live wickedly.

For no man is a faithful friend at the tomb.

Bias. Bias, having seen a sword cast away, said: "Who has destroyed you, or whom have you destroyed?"

The same, being asked what kind of death is evil, answered: "That which is inflicted by the laws."

Philistio. It is not death, but an evil life, that destroys the soul.

^A If no one were to die, malice would remain unpunished. The Causians mourn those born into the light, but call the departed blessed.

SERMON LIX [al. LXXX]. On knowing oneself.

Matt. vii. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Rom. xiv. Who are you to judge another's servant? It is before his own master that he stands or falls. And he will be upheld, for God is able to make him stand. Eccl. xi. Walk in the ways of your heart blameless, and know yourself. For for all these things God will call you to judgment. Sirach. Those who know themselves are wise. Eccli. iii. Observe and take heed diligently, for you are walking with your own ruin. St. Basil. Accurate knowledge of yourself will sufficiently lead you, as if by the hand, to the notion and contemplation of God. Mindful of your nature, you will never be proud. But you will be mindful of it if you observe yourself. You suffer yourself what you accuse in others; and while you sharply perceive the evil of another, you make nothing of your own disgrace. St. Chrysostom. He knows himself most who esteems himself as nothing. Clement. If you wish to know God, first take care to know yourself. Antiphanes. If you are mortal, good sir, think also of mortal things. Demosthenes. I deem the future unknown to all men, and small occasions become the causes of great events. Wherefore it is fitting to be moderate in good fortune, and to appear as one who foresees the future. ^B Heraclitus. Heraclitus, while still a young man, was the wisest of all, because he knew that he was nothing. Socrates. Socrates deemed that he knew nothing, except for this one thing, that he knew nothing; while the rest did not even know that. Those who are suffering from high fever lose their appetite and strength; but those who inhabit the courts of princes are accustomed to have their minds and characters corrupted, unless they often repeat to themselves the saying: Know yourself. ^{C D}

SERMON LX [al. CX]. On beauty.

Matt. vi. Observe the lilies of the field, how they grow; they neither toil nor spin. Yet I say to you that not even Solomon in all his glory was clothed like one of these. 1 Tim. ii. I desire women to adorn themselves in modest apparel, with shamefacedness and sobriety, not with braided hair, or gold, or pearls, or costly clothing. Proverbs vi. Let not the desire for beauty overcome you, nor use your eyelids for entrapment.

^A Beauty of countenance in a settled age. Eccli. xxvi. "The beauty of a face in the vigor of age" (or, in a settled age). Ibid. xi. "Do not abhor anyone because of his countenance, nor praise a man for his beauty." Beauty is that good symmetry in the composition of limbs, possessing a grace superadded like a flower. Theologians: Consider beauty to be the adornment of the soul. St. Chrysostom: Beauty does not lie in the form of the body, but in habits and modesty. Plutarch: Look into a mirror, and if you appear beautiful, do things that befit one who is beautiful; but if you are deformed, supply what is lacking to your face by the honesty of your habits. Aesop, being reproached because he had an ugly appearance, said: "Do not look at my form, but look to my mind." When an upright habit naturally adorns beauty, the one who approaches is doubly taken. (Menander) Socrates: The kisses of the beautiful must be avoided, as the bites of poisonous animals. Diogenes, having seen a handsome youth, and for this reason being loved, said: "Strive, young man, to transfer the lovers of your body to your soul." The same, having seen a young man adorning himself, said: "If you adorn yourself for men, you are unhappy; but if for women, you are unjust." Aristotle, having seen a young man adorning himself, said: "Are you not ashamed that, when nature has made you a man, you make yourself effeminate?" The same, when a certain youth of handsome face but petulant habits said to him among other insults: "If I were as hated by the citizens as you are, I would end my life with a noose," replied: "I indeed would bring a noose upon myself, if the citizens loved me as they love you." Isocrates: If you have a beautiful body but an evil soul, you have a good ship but an evil pilot. If you see a beautiful woman, do not wonder; For great beauty abounds in many faults. (Anonymous) Simocatta: Neither could speech express, nor could the hands of a painter imitate, the appearance of Simocatta. For the youth was robust, erect, with a hairy chest; his eyes were those of a gazelle, his gaze being neither threatening and red, nor too moist and soft, but at once manly and gentle; as for his body color, he was neither too pale nor too dark. His hair fluctuated peacefully, curly and of a bluish color. Finally, his cheeks neither reddened, which is womanly, nor obscured his beauty with pallor. Leucippus: Beauty wounds more sharply than a dart, and through the eyes it flows into the soul.

SERMON LXI

Rom. viii. The sufferings of the present time are not worthy to be compared with the glory that shall be revealed in us. ^A

Prov. iii. The wise shall possess glory, but the impious, whilst they are exalted, acquire ignominy. Prov. xxi. The way of justice and mercy shall find life and glory. To the wise belongeth the fear of the Lord, and riches, and glory, and life. Eccli. vii. Do not make a mockery of thyself in thy glory, and in the time of glory do not exalt thyself. Seek not from the Lord dominion, nor from the king a throne of glory. Many powerful men have been greatly disgraced, and famous ones have been delivered into the hands of others. Ibid. ix. Do not covet the glory of sinners. Ibid. iv. Humble thy soul before a great man. Ibid. viii. Do not contend with a powerful man, lest thou fall into his hands. When some powerful person calleth thee to himself, yield, and then he will call thee all the more. Do not make thyself equal to the great among them. ^B

St. Basil. If thou seekest glory, and desirest to be seen as superior to many, and to become famous in worldly affairs, be just, temperate, prudent, courageous, and patient in the adversities undertaken for the sake of religion. For thus thou shalt both save thyself, and, through greater trials, shalt attain a greater splendor. Let not the dignity of his position exalt a superior, lest he fall away from the praise of the beatitude proposed for humility. ^C

The same. Man ought to have remained in the glory which is with God, and thus he would have had an eminence not forged, but true, being magnified by the power of God: but because he put aside the desire for divine glory and expected a greater one, desiring that which he could not attain, he lost even that which he was able to have.

The same. I would have the wonder of creation more vehemently implanted in thee. First, therefore, when thou seest the grass of the field and the flower, turn thyself to the consideration of human nature, mindful of the comparison made by the wise Isaiah, that "All flesh is grass, and all the glory of man as the flower of grass." For the brevity of this life, and the joy and hilarity of human happiness which lasts for so short a time, is most aptly drawn by the prophet into this likeness. ^D Lo, someone today is flourishing in body, and fleshy from delights, shining with a beautiful color, vigorous with the strength of his age, sinewy and very strong; yet this same man tomorrow is miserable, either worn out by time, or dissolved by disease. Another is illustrious with money and wealth; a crowd of flatterers surrounds him, feigned friends accompany him, courting him for their own sake; very many kinsmen are present, and these also feigned; finally, an infinite throng of those adhering to him for the sake of sustenance or some other utility, whom he, both when going out in public and returning, dragging along with him, is an object of envy to those he meets. Thou seest, moreover, that to riches is added a certain political power, or even honors from kings

^A and the care of provinces, or military command, with a herald preceding him crying out with a mighty voice, and rod-bearers on either side striking profound terror into those over whom he rules, along with blows, bonds, abductions, and prisons, from which a fear unbearable to those under his hand is gathered. And what comes after this? One night, or a fever, or an acute affliction of the ribs or lungs, carries off the man snatched from the living. Thus, the whole scene of that man is suddenly stripped bare, and that glory, like a dream, is carried away. Therefore, the prophet fitly and truly compared human glory to a most fragile flower.

Sermon 62

Let eternal glory be thy care: For the present falls away daily. Pursue glory, yet neither all of it nor excessively. It is better to be than to seem; and if thou canst not ^B Control thyself, then at least do not grasp after vain or new glory. (Theologian)

[Idem] Let us be subject to God, and to one another, and to the rulers on earth, and this all the more, the more lenient and kind they may be. For it is an evil thing to break the kindness of princes with stubbornness, and we must beware lest the fault of their harshness fall upon ourselves, if we should stir up a wind that destroys tranquility, cast darkness upon the light, or mingle wormwood with honey.

^C Chrysostom. For the glory that is conferred by men follows the worthlessness of those who confer it, and for this reason it also easily slips away; but that which is from God is not so, but remains perpetually stable. And the prophet, teaching both these things—that is, the slipperiness of the one and the stability of the other—spoke in these words: “All flesh is grass, and all the glory of man is as the flower of grass.” The prophet compared all human prosperity not even to grass, but to another material still more worthless, naming it all together the flower of grass. For he set forth no part of it, such as riches, or luxury, or power, or honor, or anything of that kind; but encompassing all things that are splendid among men under a single appellation of glory, he subjoins the likeness to grass, saying: “All the glory of man is as the flower of grass; the grass withered, and the flower fell.”

^D St. Cyril. The race of men is similar to the nature of grass, but the flowers of the grass are the glory and power that accrue; and just as when the grass dries up the flower falls, so when death threatens men, power and pride are extinguished.

Plutarch. Plants grow from the root, but glory (from a good work). No man who cares for honest glory can be a bad man. For it is a noble thing to obtain eternal glory by exchanging it for brief pleasure.

Aristotle. The greatest dignity is not to usurp honor, but to be held worthy of honor.

Isocrates. Those whose glory thou emulatest, do thou also perform their good deeds.

^A Philo. He who has learned to obey soon learns also to command. For even if someone were to grasp the power over all the earth and sea, he would not be a true ruler in reality, if he has not learned and been trained beforehand how to be ruled. Josephus, From the Antiquities. All who have learned well how to be ruled will, upon attaining power, also know how to command.

SERMON LXII [al. XCIX]. Regarding Envy.

Matt. xx. But when the first ones came, they thought they would receive more, and they too received a denarius each. ^B

Jas. iii. Where there is emulation and contention, there is disorder and every evil practice.

Solomon. Envy knows not to prefer what is more useful. A companion emulates his companion.

Eccli. xxxvii. Do not consult with one who holds you in suspicion; hide your counsel from those who are emulous.

St. Basil. O envious one, why do you sigh? Is it your own misfortune, or another’s good? Do you not see what a thing hypocrisy is? And this is a fruit of envy. For the double-mindedness of the character proceeds most of all in men from envy. No passion more pernicious to the souls of men is born than envy. For just as rust consumes iron, so does envy consume the soul that harbors it. Dogs are tamed by nourishment, and lions become gentle when cared for; but the envious are made more savage by such treatments.

Scripture in many places names envy together with murder.

Just as blight is the peculiar disease of grain, so envy is the sickness of friendship.

The demons, who are enemies of integrity, whenever they find wills that are familiar and in harmony with their own, abuse them in every way for their own pleasure, so that they even use the eyes of the envious for the service of their own desire. ^C

Theologian. Do not envy one who is doing something excellent, even if you are persuaded that he is envious of you, and are angry for that reason.

Would that envy might perish from among men, the consumption of those who have it, and the rust of those affected by it; the only passion among all that is simultaneously most unjust and most just; I say it is just, because it harms those by whom it is fostered; and unjust, because it is troublesome to all excellent things.

St. Chrysostom. The demon indeed envies, but he envies men, not another demon; you, however, being a man, envy men, and how will you obtain forgiveness? ^D

If he who loves the one who loves him has nothing more than a tax-collector, what kind of benevolence will he attain who hates one who has done nothing to deserve it?

^A Aristotle says that envy is the enemy of the prosperous. To those walking in the sun, a shadow necessarily follows; similarly, to those walking in glory, envy follows. The beauty of glory is quickly corrupted by envy, as if by a disease.

Anacharsis the Scythian, when asked why men are always sorrowful, said: "Because not only their own ills cause them grief, but also the good fortune of others." Just as iron is consumed by rust, so those who are envious are consumed by their own disposition. The same man said that envy is an ulcer of the truth. Envy is the beginning of sedition. Many bestow honors on the dead at their tombs, whom they formerly pained with envy while they were alive. The same man said that envy is a saw to the soul.

Cleobulus of Lindos, when asked by someone what one should most guard against, said: "The envy of friends and the treachery of enemies."

Bion the sophist, having seen an envious man looking deeply dejected, said: "Either some great evil has befallen this man, or some great good has befallen another."

Agathon said that envious people do not find joy so much in their own good as in the evils of others.

Themistocles, while still a young man, said he had done nothing illustrious yet, for he was not yet envied. For just as cantharides (beetle pests) develop especially upon flourishing wheat and upon beautifully blooming roses, so envy attacks especially those who are virtuous, and those who are progressing in excellence, and those who possess the glory of character and reputation.

SERMON LXIII [alt. LXXI]. On Laughter.

Luke vi. Woe to you that laugh now, for you shall mourn and weep.

Eph. v. Obscenity, and foolish talking, and ribaldry, and things which are not fitting, let them not be named among you, but rather giving of thanks.

Sirach. The narration of fools is an offense, and their laughter is in the delights of sin. ^D

St. Basil. It is not unbecoming to indicate the joy of the soul by a gentle laugh, according to Scripture, which says: “A glad heart makes a cheerful countenance.” But to cackle with the voice and to shake the body is not the mark of an upright man, nor of one who is in control of himself.

The Theologians. A grave and prudent mind is better and more worthy than laughter; for a severe composure of the face improves the soul.

^A The souls of the wise are sorrowful and drawn into themselves, but those of the foolish are puffed up and poured out.

*Isocrat.* Do not be serious in jocular matters, nor find pleasure in ridiculous things amid serious ones. For that which is untimely is everywhere annoying.

*Moschion.* He who wishes to laugh with an adolescent will gain shameful insults and reproach.

*Cato.* Those who are serious in ridiculous things are ridiculous in serious things.

*Straton.* Stratonicus the cithara-player, when he saw someone shooting arrows unskillfully, went and stood by the target; and when someone asked him the reason, he replied: "So that I may not be struck."

SERMON XLIV [al. XXXVI].

Concerning the rational faculty and thought.

*Matt. XII.* A good man brings forth good things from the good treasure of his heart, and a wicked man brings forth evil things from an evil treasure.

*Solomon.* The thoughts of a prudent man are the paths of life; and from his thoughts, a man shall be filled with good things.

*Prov. XII.* The thoughts of the just are judgments.

*Eccli. XXVII.* As dross remains in a shaken sieve, so the scourings of a man are in his thought.

*Prov. XIX.* Many are the thoughts in the heart of a man, but the counsel of God shall endure forever.

*Theologians.* Reason is better than actions or money. For the latter are corrupted, but reason endures.

*S. Chrysost.* Therefore wings are given to birds, that they may flee from snares; and reason to men, that they may flee from sins.

* The mind does not cease to produce thoughts; but do you pull up the evil ones, and cultivate the good ones.

*Clement.* Abstinence from deeds does not render a believer just, but the chastity and purity of thoughts.

*Plutarch.* Clouds often overshadow the sun, and passions overshadow reason. ^C

* It is necessary to remove the thorn from the foot, and ignorance from the irrational soul.

* He who considers all things with himself by reason, removes the evil, but gathers the good. *(Philemon)*

*Isocrat.* Those things which seem best to you while reasoning, perform them in reality.

* Those things which it is not fitting to do, do not even think of doing.

* Just as it is necessary to banish a seditious man from a city established by good laws, so it is necessary to banish from the soul a thought that is inclined toward evil things.

SERMON LXV [al. IV].

Concerning the voluntary and the involuntary.

*Luke XII.* That servant who knew the will of his lord and did not do it, shall be beaten with many stripes; but he who did not know, shall be beaten with few.

*I Cor. IX.* But woe to me if I do not preach the gospel. For if

I do this willingly, I have a reward; but if unwillingly, a stewardship is committed to me. ^A *Invited he went out from the face of him who has power.*

*Prov. XXX.* If you press milk, butter comes out; and he who wrings the nose, elicits blood; so if you bring forth words, strifes and fights will break out.

*Incerti.* God is not the author of evils in hell, but we ourselves. For the beginning and root of sin is our own choice and the liberty of our will.

We praise those who are good by their own intent, not those who have come to this through any necessity. For where the will is ready, nothing prevents it. For force or fear could never be the creator of virtue; for good things proceed from the will, not from necessity. ^B

The burdensome voluntary is better than the involuntary pleasant. For the voluntary is more stable and safer. That which is conquered by force is accustomed, upon finding an opportunity, to assert itself into liberty.

The shepherd milks the goats too, if he wishes, but instead of milk, it will bring forth fountains of blood.

*S. Chrysost.* God crowns not those who abstain from vices by necessity, but those who do so of their own accord.

God attracts us, not by force and necessity, but by will and reason.

There is no fruit of necessity, but all reward is attributed to the will; for God does not recompense those things that are done by necessity, but those that are accomplished ^C by choice.

That which is good by nature is unapproved; but that which is born of the will is praiseworthy.

*Epicteti.* If you wish to live without perturbation and placidly, strive to have all who live with you be good; and they will be good if you instruct those who are willing, but as for the unwilling, you let them depart. For along with their fleeing, both wickedness and servitude will flee away; but there will be left remaining with those who converse with you, probity and liberty.

SERMO LXVI. Concerning the fear of the Lord, and concerning fear in general.

^D *Matth. X.* Do not fear those who kill the body, but are not able to kill the soul.

*Ibid. XXVI.* The spirit indeed is willing, but the flesh is weak.

*Act. X.* In truth I perceive that God is no respecter of persons, but in every nation he who fears Him and works righteousness is accepted by Him.

*Prov. XIV.* The fear of the Lord is a fountain of life, and it makes one turn aside from the snare of death.

Hear the sum of the whole matter: Fear God and keep His commandments; for this is the whole duty of man.

*Eccli. XL.* Money and strength exalt the heart, but the fear of the Lord surpasses both.

^A S. Basil: Fears are not useless to the prudent, but very good and salutary. For although we pray that they may not happen, yet when they do happen, we are instructed. For the troubled soul draws near to God, as Peter says somewhere most wonderfully.

Theologian: It is not right to begin with contemplation and then descend to fear; for contemplation, when deprived of a bridle, may quickly drag us toward precipices. Rather, being instructed by fear, purified, and, if I may so say, refined, we are raised to the heights.

The rustling of leaves terrifies hares, But timid men are terrified by the shadows of things.

S. Chrysostom: Not as much can be accomplished by words as by fear. For the fear of hell will bring us the crown of the kingdom. The devil may be the cause of many good things for us, if we wish: for, fearing his snares, we are sober and mindful of God. For he who sees the enemy pressing upon him, flees to the one who is able to bring aid.

Climacus: Just as a sunbeam, having entered through an aperture, illuminates everything in a house so that even the smallest things and the very dust flying about are seen, so also the fear of God, having been born in the heart with discernment, reveals to it all its sins.

Severian: The fear of God is the beginning of man's salvation, and the divine law is the root of all good things for us.

Bias: On being asked what might be free from fear in life, Bias said: A right conscience.

SERMON LXVII [al. CI]. On the Law.

John VIII: My judgment is just, because I am not alone, but I and He that sent me; and it is written in your law, that the testimony of two men is true.

Rom. II: As many as have sinned without the law shall also perish without the law; and as many as have sinned in the law shall be judged by the law.

Solomon: To know the law is of a good mind.

Eccli. XXI: He that keepeth the law of the Lord shall master his own thoughts (or, keeps His will).

^C S. Basil: It is not possible for him to be saved who does not perform works according to the commandments of the Lord, nor is any of the precepts to be neglected without danger. For it is an unheard-of thing for us to set ourselves up as judges of the Lawgiver, and to accept some of His laws while rejecting others. For if the man of God must be perfect, it is entirely necessary that he be complete in all the commandments, unto the measure of the stature of the fullness of Christ; since, according to divine law, however pure the sacrifice may be, it is unworthy of the worship of God.

By observing the law, you will cast out fear. For every keeper of the law is free from fear. (Theologian:) There are two things by which we are governed, nature and law. But nature is stronger than law.

S. Chrysostom: Laws even pardon sins committed out of necessity.

There are three kinds of law: the law of nature, the written law which was given to Moses, and the law of grace. ^D

^A Zaleucus the Locrian legislator said that laws are like spiders' webs. For if a fly or a gnat falls into them, it is held fast; but if a wasp or bee falls in, it tears through the web and flies away. Thus, if a poor man falls into the laws, he is held; but if someone rich or powerful does so, he tears through them and escapes.

Solon, being asked by someone how cities are best governed, said: "If the citizens obey the rulers, and the rulers obey the laws."

To slaves, necessity is law; to the free, law is necessity.

The law wishes to benefit the life of men, but it cannot when they themselves wish to suffer; for it shows its own virtue only to those who obey.

Just as physicians are the saviors of the sick, so are laws the saviors of those who suffer injustice. ^B

Laws are most true when they are most just.

It is proper to yield to the law, to the ruler, and to the wiser man.

Things done contrary to the law are as if they had not been done.

SERMON LXVIII. Concerning the fact that virtue must be honored and vice must be punished.

"They shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment" (John 5:29).

"The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished" (2 Pet. 2:9).

Solomon: "When the luxurious man is punished, the innocent becomes wiser."

The prudent man becomes much wiser when he sees the wicked punished.

"It is not just to dishonor a prudent poor man, and it is not fitting to honor a sinful man" (Eccli. 10:23).

Give to him who is in need, but do not give to him who is dancing, lest along with your money you also destroy his soul; for you are the cause of his destruction through your untimely generosity. ^C For if those on the stage knew that their practice would be unprofitable for them, they would have long since ceased practicing these things.

He who spares the wicked commits an injustice against the good.

Those who punish the unjust prevent others from being treated unjustly.

He who honors virtue honors the primary truth, and especially as it guides every good thing.

Solon the wise said that that city is best governed in which the good happen to be honored, and worst governed in which the bad are.

Two causes move a man to the care of God: the punishment of impiety, and the rewards of a pious mind. ^D

Vice becomes intolerable if it is praised.

When virtue is not honored, vice behaves with impunity. (Procopius the Orator)

SERMON LXIX [al. III]. That vice is easy and virtue difficult to acquire.

Matth. vii. Enter by the narrow gate; for wide is the gate and broad the way that leads to destruction.

Hebr. xii. Every discipline indeed for the present seems not a matter of joy, but of grief; but afterwards it yields the peaceful fruit of righteousness to those who have been exercised by it.

Prov. xiv. There is a way that seems right to men, but its end leads into the depths of Hades.

Eccli. xxi. The way of sinners is made smooth with stones, but at its end is the pit of Hades.

^A Basilii. What good thing is easy? Who has set up a trophy while sleeping? Who, indulging in delights and the concord of flutes, has been crowned with the wreaths of continence? No one has earned the prize without the race. Labors produce glory, and struggles acquire crowns.

Many who have gathered many things from their youth, when they reached the middle of life, with afflictions arising from the spirits of malice, were unable to bear the force of the storm, as they were inexperienced in steering, and they suffered the loss of all their goods.

Theologi. Rectitude of virtue can scarcely be demonstrated, and it is acquired with no small labors.

Rare and arduous is the possession of the good, although there are many things that entice and provoke to the good.

In promptu is wickedness, and nothing is so easy as to become evil.

It is equally difficult either to acquire any good from the beginning or, once acquired, to preserve it. For often what industry has acquired, negligence has lost; and what sloth has ruined, diligence has recovered.

It is easier to become a partaker of vice than to communicate virtue.

As wet material to fire, so the nature of man hardly comprehends the good; but the majority are ready and fit for the perpetration of evils.

^C That celebrity of malice entices many to a similar affection for slippery things.

Malice more easily follows evil than it is hindered by the good.

It is easier from the beginning not to yield to malice, and to escape it when first born, than to hinder and overcome it once it has progressed; just as it is easier to grasp and hold a stone from the beginning than to repel it when it is in motion.

S. Chrysost. Much pleasure is joined to malice, but much labor and sweat is joined to virtue. And what thanks would be owed to you, or what reward would you receive, if the matter were not laborious? For I could show many who by nature hated being joined to women. Shall we therefore call these temperate, or shall we crown them? By no means. Temperance

^A is the mastery and overcoming of pleasures.

There is a great facility toward evil, and nature is prone toward the worse.

With much labor, toil, and sweat, a character that is good and well-ordered is brought to perfection in us; and things that are brought to perfection with much labor can be destroyed in the span of a single moment.

SERMON LXX. Of good fortune and bad.

For the greatest relief to those who are suffering is the hope of a change, and a better state of affairs set before one's eyes. ^B

Affliction becomes a discipline to those who are prudent, and adversity is often better than prosperity.

The greatest calamity for a man who is faring ill is to be destitute of one by whom he might be restored and refreshed.

A great remedy for one who is suffering is compassion offered from the heart; and to sympathize genuinely lightens the calamity by a great deal.

And it is no small thing that those who have come into prosperity should not fall into forgetfulness of those from whom they received benefits.

Nilus. Mourn for the sinner who is prospering; for the sword of judgment is drawn against him.

When all your affairs are going well, look for a change; and when in turn you are surrounded by ^C unexpected calamities, imagine better and superior things.

To acquire happiness is not easy; but to preserve it until the end once it is acquired is far more difficult.

Every calamity is light to a man who is not light-minded.

Neither does a golden bed aid the sick man, nor does conspicuous good fortune aid the foolish one.

The sick need physicians to be present, and those who are suffering need friends.

Conspicuous fortunes, just like violent winds, cause great shipwrecks.

As those who sail in fair weather have things ready for a storm, so those who are wise in good fortune have prepared aids ^D against misfortune.

Fortune is like a bad contest-master. For she often crowns those who have not won.

Hide your misfortune, so that you may not give joy to your enemies.

Consider that nothing in human affairs is certain; for thus you will neither be overly joyful when fortunate, nor overly sorrowful when unfortunate.

Even a good helmsman sometimes suffers shipwreck; and an industrious man is sometimes unfortunate.

It is beautiful for a fire to appear bright on the hearth, and for the mind to appear bright in good fortune.

Socrates, being asked what causes grief to the good, said: "The good fortune of the wicked."

^A Charicleus: For unlooked-for prosperity is accustomed to provoke deeds of insolence. Moschionis: He whom fortune makes insolent is struck down even by the gentle. Demonactis: Just as those unskilled in music cannot adapt themselves to their instruments, so the unlearned cannot adapt themselves to the turns of fortune. The time of flight in war reveals the truly brave man, and misfortune reveals the prudent man. Phavorinus: In good fortune, do not be proud; in need, do not be broken in spirit. You must know how to bear the changes of fortune bravely. King Alexander, when he saw Diogenes sleeping in his jar, said: "O jar full of sense!" But the philosopher stood up and said: "O greatest king, I desire a drop of sense more than a jar of fortune." To which one of his well-wishers countered: "A drop of sense is to me better than an ocean of fortune. Or if sense is not present, the mind falls into misfortune." Demetrius: Demetrius said that he who cannot bear misfortune ^B cannot bear good fortune either. Cypselus: In good fortune remain moderate, and in misfortune, prudent. Educated men, just like those trained in the wrestling school, even if they fall, rise again from misfortune quickly and skillfully. For a successful voyage, one has need of a helmsman and wind; for a happy life, one has need of reason and fortune. Isocrates: One must invoke the aid of reason as a good physician in time of calamity. A fool, enjoying his good fortune as if it were drunkenness, becomes even more foolish. Envy is the antagonist of the prosperous. He who remembers what a human being is will be vexed by nothing that happens. Hieron, being asked who is fortunate, said: "He who is healthy in body, refined in soul, and well-educated in nature." Romulus: He said that people's sufferings are their lessons in life. For many, not being able to foresee the future by reason, understand matters by experiencing them. ^C Diodori: For one ought not to judge good men by the outcomes of events, but by their intention. For fortune is mistress of the former, but the latter is the test of the will. It is a sign of a better nature to bear misfortunes with skill than to manage immense prosperity with prudence. Libanius the Sophist: Calamities have often driven even the very prudent to utter words unworthy of their own character. It is more difficult to preserve good things than to acquire them. ^D

SERMON LXXI [al. CXLVII]

On the Inequality of Life.

^A John xvi: "Amen, amen, I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labor, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world."

1 Tim. vi: "Charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches, but in the living God."

Theologians: By nature, nothing of human affairs is enduring, nor equal to itself, nor self-sufficient; but a certain cycle of our affairs revolves, bringing changes, now other and different ones, many times in a single day, and sometimes even in one hour. And it is more reasonable to trust the unstable winds, and the tracks of a ship furrowing the sea, and the fraudulent dreams of night—the grace of which is brief—and whatever things children fashion in the sand while playing, than the prosperity of men.

S. Chrysostom: The things that seem to shine in the present life are useless to the dead.

When you are living a tranquil life, expect that a storm of affairs will one day come upon you.

Gregor. Nysseni: To be vigilant over present things is peculiar to those who promise themselves no hope of the future age.

Nilus: Let not those things that seem famous and splendid in this world deceive you. For they pass away entirely, and nothing of the visible things is stable.

When all your business is succeeding well, expect also loss.

Dion the Roman: Many in a better state are pained, many in a worse state rejoice. For how many rich are distressed! How many poor are gladdened! Beauty and strength have harmed some; deformity and infirmity have benefited others. There are those who cherish peace before war; others prefer to war rather than to have peace. Do not those established in tyranny almost always have something to lament? And what is greatest of all, very many live unpleasantly, yet very many die gladly.

It is the same thing to be high-minded in good fortune as it is to run a race on a slippery road.

^B Aristonymus: Life is like a theatre: wherefore the worst often hold the primary place in it.

Democritus: The mutation of times causes even the immensely powerful to be in need of the weaker.

Hippothoon: Since you are a man, be mindful of common fortune.

Euripides: Being born mortal, take care to see what follows.

Nothing is constant in the mortal race. For no one lives in the manner he desires.

^C

SERMON LXXII [al. CXLIV]

On Sorrow and Dejection.

Matt. v: "Blessed are they that mourn, for they shall be comforted."

You shall have affliction in the world.

Apostle. Who is he that makes me glad, if not he who is afflicted by me? ^A Prov. xxv. As the moth does to a garment, and the worm to wood, so does sorrow harm the heart of man. Ecclus. xxxviii. From sorrow comes death, and the sorrow of the heart will sap strength. Communication with others affected by the same spirit consoles every grief. St. Basil. This, then, is the prudent steersman who, since he judges the matter proposed to be fitting, disposes of all things that arise, remaining himself always like to himself, neither puffed up in times of joy, nor dejected in times of calamity. ^B Theologian. Communion and society in mourning is a consolation to the sufferer. Sometimes sorrow is better than pleasure, and sadness better than a feast, and praiseworthy tears are better than shameful laughter. For a great remedy is brought by those who grieve with us; for those who labor under an equal passion provide more consolation to the sufferers. Affliction is also sometimes a good medicine for salvation. St. Chrysostom. The time for mourning is not when we suffer evil, but when we do evil. Excess of grief, by often stirring up the soul from its natural state, is wont to submerge it and render it useless for all good things. ^C Sorrow divided among many bites the sufferer less. The sons of the physicians say that even in a certain affection of the stomach, untimely grief may occur. Is it not probable that the same happens to us, when we grieve and do not know the reason for our grieving? Let us not therefore be distressed in afflictions, but let us pray not to fall into temptation, yet let us receive it when it is upon us. For thus we both blot out our present sins, and if we have any righteousness, we render that even more brilliant; and Job is a proof, for he shone more brightly in temptation. ^D For nothing renders men so brilliant and worthy of emulation and fills them with infinite goods as a multitude of temptations, and dangers, and toils, and griefs, and perpetual plots—and those laid by people from whom one would least expect them—and to bear all these with an equal and kindly mind. "You shall have affliction in the world," says Christ; one should therefore grieve all the more if we were to spend that time in delights and leisure which Christ predicted would be a time of affliction. Photius. Only the conversations of those who have experienced similar affections become a consolation to those who mourn. Through affliction, goods are prepared for men, but evils through vainglory and pleasure. He who suffers injury from men escapes sins and obtains aid equal to his affliction. He who has carried out a commandment, let him expect temptation upon it

temptation. For love towards Christ is proven by contrast. ^A

Flee from temptation by patience and prayer; but if you oppose it without these defenses, it attacks more vehemently.

*Dorotheus.* Remiss, careless, and quiet living makes the soul loose and dissolute; but temptations tighten it and unite it to God, as the prophet says in these words: "O Lord, in affliction we have remembered you." *Plutarch.* One should choose the most level road, but the most tranquil life. One should provide a tunic for the breast [thoracic protection], but reason and mind for sadness. *Socrates,* being asked what is troublesome to the good, said: "The prosperity of the wicked." The same, being asked how one might pass a life free from sadness, replied: "This is impossible. For he who dwells in a city or a family and converses with men cannot but be sad at times." ^B

*Leucippus.* For this is natural to the eyes, that they do not shed tears in great evils, but in middling calamities they weep abundantly. *Coricius.* Immoderate joy often turns into sorrow, and boundless pleasure produces for itself an invited sadness. *Moschion.* Sadness is wont to follow pleasure. *Theopemptus.* If anyone, possessing very many riches, spends his life in sadness, he would certainly be the most miserable of all men who are and who are to come. ^C *Epictetus.* Time sets the foolish free from sorrow, but reason sets the wise free. He is wise who does not grieve for what he lacks, but rejoices in what he possesses. *Epictetus,* being asked how one might cause pain to an enemy, said: "By preparing oneself to do all things in the best way." *Posidippus.* No man of those who are has passed his life without sadness, nor has he remained fortunate unto the very end. *Euripides.* It is not possible to find in anyone a life empty of sadness.

SERMO LXXIII [al. XCIII]. On silence and secrets.

^D *Matt. xii.* Of every idle word that men shall speak, they shall render an account in the day of judgment. *James.* Let every man be swift to hear and slow to speak. *Prov. xxi.* He who guards his mouth saves his soul from affliction. A silent man soothes contention; and he who loves his life spares his mouth. He who hates talkativeness diminishes malice. *Eccli. xxx.* Good things poured out upon a closed mouth. *Ibid. xxi.* The silent and prudent man will be held in honor. *Ibid. xli.* Hidden wisdom and a concealed treasure, what profit is there in either? There is a rebuke that is not timely; and there is one who keeps silent and is found to be wise.

Speak if you have something better than silence; but love quietness, where it is better to be silent than to speak.

Freedom of speech should be granted to those who are temperate in their speaking, and who are truly modest and sober.

Loquacity and contention in speech are not pleasing to the faithful. For one who opposes is enough.

Measured slowness is better than inconsiderate haste.

This also is a gain of silence, that one has no need to answer the multitude.

That silence is taken for consent is taught also by the proverb: "Either say something better than silence, or keep silence."

Blessed Dionysius: Either say something better than silence, or be silent.

Sextus: A wise and silent man worships God, and knows the reason why he is silent.

Of the Elders: It is better to be silent than to speak; for silence gathers, while speech scatters.

Before all other commandments, God chose taciturnity; for it is written: "Whom shall I look upon, if not the humble and the silent?" ^B

He who desires to be saved, let him pursue poverty and silence.

Plutarch: Tell no one what you wish to be kept silent. For how will you demand from another the trustworthiness of silence, which you have not provided for yourself?

Silence does not only remove thirst, as Hippocrates says, but also sadness and pain.

No one has repented of silence, but many have repented of speech.

Taciturnity is in every way a perfect ornament for the young.

He who does not know how to be silent does not know how to speak.

Aristotle: Aristotle, being asked why, when he taught others to speak, he himself remained silent, said: "Indeed, the whetstone itself does not cut, but it makes blades sharp."

One must be more on guard against the silence of a wicked man, just as one is of a silent dog, than against his speech.

The same man, being asked by someone who could keep a secret, said: "He who can also hold a burning coal on his tongue." ^C

Theophrastus the Peripatetic, seeing a certain youth at a banquet keeping quiet, said: "If you are silent because you are unlearned, you are wise; but if you are learned, you are silent unlearnedly."

Charetis: Seek always to control the tongue first of all, which is fitting for both old and young.

What you are about to do, do not tell; for if you do not succeed, you will be laughed at.

Lycurgus: Lycurgus, to someone asking why the Lacedaemonians practice brevity of speech, said: "Because it is close to silence."

Simonides said that he had never repented of silence, but often of speech. ^D

^A For those whose life is indecorous, silence is the greatest adornment.

Demosthenes. When a certain youth was blathering much over his cups and would not be silent, Demosthenes said, "Young man, how is it you did not learn to be silent from him from whom you learned to speak?" When someone reproached him because his mouth had a foul odor, he said, "Many secrets have rotted away inside it."

SERMON LXXIV. On the talkative, the hasty of speech, and those who blurt out mysteries.

Job xi. He who says much shall also hear in return. Be not wordy. How long will you not be silent? Be silent that we too may speak. Why should we be silent before you like four-footed beasts?

David. An unrestrained man shall not prosper on the earth. ^B Solomon. You have heard a word, let it die with you. Be not hasty in words, and, being a pauper, do not contend with a rich man, nor seek to be wiser than the wise. Through much talk you shall not escape sin. If you draw out a word, contentions and fights will be drawn out.

Ecclesiasticus xx. There is a time when a rebuke is not opportune, and there is a time when one remains silent and is found wise.

Proverbs xviii. He who answers before he hears, it is folly and shame to him.

The unlearned do not know how to hold their tongue.

If you see a man swift in words, know that there is more hope for a fool than for him.

The fool multiplies words; he who abounds in speech shall be hated.

The voice of a fool is in the multitude of words.

Be not hasty in your speech, nor sluggish and lax in your words.

The lips of the talkative shall tell of things that do not belong to them.

He who desires life and wants to see good days, let him restrain his tongue from evil, ^C and his lips from speaking deceit; let him turn away from evil and do good; let him seek peace and pursue it.

Theologians. Satiety of speech is as inimical to the ears as excessive food is to the body.

A tongue not governed by reason subverts men.

When the things themselves are apparent, the prolixity of speech is superfluous.

St. Chrysostom. A word rashly spoken has often overturned whole families, and destroyed and submerged souls. And while it is possible to repair the loss of money, it is not possible to call back a word once it has escaped.

Gregory of Nyssa. ^D Remaining sins require both words and deeds and external aid in order to be perfected: but the nature of a word can sin of its own accord.

He who is devoid of shame and fear, for him the mouth is unbridled and the tongue is let loose.

SERMON LXXV [al. XCIV]

Job xxvii. My mouth shall not speak iniquity, nor shall my soul meditate upon unrighteous things. Psal. xxxviii [xxxix]. I said, I will guard my ways, that I may not sin with my tongue: I set a guard on my mouth, when the sinner stood before me. Psal. cxl [cxli]. Set, O Lord, a guard on my mouth, and a door of enclosure about my lips. Solomon. All the words of my mouth are with righteousness; there is nothing in them twisted or crooked. From the fruits of the mouth a man’s soul shall be filled with good things, and the recompense of his lips shall be given to him. Prov. x. The tongue of the righteous is refined silver. Ibid. xxiv. Love the lips that show forth right words. Ibid. xv. A mild answer turns away wrath. He is wise who refrains from uttering a harsh word. ^B Ibid. xxi. He who guards his mouth and his tongue, preserves his soul from affliction. Ibid. xviii. Death and life are in the hands of the tongue; and those who control it shall eat its fruits. Ibid. xvi. Good words are honeycombs, and their sweetness is a healing to the soul. Eccles. x. The words of a wise mouth are gracious. Honey and milk are under your tongue. Do not withhold a word in the time of salvation. Eccli. v. If you have any power, answer; but if not, put your hand upon your mouth. The end of this sermon is missing, and the whole of that which is inscribed, "On those who do not guard their own mouth and tongue." ^C

MELISSAE CONGESTED BY ANTONIUS THE GREEK MONK, BOOK TWO

SERMON I [al. CIII]

shall devour his enemies, and shall extract the marrow of their bones, and shall pierce with his arrows the enemy.

II Reg. viii. God preserved David in all things wherever he went, and David reigned over all. And David was executing judgment and righteousness upon all the people.

II Reg. xvi. Suffer him, said David, to curse, for God has commanded him. If in any way the Lord shall look upon my humiliation, and will return me good for his cursing this day. ^A

II Paral. ix. Solomon was exalted above all the kings of the earth in wealth and wisdom; and all the kings of the earth sought the face of Solomon, to hear his wisdom which God had given into his heart, and they each brought their gifts.

II Paral. xiv. In the days of Asa, the land of Judah was quiet for ten years, and Asa did what was good and upright in the sight of the Lord his God, and he removed the foreign altars and the high places, and broke down the pillars, and cut down the groves, and the kingdom was quiet before him, and there was no war for him during those years. ^B

II Paral. xvii. The Lord was with Josaphat, and the Lord directed the kingdom in his hand, and Josaphat was walking and magnifying himself unto greatness.

Ps. xx. O Lord, in thy strength shall the king be glad, and in thy salvation he shall greatly exult.

Ps. lxxi. O God, give thy judgment to the king, and thy righteousness to the king's son, to judge thy people in righteousness, and thy poor in judgment.

Prov. xvi. An abomination to the king is he who does evil; for with righteousness is the throne of dominion established. ^C

Prov. xiv. Acceptable to the king are righteous lips; for he loves upright speeches.

In the multitude of the people is the glory of the king; but in the failing of the people is the destruction of the ruler.

Prov. xx. A wise king is the winnower of the impious, and he will cast upon them the wheel.

Ibid. xx. When a righteous king sits upon the throne, nothing evil opposes in his eyes. ^D

Ibid. xvi. An intelligent minister is acceptable to the king.

Ibid. xx. Mercy and truth are a guard for the king, and they shall surround his throne with righteousness.

The tongue of the king is a sword, and not of flesh.

Ibid. xxv. Be not arrogant before the king, nor stand in the places of the powerful. For it is better for you that it be said to you, Come up to me, than that you be humbled in the face of the powerful.

Ibid. xxix. The throne of a king who judges the poor in truth shall be established in witness.

Ibid. xvi. The wrath of the king is an angel of death, but a wise man will appease him.

Ibid. xix. The threat of a king is like the roaring of a lion; but as dew upon the grass, so is his pleasantness.

^A Observe the mouth of the king, for whatever he wills, he shall accomplish: he speaks endowed with supreme authority, and who shall say to him, What are you doing?

Eccle. x. Do not curse the king, even in your conscience, and do not curse a rich man in the more secret part of your bedchamber, for a bird of the air will carry your voice, and one who has wings will report your speech.

Isai. xxxii. Behold, a just king shall reign, and princes shall rule with justice. A poor people and cities of men affected by injustice shall praise you, because you have been an aid to an afflicted city, and have protected those despondent on account of need.

Love justice, you who judge the earth. Sap. vi. A prudent king is the stability of the people. Sirach. Do not be deceitful before a king. Tobias. It is honorable to conceal the secret of a king, but glorious to reveal the works of God.

Luc. iii. And those who served as soldiers also asked him, saying: And what shall we do? And he said to them: Do not intimidate anyone, nor treat anyone with calumny, and be content with your wages.

I Petr. ii. Be subject to every human creature for the Lord's sake, whether to the king as preeminent, or to governors, as those who through him are sent for the punishment of evildoers and the praise of those who do good. ^B

125 Rom. xiii. Let all men be subject to the preeminent powers.

Ibid. Whoever resists the power, resists the decree of God: and those who have resisted will acquire condemnation for themselves. For princes are not a terror to good works, but to evil. Do you wish not to fear the power? Do that which is good, and you will have praise from it. But if you do evil, fear.

Eccli. x. As the judge of the people is, such also are his ministers; and as the governor of the city is, such are the citizens who dwell in it.

Eccle. vii. Do not seek a prefecture from the Lord, nor a throne of glory from a king.

S. Basil. A kingdom is a legitimate prefecture. ^C

Therefore those precepts which are delivered by a king—provided he is indeed worthy of this title—are legitimate, regarding the common utility and not brought about for the sake of private interest. For in this a tyrant differs from a king: that the former looks to his own interests in all things, whereas the latter seeks the utility of those over whom he presides. ^D

It is the property of a king to provide for those over whom he presides.

Prov. xxi. If the heart of a king is in the hand of God, he is not saved by the strength of arms, but by divine assistance and guidance. But it is not just anyone who is in God's hand, but he who is worthy of the name of king.

Rom. xiii. The Lord establishes kings, and the same deposes them: and there is no power unless ordained by God.

Often, the intemperance of the populace has placed the most depraved person in authority. ^A The nature of those who are governed is accustomed to be molded in accordance with the character of the ruler; so that, whatever the leaders may be, it is necessary that those being led should be the same. It is always good that the worst be led by the better.

It is an ancient saying that those who strive for virtue should not accept magistracy with pleasure. Let not the one who presides be puffed up by his rank, lest he fall from the blessedness of humility.

^B Disorder is a sign of anarchy, but order reveals the one who rules. For what is the benefit of a temperate pilot if he uses wicked rowers? For that which has no head is disorderly; that which has many heads is seditious. Let no one, while it is safe to follow, desire to lead with danger, nor let the law of subjection be abolished—the law which binds both earthly and heavenly things.

The will of the king is an unwritten law, upheld by power, and much stronger than those which are written, which are supported by no power. ^C You kings, fear the purple. For the lawgiver is also subject to the ruling principle; know what has been entrusted to you, and what the mystery is concerning you: the whole world is held under your hand by a small diadem and a little cloth. The things above belong to God alone, but the things below are yours as well. Be gods to those under you; to say something even more audacious: it is both said and believed that the heart of the king is in the hand of God; let your strength be there, but not in gold and phalanxes.

Demonstrate your efficacy not by doing evil, but in order that some good may be accomplished, if you wish to be godlike. For this is something innate to a man who knows his own power; yet asps and scorpions kill most easily. ^D You who wield power, fear the more powerful: you who sit on high thrones, fear the Higher One.

Chrysostom: Scripture knows two kinds of God's kingdoms, one by acquisition, the other by creation. For He is King of all, Greeks and Jews, of demons and of those who are set against Him, in accordance with the principle of creation.

Many other kings, having often attained power, and having taken hold of those who had previously harmed them, considered it unworthy, in the great swelling of their authority, to exact penalties for past offenses.

Power is to be cultivated, not irritated. When a ruler is blameless before all, then he is able, with as much authority as he wishes, to both punish and show mercy to all those who are positioned under him. There is nothing that shows the one who holds authority as much as love and benevolence toward those who are under his rule. For...

^A a father is not made so only by procreating, but also by loving after procreation. And if where there is nature, there is need of love, how much more so where there is grace?

A ruler is discerned not by his robe and belt, nor by the voice of a herald, but by restoring things that are broken and failing, by correcting those things that are poorly constituted, by punishing the wicked, and by not allowing justice to be violently snatched away and removed from anyone. Governing is an art, not merely a rank, and it is the most excellent art of all.

Those who are most of all from humble origins, when they have obtained high positions, are more easily carried away into arrogance, inasmuch as they are unversed in the sudden attainment of honors.

The kingdom levels the roughness of earthly things.

^B 127 S. Iren. Every just king holds a priestly order.

John Damasc. It behooves the best prince to be a harsh judge regarding his own sins and in no way lenient, but to be forgiving and gentle regarding the faults of his subjects.

Philo. God is in need of nothing, but the king is in need of God alone. Imitate, therefore, the one who is in need of nothing, and abundantly dispense mercy to those who ask, not dealing with suppliants in a strictly legalistic or restrictive manner, but providing to all who ask for them the things that pertain to the maintenance of life.

A tyrant is a leader of war, but a king is a leader of peace.

O most just king, since you have been sent by nature to occupy the highest part of the stern, and have been entrusted with the rudders, steer the common ship of mankind safely, rejoicing and taking pleasure in nothing more than ^C in benefiting your subjects. For what could be more desirable or better for subject peoples than the benevolence of a king?

Xenophon. For a prince to be angry at all those whom he rules at the same time, this seems to me to be a great mistake. For it is necessary that, because he is a terror to many, he must have many enemies; and because he is angry with them all at once, he stirs them all toward concord.

Plutarch. "Do not give a sword to a boy," the proverb says. But I would say: "Do not give riches to a boy, nor power to a man who is devoid of learning."

There is no safeguard for a prince so true and constant as genuine benevolence. For when the common ^D people and the nobles have been accustomed not to fear the prince, but to fear *for* the prince, then he sees with many eyes, hears with many ears, and perceives what is happening beforehand.

To receive and take upon one's shoulders power, riches, and magistracy, even women and children can do this; but to take up and manage the great province of authority, and not to succumb nor be crushed by the weight and magnitude of affairs, that is the mark of a man endowed with virtue, prudence, and intellect.

^A Cleon, indeed, when he first determined to take part in public affairs, gathered his friends into one place and broke the friendship he had with them, as one that weakens and diverts upright and just resolve in the administration of the state. Themistocles, on the other hand, when someone advised him to discharge his office with distinction, said: "By no means shall I sit upon a throne in which friends have no better standing than those who are not friends; for the city does not require men who are destitute of friends and companions, but rather those who are capable and temperate."

Dion the Roman. The things you wish those under your command to feel and to do, you yourself must say and do; for thus you will school them more easily and effectively than by the punishments established by law. For the former fosters emulation, while the latter produces terror; and it is easier for one to imitate the best things when he sees them being done in practice than it is to avoid the worst things when he hears them forbidden by words.

The habits of the people are always conformed to the will of their leaders. The masses follow the words and deeds of their prefects, and whatever they observe them doing, they themselves also perform, some sincerely, others hypocritically.

Democritus. Seek rather to be desired than to be feared in life; for he whom all fear, also fears all.

It is proper for a ruler to possess rationality in the opportunities of affairs, boldness against his enemies, and benevolence toward his subjects. ^B

Prov. XXVIII and XXIX. Wicked men who come to honors, the more unworthy they are in obtaining them, the more slanderous and filled with imprudence and audacity they become.

Clitarchus. If you hold a magistracy, be gentle; if you are under the authority of another, be possessed of a great spirit.

The diadem does not make a prudent king; for it is the mind that rules.

If you have not learned how to obey, do not attempt to rule.

Euripides. O riches, and tyranny, and art over art, Pre-eminent in this life full of emulation, How much envy lies hidden with you!

Plato. It is fitting, O blessed one, that he who presides over the greatest matters should be endowed with the greatest prudence. ^C

Cato. The powerful ought to use their authority sparingly, so that they may always be able to use it.

A magistrate or judge ought neither to be entreated in behalf of the just, nor swayable in behalf of the unjust.

Alexander. When his cupbearer had lost a golden bowl and was distressed in spirit on that account, Alexander ordered him to be summoned and said: "Take heart, boy; for wherever it may be, it is still ours."

Alexander, being asked who is the best king, said: "He who holds his friends by gifts, and makes his enemies friends through benefits."

Diogenes. Diogenes, being asked how one might engage in politics ^D

^A under authority, replied: "Just as with fire; one should neither approach it too closely, lest he be burned, nor too far away, lest he freeze."

Cyrus. Rule does not befit him who is no better than those who are subject to rule.

Solon. Rule, if you have first learned to be ruled; for he who has learned to be ruled will be skilled in ruling.

He who is feared by many, fears many.

Aristotle. Those who hold power, if they are wise, ought to be praised with admiration not on account of their magistracies, but on account of their virtues, so that should fortune change, they may be deemed worthy of the same praises.

Isocrates. Emulate not those who have acquired the greatest power, but those who have made the best use of present circumstances. The same man said the worst ruler is he who cannot rule himself.

Take care of the multitude, and prefer a pleasant rule to all things, understanding that that form of republic in which few rule, and those of other republics, are preserved for the longest time which best care for and cultivate the multitude. You will be a good leader and curator of the people if you neither permit the crowd to suffer injury, nor neglect it when it has been injured; but you shall take care that the best men receive honors, and the others suffer no injury.

Consider the safest guard of your body to be the virtue of your friends, the benevolence of other commonwealths, and your own prudence; for by these things kingdoms can most especially be preserved and acquired.

Appear grave and to be feared by leaving nothing of what occurs unexamined; but appear clement by establishing punishments lighter than the offenses. ^B

Be willing to be worthy of rule, not by harshness nor by punishing severely, but by causing all to be overcome by your mind and intelligence, and to believe that you consult for their salvation better than they themselves do.

Diodorus. Let no one of those who have attained some rank, if he has sinned grievously, hope that he will be able to remain hidden without reproach to the end. For even if he escapes reproach and infamy in his own life, yet later he must expect truth with freedom, which will proclaim with frankness things long kept silent in secrecy. ^C

It behooves a king who performs his duty well to be just and magnanimous, sincere and liberal in bestowing gifts, and greater than every desire; to render punishments lighter than the deserts, but favors greater than the benefit, both to his subjects and to his friends.

No prince proceeds further into vices unless he has ministers for his desires. ^D

Agathon. It behooves a magistrate to remember three things: first, that he rules men; second, that he rules according to laws; third, that he will not always rule.

Antigonus. King Antigonus, to an old woman who was calling him blessed, said: "If you knew, O mother, how many evils

^A this rag consists of," showing the diadem, "you would not pick it up even if it were lying on a dunghill."

Epaminondas. Epaminondas the Theban, seeing a great and beautiful army but lacking a general, said, "What a great beast, yet it has no head!"

Philip. A king ought to remember that, being a man, he has received power from God, in order that he may propose and seek out things that are noble and divine, but use human prudence.

If you wish your house to be well-inhabited, imitate the Spartan Lycurgus. For just as he did not fence the city with walls, but fortified the inhabitants with virtue, and kept the city free throughout; thus also you should do: do not surround yourself with a great hall and raise up high walls, but strengthen the inhabitants with benevolence, faith, and friendship; and nothing harmful will enter into it, not even if the whole ^B array of wickedness were to be drawn up against it.

Let no man of sound mind be alienated from ruling. For it is both impious to withdraw oneself from the usefulness of those in need, and ignoble to yield to the base. For it is foolish to choose to be governed badly rather than to govern well. It is a terrible and most grievous thing for the worse to rule the better, and for the more foolish to give orders to the more prudent.

Eumenes. King Eumenes used to say to his brothers continually: "If you treat me as a king, I will favor you as brothers; but if as a brother, I [will treat] you as a king."

Cotys. Cotys, king of the Thracians, when the Thebans were boasting that they had ruled the Lacedaemonians, said: "I have seen winter torrents become greater than perennial rivers, but for a short time." The same man, being asked to whom he would leave the royal citadel, said, "To the capable."

SERMON II [al. CIV].

A bold king will fall into evils. Of a king who listens to an unrighteous word, all who are under him are outlaws. A poor but wise man is better than an old and foolish king. Woe to thee, O city, whose king is a youth. Maladministration overturns the thrones of the powerful. Hearken therefore, O kings, and understand; give ear, you who rule the multitude, and are exalted over the crowds ^D of nations, that your authority was given by the Lord, and your power by the Most High; who will examine your deeds and search out your counsels, because, although you are ministers of his kingdom, you have not judged rightly, nor have you kept the law, nor have you walked according to the counsel of God; a terrible destruction will come upon you swiftly; for a severe judgment is made upon those who are in high places. For the least is worthy of leniency and mercy, but the powerful will be powerfully examined. For the Lord of all will not shrink from the face or person of any

neither will He revere greatness; for He himself made small and great, and He equally considers and provides for the interests of all; but the powerful will be diligently and severely examined. ^A

Eccli. viii. Gold has destroyed many, and has turned aside the hearts of kings.

Prov. xxix. A king void of learning will ruin his people.

Prov. xxviii. A kingdom is transferred from one people to another because of injustices and violent injuries and deceitful wealth.

Theologians. We do not think it becoming for kings and for private persons to do the same things, because they are not of the same dignity. For we will permit private persons to do something even craftily; for as for him of whom it is clear that he is able to do nothing by force, his craftiness deserves pardon. But for a king, since it is very shameful to be surpassed by force and power, I judge it even more shameful and unbecoming to achieve his attempts and designs by artifice and cunning. ^B

Philo. Youth endowed with supreme power, and using appetites that cannot be curbed, is an unconquerable evil.

By body, indeed, a king is equal to any other man; but by the power of his dignity, he is like to God, who is above all; for he has nothing on earth higher than himself. Therefore, a king ought neither to be puffed up as a mortal, nor to be angered as God. For even if he has been honored with a divine image, yet he is intertwined with earthly dust, through which he is taught what simplicity we should show toward all. ^C

Musonius. You should strive to appear venerable to your subjects rather than terrible; for dignity attends the former, while ferocity attends the latter.

Democritus. A wicked nature, if it has attained power, is accustomed to bring about public calamities.

Antisthenes. Cities are wont to perish when those who rule cannot distinguish the wicked from the good.

It is as dangerous to give power to the wicked as a sword to a madman.

Menander. Wealth lacking reason, having obtained power, makes even those who seem wise foolish.

Demosthenes. For to be fortunate beyond one’s dignity is an occasion for being foolish beyond one’s dignity. ^D

SERMON III [al. CLXIII]

On moderate bishops who observe the commandments of God; and that the grave and irreproachable life of such men becomes an instruction to those over whom they preside.

Gen. xiv. Melchisedec, king of Salem, brought forth bread and wine to Abraham when he was returning from the slaughter of the kings; and he was a priest of God the Most High.

Levit. Anyone who has a blemish in his body shall not enter (or approach the ministry); neither a blind man, nor a lame man, nor one with a stunted member, nor an ear-cropped man, nor a man who has a broken hand or a broken foot, nor a hunchback, nor a dwarf, nor one with speckled eyes, nor a man who has in him the itch

or a scab, or a testicle that is injured. For the gifts of God are the holy of holies. ^A

Exodus XXII: You shall not revile the gods, nor speak evil of the ruler of your people.

Deuteronomy XVII: Anyone who out of pride shall not heed the priest standing to minister in the name of the Lord your God, or the judge who shall be in those days, that man shall die, and you shall remove the evil one from Israel.

Psalm CXXXI: Your priests shall be clothed in righteousness, and your saints shall exult.

Ezra: We have informed you concerning all the priests, and the Levites, and the singers, and the gatekeepers, and the ministers of God, that you have no authority to impose tribute, or exaction, or pension upon them. ^B

Proverbs XXVII: You shall know perfectly the souls of your flock, and shall set your heart upon your herds.

Malachi II: The lips of a priest shall keep judgment, and they shall seek the law from his mouth, because he is the messenger of the Lord Almighty.

Isaiah: Comfort, says God, comfort my people, O ye priests.

I will give your princes in peace, and your bishops in righteousness. ^C

Ezechiel III and XXXIII: If you see the sword coming, and do not sound the trumpet, and the people do not keep watch, and the sword comes and takes a soul from among them, he indeed is taken because of his iniquity, but his blood will I require from your hand. But if you reprove the wicked man, and he does not turn from his iniquity and from his way, that wicked man shall die in his iniquity, and you shall deliver your soul.

Ezechiel XXXIV: No priests shall drink wine, so long as they enter into the inner court.

Thus says the Lord the God of Israel: Remove injustice and vexation, and do judgment and righteousness. Remove oppression from my people, says the Lord. ^D

Wisdom III: Those who have kept holy things holily shall be judged holy, and those who have learned them shall find a defence.

Prudence and life and piety and knowledge make the priest.

Sirach VII: Fear the Lord with all your soul, and reverence his priests. With all your might glorify Him who created you, and do not forsake his ministers. Fear the Lord, and glorify the priest, and give them their portion, as it has been commanded you.

Ecclesiasticus XXXII: I have appointed you as a leader; do not be puffed up. Be among them as one of them.

Ibid. XXXVII: A wise man will instruct his own people, and all who see him shall call him blessed; for a wise man among his people shall inherit trust, and his name shall live forever.

Matthew XXIV: Who, says the Lord, is the faithful and prudent steward, whom the Lord shall set over the

^A house of his household, to give them their ration of grain in due season? Blessed is that servant, whom his Lord when he comes shall find doing so. Truly I say to you, that he will set him over all his possessions.

John XXI: The Lord said to Peter: Simon, son of Jonah, do you love me more than these? He says to him, Yes, Lord. He says to him, Feed my lambs. He says to him again: Simon, son of Jonah, do you love me?

Acts XX: I testify to you henceforth that I am pure from the blood and sin of you all, for I have not shrunk from declaring to you the whole counsel of God. Take heed therefore to yourselves and to all the flock, in which the Holy Spirit has made you bishops to feed the Church of the Lord, which he acquired for himself with his own blood.

1 Tim. III: If a man seeks the office of a bishop, he desires a good work. It behooves the bishop, therefore, to be beyond reproach, the husband of one wife, sober, sensible, orderly, hospitable, apt at teaching, not a drunkard, not violent nor injurious, but clement and yielding in his own right, not pugnacious, a stranger to the love of money, and one who manages his own house well. ^B For if a man does not know how to manage his own house, how shall he care for the Church of God? Not a novice, lest he be puffed up and fall into the judgment of the devil. A bishop must also have a good testimony from those who are outside, lest he fall into reproach and the snare of the devil.

1 Tim. V: Lay hands suddenly on no one, nor be a partaker of other men's sins; keep yourself pure.

Titus I: It behooves the bishop to be such that he can neither be refuted nor convicted, as a steward of Christ, not stubborn, not irascible, not a drunkard, not violent, not greedy for base gain, but hospitable and a lover of strangers, a lover of goodness and probity, temperate, just, holy, continent, clinging to the faithful word of doctrine, so that he may also be able to exhort in sound doctrine and to refute those who contradict it.

1 Pet. V: Feed the flock of Christ which is among you, not by constraint, but willingly, not for filthy lucre, but eagerly, ^C nor as lords over the heritage, but as becoming examples to the flock; and when the prince of shepherds shall appear, you shall receive the unfading crown of glory.

Ignatius: Give diligence not to resist the bishop, that you may be subject to God, and the more you see the bishop silent, the more do you fear him. For whomsoever the head of the house sends to manage his domestic affairs, it is fitting to receive him even as Him who sends him; so it is fitting that you should look upon the bishop as the Lord himself.

St. Basil: The authority of one who teaches makes the speech acceptable and renders the disciples more attentive. Let him who is set over others not be puffed up by his dignity, lest he lose the blessedness of a humble mind, or he himself, being puffed up, ^D should fall into the condemnation of the devil.

^A He to whom the common care is entrusted, as one who must give an account for each of those entrusted to him, let him be thus disposed. No one serving in the episcopal office is blamed if he has written something inconsiderately regarding matters indifferent (in popular discourse).

This seems to me to be in truth a certain art of arts and science of sciences, to govern man, the most versatile and varied of all animals. ^B Just as all do not apply the same medicine to bodies, but one remedy to some and another to others, whether they are healthy or sick, so too must we treat souls with diverse reason and instruction. Witnesses to this treatment are those who are afflicted by passions of the soul. For some are led by reasoned discourse, others are led and corrected by examples; some have need of the spur, others of the bit; for some are slothful and difficult to move toward the good, others are hotter than is fitting and difficult to restrain in their impulses, like high-spirited horses running beyond the turning post, whom you might make better if you rebuke and hold back with words.

This is the boundary of all spiritual prefectures, ^C everywhere to neglect one’s own interests for the sake of the advantage of others. It is the law and custom of fathers to spare their children. We ought neither to seek the prefecture that is not given, nor to reject that which is given. For the former is the mark of the bold, the latter of the rebellious and stubborn; both are the marks of the unlearned. Those who handle the greatest things, and in whose hands the sum of affairs is balanced, these must most of all take care for God and seek help from Him. Nothing so convinces the multitude as an action which is a silent admonition. Instruction is also the sustenance of the one who nourishes.

St. Chrysostom: The priesthood is as much higher than the kingdom, as the difference between spirit and flesh. ^D Not only sagacity, but also, before sagacity, the grace from God, and rectitude of character, and purity of life, and virtue greater than is human are fitting for him who undertakes the care of the priesthood. The soul of the priest must be purer than the very rays of the sun. The priest stands as a mediator between God and the nature of men, drawing down blessings from there to us, and lifting up to there our prayers as suppliants. The priest has need of great power in speaking; indeed, he must also be very skilled in dialectic.

Ecclus. VII: Seek not to be a judge, if thou hast not strength to take away iniquity. Seek not to be a teacher, if thou art far from the virtue of the matter; but if thou art being drawn thereto, draw back. For it is dangerous for one who has not been brought up through the practical life to attempt to teach. For while others who fall a thousand times can obtain pardon, if a teacher suffers this,

^A he is deprived of all excuse and suffers the ultimate punishment.

He who is about to undertake the struggle against all must know the skills of all.

Intelligence and understanding are not to be judged by age; nor is a priest to be approved by his gray hair, nor is a young man to be completely barred from such ministry; but neither should a neophyte be [immediately elevated], for there is a great middle ground between the two. ^B God, the Lord of all, does not know the distinction of age, but seeks only piety and a love for, and zeal for, divine things; and if he finds this in a young man, he places him above many who are older.

We ought to honor priests most especially when they are also venerable for their manner of life. For if we deem just anyone worthy of respect because of age, how much more so should we treat our spiritual fathers.

The law calls those who are invested with the dignity of priesthood "gods": "You shall not revile the gods, nor curse a ruler of your people." ^C The honor that is paid to priests redounds to the Lord of all.

One is called a bishop (*episkopos*) from the act of *episkopein*—that is, from watching over and beholding—because he oversees all.

The greater the dignity, the greater the dangers for one holding the episcopacy. It suffices for one performing the office of a bishop to bring one right action to heaven, [just as it suffices] for one single sin to cast him into Gehenna itself.

If it ever happens that any unworthy person is advanced to the episcopal dignity, whether through friendship ^D or for any other cause, the one who elevated him shall himself render an account for all that is done by him. For if someone is reckless in the rank of a private person, how much more so [is he] when he lays hold of authority? For vainglory then attacks more violently, as well as the love of money and stubbornness—authority providing the power [to cause] offenses, and insults, and revilings.

"Lay hands," says the divine Apostle, "suddenly on no one, nor be a partaker in other men's sins." What do you say? Another has sinned, and I am a participant in his crimes and his punishment? Yes, he says, because you gave authority to wickedness. And just as if someone puts a sharpened sword into the hands of a madman and a lunatic—whoever [the madman] strikes with a killing blow because of his madness, [the giver] sustains the blame for the murder—so too, he who gives the authority of office to a wicked man draws upon his own head the fire of all the sins and bold, reckless acts of that man. For he who has provided the root is the cause and author of everything that sprouts from it.

As the Lord bears with you, so you bear with all; endure all with love, and ask for a greater wisdom than you possess. Bear the infirmities of all; for where there is the most labor, there also is the greatest gain.

If anyone wishes to win glory from the Lord, let him take care of the rational sheep, let him have concern for his brothers.

^A for there is nothing more acceptable to God than this achievement. For he who exercises himself for his own sake directs the benefit only to himself; but the gain of pastoral care passes over to the entire people. So must the priest be disposed toward those over whom he presides, just as a father is disposed toward young children. And just as we do not turn away from them when they struggle or weep, and neither do we ever become haughty or think highly of ourselves when they laugh, so too regarding these [the people], one ought not to be puffed up by their praises, nor cast down by their words when they are spoken by them unseasonably.

^B If the patriarch Jacob, being set over the flocks, grazing mindless sheep, and about to give an account to men, both spent sleepless nights and endured heat and cold, and every irregularity of the weather, so that nothing of those flocks should be lost—how much more ought we, who are set not over mindless things, but over paternal sheep, and who are to give an account not to men, but to God for this stewardship, neither hesitate nor draw back from anything capable of benefiting the flocks. But as much as this flock is better than that one, and as man is better than mindless beasts, and God than men, so too must we display zeal and promptitude more vehemently and intensely in this study. *Missing here are some things.*

^C Those who come to the most holy sacred ministry must be purified even from the ultimate phantasms and likenesses of the soul, and so, according to their strength, approach it. Evagrius. By word indeed teach virtue, but by deed preach it. Of Emperor Constantine. The errors of priests ought not to be known to the masses, lest they, seizing a pretext for scandal from this, sin boldly and without fear. For if I myself had been an eyewitness of a bishop performing an unlawful marriage, I would have covered with my purple that which was happening lawlessly, so that the sight of the things being done might not harm the observers.

^D

SERMON IV [al. CLXXIV]. Concerning wicked bishops and those who do not observe the commandments of God.

^A Zeph. iii. Her priests profane my holy things, and impiously violate my law. Zech. xi. O you who shepherd vanities, leaving the sheep destitute. Jerem. xxiii. O you shepherds who scatter and destroy the sheep of the flock, for this cause says the Lord against the shepherds who pasture my people: You, he says, have scattered my sheep, and cast them aside, and have not visited them. Behold, I will take vengeance on you according to your works, full of malice. My people became as lost sheep; those who fed them rejected them, and drove them into the mountains so that they wandered. ^B Ezech. xxii. The priests have rejected my law, and have profaned my holy things; they have not distinguished between the unclean and the pure, and have profaned them in their midst. Thus says the Lord: If you bring forth the precious from the worthless, you shall be as my mouth. Ibid. iii. Son of man, I have set you as a watchman for the house of Israel. If you do not reprove my people, he indeed shall die in his sin, but his blood I will require at your hand. Ibid. xxxiv. O shepherds of Israel, do the shepherds not pasture themselves? Behold, you eat the milk, and wrap yourselves in the wool, and slaughter the fatlings, but you do not feed my sheep; the weak you have not strengthened, and that which had wandered you have not turned back, and that which was lost you have not sought, and the strong you have slaughtered, ^C and my sheep were scattered because there was no shepherd. The shepherds fed themselves, but they did not feed my sheep; for this cause, behold I am against the shepherds, and I will require my sheep from their hands. I will turn my face from them, and they shall defile my visitation, and they shall enter my sanctuary unashamedly, and they shall profane it and defile it; because the land is full of the judgment of blood, and the city is full of iniquity. Wisdom vi. The lowest is pardoned and receives mercy; but the mighty shall be severely examined. Ibid. For the Lord of all shall not fear the person of any, nor shall he respect greatness. ^D Matt. xxiii. The Scribes and the Pharisees have sat on the seat of Moses; all things therefore whatsoever they command you to observe, observe and do, but do not imitate their works; for they speak and do not, because they bind heavy burdens and difficult to carry, and lay them on the shoulders of men, but they themselves will not move them with their finger; and all their works they do to be seen by men. Ibid. Woe to you, Scribes and Pharisees, hypocrites, because you tithe mint and dill and cummin, and have passed over the weightier matters of the law, judgment and mercy and faith; these you ought to have done, and not to leave those others undone. Blind guides, who strain out the gnat, but swallow the camel.

^A Ibid. Woe unto you, Scribes and Pharisees, hypocrites! because you are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness; even so you also outwardly appear righteous unto men, but within you are full of hypocrisy and all iniquity.

Acts viii. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter.

^B St. Basil. How great an evil it is, when you ought to be a guide, to be instead the author of error to your own followers, may be perceived from the apostolic documents; and this is a proof that even the commandment concerning charity is not rightly fulfilled. For no father neglects his own son, whom he sees about to fall into a pit, or leaves him in that misery once he has fallen. How much more unworthy is it to abandon a soul that has fallen into the depth of evils unto destruction?

The gravity of the priesthood is gone; the resources for the poor have failed, as all things are consumed by those in authority ^C for private uses and the distribution of gifts.

Just judgment has perished. Everyone walks according to the desire of his own heart; malice is measureless, the people do not heed admonitions, the leaders do not dare to speak freely. For they are servants of those from whom they have received a favor, having obtained their prefecture and power through men.

Theologians. They who attempt to instruct others before they themselves have been sufficiently instructed—learning the potter’s art in a cask, as the proverb says—and to practice and cultivate piety in the souls of others, seem to me to be exceedingly foolish or audacious; foolish, if they do not even perceive their own ignorance, but audacious if, while they understand it, they yet dare to undertake the task.

The order is not the best, to teach first and then to learn, not only in divine and such great matters... (Something seems to be missing).

Opportunity easily creates many saints, and likewise many impious ones contrary to right, or rather, it makes all of them miserable.

For these are the ways of spurious and supposititious priests, and those unworthy of their calling, who, having brought nothing to the priesthood, ^D nor practiced any honorable thing, are designated at once as disciples and teachers of piety; and before they have been purified themselves, they purify others; yesterday sacrilegious, today priests; yesterday excluded from the sacred rites, today mystagogues, that is, initiators into sacred things; old in vices, sudden or extemporaneous in piety.

Let no one be a head, who is barely a hand, or a foot, or anything else of the lesser members of the body. Each one, therefore, in the order in which he was called, brothers, let him remain exactly in that, even if it be of higher standing, ^A for he will gain more praise if he is content with his present station than if he seeks that which he has not received.

Let no one, when it is possible to follow without danger, desire to lead dangerously.

I praise the nautical custom, which gives the oar first to him who is now helmsman, and from there leads him to the prow, and entrusts to him the duties that are necessary in the front part of the ship; and thus he sits at the helm after the many buffetings of the sea and the consideration of the winds.

Positions of leadership are established not so much by virtue as by wickedness; nor do the tribunals belong to the more worthy, but to the more powerful. ^B Who could persuade the subjects to be moderate when those who preside are thus disposed? Subjects are very quickly filled with the malice of their superiors, and this much more easily than with the opposite of virtue.

For those who do not live consistently with their honor, the magnitude of the honor creates an increase in punishment.

There is nothing colder than a teacher who philosophizes only in words; for this is not that of a teacher, but of a player. For instruction is not wont to be infused into the soul so much from words as from facts. ^C

The higher the dignity of office to which he who has been allotted the bishopric ascends, the greater the account he will be compelled to render, not only regarding the task of teaching and the care of the poor, but also regarding the approval of votes, and ten thousand other things. It will be of no use for them to say that they were ignorant of the one being created by their votes; but for this vary reason the accusation becomes greater, that they brought forward one whom they did not know. There is nothing more miserable than a magistrate who benefits nothing those over whom he presides.

We ought not to think that the position is a pretext for ease and pleasure; for to preside over souls is the most laborious of all things. And it behooves those who approach it to be anointed, as those who are entering into a laborious struggle. ^D

Let them learn, if they wish, from Abimelech and Gideon, that it is not by words, but by deeds that subjects are incited to imitation: the former indeed was both making and carrying bundles of wood, and saying to his men, "Just as you have seen me doing, so also do you"; and the latter, when he was exhorting and leading his own people to new things, and was himself the author of the deed, said, "What you see me doing, the same also do you."

The inexperience of the teacher destroys those who are being taught; and the calamity of the disciples brings danger to the teacher, especially when, because of his lack of knowledge, they have become slothful and inactive.

^A Evagrius: It is absurd for one who pursues honors to flee the labors from which honors are born. Josephus: Those who have unworthily attained to the highest honors must obey those who have bestowed them.

SERMON V. On Moderate Princes.

Isaiah v: I will give your princes in righteousness, and henceforth injustice shall not be heard in your land, nor affliction, nor misery within your borders. 3 Esdr. ii: I and my brethren did not eat the bread of my governorship; but the magistrates who were before me laid grievous yokes upon the people, and took from them bread and wine, and at the last forty silver shekels. Remember me, O God, for good, all that I have done to this people. Sirach xxiv: A wise man will have hereditary authority among his people, and his name will live forever. ^B A city shall be built by the wisdom of one who holds power. In your glory, take care not to give an occasion for reproach, and on the day of glory do not exalt yourself. Eccl. vii: Do not seek from the Lord a prefecture, nor from a king a chair of glory. Do not sin against the multitude of the city, and do not cast yourself into the crowd. Do not seek to become a judge if you are unable to remove injustice, lest you fear the face of a man in power and place a stumbling block in your uprightness. Rom. xiii: Princes are not a terror to those who do good, but to those who do evil. Do you wish not to fear the authority? Do that which is good, and you will have praise from it; but if you do that which is evil, fear. For he does not bear the sword in vain; for he is God’s minister, an avenger for wrath upon ^C him who does evil. 1 Pet. ii: Be subject to every human institution for the Lord’s sake, whether to the king as preeminent, or to governors as sent through him for the punishment of evildoers and the praise of those who do well. St. Basil: If you desire praise, and wish to appear above the common herd, and to be successful in worldly affairs, be just, temperate, prudent, courageous, and patient in the sufferings undertaken for the sake of piety. For thus you will both save yourself, and obtain greater glory in greater ^D goods. Theologian: Before all men, show forth philanthropy, in which God delights more than in all other things. Mix gentleness with fear, and temper hope with threats. I know that many good things are brought to perfection thereby. Show your efficacy not by doing evil, But by doing good, if you wish to be as God. And this is the way of a man who knows his own nature. It kills, however... Something is missing.

SERMON VI. [formerly CVIII]. Concerning Wicked Rulers.

Prov. xxxi. Noblemen are irascible; let them not drink wine, ^A lest they drink and forget wisdom, and be unable to judge righteous judgment for the poor.

If a servant should rule, he exercises power with insolence.

Wretched is the city whose king is young, and whose rulers eat in the morning.

Ose. iv. Their rulers shall fall by the sword, because of the untutored nature of their tongue.

Mich. vii. Woe is me, my soul, for the pious one has perished from the earth, and there is no one among men who performs his duty perfectly. ^B All judge with blood-lust; each one oppresses his brother, and they make their hands ready for evil. The ruler makes requests, and the judge speaks words of peace according to the desire of his own soul.

Soph. iii. Her rulers are in her like roaring lions, and her judges like the wolves of Arabia.

Isa. i. Your rulers are disobedient, partners of thieves, loving bribes, pursuing rewards; they do not judge the cases of orphans, nor do they attend to the judgments of widows.

"I will set young men over them as rulers, and mockers shall lord it over them."

Jerem. xxii. Your eyes are not good, nor is your heart upright, but it is seized by a ^C desire for possession, and is set against innocent blood to shed it, and to do calumny and injury and murder.

Ezech. xxii. The rulers in the midst of her are like ravenous wolves, seizing prey violently, so that they may satisfy their own greed and desire for possession.

Wisdom of Solomon. Severe judgment shall be exercised upon those who hold high positions.

St. Basil. The evils of rulers bring calamity upon their subjects. For I see this happening to many judges nowadays, who would more easily grant the greatest things to the high-born than the smallest things to the lowest and poorest.

St. Chrysostom. A ruler is not discerned by a precious robe and a belt, ^D nor in the voice of a herald, but in whether he restores what has collapsed, corrects what is ill-ordered, takes action against the unjust, and does not permit justice to be driven away by power.

Justin the Philosopher. Those who hold office and prefer glory to truth have as much power as robbers in the wilderness.

The ignorance and vice of a charioteer necessarily cast the yoked animals over precipices, just as the opposite, virtue and skill, preserve them.

Philo. For as long as there is an abundance of external things, sagacity and cleverness seem to accompany it; but when this is taken away, the reputation for being prudent is removed along with it.

^A If you take away the substance and equipment from men who manage the state, you will find an empty tomb, devoid of mind.

If magistrates despair of being able to retain power, it is inevitable that the subjects will immediately rebel, and those who are born of humble and common stock will be especially provoked.

SERMON VII [al. CVIII]

Regarding incorrupt judges, who have pure hands and who perform judgment and righteousness, and that it is pleasing to God to deliver judgments straightly and truly.

Exodus xxiii. You shall not kill the innocent and the just; and you shall not acquit the impious for the sake of accepted gifts. ^B

You shall not receive gifts; for gifts blind the eyes of those who see, and pervert just words. You shall not have pity on the poor in judgment. You shall not pervert the judgment of the poor in his cause.

Leviticus xix. You shall do nothing contrary to justice in judgment; you shall have no regard for the person of the poor, nor shall you show favor to the person of the mighty; you shall judge your neighbor with justice.

You shall not take a ransom for the life of one who has committed murder, who is guilty of being put to death; you shall punish him with the penalty of death.

Deuteronomy xxiv. You shall not acknowledge a person in judgment; you shall render judgment equally to the small and to the great; you shall not fear the face of any man, for the judgment is God’s. ^C

You shall not pervert the judgment of the stranger, the orphan, and the widow; and you shall not take the widow's garment as a pledge.

Job xxix. I was clothed with justice, and I wore judgment as a double robe.

He who is with pure hands takes confidence, mocking the unjust and the lawless.

Job xxxi. I shall not be ashamed before man, nor shall I fear any mortal. For I know not how to show favor to a person; if I did not, moths would eat me.

Psalm xiv. I have not accepted gifts against the innocent; he who does these things shall not be moved forever.

Blessed are those who guard judgment and practice justice at all times.

Solomon. Open your mouth to the word of the Lord, and judge all things soundly. Open your mouth, and judge all things justly.

It is the joy of the just when they render judgments.

Regum. A pure man is a thing of great price.

To show favor to a person in judgment is not honorable.

To Solomon the Lord said: “Because,” he says, “you have asked this request of me, and have not asked for yourself many years, nor wealth, nor the heads of your enemies, but have asked for intelligence and sagacity to judge causes, behold, I have given you a wise and sagacious heart; just as you, there has been none before you, and after you no one like you shall arise.”

^A Soph. 2: Practice judgment, and seek justice, seek meekness, that you may be covered in the day of the Lord’s wrath. Zach. 7: Practice just judgment. Jer. 22: Thus says the Lord: Practice judgment and justice, and rescue the plundered from the hand of him who does them injury; and the stranger, the widow, and the orphan do not oppress, do not act impiously, and do not shed innocent blood. Thus says the Lord: Practice just judgments, use justice. Blessed is he who does these things and holds fast to them, keeping his hands from committing injury. Isa. 1: Seek out judgments, liberate him who is受afflicted by injury, render judgment to the orphan, absolve the widow, and come, let us reason together, says the Lord. Jer. 21: Thus says the Lord: Judge in the morning, and direct with right reason; rescue the plundered and the vexed from the hand of him who does him injury, lest my wrath be kindled like fire and burn, and there be no one to extinguish it. ^B Ezek. 45: Remove injustice and calamity, practice judgment and justice, take away tyranny from my people, says the Lord God. Eccli. 4: Do not regard the person of the powerful, strive even unto death for the truth, and the Lord will fight for you. Against your own soul, do not regard the person. Do not rise in the presence of an injurious man. Administer justice equally to both the highest and lowest. Rescue him who is afflicted by injury from the hand of him who does him injury, and be not pusillanimous in pronouncing judgment. Before you inquire, do not accuse: first know, and then rebuke. Without judgment, do nothing at all. Do not judge by appearance and countenance, but judge the just judgment. He who does justice is just. The index of a just mind is integrity in judging. ^C To know true justice indeed requires great talent and a most perfect mind. For it is impossible for one who is not instructed in the law to be able to judge controversies correctly. But he who knows true justice, and has learned through it to bestow upon each his own, is best able to direct and administer judgments. ^D Just as the archer directs his arrows toward the mark, neither overshooting, nor undershooting, nor turning his aim to either side—in which case he would discharge the arrow in vain—but rather aims straight; so the judge handles justice, neither regarding persons, nor doing anything by the urging or invitation of anyone, but bringing forth upright and in no way distorted sentences. And when two litigants stand before him, the judge stands in the middle, equalizing them toward one another, and taking away from him who has the excess exactly as much as he finds has been taken away from him to whom the injury was done. It is not the way of a just judge to decide equal things for equals

^A but it is necessary that he who started the evil, with an addition, should pay what is owed, if he is to become better himself through the punishments, and make the others more temperate by his example.

Theologians. Do not commit that your learning may be the armor of death, but of justice.

Be the judge, if you are being judged, and you will sin less. So test your brother, as you yourself are judged by the same measures.

By the leniency of those judging, the very unjust become harder in their disobedience than they were before. And the judge must know that he serves the judgment of God, and is not master, to conduct the judgment as he wishes, so as to grant punishments to those who are judged. ^B

It is absurd that those who balance and administer justice for others should themselves be guilty of sins.

When a judge accuses a defendant, there is need for silence.

Let him be considered the best judge who understands quickly but judges slowly. For the one is of benevolence, the other of exacting diligence.

One must not act rashly in judging, but deliberate beforehand, and not hasten in thought to say more than is proper; but, being slow and hesitant, one must exercise the impulse with careful diligence, and not change for the sake of favor; for to be fickle ^C is less than the impulsive, and to be light-minded is less than the rash.

Not so much in the figures of letters must we seek what is straight, as to maintain it in things. For a bad judgment is the cause of every evil.

Let no prudent man be alienated from ruling. For it is both impious to withdraw oneself from the usefulness of those in need, and ignoble to concede to those who are base. For it is foolish to prefer to be governed ill rather than to govern well.

Nor is anything more becoming to a leader than to disdain no one, nor to be haughty, but to stand before all as an equal. ^D

SERMON VIII.

Deut. xxvii. Cursed is everyone who shall pervert the judgment of the stranger, and the orphan, and the widow.

Job xv. Fire shall burn up the houses of those who take bribes.

Wrath shall be upon the impious because of the impiety of the gifts, which they received in injustice.

Ps. lvii. If in truth you speak justice, judge rightly, O ye sons of men. For in your heart you work iniquity on the earth, your hands weave injustice.

Ibid. lxxxi. How long will you judge iniquity, and accept the persons of sinners?

Solomon. He who receives gifts destroys himself; but he who hates gifts shall live.

^A We must consider money given with deceit as a potsherd. It is not honorable to admire the person of an ungodly man, nor holy to turn aside justice in judgment. He who hides his hands in his bosom is unjust, and he shall not bring them to his mouth.

147. The mouth of the ungodly swallows up judgments.

He who judges the just as unjust, and the unjust as just, is impure before the Lord and worthy of hatred.

Osea. Why have you kept silent regarding impiety, and garnered the injustices thereof?

Habacuc. How long, O Lord, shall I cry out and You will not hear? Why have You shown me troubles and sorrows, that I should look upon miseries and impiety standing around me? Judgment has been made contrary to me, and the judge accepts; and for this reason the law is dissipated, and judgment is not carried through to the end, because the ungodly oppresses the just with power: for which cause judgment goes forth perverted. Judgment has been made against me, and the judge accepts, for which cause judgment goes forth perverted. ^B

Isa. i. When you stretch forth your hands, I will turn My face from you; for your hands are full of blood. Woe to you who justify the ungodly for the sake of gifts, and take away the justice of the just from him. They have not upheld the causes of orphans and widows. Shall I not visit for these things, says the Lord, or shall My soul not take vengeance on such a nation?

Woe to those who write malice. For they write malice, casting away the cause of the poor, stealing the judgments of the poor of my people, so that the widow may be their plunder and the orphan their spoil: but what will they do in the day of visitation? For their affliction shall come from afar: and to whom will they flee for the sake of seeking help?

Why do you, says the Lord, do injury to my people, and shame and disgrace the faces of the poor? ^C

Isa. v. Woe to those who call evil good, and good evil, and put light for darkness, and darkness for light, and the bitter sweet, and the sweet bitter.

The counsel of the wicked deliberates iniquitous things, to destroy the humble with unjust words, and to dissipate the words of the poor in judgment.

Ezechiel. You have cast down the proud, and lifted up the cast-down: for this injury I will so ordain, says the Lord.

Ezech. xiii. The souls of my people are perverted, and they gave life to souls that should not live, and they profaned me among my people for a handful of barley and for a morsel of bread, to kill the souls that ought not to die, and to keep alive the souls that ought not to live. ^D

^A Gifts and offerings blind the eyes of the wise, and as a muzzle in the mouth, they turn away reproofs. There is one who destroys his own soul through indecency, and he destroys it by respect of persons. If you show partiality, you commit sin, being reprimanded by the Law as transgressors. Therefore, you are without excuse, O man, whoever you are who judges; for by the judgment in which you judge another, you condemn yourself; for you who judge do the same things. An unjust judge has a defiled conscience. ^B He who does not have true justice stored up in his soul beforehand, but is instead corrupted by money, or gratifies others out of friendship, or takes revenge for enmity, or is intimidated by power, is unable to guide judgment straight. Judgments before magistrates do not bring home even victory without harm. It is not for a good man to cover up iniquities with silence. By the forbearance of those who judge, those who are excessively unjust become more hardened in their disobedience. And the judge must know that he serves in the judgment of God, and is not a lord to conduct the judgment as he wishes, so as to grant exemptions to those being judged. The fear of God is ^C salvific for men, but rare. Hence, one should not be surprised when considering both the poor who are slandered and the judges who act falsely. To give equal things to the unequal is of the greatest injustice.

Sermo IX. On good parents, and that it is necessary to instruct children diligently and fittingly.

^A The gloriation of young men are their fathers. Scourges and reproofs give wisdom. (Prov. XIX.) Instruct your son; for so he shall be of good hope. (Eccli. VII.) If you have children, instruct them, and from their youth bow down their neck. (Prov. XIII.) He who loves his son will whip him continually. (Eccli. XXX.) He who teaches his son will provoke his enemy to emulation, and will rejoice over him in the presence of his friends. (Eccli. XXX.) He who chastises his son will delight in him, and will glory in him in the midst of his acquaintances. (Ephes. VI.) Fathers, do not provoke your children to wrath, but bring them up in the discipline and admonition of the Lord. Fathers, do not irritate your children, lest they be discouraged.

St. Basil: As parents have bestowed upon each of their children the essence of their bodies in equal measure, so they ought, by strict right, to provide for them equally and in like condition those things which pertain to life.

Theologians: It is the law of fathers not to spare their children. It is most legitimate and most equitable that a father should consider his children's goods with good intent.

St. Chrysostom: Fathers who do not care for the modesty and temperance of their children are their murderers; and they sin more grievously than those who inflict physical death, in proportion as the perdition and death of the soul is more grievous than that of the body.

^B Philo: Whatever God is to the world, I consider parents to be to their children; for as He caused what did not exist to come into existence, so these, imitating His power as much as possible, render their progeny immortal.

Epictetus: See to it that you leave your sons educated rather than wealthy; for the expectations of the educated are better than the riches of the ignorant.

The physician's reproach is a pleasant remedy. A daughter is a possession belonging to another for her father.

Solon: Do not smile upon your children, lest you weep later.

Synesius: To a son and daughter, the honest gloriation is the praises of their father.

Virtues of Philo: The appellations of father and mother are common, but their powers are different. We rightly and justly call the Architect who devised this whole universe both Creator and Father of what has been brought into being; but we call "Mother" the knowledge of the Maker Himself, with which God, having communed—not in human fashion—sowed the seeds of generation; and she, having received the seeds of the Lord, brought forth the beloved and sensible Son through ^C a perfect and most fruitful labor.

SERMON X (al. LXXVII)

Concerning parents who provide for the instruction of their children with neglect.

(1 Kings III.) I have told him that I will judge his house ^D

^A unto eternity, because his sons were cursing God, and he did not admonish them. And not so have I sworn to the house of Eli, that the iniquity of the house of Eli shall be expiated with incense and sacrifices unto eternity.

He who spares his own rod hates his son.

Children will blame an impious father, because they will be covered with reproaches on his account.

Ibid. XXX. An untamed horse becomes hard, and a son left to his own devices becomes headstrong. Pamper your son, and he will terrify you; do not laugh with him, so that you do not grieve with him, and at the end gnash your teeth. Do not give him license in his youth, and do not overlook his transgressions. Bend his neck in his youth. Beat his sides while he is a child, lest he become hardened and disobey you, and he become a pain to your soul. Educate your son and work upon him, that you may not stumble because of his baseness.

Abominable children are the children of sinners. ^B

The descendants of the impious will not increase their branches, and their roots are unclean upon the sharp rock.

From the seed of serpents will come the offspring of asps; and their offspring will be flying serpents.

Most unjust is the eagle regarding the rearing of its offspring; for when it has produced two fledglings, it drives one to the earth, pushing it down with the blows of its wings, while it takes only the other to itself and acknowledges it, on account of the difficulty of feeding them, repudiating and renouncing the one it has borne. Such are those parents who, under the pretext of poverty, expose their infants, and who are most unfair to their descendants in the distribution of their inheritance.

Eli was a priest, and he did indeed rebuke his sons for acting impiously, but because he did not reproach them vehemently enough, the religious father paid the penalty for his children’s lawlessness.

From Diogenes: It is ridiculous for one who spares his own to try to discipline the children of others.

SERMON XI (al. CXXVIII) Concerning children who honor their parents, and what good things follow those who obey them.

Exodus XX. Honor your father and your mother, that it may be well with you, and that you may live a long time upon the earth. ^C

Let everyone fear his father and his mother.

My son, keep the laws of your father, and do not cast away the ordinances of your mother; fix them in your mind forever, and bind them about your neck. For you will receive a crown of grace upon your head, and a golden chain about your neck.

Listen, my son, to the father who begot you, and do not despise your mother because she has grown old.

A son honors his father. And if I am a Father, where is my glory?

He who honors his father atones for his sins. And he who honors his mother is as one who lays up treasure. ^D

^A He who honors his father will be gladdened by children, and in the day of his prayer he will be heard. He who glorifies his father will have long life; and he who obeys the Lord will bring rest to his mother, and will serve his parents as masters. In work and in word honor your father, so that a blessing may come upon you from him. For a father’s blessing establishes the houses of children; but a mother’s curse roots out the foundations. My son, help your father in his old age, and even if he loses his understanding, show him indulgence, and do not despise him in all your strength. For the mercy shown to a father will not be forgotten; and as fair weather in frost, so will your sins be dissolved. With all your heart glorify your father, and do not forget your mother’s birth-pangs. Remember that through them you were born; and what will you render to them, as they to you? Honor your father and your mother, and love your neighbor as yourself. Ephesians vi. Children, obey your parents in all things, for this is well-pleasing to the Lord.

Saint Basil. The benevolence of storks toward their aged parents is sufficient to make our children—if only they would pay attention—lovers of their fathers. For surely no one is so devoid of wisdom as not to judge it a thing worthy of shame to be surpassed in virtue by birds devoid of reason. For they, surrounding the father who has shed his feathers from old age, cherish him with their own wings, and by providing food abundantly, they offer help as much as they can even in flight, gently lifting him from both sides with their wings. And thus they call this repayment of benefits "storking," as if one were to say reciprocation.

Grateful children make a great account of the praises of their fathers.

Theologian. Practice what is honorable, because it is honorable to obey one's father; even if nothing else were to come to you, this service to one's father is in itself a reward.

Saint Chrysostom. Since by the same measure, as the Lord says, with which we deal, it is rendered back to us in every matter, let us learn to honor our parents as masters, so that we too may be honored by our own children, and may receive the rich reward determined by the Lord for this duty. ^B Serve those who begat you as a household slave: for what can you render to them that is equal to what you have received from them? For it is not possible to beget them in turn.

Aristotle. It is right that a son should be a servant of his father more than a household slave; for the former is by nature a servant of the father, the latter by law.

Isocrates. Show yourself such to your parents as you would wish your own children to be toward you.

Alexander the King, when he was asked whom he loved more, his father Philip or Aristotle, [the answering voice said:]

"The teacher," he said; "for the one was the author of my being, but the other was the author of my being well."

The same man, when his mother Olympias commanded something of him that was rather burdensome, said: "O mother, you demand a bitter rent for the nine months' burden."

Melesius [says]: Whatever benefits you have bestowed upon your parents, expect the same in your old age from your children.

Whoever honors his parents in life, Is dear to God both living and dead. There is no reward for children more honorable Than to be born of a noble and good father, And to bestow worthy honor upon those who bore them. (Euripides)

Solon, being asked why he had established no penalty against those who struck their parents, said: "Because I did not suppose that any such people would exist."

He who gains a son-in-law finds a son; but he who gains a bad one, loses even his daughter.

Philo [says]: Equal gratitude cannot in any way be returned to parents; for it is not at all possible to beget them in return.

SERMON XII [al. CXXIX].

Concerning patricides and matricides, and what evils shall follow them.

Exod. xxi. He who strikes his father shall be punished by death.

Levit. xx. He who curses his father or mother shall be punished by death.

Deut. xxvii. Cursed be whoever treats father or mother with ignominy; and let all the people say, So be it, so be it.

An unruly son shall perish in destruction.

Prov. vi. He who dishonors his father and repels his mother shall be ignominious and reproachful.

The lamp of him who piles curses upon his father 153 and mother shall be extinguished; and the pupils of his eyes shall look upon darkness.

He who rejects his father or mother, and thinks he does not sin, is a companion of the impious man.

A father will not rejoice in an uneducated son; but a prudent son will make his mother rejoice.

A foolish son is for a father a cause of anger, and for a mother a cause of distress.

Eccli. iii. He who deserts his father is like a reviler of the Most High God; and he who provokes his mother to anger is cursed by the Lord. ^D

Philo [says]: One should not glory in the ignominy of one's father; for everyone's glory comes from the honor of his father.

Children who have no regard for their parents are hateful in both respects, both to God and to men.

SERMON XIII [al. CXXX].

Concerning the wise son.

Prov. xv. A wise son makes his father rejoice. A prudent son makes his mother rejoice.

Let your father and mother rejoice over you; and let her who bore you be glad.

^A The father of a man who loves wisdom shall rejoice. My son, if you become wise, you shall be wise for yourself and for your neighbor; but if you turn out to be evil, you alone shall draw upon yourself the evils. On a wise son the soul of a father rejoices. A good boy, poor and wise, is better than an old and foolish king. Eccli. xvi. One righteous son is better than a thousand ungodly sons. Children who lead an honest life conceal the low birth of their own parents. The Theologians say: There is one limit to the happiness of children, namely virtue, and if they reflect the likeness of their parents in praiseworthy things. The virtue of children is the glory of fathers. Philo says: They are sufficiently fruitful who are skilled in goodness and probity.

SERMON XIV [al. CXXXI]

Concerning a foolish, wicked, and unlearned son

SERMON XV [al. CXXXII]

Concerning an honest and modest daughter

^A Solon: He who finds a [good] son-in-law has found a son, but he who finds a bad one has lost even his daughter.

SERMON XVI [al. CXXXIII]. On a daughter who is not decorous and modest.

Ecclesiasticus XLII: Set a guard over an unruly daughter, lest she make you a laughing-stock to your enemies.

A daughter [some add, a foolish one] is of less value to be esteemed.

Ibid.: A bold and shameless daughter disgraces both her father and her husband, and she will be maligned by both.

Ibid. XXII: A daughter without shame will wipe away infamy.

SERMON XVII [al. CIII]. On old men adorned with virtue and prudence.

Leviticus XIX: You shall rise up before the gray-haired, and you shall honor the person of an old man.

Deuteronomy [XXXII]: Ask your father, and he will tell you, your elders, and they will speak to you.

^B II Kings XII; II Chronicles X: The elders spoke to Rehoboam, saying: "If on this day you will be a servant to this people and serve them, and speak good words to them, then they will be your servants forever." But Rehoboam did not follow the counsel of the elders.

Scholion: The doctrine of elders is safe, supported and strengthened by long experience of life and affairs.

Job XII: In length of time there is wisdom, and in long life there is knowledge.

Proverbs XVI: A crown of glory is old age, which is discovered in the ways of justice.

The glory of old men is gray hair.

The crown of old men is their children’s children.

Wisdom of Solomon IV: Gray hair is prudence for men, and a senile age is a life unstained. ^C

Hippothontis: The old age of a lion is more excellent than the youth of fawns.

Sirach: Acquiesce in the multitude of elders, and cleave to him who is wise.

Do not reject the narrations of your elders, for they learned them from their fathers.

Do not despise anyone in their old age, for there are those among you who will also be old.

The crown of old men is a great experience of affairs, and their glory is the fear of God.

How decorous is judgment to gray hair, and for those of greater age to know counsel! How beautiful is the wisdom of old men, and for those advanced in years, how fitting is the understanding of counsel!

John XXI: When you were younger, you used to gird yourself; but when you are old, you will stretch out your hands, and another will gird you.

St. Basil: Whatever excels in antiquity is venerable.

The disposition of a senile mind and mature prudence is truly more excellent than even the whiteness of hair, which is found in all who are advanced in age.

There is no difference between a child in age and one who mimics children in his mind. ^D

^A

More excellent is gray hair joined with prudence than an unlearned youth. We gather great practice and experience through time, from which wisdom is born. It is not becoming for old men to engage in childish games.

*St. Chrysostom and Wisdom iv.* Gray hair is not white hair, but the virtue of the soul.

Do not accuse the young, nor praise the old; for virtue and vice do not consist in the difference of age, but in the difference of mind. God, the Lord of all, knows no difference of ages, but seeks from us only piety and love for God; and if He finds this in a young person, He prefers him to many old men.

Old age and poverty are two things difficult to cure.

*Philo.* Truly, an old man is judged not by the length of time, but by a praiseworthy and perfect life.

To the youthful life, which is engaged in the action of things, succeeds an old age that is more excellent and sacred, and this is discerned in the contemplation of things; to which, as to a governor sent by Himself, God has handed over the helm, as to one suitable to steer earthly affairs; for without contemplation and scientific knowledge, nothing is honorable in the conduct of affairs.

*Evagrius.* The mind flourishes for the perception of knowledge when the strength of the body fades with the duration of time.

*Nilus.* A white hair testifies and cries out that the soul is about to depart from here.

*Symeon.* One should neither put trust in just any old man, nor should any young man be entirely rejected. For it can happen, I think, that a youth may be temperate, and old age may often neglect its duty.

*Plutarch.* Winter requires a covering, and old age requires freedom from pain.

*Solon.* Solon used to say that old age is a harbor of evils, because everything takes refuge in it.

*Favorinus.* He who restrains pleasure for himself is wise; he who does not need such restraint is blessed; both are found in old age. (Some things are missing.)

SERMON XVIII.

*Eccli. xxv.* I hate from my heart an adulterous old man who is void of understanding.

*I Cor. xiv.* Brethren, do not be childish in your minds, but as to malice be little children, and in mind be perfect.

*Heb. v.* You have become slow of hearing. For whereas for the length of time you ought to be masters, you again need to be taught what are the first elements of the words of God; and you have become such as have need of milk, and not of solid food. For everyone that partakes of milk is unskillful in the word of justice, for he is a child. But solid food is for the perfect, for those who by habit have their senses exercised to the discerning of good and evil.

^A He who is childish in his thoughts differs nothing from a child in age. I have known some who fell into the passions of the flesh in their youth, and who, because of the habit of evil, remained in their sins even unto their gray hairs. It is shameful for one’s age to have faded, while one’s licentiousness has not. Some things are taught even by gray hairs, and not every old age, it seems, is proof of reliable wisdom. When, therefore, even an old man suffers from the diseases of youth, it is a peak of wickedness; and for such a man, there is no defense even in his youth; for he is not able to say, “Do not remember the sins of my youth and of my ignorance.” Do not, therefore, deprive yourself through the things that happen in old age of even the forgiveness for the sins of your youth.

^B Those who have worn away much time in a life lived with the body, but without virtue and goodness, are to be called long-lived children, having never been schooled in disciplines worthy of gray hair. How long are we old men to be still children, old in length of time with respect to our bodies, but in our souls entirely infants on account of our lack of perception?

An old man without intelligence, like an old cloak, is of no use for anything.

Diogenes, seeing an old woman adorning herself, said: "If this is for the sake of the living, you are deceived; but if for the dead, do not delay."

There is a sense among the young, and a lack of sense among the old; for time does not teach prudence, but rather nature and correct regimen.

SERMON XIX.

Concerning young men adorned with education and prudence.

Now Joshua the son of Nun, being a young man, did not depart from out of the tabernacle of testimony (Num. 27; Eccl. 46).

And yet, being younger than you, I am not less sensible than you. I am younger in time, and you are elders; therefore I kept silence, fearing to explain my own knowledge to you. But I said that it is not time that speaks; for in many years they do not know wisdom; rather, it is a spirit in mortals, and the breath of the Almighty that teaches me. For the long-lived are not wise, nor do the aged understand judgment (Job 32).

In what shall a younger man set his path aright? In taking heed to your words.

Wisdom is the ornament of young men.

Rejoice, O young man, in the days of your youth, and let your heart treat you well; and walk in the ways of your heart blameless, and in the sight of your eyes; and know that for all these things God will bring you into judgment (Eccles. 11).

The elders said to Daniel: Come, sit in our midst, and declare to us, for God has given you the mature judgment of an elder (Dan. 13).

Child, in your youth choose instruction, and

and approach her as if plowing and sowing, and expect her best fruits.

Son, preserve the flower of your age secure.

Ignatius, Theophorus: When Samuel was still small, he was called a seer and was enrolled in the number of the prophets. Daniel, while yet a youth, judged certain elders, demonstrating that it was they who were depraved, and not the elders. Jeremiah, because of his youth, ^A refusing the task of prophesying which God was entrusting to him, heard from God: "Do not say, 'I am younger,' for to all to whom I send you, you shall go." And Solomon, that wise man, being twelve years of age, settled the great question concerning the ignorance of the women who did not recognize their own children. David, prophet and king alike, while still a mere youth, is anointed by Samuel for his future kingship.

1 Peter: Younger ones, be subject to the elders.

St. Basil: For one is not called junior because of youth in age, but he who is imperfect in mind.

Theologian: If anyone is a youth, let him be strong against passions and perturbations, and may he derive so much profit from the very youthfulness that he does not serve the perturbations of the youth, but exercises elderly prudence in his vigorous body; and there will be more grace in this victory than in those crowned at the Olympics.

It is best for a youth to be temperate even before his time.

Are you a youth? Stand against the perturbations of the soul; with the help of the baptismal ^B alliance, be numbered in the battle line of God; fight bravely against Goliath; take your thousands or your myriads. In this way, enjoy your youth.

Plutarch: Plutarch exhorted young people to take care to have these three things: temperance in their mind, silence on their tongue, and modesty in their countenance.

SERMON XX [al. CLII]

Concerning youths living in imprudence and ignorance.

3 Kings 12: Rehoboam took counsel with the young men who had been raised with him and stood before him, and he said to them, "What do you counsel me, that I may answer this people, and those who speak to me saying, 'Make lighter the yoke which your father laid upon us'?" And they answered him, saying, "You shall answer this people with these words: 'My little finger is thicker than my father's loins; and now, if my father laid a heavy yoke upon you, I will add to your yoke. My father chastised you with whips, but I will chastise you with ^C scorpions.'"

Scholium: By obeying the bold and arrogant counsel of the young men, Rehoboam prepared his subjects to revolt and rebel.

Prov. 22: Stultitia is attached to the heart of the youth, but the rod and chastisement are far from him.

Eccles. 11: Youth and iniquity are nothing other than vanity.

^A St. Basil: It is a natural vice of youth that, because of the levity of their judgment, they fancy they already possess the things they have desired in hope. For when they are at rest or alone at night, they fashion for themselves fantasies that have no substance, wandering through everything with an easy-going mind, and proposing to themselves splendid conditions of life, magnificent marriages, the happy procreation of children, a long old age, and honors to be deferred to them by everyone. Then, because they cannot steady their thoughts anywhere, they are puffed up, and in their folly they imagine they are enjoying the things hoped for, as if they were already present and lying before their very feet.

Youth is fickle and prone to wickedness; unbridled desire, the anger of beasts, rashness, outrage, pride, and conceit, are evils congenital and grown up with youth. Furthermore, because the vices of rulers bring calamity upon their subjects, there arise also envy against those who excel and suspicions regarding one's own kin. In short, a swarm of evils is linked and coupled to youth, the fruit of all which must necessarily flow back upon those subject to them as a disaster.

Youth is most unstable and is easily carried away by empty hopes; but if it should attain the pinnacle of power, then its levity becomes greater, and it proceeds for the most part into greater folly and ruin. ^B Youth is most mobile and prone to vices; for it is tossed about by diverse waves of perturbations. It stands in need, therefore, of a guide to lead it straight to the harbor.

Theologian: What is more senseless than a body that is well-constituted and abounding in delights, or than youth that goes astray and remains consistent in no certain dwelling place?

Youth is the agitation of time.

St. Chrysostom: Youths are more easily led and conquered by anger and desires; wherefore they require a greater degree of guardianship, a harsher bridle, and more secure walls and enclosures.

Gray hair is venerable only when it does the things worthy of gray hair; but when old men behave like the young, they are worthy of greater mockery than the young themselves.

Gregory of Nyssa: In almost every matter, the counsels of the young are dangerous, nor will you easily find any who have directed affairs of great consequence rightly who have not sought the counsel of the gray-haired for the purpose of joint consideration.

Philo: A youth who has obtained supreme power, using unbridled desires, becomes an insuperable evil.

A youth who refuses to labor is wretched and calamitous in old age.

SERMON XXI. On good and kind masters.

Job 31: If I have corrupted the judgment of my manservant or maidservant, when they were litigating against me, do I not know that as I was in the womb, so also were they? For we were in the same womb. But if my maidservants have often said, "Who will give us of his flesh, that we may be filled?"—whereas I was most accommodating and merciful to them.

^A A good man has compassion for the life of his beasts. Do not curiously investigate everything that is said by them, and do not listen to your servant cursing you.

Eccli. xxi. If you have a bondman, let him be as yourself, for you have acquired him with blood. If you have a bondman, love him; and if he is useful to you, treat him as a brother, for your soul will have need of him.

Coloss. iii. Masters, do the same to them, laying aside threats, knowing that both your Master and theirs is in heaven.

Ephes. vi. Masters, provide what is just and equitable for your servants, knowing that you also have a Lord in heaven.

Theologian. Be gentle to all, if possible; but much more so to those nearest to you.

Philo. For badly trained and foolish servants, a fearful master is useful; for while they fear his indignation, they are corrected against their will by that fear.

Those who are called masters by opinion only, are not called such by right. No one among those generated is truly a master, even if he extended his rule to the furthest ends of all the earth; but the only one who is not falsely a leader and Lord is He who is not generated.

SERMON XXII [al. CXVII.] On wicked masters

Exod. xxi. If anyone strikes the eye of his servant or maid, and blinds it, he shall release them free for their eye. But if he knocks out the tooth of his servant or his maid, he shall gift them with freedom for their teeth.

If anyone strikes his servant or maid with a rod, and they die under his hands, he shall surely be punished. But if they survive for a day or two, he shall not be punished; for it is his money.

^B 161. Salomon. He who does not diligently attend to his household shall possess the winds for an inheritance.

Eccli. iv. Be not as a lion in your house, nor morose with your servants, and do not oppress those who are subject to you.

St. Basil. If you treat your servant badly, and he leaves you and flees, by what way will you seek him? Since a father has unjustly reduced him to servitude and left him as a servant to you, grant him his freedom; by doing so, you will have made his punishment lighter, and for yourself you will have prepared true freedom.

^C

SERMON XXIII [al. CXVIII.] On useful servants

Salomon. A prudent servant mitigates the anger of a man. ^D A servant endowed with intelligence will rule over foolish masters.

The actions of a wise servant will be prosperous, and his ways shall be directed aright. A wise servant is a delight to his master.

^A Wise servants make their masters useful to themselves. The sleep of a servant is sweet, whether he has eaten little or much. Do not mistreat a servant who works in truth. Let your soul love a prudent servant, and do not deprive him of liberty. Free men will minister to a prudent servant. Ephes. vi: Servants, love your masters according to the flesh, fearing the Lord with fear and trembling in the simplicity of your hearts; not, indeed, as those who serve only for the eyes of the master, so as to please men, but as servants of Christ, doing the will of God from the soul, with goodwill serving the Lord and not men, knowing that whatever good each has done, this he shall receive back from the Lord, whether he be slave or free. ^B Servants, be obedient to your masters according to the flesh, not serving them to the eye as men-pleasers, but in simplicity of heart, fearing the Lord. And whatever you do, work from the soul, as for the Lord and not for men, knowing that you shall receive from the Lord the reward of your inheritance. I Petr. ii: Servants, be subject in all fear to your masters, not only to the good and gentle, but also to the harsh. For this is a grace before God, if anyone, for the sake of a good conscience, bears griefs while suffering unjustly. For what glory is there if, when you sin and are buffeted, you endure it? But if you do good and suffer, and endure, this is a grace before God. Ignatius: Let servants not seek worldly liberty, but rather serve to the glory of God, that they may obtain from the Lord a better liberty. ^C Both all men, but especially servants of God, must labor to secure the goodwill of their Master. Manners distinguish the free man and the slave. For Christ was seen as a slave, but He made us free. (Theologian.) S. Chrysost.: It is pleasant to the ears of servants if anything wonderful is told about their masters. Philo: The greatest encomium of a servant is to overlook nothing of what his master has prescribed, but to attend to all things diligently, energetically, and beyond his strength, so that he may perform it with good counsel and administer it rightly. ^D

SERMON XXIV [al. CXIX]. On Wicked Servants.

as you see fit." Sarah began to treat her harshly, so that she fled from her presence.

Prov. xxix. A hard and stubborn servant will not be corrected by words; for even though he understands, he will not obey. Delicacies are not proper for a fool; and if a servant performs the duties of a master, he will use his power injuriously. Prov. xxvi. A whip for a horse, a goad for an ass, and a rod for a foolish servant. ^A Eccli. xxxiii. Fodder, a rod, and burdens are proper for an ass; but for a servant: bread, discipline, and work. See to it that the servant does his work, and you will find rest; if you slacken your hand with him, he will seek his freedom. Do not fear to beat the ribs of a wicked servant until they bleed by the lash. Yoke and thongs will bend a [hard] neck, but for a wicked servant: tortures and examinations. Compel him to do his work, so that he does not become lazy and slothful; for idleness has taught many vices. Therefore, assign him to tasks that are suitable for him; and if he does not obey, lay heavier fetters upon him. ^B Theologists. For it is characteristic of bad servants to honor their master when he smiles, but to consider him evil when he scolds and punishes. It is proper to bad servants to reject their masters, to resist their lords, and to make free men their fellow-servants. Philo. No one is so insane as the one who, being a servant, opposes his master. Hermogenes. For by nature, servants are enemies to their masters. ^C

SERMON XXV [alt. LXII]. On upright creditors.

Exod. xxii. If you lend money to your poor brother who lives near you, you shall not be pressing toward him, nor shall you exact interest from him. Levit. xxv. Your brother shall live with you, and you shall not give him your money for interest, nor shall you give him your food for more than you expect back. Deut. xxiii. Lend a loan to your neighbor, as much as he needs, and you shall not give it grudgingly or with sorrow of heart; for because of this matter, the Lord your God will bless you in all your works. ^D You shall not charge your brother interest on food, nor on anything else that you might lend to your brother. Job xxxi. The bond that I had against someone, I wore upon my shoulders like a crown, and having broken it, I gave it back, receiving nothing from my debtor. Ps. xiv. He has not given his silver to usury, and has not accepted gifts against the innocent: he who does these things shall not be moved for ever. A good man is he who pities and lends, who conducts his affairs in judgment. A righteous man pities and lends. Solomon. The Lord watches over the creditor and the debtor living in harmony.

^A Ezech. XVIII. He who restores the pledge of a debtor, and does not give his money at interest, and receives no increase, this man is righteous, he shall live, says the Lord. He who shows mercy will lend to his neighbor; and he who sustains him with his hand keeps the commandments. To him who asks of you, give, and do not turn away from him who wishes to borrow from you. If you lend to those from whom you hope to receive, what reward is there for you? For even sinners lend to sinners, so that they may receive the like. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great in heaven. Do not turn away the one who wishes to borrow, and do not give your money for interest, so that you may be instructed in the useful things of the Old and New Testaments, and may depart to God with good hope, there to receive the interest of your good works. If you wish to keep Christ as a constant friend and benefactor, make Him debtor for many things; for a creditor does not so rejoice in having debtors; indeed, those to whom he owes nothing, he avoids, but to those to whom he does owe, to them he runs. ^B

SERMON XXVI [al. LXIII]. On greedy and wicked creditors.

^A Interest, I suppose, is so named because of the manifold offspring of evil; or from where else? Or perhaps it is called interest (tokos) because of the pains and sorrows which it is naturally prone to inflict upon the souls of those who borrow. For just as the travail of birth stands before the woman in labor, so does the fixed deadline stand before the debtor. Interest upon interest—from wicked parents come wicked children. The offspring of usurers may rightly be called the brood of vipers; for they say that vipers, by devouring the mother's womb, are brought into the light, and so interests, having devoured the houses of the debtors, are born. What you exact surpasses every kind of inhumanity: you prepare your own advantage from the adversities of another, you gather silver from tears, you strangle the naked, you beat the hungry. Mercy is nowhere, nor is there any recollection of the kinship of the one who is oppressed.

The farmer, once he has received the grain of the seed, does not seek to search under the root again; but you have both the fruits, and do not abstain from the original sum. It is uncertain for whom you heap up; it is certain who, oppressed by usury, is weeping; but who is to enjoy wealth acquired in this way is uncertain. ^B Dogs are tamed if they receive something; but the usurer, even when he receives, is further provoked; for he does not cease to bark, and to seek for more and more. If you swear, he does not believe; he searches what is inside; he busies himself greatly with your contracts. If you come out of your little house, he pulls you to himself and tears your garments; but if you have hidden yourself away, he stands at the vestibule and knocks at the door. ^C

S. Chrysost. When they find their debtors, they rejoice as if they had seized prey, and they do everything to recover the whole. But if they cannot do this because of the poverty of those who owe, they vent the anger inflamed by the cause of money upon the body of the wretched, insulting them with whips, and beating them, and afflicting them with a thousand other calamities.

SERMON XXVII [al. LX]. On those who borrow, and that one ought to be grateful to creditors.

Salomon. It is of prudence to know from whom grace (that is, a gratuitous benefit) proceeds.

Sirach. Preserve the grace of men as the pupil of the eye.

He who returns grace is mindful of future things; and in the time of his own fall he shall find a support.

S. Basil. To those who have deserved well of us, we ought to show every benevolence.

Theologus. Let us therefore repay the debt with interest, if only we appear to possess so much.

Philo. There is nothing that can more easily gain benevolence than the grateful commemoration of benefits themselves.

SERMON XXVIII [al. LXI]. On those who are ungrateful when they have accepted a loan.

David. The wicked borrows, and will never pay back. ^D

^A Ecclesiasticus iv: Let not your hand be stretched out to receive, and contracted when it comes to giving. 16. xxix: Many have counted a loan as a windfall, and have brought trouble to those who helped them. 166 The foolish and ungrateful man will desert the one by whom he was once set free. You ought to consider not only that you have to receive, but also that you have to pay back when what you received is demanded. Why do you yoke yourself to a knotty beast? He who makes himself subject to usury, the possession of which he does not hold, has accepted a voluntary and perpetual servitude. We do not see those who are in need of necessities coming to take a loan—for they have no one who would trust them—but only those who have abandoned themselves to unrestrained expenses and fruitless luxuries borrow. I beheld a miserable sight: free men, whose estates were encumbered with debt, being dragged away to be sold. Saint Basil: Neither the nights bring rest to the debtor, nor the day is pleasant, nor the sun delightful, but he finds life difficult; he hates the days that hurry toward the appointed time; he fears the months as if they were the progenitors of interest; if he sleeps, he sees in his dreams the lender hanging over his head, a wretched vision; if he is awake, his thought and constant care is about the interest. ^C Such is the effect of the grace of a benefit bestowed upon the ungrateful; for in return for the benefits by which they were helped, they inflict many damages upon those who have treated them well.

SERMON XXIX [al. CXX]. On those who hire out, or the honest masters of laborers.

Genesis xxix: Laban said to Jacob: Because you are my brother, you shall not serve me for nothing; tell me, what is your reward? Leviticus xix: The wages of a hired man shall not remain with you until the morning. You shall not defraud the wages of the poor and the needy among your brothers, or among the strangers who dwell in your cities. You shall pay him his wages on the same day; nor shall the sun go down upon it, for he is poor and he has his hope in it. Ecclesiasticus vii: Do not mistreat a servant who does his work truly, nor a hired man who gives his soul for you. Romans iv: To him who works, the wage is counted not as a favor, but as a debt.

SERMON XXX [al. CXXI]. On those who hire out, or the wicked masters of laborers.

Leviticus xix: See that your hired man does not cry to the Lord against you, and there be sin in you. Deuteronomy xxvii: Cursed be he who defrauds a hired man of his wages; and let all the people say: So be it, so be it.

^A Job: They have cultivated the vineyards of the wicked without food and without pay. Jeremiah: He who builds his house not with justice, and his upper chambers not with judgment, who uses his neighbor's labor for free and does not pay them their due wages. Sirach xxxiv: He is a blood-stained man (or a shedder of blood) who deprives a laborer of his wages. Matthew x; 1 Cor. ix: The laborer is worthy of his wages. You shall not muzzle the ox that treadeth out the corn; and the laborer is worthy of his meat. James v: Behold, the wages of the laborers who reaped your fields, which has been kept back by you, cries out; and the cries of the reapers have entered into the ears of the Lord of Sabaoth.

SERMON XXXI [al. IX]. Of good and honest men.

shall know them? Because the ways of the Lord are right, and the upright shall walk in them.

^A Wisdom: Good men shall live forever; their reward is with the Lord, and the care of them is with the Most High. Therefore they shall receive the kingdom of beauty and the crown of magnificence from the hand of the Lord, for with His right hand He will cover them, and with His arm He will defend them.

If a just man reaches the end of his life, he shall be in rest.

Grace and mercy are with His elect, and there is visitation for His holy ones.

Ecclesiasticus xxxix: As good things are prepared for the good from the beginning, so are evil things for the evil.

Luke vi: He who is good, out of the good treasure of his heart brings forth good things.

^B 1 Timothy: The law is not made for the just man.

St. Basil: The Good One is the giver of good things.

Theologians: The rod of a good man is better than the praise of an evil man.

For those who are best are gentle even to strangers.

For the very harshness of a good man is gentle because of the utility it contains; but the kindness of an evil man is suspected because of the depravity of his ways.

None is good except God alone; by these words it is asserted that what is supremely good belongs to God alone.

^C St. Chrysostom: The spiritual man must be devoid of all malice, craftiness, and guile, as Christ says: "Unless you turn and become as little children, you shall not enter the kingdom of heaven."

And indeed, the strength of those who practice virtue is worthy of perpetual admiration, especially when, while many abandon it, some are found who cling to it.

Gregory of Nyssa: He who is good by nature is likewise prone to bestow all good things.

As fragrant spices fill the surrounding air with their own scent, so the presence of a good man benefits those near him.

St. Cyril: It is the property of all good men to be useful to others.

^D Let there be (or: let there certainly be) one who is most noteworthy, a pursuer of virtue and an author of the most excellent deeds. For, just as the most fragrant and choice spices, even if they are hidden in a vessel, still fill the sense of smell with the fragrance they contain, and not only for those who stand near but also for those who are far away, so a holy soul that is a lover of virtue and has an account of the good deeds pertaining to piety, even if it thinks of nothing of the kind, will in every way be most noble and most renowned.

Philo: A humane, urbane, and kind man, ready to forgive, remembers no injury at all, but desires to conquer his enemies by doing good rather than by doing harm.

God provides good things to the good and implants counsels, by which, while they benefit others, they are themselves most greatly helped.

Good men, to speak figuratively, are pillars, po-

pol um totum confirming them like great houses, cities, and republics. ^A Honest is then truly honest, when it does not need to be praised by another, but carries about with itself the marks and badges of its own beauty.

SERMON XXXII [al. XV]

Concerning evil and wicked men.

Deut. xxiii. That the wicked man may not ruin the innocent, God does not wish to be appeased toward him, but the anger of the Lord shall be kindled, and his zeal against that man. I Reg. 24. From wicked outlaws shall wickedness and wrongdoing proceed. Ahab comported himself evilly in the sight of the Lord, and he was more wicked than those who were before him. Let no wicked man trust that he shall be innocent. Vice was sweet in his mouth. The transgressions of the wicked pass all measure. The death of the evil will be unseemly. Sons of men, how long will you carry hard hearts? Ps. xxxi. Many are the scourges of the sinner (that is, afflictions of every kind). The face of the Lord is against those who do evil. ^B The death of sinners is evil. Their words are softer than oil, but they are themselves like javelins (that is, weights attached to cords for probing something). Already from their mother's womb the wicked are alienated; they have spoken lies. Salvation is far from the wicked, because they have not sought out your justly instituted laws. Bloody and deceitful men shall not live out half their days. Evil shall overtake sinners. Prov. He who chastises the wicked will bring upon himself ignominy; and he who rebukes the ungodly will disparage himself. The wicked shall seek me, but they shall not find me; for they have hated wisdom. The souls of those who are outlaws shall perish immaturely. ^C The destruction of those who violate the law is evil. Do not rebuke the wicked, lest they hate you. Prov. ix. Son, if you are wise, you will be wise for yourself and your neighbors; but if you turn out evil, you alone shall drain the cup of evils. Deceit is in the heart of him who fabricates evil. The architects of evil do not know mercy and judgment. Expel the pestilent man from the council, and together with him contention shall depart; for when he sits in the assembly of men, he will disgrace them all. ^D The wicked man shall not be unpunished. Amos v. I have hated and rejected your feast days, and I take no pleasure in your assemblies.

^A He who judges the just as unjust, and the unjust as just, is impure and abominable before the Lord.

Malachi. Thus saith the Lord Almighty: They shall build, but I will tear down; and they shall have the borders of iniquity called after them, and a people against whom the Lord is set for ever; an wicked offspring is not to remain for an age of time.

Isaiah lix. Out of the serpent's seed shall come forth the young of asps, and their offspring shall be flying serpents. Our sins separate us from God, and because of our iniquities He has turned His face from us, so that He might not have mercy.

They are foolish and not wise, skilled in doing evil, but they have not known how to do good. Their works are works of iniquity, and their feet run into mischief.

Jeremiah xiii. If the Ethiopian shall change his skin, or the leopard his spots, then you also shall be able to do good, having learned evil.

The ruin of the wicked shall come late at length. The way of sinners is paved with stones, but at its end is the pit of hell. Who shall justify him who sins against his own soul? Abominable children are those born of the wicked. The name of wicked men shall be blotted out.

Matthew xii and Luke vi. The evil man out of the evil treasure of his heart brings forth that which is evil; for out of the abundance of the heart the mouth speaks.

2 Tim. iii. But know this, that in the last days grievous times shall come. For men shall be lovers of self, and so forth.

St. Basil. In the contest of wickedness, the victor is more miserable than the vanquished, for the reason that he departs burdened with more sins.

Wickedness is ultimate, and is inconsistent even with itself.

There are many who accept wicked deeds, and call the witty man "charming," and one who uses obscene language "civil." They call the bitter and irritable man "not to be scorned," the stingy and unsociable one they praise as "thrifty," the prodigal as "liberal," the fornicator and lascivious one as "a pleasure-lover" and "relaxed." Such flatterers bless them with their mouths, but curse them in their hearts. For in that fair mention of their words, they bring a total curse upon their own life, making them liable to eternal condemnation, insofar as they approve of the vices themselves.

Theologians. Wickedness is truly a thing devoid of reason, and there is nothing that could make the wicked better. Wickedness easily excites a zeal for itself, and is readily at hand, and nothing is so easy as to become evil. ^D Good is difficultly apprehended by human nature,

^A just as fire does not light upon damper material. But for the working of evil, most are ready and well-disposed.

Wickedness follows the evil person more readily than it is checked by the better. To profane souls, nothing of what is good seems worthy of belief.

S. Chrysost. Those who often sin and are not punished ought to fear and tremble; for their punishments are increased by the delay of the penalty and by the forbearance of God.

Not only those who do villainous things, but also those who praise such persons, will partake with them in the same, or even more severe, punishments.

The holy ones are guarded by luminous angels, but the wicked by dark ones.

An abundance of knowledge of wisdom gathers to us many angels; but the impure person is even separated from the one who was given to him from childhood.

Philo. The wicked person thinks one thing and says another; his actions, moreover, are different. In short, all things in him are diverse and entirely contradictory. For he does not speak what he thinks, and he has resolved upon things contrary to those which he declares he will perform, nor does he carry out things consistent with these; so that, to speak properly, the life of the wicked person is at war with itself.

It is granted to the wicked to rejoice in nothing; just as it is sung in the prophetic oracles: There is no joy for the wicked, says God. For the divine word is true and useful, that the life of every very wicked person is gloomy, sorrowful, and full of misery.^C

The hopes of evil men are unstable, for while they propose to themselves better things in their thought, yet it is things adverse and worthy of them that happen.

Antisthenes. When Antisthenes was praised by some wicked men, he said, "I fear that I have committed some evil, since I am pleasing to such as these."

Evil people, when they are flattered, become worse.

Do not admonish an old man who is sinning. For it is difficult to transplant an old tree.

Diogenes. Diogenes was admonishing a certain wicked man, and being asked by someone, "What are you doing?" he said, "I am scouring an Ethiopian, that I may make him white."

Physicians add some honey to bitter medicines which are taken by swallowing, so that they may make them sweeter; thus do intelligent men soften the encounters with more difficult people by cheerfulness.^D

Make a test of a man more from his deeds than from his words. For many, while leading a vicious life, use agreeable speech that is powerful in persuasion.

SERMON XXXIII [al. CXXIII]. On a woman brave, and temperate, and sagacious.

Gen. XXXI. Rachel and Lia answered Jacob, "Is there still any portion or inheritance for us in the house of our father? Have we not been considered as outsiders by him?"

For he has sold us, and has completely consumed our money." ^A Judg. IX. Abimelech approached the gate of the tower to set it on fire. And a certain woman cast a fragment of a millstone upon the head of Abimelech, and he quickly called to the boy who was carrying his weapons, and said to him, "Draw your sword, and kill me, lest they say that a woman killed him." And his boy stabbed him, and he died. 1 Reg. XIX. Melchol, the wife of David, announced to him, saying, "Unless you save your life this night, tomorrow you will be put to death." And Melchol lowered David through the window, and he went away, and fled, and was saved.

Job. Who gave women the wisdom of weaving and the art of embroidery?

Homily XXXIII

Prov. XII. A brave wife is a crown to her husband. A gracious wife awakens glory for her husband. He who has found a good wife has found graces, and has received cheerfulness from the Lord. He who casts out a good wife, casts out good things from his house.

Prov. XIV. Wise women have built houses; but the foolish one has torn them down with her own hands.

Prov. XXXI. A brave wife who will find? Such a one is worth more than precious stones. The heart of her husband trusts in her. She will not lack beautiful spoils. She produces good things for her husband, and not evil. Her husband is not anxious about domestic matters. If he happens to delay anywhere, she meanwhile makes double garments for her husband. When he sits in the council of the elders, she opens her mouth attentively and lawfully, and commands order for her tongue. Her house's activities are silent, and she does not eat idle bread. Many daughters have acquired wealth, many have wrought power; but you have surpassed them all and have exalted yourself above them. False flatteries and vain beauty are not in you. A sagacious woman is blessed, but let the fear of the Lord commend her. Give her of the fruits of her lips, and let her husband be praised in the gates.

Eccli. VII. See that you do not fall away from a wise and good wife; for her grace is worth more than gold.

A woman who is silent is grace upon grace; and there is no weight worthy of her continent soul.

Ibid. The husband of a good woman is blessed, and the number of his days will be doubled. A brave wife gladdens her husband, and she will fill his years in peace. A good wife is a good portion; and she shall be given in the portion of those who fear the Lord.

The grace of a wife gladdens her husband, and her knowledge fattens the bones of her husband.

Theologians. A man cannot acquire anything more honorable than a good wife, just as he cannot acquire anything worse than a wicked one.

^A St. Cyril. The female gender is in a way fond of tears, and possesses a mind easily moved to pity. A woman avoids all suspicions of calumny if she neither adorns herself nor dresses beyond what is becoming, being occupied with prayers and supplications with the greatest attention. Of Philo. Natural scientists say that a female is nothing other than an imperfect male. The counsels of women are somehow weaker, and outside of things that fall under the senses, they are able to comprehend nothing of those things which fall only under the understanding. Philo's wife, being asked in a gathering of many women why she alone of all did not wear golden ornament, said: "The virtue of her husband is a sufficient ornament for a wife." Aristippus, having caught sight of a small but beautiful woman, said: "A small evil, but a great beauty." ^B

Seek a temperate wife, and not one who is merely beautiful; for the former is a treasure that cannot be stolen, whereas the latter is a matter of opinion or persuasion of the mind. Protagoras. If you have obtained an honest and good wife, you will lead a life free from pain.

SERMON XXXIV [al. CXXIV]. On wicked women and adulteresses, and those filled with every vice.

Prov. 5, 7. Do not set your mind upon a wicked woman; for honey flows from the lips of a harlot, which for a moment anoints your throat, but afterward you will find it more bitter than gall, and sharper than a two-edged sword. Do not give your wealth to a woman. My son, keep my commandments, and you shall live, so that they may preserve you from a strange and wicked woman. A woman preys upon the precious souls of men. Time is of ignominy, for a woman who hates honorable things. Prov. 9. A foolish and bold woman shall be in want of food, for she does not know shame. ^C Ibid. 11. As a ring in a swine's nose, so is beauty in a malicious woman. He who keeps an adulteress is foolish and impious. It is better to dwell in a desert than with a quarrelsome, talkative, and irascible woman. Malachi the prophet. Beware of your spouse; and do not reveal to her what you are about to do. Sirach 9. Do not deliver your soul to a woman; do not go to meet harlots; do not frequent a singing girl; do not look upon a virgin; turn your eyes away from a beautiful woman; do not sit at all with the wife of another; for many have been seduced by female form and beauty. Wine and women cause even the wise to fall away. ^D

LOCI COMMUNES. PART II. SERMO XXXIV.

^A Every malice, and not the malice of a woman. Do not give a passage to water, nor freedom to an evil woman. If she does not go as your hand directs, cut her off from your flesh. It is better to dwell with a lion and a dragon than to dwell with an evil woman. All wickedness is small in comparison with the wickedness of a woman; may the lot of the sinner fall upon her. From a woman is the beginning of sin, and by her we all die. Do not give an evil woman liberty to speak. A drunken woman is a great rage. A wicked heart and a sad countenance and a wound of the heart, an evil woman resisting her husband. The whoredom of a woman will be known in the loftiness of her eyes and in her eyelids. The malice of a man is preferable to a beneficently-acting woman. From garments comes the moth, and from a woman comes malice. In an evil woman, a seal is a good thing. ^B A loud-mouthed and talkative woman will be viewed like a trumpet of enemies for retreat. As storms and tempests sink rotten ships, so the evil desires and affections of women miserably submerge and destroy the weak souls of those who live with them. When, therefore, will he have care for his own soul who is addicted to the loves of women like a slave? For no wealth is sufficient for the desires of women. ^C The most foolish of women, lacking their own beauty, flee to money; and they are, if I may so say, theatrically adorned, through propriety unseemly, and through baseness more base. O evil, worse than any evil, an evil woman! Dragons are terrible, and vipers are harmful. The ferocity of a woman is double that of beasts. An evil woman is never tamed, but if treated harshly, she rages; and if flattered, she is puffed up. It is easier to forge iron than to correct a woman. ^D Let him who has an evil wife know that he has already received the wages of his iniquities. There is no beast in the world comparable to an evil woman. What is more ferocious than a lion among quadrupeds? What is more cruel than a dragon among reptiles? Yet nothing is [so cruel] as an evil woman. It is bitter to take a wife poorer than oneself, bitter also [to take one] wealthier: for the former harms his substance, the latter harms the man’s authority and liberty. To be ruled by a woman would be the ultimate outrage. It is terrible for a woman to overturn and lead astray the mind of a man, and especially [if she is] a harlot. For on account of… [Philo]. To obey a woman is the supreme disgrace. The wit of a woman is most cunning at corrupting a man’s mind and casting him down from his proper state,

if she is especially susceptible; for being conscious of this vice, she becomes more yielding by degrees. ^A A woman is a lover of herself, and jealous beyond measure, and strangely industrious in her ability to pervert the character of her husband.

Diogenes. Diogenes, having caught sight of women conversing among themselves, said: "An asp acquires poison from a viper."

Aristippus. Aristippus the Cyrenaean philosopher, being asked by someone whether it was expedient for him to take a wife, said no. "For if," he said, "you take a beautiful one, you will have one shared by many; but if you take an ugly one, you will have a punishment."

A woman who adorns her face indicates a deformed soul.

Democritus. When someone asked Democritus why, being a great man, he had taken a small wife, he said: "In choosing from evils, I chose the least." ^B

Socrates. When a woman says she loves and desires you, fear her more than when she reviles you.

Protagoras. Protagoras, being asked for what reason he had given his daughter in marriage to an enemy, said: "Because I could not have given him anything worse."

The same man, when he saw an old woman adorned, said: "If this is for men, you are mistaken; if for the grave, you are adorned."

Socrates. Socrates used to say that he had encountered three evils: grammar, poverty, and a destructive wife; two of which he escaped, but he could not escape the destructive wife. ^C

The same man, to those consulting him about the manner of contracting marriage, said: "Just as fish, O young men, that are not yet in the traps wish to enter, but those that are already inside wish to exit; so do you see to it that the same does not happen to you."

The same man, having caught sight of Xanthippe adorned and going to the spectacles, said: "You do not go out, wife, that you may see, but that you may be seen."

Philoxenus. When someone asked Philoxenus the poet why Sophocles introduces good women, while he himself introduces bad ones, he said: "Because Sophocles shows what women ought to be, but I show what they are."

Cato. All men rule over their wives, but we rule over all men, and our wives rule over us. ^D

SERMON XXXV [al. X]

On the congregation of good men; and that one ought to cleave to the most excellent, and not to the wicked.

Prov. XIII. He who walks with the wise will be wise.

If thou seest a sagacious and prudent man, go to him early in the morning, and let thy feet wear out the thresholds of his doors.

Stand in the multitude of the elders; and if there is anyone wise, cleave to him.

Do not despise the narratives of the wise, and be conversant in their proverbs.

^A Adapt your ears to the discourse of the wise. Let righteous men be your dinner companions. Frequently associate with a pious man. Birds flock to their own kind; ministers, and all who dwell in the city, imitate the habits of the overseer. Rom. xii. Let evil be odious to you; but cleave to the good. S. Basil (1). Just as painters, when they paint an image from an image, looking repeatedly at the patterns, strive to transfer those demarcations to the use of their own craftsmanship, so too he who strives to make himself perfect in all parts of virtue ought to labor to turn the eyes of his soul—as if toward statues endowed with movement and action, I mean toward the lives of the saints—and to make their goodness his own through imitation. If you see a pagan observing a temperate life and the rest of orderly behavior in his conduct more diligently than yourself, see that you increase your own zeal and diligence regarding the same things. If you follow honest admonitions, You will not blush when mocked by the wicked. Wear out the thresholds of the wise, but not of the rich. (Theologus) Do not close your ears to the discipline and admonition of the Lord, as an asp to incantations. It is no small thing for the virtuous that even the imitation of the greatest things is a small matter. ^B It is better to hold the second place among the great than the first among the small. Habits are wont to be regulated according to the manner of one's companions. The disposition of each man is argued by his conversation; for the wicked man will necessarily dwell with his like; conversely, the temperate and wise man will dwell with those who practice the same. Philo. It is good that the worse should always follow the better, for the sake of hope for amendment.

SERMO XXXVI [al. XX]. On the gathering of wicked men; and that one ought to avoid the associations of the depraved as being destructive.

^A Do not enter the way of the impious, nor seek the ways of the lawless. He who associates with the senseless shall be known. My son, do not envy wicked men, nor desire to be with them; for their heart meditates on falsehood, and their lips speak of sorrows. Prov. XXIII. Do not join yourself as a companion to an angry man, nor as a bedfellow to a wrathful friend, lest you eventually learn his ways and take a snare for your soul. Isa. Abstain from the unjust and you shall not be afraid, and trembling shall not approach you. ^B I Thess. V. We command you, brothers, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which you received from me. Flee the imitations of the condemned. I Cor. V. If any man who is named a brother be a fornicator, or an idolater, or a reviler, or an extortioner, with such a one do not even eat; put away the wicked person from among yourselves. Sirach. Do not play with those who lack discipline, lest your parents be put to shame. St. Basil. The gatherings of the wicked are pernicious; for this is the law and custom of friendship, that it is born in those who are joined together through similarity. For just as in plague-stricken places the air that is gradually introduced secretly brings disease to those dwelling therein, so the association of the wicked brings in many evils, even if the calamity escapes the eyes for the present. ^C Always prefer the good to those who are not good. For if you associate with the wicked, you will certainly become wicked. (Theologian) St. Chrysostom. Avoid delicate and dissolute and wicked men, and even those who keep harlots. St. Athanasius. We ought not only to beware of vices and avoid them, but also to turn away from those who do such things. St. Cyril. To connive with the wicked is both harmful and worthy of blame. Clement. To be freed from the wicked is the beginning of salvation. Nilus. Good men, by approaching the wicked, very often draw in vices more quickly than they impart virtue. ^D Philo. The gatherings of the foolish are pernicious; and to the mind that often listens, the images of their madness are imprinted. It is not the countryside that makes men wicked, nor the city that makes them virtuous, but the association with such people.

SERMON XXXVII [al. XII]. On those who honor the best and holy men.

- ^A vants, and he returned to him Sarah his wife, and said to him: "Look, my land is before you; wherever it pleases you, dwell."

IV Reg. iv. Or rather, as the wife said to her husband: "I know that this holy man of God passes by us continually; let us make for him a small upper room, and let us put there for him a bed, and a table, and a seat, and a lamp; and it shall be that when he comes into us, he will turn aside there." And it happened one day, and Elisha came, and he turned aside into the upper room, and slept there.

Psal. cxxxviii. "But your friends, O God, are greatly honored; their powers are greatly strengthened."

Prov. ii. "He who comes to the aid of good men, in the end attains great praise."

Eccli. xliv. "The memory of the righteous is joined with praises."

"Do a kindness to the godly, and you shall find ^B a reward, and if not from him, certainly from the Most High Himself."

Matt. x. "He who receives a prophet in the name of a prophet shall receive a prophet’s reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward."

I Thess. v. "But we ask you, brothers, to know those who labor among you, and who are over you in the Lord and who admonish you, and to hold them in the highest honor in love because of their work."

The theologians say: "The first among benefits is that good men should be favored with praise. For praise breeds emulation, and emulation breeds virtue."

"Of those who are most excellent we must be especially mindful, whose very remembrance is holy ^C and useful to me."

Chrysostom: "What is honorable seems to be worthy of veneration by all equally."

"Those who praise good men become partakers of the crowns that are laid up for them."

Cyril: "If anyone among us should be a practitioner of an excellent life and be testified to by his excellence of life, it is wholly consistent for this man to be honored and to be trusted; nay, even in place of an oath, his simple affirmation or negation should be accepted from him."

"It is no great thing to care for a righteous man, but he who is counted worthy to minister to him receives ^D favor."

SERMO XXXVIII [al. XXI]. On those who treat holy and excellent men with ignominy.

"The righteous are mocked; for they are delivered into the hands of the ungodly."

"A righteous and blameless man has been made an object of derision."

David: "Let deceitful lips become mute, which speak iniquity against the righteous."

"The sinner watches the righteous, and gnashes his teeth at him."

^A Prov. xxix. The wise and sagacious call the wicked to account. Men of blood hate the holy. Godly worship is an abomination to the sinner. In the region of the impious, the upright groan; but in their destruction, the good shall be increased. Isa. iii. The soul of them is wretched, because they have taken evil counsel against themselves, saying: Let us bind the just, for he is displeasing to us. Therefore, they shall eat the fruits of their own works. Wisd. iv. If they see the just, they will despise him; but the Lord will laugh at them: then they shall be treated ignominiously and with contumely. ^B Ibid. v. Then shall the just stand with great boldness before the face of them that have afflicted him, and of those who have rejected his labors. And seeing it, they shall be troubled with terrible fear, and shall be amazed at the amazing manner of his salvation: for they shall say within themselves, repenting: This is he whom we once held in derision and as a proverb of reproach, we fools; we accounted his life madness, and his end to be without honor: how then is he numbered among the sons of God, and his lot is among the saints? Therefore we have wandered from the way, and the light of righteousness has not shone upon us, and the sun has not risen upon us. What has pride profited us? Or what has wealth with arrogance brought ^C us? All those things have passed away as a shadow, and as a rumor that runs by. 2 Tim. iii. All who wish to live piously in Christ Jesus shall suffer persecution: but wicked men and impostors shall grow worse, deceiving and being deceived. St. Basil. Often, good men are delivered into the hands of the impious, not that these may be honored, but that the former may be proven through contempt. Theologian. For if, when I am bad, you take me to be the best of men, what must I do? Shall I be more wicked, that I may please you more? By no means would I counsel myself thus. In the same way, not even if you think that I, while performing my duty rightly, am failing and erring, shall I desert my right ^D duty for your sake: for I live not more for you than for myself. The wicked have built upon our back, and we have become a common theater for both angels and men. St. Chrysostom. It is impossible that those who are dedicated to virtue should be well spoken of by all. St. Athanasius. Even the just are often delivered into the hands of the wicked, not that these may be honored, but that the former may be proven: they are derided for the present, so long as the goodness of Christ permits, and the great and secret inner chambers of those things which are reserved for both parties are hidden for a while until that time, when both word, and action, and thought are weighed in equal balances, when He rises to judge the whole earth, to gather and open the plans, the wills, and the very works which are kept sealed and closed with Him.

SERMO XXXIX. On the hatred of wickedness, and on those who turn away from things that are absurd.

^A It came to pass in those many days, that Moses, when he had become great, went out to his brethren the children of Israel. And having observed their toil, he saw an Egyptian man smiting a certain Hebrew from among his own brethren, the children of Israel; and having looked round this way and that, he saw no one. And having struck the Egyptian, he hid him in the sand. And going out on the second day, he saw two Hebrew men quarreling, and he said to him who was doing the wrong: "Why do you strike your neighbor?" But he said: "Who has appointed you ruler and judge over us? Or do you wish to kill me as you killed the Egyptian yesterday?"

I have hated the congregation of those who do wickedly, and with the impious I will not sit (Ps. XXV, 5). You who love the Lord, hate evil (Ps. XCVI, 10). I did not set before my eyes any unlawful matter; I hated those who commit transgressions (Ps. C, 3). I have hated and loathed iniquity, but I have loved Thy law (Ps. CXVIII, 163). The fear of the Lord hates iniquity, and contumely, and pride, and the ways of the wicked (Prov. VIII, 13). ^B I have hated the crooked ways of the wicked (Ps. C, 3). He who hates iniquity shall live a long time. The lawless man is a piacular offering to the just man. Nothing lawless will please the just man. The just man hates an unjust word. The just man does not heed lying lips. The good pleasure of the Lord is to depart from wickedness, and the propitiation is to depart from iniquity (Sirach XXXV, 3).

Show, O man, your hatred of evil, by turning away from sins, and holding virtues in high honor. For if in every action you cause the better things to prevail, you shall be blessed on that day when God shall judge the hidden things of men.

What made Phinehas righteous? Was it not a just and wickedness-hating wrath against those who were committing fornication? For though he was for the most part gentle and mild, because he saw the adultery of Zimri and the Midianitess happening openly and brazenly, and those who were not even covering their shame, not enduring the shameful sight, he used his anger for a necessary purpose, ^C and with both of them he drove through the spear. And Samuel brought Agag, king of Amalek, into the midst, moved by a just wrath, and slew him. Thus, wrath is often the servant of good and just actions. And Elijah, the zealot, put to death four hundred and fifty priests of the groves, who ate from the table of Jezebel, and four hundred priests of shame, with a considered and sober wrath, to the benefit of all Israel.

Without an untamed spirit, vice is not purged.

SERMON XL [al. XVII]. On those who take pleasure in evil things and approve of wickedness.

^A David says: They are caught in the insidious councils which they have devised, because the wicked man is praised in the desires of his soul, and the injurious man is blessed. ^B Psal. xlix: When you saw a thief, you ran with him, and you cast in your lot with the adulterer. Why does he who is endowed with power glory in vice? Thy tongue has meditated upon iniquity all the day, and upon injury. He who says the impious man is righteous, he shall be cursed by the peoples, and hateful to the nation. O you who take pleasure in evils, and rejoice in wicked perversity, whose ways are crooked, and their paths winding. He who seeks evils shall be caught by them. He who rejoices over one perishing shall not be held innocent. At all times the eyes of the wicked admit shameful acts. Amos: Rejoice not over me, O my enemy, because I have fallen; for I shall rise again; because even if I sit in darkness, the Lord shall enlighten me. I shall bear the wrath of the Lord, because I have sinned against him, until he shall justify my cause, and bring me forth into the light, and I shall see his righteousness. And my enemy shall see, and shall be clothed with shameful confusion, she who was wont to say to me, Where is the Lord your God? Isa. v: Woe to you who call evil good, and good evil; who set darkness for light, and light for darkness; and likewise bitter for sweet, and sweet for bitter. ^C Caught in a snare shall they be who rejoice at the ruin of the pious, and vehement pain shall consume them before their death. It is not fitting for the wicked man to be exalted with praises. The wicked man shall disturb his friends, and among those who live peaceably he will cast calumny. To those who exult with joy on account of a man’s evils, evils shall grow together. Rom. i: Who, when they know the just decrees of God, that those who design such things are worthy of capital punishment, not only do them, but even approve of those who do them. It is a betrayal of the truth and an habituation to indifference toward things for one to receive those who live wickedly. Many are they who approve of evil actions, and call the mocker merry and gracious; and they name the one who uses obscene language "civil," and the things that follow thereafter. ^D Not only to imitate vice, but also to praise those who live in it, brings a punishment not ordinary for us, and, if it is permitted to say something even astonishing, one more severe than [that of] those who live in the very wickedness; for to praise those who sin is worthy of greater animadversion than to sin, and deservedly so. For this judgment belongs to a corrupted mind and one laboring under an incurable disease. For he who praises wickedness...

^A deprives himself of the remedy of repentance; so that Paul rightly decreed this to be graver than that. Therefore, not only those who do evil, but also those who praise them, will share in the same or even a harsher punishment.

Malice and delight in the vices of others are alien to the wise.

SERMO XLI [al. XI]. On good citizens.

^B Gen. xviii. Abraham said to the Lord: If there are fifty just men in the city, will you destroy them? Will you not spare the whole place for the sake of the fifty just men? Far be it from you to do this thing, to kill the just with the impious, so that the just may be as the impious; far be this from you. Shall you, who judge all the earth, not do justice? The Lord said: If I find in Sodom fifty just men, I will not destroy it for the sake of the fifty, and so forth.

Prov. xi. Because of the goodness of the just, cities have been fortunate.

In the blessings of the just, the city shall be exalted.

The dwellings of the just are blessed.

Through the prudence of one wise man, a city shall be well-inhabited.

Eccl. ix. This also I have seen: wisdom under the sun, and there is a great city with few men in it, and a great king came against it, and besieged it, and built large ramparts against it, ^C and encompassed it. And there was found in it a poor man, and he was wise, and who saved the city by his wisdom.

Just as aromatic perfumes fill the surrounding air with their own fragrance, so the presence of a good man brings many benefits to his neighbors.

Philo. When I perceive that some good man is living in a family or a city, I declare that family or city blessed, and I believe that it will enjoy both a firm fruition of the goods it possesses, and firmly expect the abundance of those that are lacking, since God is wont to bestow His infinite and limitless wealth upon the unworthy for the sake of the worthy.

Both a region and a household deserve to be called happy when they have some virtuous man; but they are to be called wretched when they are destitute of such a one.

^D Because of the wicked, no city would remain tranquil; yet they endure without sedition because of one or two who dwell together, whose virtue heals civil diseases, since God (to whom virtue and probity are pleasing) grants this reward to the practitioner of virtue, that he may assist not only himself, but also his neighbors.

Good men, to speak more figuratively, are columns supporting a whole populace, just as great houses support cities and states.

SERMO XLII [al. XXIX]. On wicked citizens.

Gen. xix. The men of Sodom were sinners and wicked before God exceedingly.

Levit. xix. Thou shalt not act deceitfully among thy people.

^A By the mouth of fools the city is ensnared. Through the mouth of the wicked, cities are torn down. Prov. XVII. A perverse heart fashions evil at all times; such a man stirs up tumults in a city, for which reason his destruction comes suddenly, a cutting off and an incurable ruin, because he delights in all things that the Lord Himself hates, but he is crushed on account of the impurity of his soul. He who is destitute of sense mocks his fellow citizens, but a prudent man keeps quiet. Eccle. IX. One sinner destroys a great good. Dead flies make the preparation of fragrant oil to stink. Those who dwelt in it spoke falsehoods, and their tongue was lifted up in their mouth. These are the men who devised evils and, taking wicked counsel in this city, said: This is the cauldron, and we are the meat. Therefore, the Lord says: Your dead, whom you struck in the midst of it, they are the meat, and this is the cauldron. And I will bring you out from the midst of it. You fear the sword, and I will bring a sword upon you, says the Lord Almighty, and I will deliver you into the hands of strangers, and I will execute judgments upon you.

SERMON XLIII [al. XLIII]. On upright monks and good superiors.

^A your soul for temptation. Make your heart straight, and endure, and do not make haste in the time of trouble. Cleave to Him, and do not depart, so that you may be increased in your last days; accept everything that is brought upon you; and in the change of your humiliation be patient: for gold is tried in the fire, and men who are acceptable in the furnace of humiliation.

In the midst of brethren, their leader is held in honor.

Do not grow weary of seeking strength in the Lord, that He Himself may strengthen you.

Do not look curiously at the gates of the city, nor wander through its streets.

If you see that you have been set over some duty, do not be puffed up, but be as one of many: take care of them, and sit down thus; and having done all your duty, rest.

Luke XII. Do not fear, little flock, for it has pleased your Father to give you the kingdom. Sell your possessions, and give alms. Make for yourselves purses which do not grow old, a treasure unfailing in the heavens, where no thief approaches, nor moth destroys. For where your treasure is, there your heart will be also. Let your loins be girded, and your lamps burning, and you yourselves be like men who wait for their lord, when he will return from the wedding, so that when he comes and knocks, they may open to him immediately. Blessed are those servants, whom their lord, when he comes, will find watching; ^B truly I say to you, that he will gird himself, and make them sit down, and coming forth will serve them.

Ibid. That servant, who knew the will of his lord and did not do it, will be beaten with many stripes; but he who did not know, and did things worthy of stripes, will be beaten with few. But to everyone to whom much is given, much will be required of him; and to whom they have entrusted much, they will demand more from him.

No servant can serve two masters.

Truly, truly I say to you, there is no one who has left houses, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, who will not receive ^C much more in this time, and in the world to come life everlasting.

1 Cor. IX. In the race all run, but one receives the prize. So run, that you may obtain. And everyone who strives is temperate in all things; they indeed that they may receive a corruptible crown, but we an incorruptible.

Brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not empty in the Lord.

Brethren, be strengthened in the Lord, and in the might of His power put on the whole armor of God.

Remember your leaders, who spoke ^D to you the word of God; considering the outcome of their conduct, m

imitate their faith. Obey your leaders and submit to them, for they keep watch over your souls. No one serving as a soldier gets entangled in the business of life, so that he may please the one who enlisted him; and if anyone competes as an athlete, he is not crowned unless he competes according to the rules. Watch yourselves, that you may not lose what you have wrought, but that you may receive a full reward.

^A St. Basil. A good combatant, who has once stripped for the racecourse of piety, must bravely and nobly endure the blows of his adversaries, in the hope of attaining the crown of praise. For in the gymnastic contests, those who are accustomed to the labors of the wrestling school do not shrink from the pain of their wounds, but close with their opponents, despising all present things in their desire for the proclamation of victory.

He who has truly decided in his heart to follow God must be loosed from the bonds of attachment to human life; a state which is rightly prepared through total retreat and the forgetting of old habits. For unless we alienate ourselves from carnal kinship and the communion of life, as if migrating through exercise and meditation to another world, following the counsel of Him who said, "Our conversation is in heaven" ^B, it is utterly impossible for us to attain the goal of pleasing God, since the Lord has definitively said, "Whoever of you does not renounce all his own possessions cannot be my disciple."

Renunciation is the turning away of the human heart toward the life which is in heaven.

We do not call temperance the total abstinence from all kinds of food—for this is a violent dissolution of life—but only that which is undertaken for the sake of purity.

Temperance is the removal of sin, alienation from the passions, and the mortification of the body even to the point of its natural inclinations and desires.

We ought not to consider the goal of piety as a pretext for idleness or a refusal of labor, but as a challenge to combat, to greater labors, ^C and to patience in afflictions.

In this way we become a temple of God, when the continuity of memory is not interrupted by earthly cares, and when the mind is not troubled by sudden, unexpected passions. Rather, the lover of God, having fled from all these things, retreats to God Himself, and driving away all that incites to vice, he dwells only in those tasks and duties which lead to virtue.

St. Ignatius. If you love only good and honorable disciples, you have no merit; you ought rather to treat the rebellious with gentleness, so that they may be instructed; for not every wound is healed by the same plaster. Calm ^D outbursts with soothing applications.

and by adding light to the darkness, do not mingle wormwood with honey. ^A

Those who separate themselves from the world and embrace the desert live unto God, while being nourished by the body more than all others; those who live a life that is entirely solitary, speaking only with themselves and with God, knowing of the world only that which they recognize in the desert; to other men they are as dead, and to all things that revolve in the midst of men, things that both agitate ^B and are agitated in every direction, mocking us with their swift rotations; but to one another they are a world, whetting their virtue through mutual comparison.

To be a monk is characterized by the constancy of one’s ways more than by the retreat of the body.

Do you see these men who are bereft of wealth, homeless, lacking flesh, small, and bloodless, and who in this way draw near to God; who go with unwashed feet and sleep upon the ground; who, while being below, surpass the things below, and exist among men while being above human conditions; bound and yet free; detained and yet not held; for whom there is nothing in the world, yet everything above the world; whose life is twofold—the one despised, the other sought after; who are immortal through death ^C to self; who are joined to God through detachment; who are devoid of fleshly desire, and possess a divine and passionless love; whose fountains are of light, and whose rays are already present; whose are the angelic psalmodies, and the all-night vigils, and the departure of the mind towards God as it is snatched away; whose is the purgation, and whose is to be purified.

To philosophize, while being the greatest thing, is also the most difficult, and is not the undertaking of many, unless they are invited by the height of the divine mind, which offers a hand to those who propose to pursue the good. ^D

Gregor. Nyss. To whom continence is a delight, and inaction is action, and glory is to be unknown.

S. Athanasii. Honest is the exercise when accompanied by moderation and true knowledge. Thus ought the monk to look about himself on every side, and keep the eye of his soul motionless for his own preservation, as though he were always walking through the midst of snares.

Martyrs have often attained perfection by having struggled in but one moment of time; but the life of monks, struggling each day for Christ, is a martyr—that is, it bears witness to Christ—not arrayed in battle against blood and flesh, but against principalities, against powers, against the world-rulers of this darkness,

up to his last breath, keeps up the struggle, and both contends and is crowned, having put on the armor of God.

St. Serapion. It is fitting for the continent man to flee the crowds, that he may keep his mind undistracted and free from perturbation; for great is the disturbance amidst crowds. ^B The kingdom of God belongs not to the slumbering and the slothful, but the violent seize it. And this alone is a noble violence: to do violence to God, and to snatch life from Him. But He, recognizing the violent, or rather those who persist tenaciously in their resolution, is accustomed to yield to them. For God rejoices to be overcome in this matter.

Justinus the philosopher. The end which he who philosophizes proposes to himself is to be, as far as possible, like to God.

Philo. Meditation and exercise are by nature something unequal; for at one moment it ascends to the heights, at another it returns to the opposite, and now—just as a ship—using a favorable navigation of life, now again an unhappy one, the life of those who meditate alternates, so that a man is at one time living and watchful, at another time truly dead or sleeping. Nor indeed are these things said to be aberrant from the purpose. For the wise have obtained a human dwelling place, accustomed always to tend upward; the wicked, however, seek the recesses and corners of the underworld, accustomed from beginning to end to die, and from the cradle to old age becoming familiar with corruption; but those who meditate are on the border between the extremes, and frequently go up and down as if ^C on a ladder, either drawn upward by some better fate, or retracted by a worse, until God, the arbiter of this struggle and combat, renders the rewards to the more excellent part, having utterly abolished the contrary.

SERMON XLIV [al. XXII]. On inconstant monks and those who return to vices.

David. The Lord will lead away those who turn aside to crooked paths along with those who work iniquity. Prov. xxvi. As a dog when it returns to its own vomit becomes hateful, so is a fool who has returned to his own vice. Eccles. vii. I have observed the righteous perishing in his vanity, and this truly is vanity. Zech. viii. To him who enters and exits there is no peace because of affliction. Isa. He who runs has failed, like a horse neighing while sweating. Ezek. xxxiii. If the righteous shall turn away from his righteousness, and do unjustly according to the examples of the sinners which the lawless commit, all his unrighteousnesses in which he had previously exercised himself will come into oblivion ^D because of his error into which he has fallen, and in his sins which he has committed he shall die. The righteousness of the righteous shall not deliver him in the day in which he shall go astray; and the iniquity of the ungodly shall not hurt him in the day in which he shall turn away from his iniquity. I will judge you, O house of Israel, everyone according to his ways and his statutes.

^A He who turns away from justice to sin, the Lord shall prepare a sword for him.

Do not tie together twin sins; for you will not be innocent even in one (that is, as if you were acquitted as innocent).

Eccli. xxxiv. To him who washes himself from the touch of a corpse, and again touches the same, what does the washing profit? The same is the case for him who fasts for his sins, and again returns to the same; who will hear the prayer of such an one? And what has it profited him that he has humbled himself?

Luke ix. No one having put his hand to the plow, and looking back, is fit for the kingdom of heaven.

^B II Pet. ii. For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior our Redeemer Jesus Christ, they are again entangled in these and overcome, the last state has become worse for them than the first. For it would have been better for them not to have known the way of justice, than after knowing it to turn back from the holy commandment delivered to them. And that of the true proverb has happened to them: The dog returning to his own vomit, and the sow washed to the wallowing in the mire.

^C S. Basil. A miserable spectacle, after fasting, after hard exercise, after assiduous prayers, after many and abundant tears, after temperance of twenty or perhaps even thirty years, through inattentiveness of soul and negligence, to be shown stripped of all things, and to be compared to a very wealthy merchant, who, exulting in the abundance of his imported goods, with his ship borne by favorable winds, having traveled through dangerous seas, at the very harbor finds his ship broken and is suddenly deprived of all those things at once: just as this man also loses in one onset of the devil those things acquired by infinite labors, as if submerged by some wild storm of sin. The voice that befits him who has lost all virtue at once in a shipwreck is: I have come into the depths of the sea, and a storm has overwhelmed me.

Id., in his Oration against the Drunkards. He who has made progress in good works, then has returned to his former custom, is not only deprived of the reward for his past labors, but is also judged worthy of a harsher condemnation.

Theologians. If you thought that no troubles would befall you when you approached philosophy, your beginning was far from philosophy. But if you thought so and it did not happen, thanks must be given to God; but if it did happen, either bear it patiently, or know that you have not stood by your promises.

Philo. Some, when they had progressed in virtue, turned aside and recalled themselves before they reached the end. For a turbulent and wicked reasoning, which, when it has rested for a little while, resists again with greater strength, draws the best way of life out of the soul.

Many ascetics, having become such, at the end changed their virtue. But to whom God grants firm knowledge, to him He grants both, and virtue

to practice it, and never to depart from it, but always to hoard and guard each ^A one. Now some who are fickle, having tasted of goodness and provided hope of health, have fallen back into the same disease.

SERMON XLV [al. LXXXIX]

Concerning those who work willingly and diligently; that one ought to labor, because work brings profit.

Gen. iii. In the sweat of thy face shalt thou eat thy bread.

II Paral. xv. Be ye strong, and let not your hands be weak, for there is a reward for your work.

Job. Out of solicitude and care, peace shall arise for thee.

Psal. ciii. Man shall go out to his work, and to his labor until evening.

Thou shalt eat the labors of thy fruits; blessed art thou, and it shall be well with thee. ^B

Prov. vi. If thou art active, thy harvest shall come like a fountain; but poverty shall flee like a swift runner.

The hands of the brave make rich.

In every diligent person there is abundance.

He who accumulates for himself with piety shall be enriched.

Prov. xxxi. She has stretched out her arms to work, and she understood that it is good to work; and her lamp is not extinguished all the night.

The just man who labors shall condemn the living impious.

The fruit of good labors is joined to glory.

Eccli. In all thy works be diligent, and no disease shall meet thee.

Eccli. ii. Believe in the Lord, and persist in thy labor; for it is light in the eyes of the Lord to make a poor man rich ^C suddenly.

Eccli. li. Do your work before the time, and He will give you your reward in His time.

It is better to be working in all things than to be glorified and in want of bread.

Grow old in thy work.

At the hour prescribed arise, and be not slow.

John v. My Father works until now, and I work.

Matt. xxv. A certain man, going abroad, called his own servants and delivered to them his goods; and to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went abroad, and so forth.

Acts xx. You yourselves know that these hands have ministered to my necessities, and to those who were with me. I have ^D demonstrated to you that we must so labor as to assist the weak; for you ought to remember the words of the Lord, since He Himself said: "It is more blessed to give than to receive."

I Thess. iv. But we exhort you, brethren, that you be more abundant, and that you strive to be quiet, and to do your own business, and to work with your own hands.

^A

Incerti auctoris. That which is produced by labor is received with greater joy and is guarded more diligently; but regarding things whose acquisition is easy, the possession of them is to be despised.

Idleness is truly worthy of condemnation and hatred, by which a man is rendered worse than ants and bees; for he, being formed at the beginning, was placed in Paradise to till and keep it. Wherefore, the first and most accommodating thing to the nature of man is the study of work and labor, and idleness is, as it were, against his very nature.

What among good things is easy? Who, while sleeping, ever set up a trophy? Who, living in luxuries and delighting in songs, was ever adorned with the crowns of piety? No one who has not run [the race] has carried off the prize. Labors beget glory, sweat produces crowns.

^B That one should be anxious for his own sake, or do work for it, is entirely forbidden; but it is a divine commandment that we should be anxious for the necessity of our neighbor, and should labor most diligently.

Labors practiced by long habit are undertaken with less trouble by those who are trained.

From labors comes health, and from sweat comes salvation.

If we flee from the things that are painful to the flesh, we shall not enjoy the good things of the just.

To add a little to a little is the duty of a studious and diligent man, not only for the increase of money, but also for being rightly established in any science whatsoever.

Theologi. It is the same difficulty to acquire some good which you do not yet have, and to guard what has been acquired. For often what had been produced by study, negligence has lost; and what negligence has lost, diligence has recovered.

That which is produced by labor is wont to be retained more diligently; but that which is easily sought is rejected as quickly, as if it could be easily recovered.

Generous natures, with reason moderating and directing them, have a great momentum toward pursuing virtue; but if science and reason are lacking, they fall ^C no less promptly into vices.

S. Chrysost. Let us labor for a short time, O beloved, lest we fall away from eternal goods.

The labor of time is short, but the rest is for many ages.

Where there is greater labor, there is greater pleasure.

He who is endowed with prudence does not approach labor unwillingly, on account of the resulting fruits of labors.

Useful things are not wont to be provided ^D anywhere except through difficulty and labors.

Labors are everywhere the bestowers of good things.

The bee is small among the birds, but among sweet things its fruit holds the first place.

Dionysius of Alexandria: A strong and precise discourse says that even bitter things are the provisions of sweet ones, and that pleasures are the fruits of labors: for without labor nothing beautiful can happen.

Philo: If we wish to speak the truth, God has shown that labor is the beginning of every good thing and all virtue, without which ^A nothing good can be established among the human race. For Nature has granted the possession of no good thing to any mortal without labors. ^B This is the pleasure of a soul occupied in the contemplation of divine things, that it considers labor to be most sweet.

He who flees from labor, flees from good things; but he who tolerantly and bravely endures hard things hastens toward beatitude. Most and greatest goods are acquired through contests full of exercise and vigorous labors.

Democritus: We ought to pursue labors, by which men acquire for themselves great and splendid things. Inattention corrupts the virtue of nature, but instruction corrects wickedness. Easy things slip away from the negligent; but difficult things are captured by cares. For just as an instrument that is slackened and tightened provides pleasant enjoyment, so also must the life of men be divided between leisure and labor.

Socrates: Exercise yourself in voluntary labors, so that you may be able to endure the involuntary ones also. No one has ever acquired praise through pleasures. ^C No sluggard is a glorious man; but labors bring forth manliness.

Demosthenes, having been asked by someone how he acquired facility in speaking, said: By consuming more oil than wine.

Exercise the body with labors, but the soul by bravely enduring perils.

Xenophon: God has established it so that for those who do not wish to command and prescribe honorable deeds for themselves, He introduces other masters to command them.

Voluntary labors make the endurance of involuntary ones lighter.

The same man, having caught sight of a young man who was industrious and a lover of labor, said: You are seasoning a most pleasant dish for your old age.

SERMON XLVI [alt. XC]

Concerning the haters of labor and work, and the slothful, and the reckless, and the negligent

Psalm LXXIII: They are not in the labors of men, and they shall not be scourged with men.

Prov. VI: Go to the ant, O sluggard, and imitate its ways and be wiser than it; for it has no field to till, nor anyone to compel it to work, nor does it live under a master, yet it prepares food in the summer, and gathers up a great harvest to provide for itself in winter. Or go to the bee, and learn how industrious she is, and ^D

^A how she makes her work glorious, the fruits of which kings and commoners alike use for their health. She is desired by all and held in high esteem, even though she is weak of body (having been advanced by honoring wisdom). How long, O lazy one, will you lie there? When will you finally be roused from sleep? You sleep a little, you sit a little, you doze for a short while, and you fold your hands across your chest. Then poverty comes upon you like a skilled runner, and need like a swift traveler.

The lazy are destitute of riches. Every idle person dwells in desires. The paths of the idle are paved with thorns. The soul of the idle shall hunger. Every sleepy person shall be clothed in tattered and ragged garments. The lazy man is not ashamed when he is reproached; likewise he who borrows grain at harvest time. Desires shall kill the lazy man; for his hands do not choose to do anything. The lazy man makes excuses and says, "There is a lion in the roads, and murderers in the streets." ^B He who despises a matter shall be despised by it. The lazy man seems wise to himself. As a door turns on its hinge, so does the lazy man on his bed. The paths of those who care for nothing are in destruction. Through laziness the roof will be brought low, and through idleness of hands the house will leak. Do not be quick with your tongue, and sluggish and remiss in your works. Idleness has taught much evil. In your youth you did not gather; and how could you find in your old age? In idleness there is great loss; idleness is the mother of famine and the sister of theft. To everyone who has, it shall be given, and he shall have abundance; but from him who has not, even what he seems to have shall be taken away from him. If anyone does not wish to work, neither let him eat; for we hear that there are some among you who walk in an unruly manner, not working at all, but acting as busybodies. Now ^C we command and exhort such persons through the Lord Jesus, that they work with quietness and eat their own bread. Idleness is the beginning of wickedness. This is a peculiar sickness of an idle and slothful soul, to see dreams while the body is awake. Who, sitting at home at the time of sowing, filled his bosom with sheaves when the harvest arrived? Who has harvested a vineyard which he himself did not plant? Theirs are the fruits whose were the labors. Honors and crowns are accustomed to belong to those who have obtained the victory. Who ever thought it right to crown someone who did not even strip for the struggle against his adversary? Since one must not only win, but, as the Apostle says, compete lawfully. ^D

^A Who is such an indiscriminate judge of contests that he would deem the victor and the one who has not competed at all worthy of the same crowns? What general would ever summon those who were not even seen in battle to an equal distribution of spoils with the victors?

Theologian. How great an evil it is to be prepared for the worst, but to be a laggard and unprepared for the best!

That which is honorable is no longer honorable when it is not done honorably.

Feeble and dissipated characters are equally sluggish and languid toward both virtue and vice, and are difficult to move; the impulses of the idle lean significantly toward neither side.

Sluggishness is the spouse of sleep.

Equally useless are sloth that does nothing and zeal without discernment; the former does not approach what is good, while the latter overshoots it, and makes of the right something too right.

S. Chrysostom. There is nothing so easy that great laziness does not make it very grave and hateful; nor is there anything so laborious and difficult that study and alacrity do not make it very easy.

Those who do not do something as it ought to be done do not do it at all.

Clement. To those who are weak and infirm, even that which is mediocre seems to be above their strength. ^B

Philo. Labor accompanies useful things, and ease accompanies harmful things; but those who prefer ease to labor are angry at those who advise what is useful.

Continual exercise makes knowledge firm, just as lack of exercise breeds ignorance; thus, countless people have sapped even their natural strength through neglected exercise.

Idleness confirmed by habit and rest is treacherous.

SERMON XLVII [al. XXV].

On those endowed with excellent perception and intellect.

Solomon. A moth and an erosion of the bones is a heart endowed with excellent perception. ^C

Perception is easy for the prudent.

The heart of the prudent man thrives in perception.

He who has acquired perception loves himself.

The heart of a man with perception is the sorrow of his soul.

Anxiety will afflict a man endowed with intelligence. ^D

A prudent man is a throne of intelligence.

The heart of the wise man will understand what proceeds from his own mouth.

The intelligent man knows when he is slipping.

If a man of knowledge hears a wise word, he will praise it and will add to it.

SERMON XLVIII [al. XXIX].

SERMON XLIX [al. CXIII].

SERMON L [al. CXIII].

SERMON LI [al. XLII].

SERMO LII

Sermon LIII [al. LXXVII]

^A And insults beget blows; blows beget wounds; and from wounds there frequently come deaths. The wrath of a king is the messenger of death, but a wise man will appease it. Wrath is a boiling of the blood around the heart, consisting of the evaporation of the humors; but anger is a desire for retaliation. Therefore, the one has a swift agitation of passion, while the other manifests a more lasting and drawn-out fulfillment of pain. Neither are there crowns without contestants, nor a fall without an opponent. Wrath is blind and full of grief, especially when there is a just cause for indignation. It is absolutely necessary to spare oneself from wrath, and not to be carried away readily into anger, of which fools are the slaves. Nothing so clouds the ^B purity of the mind and the clearness of the faculties as does unbridled wrath, borne along with great force. Wrath is sharp and short-lived; but anger is slower, yet more lasting. There are two general passions in us, more natural than the others: wrath and desire. Do not approve of temperance where gentleness is rejected. We need more intense diligence against anger. For the passion is tyrannical, and often drags away those who are not sober, and leads them down into the pit of destruction. The sickness of anger is, for the most part, throughout all of life, close at hand. Are you wrathful? Be such against your own sins; rebuke your soul, scourge your ^C conscience. Be a severe judge and a bitter magistrate toward your own faults. This is the profit of anger; for this reason God has implanted it in us. Let us be alien to wrath; for where there is wrath, the Holy Spirit does not dwell. The wraths, just like dogs, beget blind accusations. Rough horses are led by bridles, but sharp wraths are led and governed by reason. As warm water [cools] inflammations, so a humane word dissolves angers. As the north-east wind [drives] clouds, so an evil life draws insults upon itself. Euripides: Truly, wrath dwells in all men; for he who hears pleasant things fills his body with delight: but he who hears the contrary is filled with swelling. ^D Plato: Plato, being angry with a slave, said to Xenocrates, who was standing by, "Take him and scourge him with lashes; for I am angry." Democritus: Chastise with judgment, not by applying wrath. A wicked, deceitful man, creeping into the habit of gentleness, is extended like a hidden snare to his neighbors. There is, it seems, no remedy for anger.

^A Another: unless it be the fitting speech of a friend. Even if you are in great pain, do not act rashly while goaded; for it is most fitting for a wise man to overcome irrational wrath in times of disturbance. (Menander.) Theognis: It is not permitted, O heart, to concede all things as fit. Do not exact justice or an account of their deeds from those who have harmed you; for it is enough that they are crushed by their own wickedness. He is impious who does not respect a man of honor, nor knows to accord him honor. Immoderate and insatiable leisure begets either folly or marked wickedness. Leucippus: Grief diffused through the chest melts the fuel of the soul; but anger, barking around the heart, drowns reason in the foam of madness, as if by waves.

SERMON LIV [al. VIII].

Concerning innocence and the holding of grudges.

^A calculate the faults of others.

"If you forgive men their trespasses, they will be forgiven you." Forgive the slave-like sins of servants, so that you may obtain from the Lord the forgiveness of your own sins. If he has sinned gravely and injured you, know that the more you forgive, the greater the forgiveness you shall receive. For this reason we are taught to say: "Forgive us as we forgive," so that we may learn that the measure of forgiveness takes its beginning first from us. Consequently, by however much the enemy inflicts damage, by that much more he confers a benefit. Let us therefore hasten and strive to be reconciled with those who have caused us grief, whether they are angry rightly or wrongly. For if you are reconciled here, you ^B will be freed from the judgment there; but if through the persistence of enmity in the meantime, death arrives and takes you away, having brought the hostility into the midst, it is necessary to be led into that fearful tribunal to face trial; and you will pay the ultimate penalty at the sentencing of the judge for all these things. And both of you will undergo inevitable punishment: the one, because he was unjustly angry; the other, for this very reason, that he cherished a grievance even if it were justly founded.

Therefore, that which others can scarcely achieve through fasting, lamentations, prayers, sackcloth, ash, and countless confessions—I mean the wiping away of their own sins—this it is possible for us to do easily without sackcloth, ash, or fasting, if only we wipe away anger from our mind and sincerely forgive those who have injured us. The memory of wrongs is worse than any sin. When you ask for the forgiveness of sins, see that you yourself forgive those who have sinned against you, because forgiveness is repaid with forgiveness, and reconciliation with our fellow servants becomes for us a liberation from divine wrath.

In those things in which you wish to strike others, expect the greater harm to befall you in these. If an enemy makes a request, do not reject his plea, yet secure yourself. For he differs in no way from a dog. Strive to make enmities short-lived, but friendships eternal.

The memory of wrongs is extinguished by gifts; and let Jacob convince you, who won over Esau, who had come out to meet him with four hundred men, by means of gifts. But we, being poor, let us fulfill our need at the table. He who is mindful of the injury of demons is not mindful of the injury of men, and he who is angry with his brother has peace with the demons. Croesus is said to have granted forgiveness to the murderer of his son, when he offered himself for punishment, and the great Cyrus is said to have become a friend to this same Croesus after the victory.

SERMON LV [al. LXXIV]

^A Be, therefore, kind one to another, tender-hearted, forgiving one another, even as Christ also has forgiven you. Be ye therefore followers of God, as dear children, and walk in love, as Christ also has loved us, and has given himself for us an offering and a sacrifice to God for a sweetsmelling savor. Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye.

We exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves, and to all men.

Follow peace with all men, and holiness, without which no man shall see the Lord. ^B Let none of you imagine evil against his neighbor in your hearts.

Rebuke them that sin before all, that others also may fear.

St. Basil. As those who are safe upon the shore, though they sympathize with those who are being overwhelmed in the sea, do not lose their own security and safe position because of the concern they feel for those in danger; so also those who sorrow over the sins of their neighbors do not lose their own joy, but on the contrary make it greater, for by the tears which they shed on account of their brethren, they are deemed worthy of the Lord's joy because of that sympathy by which they are affected by the ills of others; since such a tear becomes, as it were, the seed and interest of eternal joy. ^C

He who has shed a fervent tear for the sin of his neighbor has healed himself by that through which he bewailed his brother.

He who remains silent and does not rebuke the sin of his brother is unmerciful, like one who would pour venom into a wound made by a poisonous serpent.

Do you know what good you should do to your neighbor? That which you would wish to be done to yourself by another.

He who loves his neighbor as himself possesses nothing more than his neighbor.

Theologians. Forgive, when you have been forgiven; have mercy, you who have obtained mercy; and by humanity ensure humanity for yourself.

Do not mock the fall of your neighbor; pass by in safety as far as you are able, or rather, stretch out a hand to him who lies on the ground.

Let us concede something small, that we may obtain something greater. Observe the laws of competition and the struggles of wrestlers, who very often, by the very fact that they are underneath, defeat those who are pressing upon them. ^D

^A It is good to overcome boldness with kindness, and to make those who commit injury better by the acts we endure with patience.

Each of us is in debt, and Christ bears many promissory notes. Let us forgive, therefore, that we may be forgiven; let us release, that we may be released.

If you owe no penalty to God, May you also not be insensitive to the miseries of those who are in debt. But if you know that you are a debtor, be the first to exhibit mercy. For mercy is repaid by mercy, even before God Himself.

It is sufficient for the moderate to affect the injurious with fear and to expect those things of which they are worthy; for what a person fears that he will suffer, he is already suffering, even if he does not suffer it; and he is perhaps punished more by himself than by those who were going to inflict the torment. It is enough for us to consider it sufficient if we have the power to act. To me, the power to retaliate is sufficient punishment against those who have inflicted injury. ^B And I frequently mention the bestowing of pardon, because it leads back to salvation the one who has inflicted injury, putting him to shame, and leads to affection a mind that has been freed from fear, provided it has not entirely lost its wits. It is much better to procure the greatest benefits through a slight pain than to bring about the loss of the whole sum by pursuing pleasures.

Those endowed with good character are prepared to grant pardon. Let us forgive the sins committed against us, that we may also obtain pardon ourselves.

Do not let a vain and foolish thought deceive you, that pursuing a charge justly is free from accountability, and that handing over the one who has committed injury to the laws for punishment is free of fault. Just as we have learned to win with reason, so too have we learned to be beaten honorably.

St. Chrysostom: The stronger you are, the more equitably it is your duty to bear with the weaker. For he who is endowed with strength ought to be strong not only for himself, but also for others. But if you say that you are strong, and you despise his weakness, you will pay a double penalty: for each of us is rightly obligated to be concerned for the salvation of our neighbor; and so we have been commanded not only to look to and prepare our own benefits, but also those of our neighbors. We have been bought at a price; and He who redeemed us prescribed this for the common utility of all. ^C

One should not apply rebuke or castigation simply according to the measure of the transgressions, but one must also consider the intent of the delinquents, lest, while wishing to sew up what is torn, you make the rift worse. I consider it difficult for one who is to be a reprover and castigator of others to lead his own soul furthest away from boldness and pride, and to act only with words, not with blows.

^A Clement says: "Faithful is the reproof that is applied with knowledge, when the demonstration is most perfect, and there is an understanding of the things condemned."

Methodius says: "I consider it a greater good to bear a reproof than to reprove, just as it is a greater thing to be oneself delivered from evil than to deliver another."

And let no one who admonishes those who have fallen into a blameworthy situation use a harsh or troubled speech in rebuking them; for to say, "Why did you sin?" is more grievous and severe than to relieve them of their labors. For a reproof applied properly and as it ought to be, possesses great power.

Philo says: "Forgiveness produces repentance."

Evagrius says: "Show yourself to everyone as you would wish everyone to be toward you."

Maximus says: "We find the forgiveness and pardon of our sins in the forgiveness of our neighbor. And the mercy of the Lord is hidden in the mercy that is bestowed upon one's neighbor. Therefore the Lord said, 'Forgive, and it shall be forgiven you'; your salvation is left to your own will."

SERMON LVI.

Concerning those who do not forgive, but bear grudges.

"The ways of those who bear grudges lead to death" (Prov. xxvi).

"He who hides hatred fashions deceit" (Prov. xxvi).

"He who hates to hide an injustice separates friends and acquaintances."

"They bore a grudge and took vengeance." Therefore the Lord says these things: ^C "I will stretch out my hand over Idumea, and I will destroy from it man, and I will make it a desert" (Ezech. xxxv).

"He who takes vengeance will find vengeance from the Lord, and he will carefully keep watch over his sins" (Sirach xxviii).

"Ibid. Man harbors anger against man, and seeks healing from the Lord; he shows no mercy to a man like himself, and yet he prays for his own sins. He himself being flesh harbors wrath, and who shall make expiation for his sins? Remember your last things, and cease from showing enmity. Remember the commandments, and be not angry with your neighbor, (remember) the covenant of the Most High, and overlook ignorance" (Sirach xxviii).

"If you do not forgive men their trespasses, neither will your heavenly Father forgive your trespasses" (Matt. vi).

"If you bite and devour one another, take heed that you are not consumed by one another" (Gal. v).

Basil says: "Often those who are seized by the disease of grudge-bearing cast themselves into manifest and certain harm, driven by the desire for revenge, and totally forgetful of themselves; for, as if goaded by the memory of those who have caused them pain, they waste away, and their anger boiling and leaping within them, they do not cease until they have dealt some evil to the one who provoked them, if they happen to encounter him."

The Theologian says: "We know that it is difficult for those whose injury is still fresh and whose anger is still fervent, to receive the counsels of reason. For anger and grief are blind, and especially if the indignation is just." ^D

^A And yet, we must not for this reason do injury to ourselves, nor hate the one who has wronged us more than is profitable for us; nor should we lose our boldness of speech before God by appearing as enemies to those who have wronged us, and by being indignant beyond measure. We keep watch over sins, not that we might lament them, but that we might reproach them; not that we might heal them, but that we might further wound them; and we treat the wounds of our neighbors as an excuse for our own evils. For equally vicious are an unbridled indulgence and an unforgiving condemnation: the former loosens all the reins, while the latter strangles with its harshness.

St. Chrysostom: What could be worse than the recollection of injuries, which revokes and drives away the humanity of the Master? When we recall in our memory what we have suffered from our fellow servants, and what follows thereafter.

Many are worse than the beasts themselves, who do not even deign to greet their neighbor first, thinking they are being insulted and diminished if they contribute a simple greeting. And what could be more ridiculous than this folly? For then, O man, you are insulted and branded with ignominy, when your neighbor speaks to you first. Not to be reconciled to one who has caused annoyance is not so much avenging oneself upon him, as it is insulting God, who ordained this law. ^B

SERMON LVII [al. XLIII]. On those who are grateful and recognize benefits.

Ps. cxv. What shall I return to the Lord for all that He has returned to me? Ps. cxxxvi. If I forget thee, O Jerusalem, may my right hand be forgotten, let my tongue cleave to my throat. Solomon. It is of prudence to know to whom gratitude is due. ^C Eccli. xxix. He who shows gratitude looks to the future, and in the time of his distress he shall find a support. Guard the gratitude of a man as the pupil of the eye. Luke xvii. One of the lepers, when he saw that he was healed, returned with a loud voice glorifying God, and he fell on his face at the feet of Jesus, giving Him thanks: and he was a Samaritan. II Thess. v. In all things give thanks: for this is the will of God in Christ Jesus regarding you. ^D II Tim. i. May the Lord grant mercy to the house of Onesiphorus, because he often refreshed me and revived me, and was not ashamed of my chain: but when he came to Rome, he sought me out with the greatest diligence, and found me; may the Lord grant him to find mercy from the Lord in that day.

LOCI COMMUNES. — PART II. SERMON LVIII.

^A St. Basil: The mention of benefits received is a worthy occasion for praise. We spontaneously owe every benevolence to those who have done us good. Theologians: Let us therefore repay the debt with interest, if indeed we seem to abound in such great abundance. St. Chrysostom: When we are unable to say how much we owe you in order to return thanks, we say as much as we are able. Philo: Nothing is so effective for conciliating benevolence as the proclamation of benefits received.

SERMON LVIII [al. XLIV].

On the ungrateful and those who do not acknowledge benefits.

Ps. xxxiv: They repaid me evil for good. Instead of loving me, they slandered me; but I was praying, and they set up evils against me in return for goods, and hatred in return for my love.

Prov. xvii: He who returns evil for good, evil shall not depart from his house.

Osee vii: Woe to them, because they have revolted from me; they are miserable, because they have been impious against me. For I redeemed them, but they have spoken lies against me.

Isa. i: Hear, O heaven, and give ear, O earth, for the Lord speaks: I have begotten and raised up children, but they have rejected me. The ox knows his owner, and the ass his master's crib; but Israel has not known me, and my people has not understood. ^B

Wisd. xvi: The hope of the ungrateful shall melt away like the winter's frost, and shall flow away like useless water.

Sirach xix: An ungrateful mind will desert him by whom it was once set free.

Ibid: You shall receive the ungrateful with hospitality and drink, and besides, you shall hear bitter things. For you will acquire double evils for all the goods you have bestowed upon him.

St. Basil: It is an unworthy thing for one who has been affected by a benefit, or by the greatest remissions and condonations of debts, to provoke—not only by being ungrateful, but even by injury and ignominy; it is an unworthy thing indeed, but it is a greater harm to the one doing it than to the one suffering it. ^C

Ingrate souls are accustomed to perceive past grace in the alienation of goods. For when they have received from the more liberal, they have no gratitude for the giver, but when deprived, they extol the past blessings.

That is indeed an admirable ingratitude, which turns the benevolence of a benefactor into an occasion for ingratitude.

There are many who are like morose men, scorning what is at hand and longing for what is absent. For they do not, by counting up those more needy than themselves, return thanks to the Lord for what they possess; but by comparing their own lot with those who are most excellent, and [by considering] how much

^A they fall short, while thinking that they are deprived of what belongs to others because they do not possess foreign goods, they are thus tormented, and complain.

*St. Chrysost.* We may see many people who, after receiving acts of kindness, look down upon their benefactors just as slaves [look down upon their masters], and [even] raise their eyebrows against them. To me, ingratitude appears as a vicious thing, truly a base and most wretched vice. For, to have been the recipient of some kindness and not to wish to repay it—if not in any other way, then at least by giving thanks in words—is the mark of one who is either completely foolish and insensible to benefits, or [simply] ungrateful.

[Here is missing Sermon LIX, which is titled: *On the advisor and those who admit counsel and reproof, and that one ought to understand what kind of person an advisor must be.*]

SERMON LX [Lat. XXXI]. On those who do not accept counsel and reproof.

*Solomon.* Do not speak into the ears of a fool, lest he scoff at your prudent words. (Prov.) Do not reprove the wicked, lest you become hateful to them.

Reproof is as stripes to the impious.

He who hates reproof and chastisement is a fool.

He who instructs the wicked brings shame upon himself.

Those who hate reproof will come to a shameful end.

The unlearned will not love those who reprove him. ^B

*Amos V.* They have hated the one who reproves in the gates, and have abhorred the holy word.

They will consider all who reprove in the gates as a stumbling block.

*Jeremiah.* I spoke to you in your transgression, and you answered that you would not listen.

Thus says the Lord: Behold, I have set before your sight the way of life and the way of death.

*Ecclesiasticus.* A wicked man is accustomed to shun vituperation.

A man who lacks counsel is like a ship without a pilot.

*Matthew XVIII.* If your brother sins, reprove him while you are alone together. If he hears you, you have gained your brother.

*St. Basil.* He who does not accept the correction applied to him by a brother is at odds with himself.

*The Theologian.* Every soul that rejects admonitions is incurable. ^C

One who reproves in a friendly manner should not be cast out beyond the boundaries of friendship.

*Nilus.* Every speech used for the purpose of correction is useless if the desire and inclination of the listeners, leaning toward the worse, are opposed to our counsel.

*Chrysostom.* Many, in order not to seem to be in need of counsel from others, have often chosen to betray and lose the profit that would have come from advice, rather than to correct their errors by listening to admonitions; and they have preferred to remain ignorant rather than to learn, not knowing that not

^A to learn is a crime, but to remain in ignorance is condemnation; not to be taught, but to remain in ignorance is the fault; not to be reproved, but to sin without correction is the vice. For it is possible, it is indeed possible, to find among a lowly and insignificant man something of what is necessary, which among a wise and great man is often not found.

David, having disregarded the admonition of Joab, fell under divine penalty. Roboam, having rejected the counsel of the elders, scattered his own people.

Methodius. I consider the being reproved to be a greater good than the reproving, by as much as it is a greater thing for oneself to be freed from evil than to free another. Philo. To no wicked man is chastisement a pleasure. ^B Inane is every oration that exhorts to honesty when the minds of the hearers conspire toward the worse.

SERMO LXI [al. XCI]. On Holy Shame.

Gen. xi. Shem and Japheth took the garment, and laid it upon both their shoulders, and walked backward, and covered the nakedness of their father; and their faces were backward, and they did not see the nakedness of their father. Solomon. There is a shame that brings sin; and there is a shame, glory and grace. Eccli. xxxii. It is not honorable to guard against all shame. As lightning forthright arrives from thunder, so from a shameful man ^C there shall come forth grace.

Be ashamed before father and mother regarding fornication; and before a ruler and a tyrant regarding a lie; before a judge and a magistrate regarding a transgression; before a partner and a friend regarding injustice; and from the place in which you reside, regarding theft; [be ashamed] regarding the noticing of a married woman, and the curiosity of her maidservant; before a friend regarding words of reproach and the revealing of private matters. And you shall be a truly shameful man, and finding grace in the sight of every man. If you hear something evil, be ashamed, but not as one ignoble. For those who have long since rotted away are a lineage. It is better to begin a lineage than to dissolve one. It is the one who is ashamed of sin who ought to be ashamed: and to offend God, and to do anything that is not right. This then is also a second good: to be ashamed. ^D For the sinless is directly of a divine lot and nature; but the blush that arises over what is not done rightly indicates the color of temperance.

SERMO LXII [al. XCII]. On Forbidden Shame.

Eccli. Be not ashamed of your soul; for there is a shame that brings sin, and there is a shame, glory and grace. And have no respect of persons against your own soul, and do not be turned into your own ruin. There is one who, professing the grace of shame for a friend, acquired him as an enemy without cause.

It is not honorable to observe all shame. ^A Anger and impudence and shame are a wicked thing, if a wife provides it for her husband. Against a wicked woman, a seal is good; and where there are many hands, lock up; whatever you give, let it be by number and weight; and let both what is given and what is received be inscribed in writing. There is one who loses his soul through shame, and for the sake of reputation, he will lose it. Philo: Many say modesty is not useful to most people.

SERMON LXIII [al. LXXXV]

Exodus XX: You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless who takes his name in vain. Leviticus XXI: You shall not swear by my name in an unjust matter, nor shall you profane the name of the Lord your God. By an oath, do not accustom yourself to your mouth, and do not become accustomed to the naming of the Holy One. Ecclesiasticus XXIII: A man who swears much shall be filled with iniquity, and the scourge shall not depart from his house. Matthew V: You have heard that it was said to them of old, You shall not perjure yourself, but you shall perform your oaths to the Lord. ^B But I say unto you, do not swear at all: neither by heaven, for it is God's throne; nor by the earth, for it is the footstool of his feet; nor shall you swear by your head, because you cannot make one hair white or black. But let your speech be, Yea, yea, and Nay, nay: for whatever is more than these is from the evil one. James V: But above all things, my brethren, do not swear, neither by heaven, nor by the earth, nor by any other oath. But let your yea be yea, and your nay, nay. ^C The Theologian says: The law says, You shall not perjure yourself; but you, do not even swear at the beginning, neither by a small thing nor by a large one, since it is the oath that begets perjury. St. Chrysostom: An oath is the end of all controversy for confirmation. St. Gregory of Nyssa: An oath is a speech confirming the truth by itself. Philo: An oath is the testimony of God concerning a disputed matter. Shun an oath, so that you do not even swear holily. Socrates: It behooves good men to appear to bring forward morals which are stronger than an oath. Accept a proffered oath for two reasons: either absolving yourself from a charge, or saving friends from great dangers. For the sake of money, never swear by God, not even if you are about to swear holily: for you will appear to some to be perjuring yourself, and to others to be greedy. ^D Eusebius: Many are accustomed to advise others to swear holily; but I, for my part, do not think it is even permissible to swear easily from the beginning.

One ought to have a goodness of character ^A more trustworthy than an oath.

SERMON LXIV [al. LXXXVII]. Concerning those who swear much and those who demand oaths.

Levit. v: If a soul sins and hears the voice of an oath, and he is a witness or has seen or knows of it, if he does not report it, he shall receive his sin upon himself.

Solomon: If any who have heard an oath added do not report it, fearing or being ashamed before men, they have been tripped up.

Zachar. xvii: Thus says the Lord: As I live, if I do not wipe away upon his head the testament which he violated and my oath which he dishonored; and I will spread my net over him, and he shall be captured in his own fortress. ^B

They swore unjustly in deceit, having despised holiness. For it is not the power of those swearing, but the judgment of those sinning that always pursues the transgression of the unjust.

Eccli. xxiii: As a slave who is constantly beaten with a whip is not corrected, so the one who swears and invokes [God] at all times will not be purged of sin.

A man of many oaths shall be filled with lawlessness, and the scourge shall not depart from his house.

The one who confirms a lie through an oath acquires for himself the baneful wages of inhumanity, namely, perjury.

S. Chrysost.: The nature of an oath kills not so much as a sword; the wound of an oath destroys not so much as a blade. ^C He who swears, even if he appears to live, is already dead and has received a wound; and just as the man upon whom a noose has been cast, before he goes out of the city and sees the executioner standing by, is dead as soon as he has passed through the doors of the praetorium, so too he who has sworn falsely and mendaciously, even if he lives, is dead.

Philo: From frequent swearing, perjury is born.

Some say that swearing truly is not to be rejected; but already he who swears comes under suspicion of untrustworthiness.

An oath is a testimony of God regarding disputed matters; but to call God as a witness to a lie is most unholy. ^D

God, who is by nature placid, will never deliver from his fault the one who swears in vain for an unjust cause, being as he is impure and wicked, even if he has escaped the punishments of men.

SERMON LXV [al. VII]. Concerning good zeal and good imitation.

John xiii: The Lord said: I have given an example to you, that even as I have done to you, so you also should do to one another.

1 Cor. xiv: Be zealous for the perfecter gifts.

Be imitators of me, even as I also am of Christ.

Let us consider one another, to provoke unto love and to good works. Remember them that have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation ^A. 3 John 1. Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. Synesius: Imitation is a familiarization, and it joins the imitator with that which is proposed to be imitated. St. Basil: If you see a heathen who is temperate in life and studious of other virtuous conduct beyond yourself, even exert your own zeal, so that you may become like the fruitful fig-tree, which, through the proximity of the wild fig, gathers its strength, and by restraining its diffusion, it better nourishes and produces its fruits ^B.

SERMON LXVI [alt. XVIII]. Concerning zeal and wicked imitation.

SERMON LXVIII. On hatred and enmity, and those who provoke wars.

^A Jephthah sent messengers to the king of the Ammonites, saying, "What is there between me and you, that you come against me to make war in my land? I have not sinned against you, and you act wickedly toward me by making war against me. May the Lord, who is the judge, judge between the children of Israel and the children of Ammon." And the king of the Ammonites did not listen to the words of Jephthah which he sent to him, and the Spirit of the Lord came upon Jephthah, and he went out to the children of Ammon to fight against them. And the Lord delivered them into his hand, and he struck twenty cities, and the children of Ammon were put to flight before the face of the children of Israel.

David: Cease from anger, and forsake wrath; do not fret yourself so as to do evil; for the wicked shall be utterly destroyed.

Scatter the nations that desire wars.

Hatred stirs up strife.

Wherever insolence enters, there also is dishonor.

An irascible man prepares battles.

Every evil man stirs up contradictions, but the Lord will send an unmerciful angel against him.

He who is fond of sinning delights in battles.

A grievous word stirs up anger.

Do not exult and rush into battle quickly, lest you repent it in the end.

^B Iron sharpens iron; but a man sharpens the countenance of his neighbor.

Do not harbor enmity against a man without cause, lest he devise some evil against you.

Isa. LIX: Destruction and misery are in their ways, and the way of peace they have not known, and there is no justice in their ways. For their paths which they tread are crooked, and they have not known peace.

Ezech.: The whole house of Israel consists of contentious and stubborn people.

A sinful man provokes friends, and casts slander among those living in harmony.

Eccli. XXVIII: Strife urged on kindles a fire, and battle urged on sheds blood.

Matth. XII: Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand.

Because iniquity will abound, the love of many shall grow cold.

I Cor. XI: If anyone seems to be contentious, we have no such custom, nor do the churches of God.

He who troubles you shall bear the judgment, whoever he may be.

^{C D}

^A For where there is strife, jealousy, and dissension among you, are you not of the flesh, and do you not walk according to man? Where there is jealousy and contentiousness, there is disorder and every wicked thing. The Lord's servant must not fight, but be gentle toward all. I John IV: If anyone says that he loves God, and hates his brother, he is a liar. Love is the root of the commandments. St. Basil: In contests of wickedness, the one who wins is the more miserable, because he departs carrying a greater burden of sin. Contentious people are accustomed to be less wise, and they often manage their own affairs poorly so that they may cause pain to their adversaries. Theologian: It is better to be honorably defeated than to win dangerously and unjustly. Those who are bellicose by nature stand near the opposing ^B side, hunting their own glory through the common evil, and adorning themselves with their own disgrace; for so, too, does the devil. It seems something is missing here. It is easy to beware of an open enemy. Know the limits of enmity, but not of goodwill. St. Chrysostom: Why do we rashly fight among ourselves? Why do we war with one another, when we are commanded to love even those who hate us? If there was a narrow and petty spirit between Paul and Barnabas, what is surprising if ^C there is also one between you? We should not desire to win everywhere, for sometimes victory brings harm, while being defeated provides benefit. Democritus: Overcoming oneself is the first and most excellent of all victories, but to be overcome by oneself is the most shameful and worst thing. Isocrates: Wicked and contentious natures are accustomed not to end their fight and discord until they have received a fatal blow and experienced an unforgettable punishment. Euripides: One good counsel overcomes many hands; But the combined ignorance of a crowd brings more evil.

SERMON LXIX [al. LIV].

On backbiters, and on contumely.

SERMON LXIX

^ASt. Chrysostom: He who defames his brother eats brotherly flesh, having injured his reputation and committed a thousand other evils by his tongue. Just as speaking well and praising is the beginning of friendship, so too speaking ill and defaming has become the beginning and the foundation of enmity, hatred, and a thousand evils.

If an enemy casts a sin at you as a reproach, a sin of which you are aware in yourself, do not receive him with insults when you hear him; instead, groan bitterly and entreat God, and you will have immediately cast off the entire sin.

Clement: Never be abashed by one who slanders another in your presence, but rather admonish him thus, saying: "Desist, brother. I sin more grievously every day; how then can I condemn him?" For you will gain two things, healing both yourself and your neighbor with one plaster.

Plato: When someone told Plato that certain people were disparaging him, he said, "But I shall live in such a way that they are not believed."

When you are insulted, see if you have done anything worthy of the insult; if you have not, consider the insult to be smoke.

Chabrias: Being roundly insulted by a wicked man, Chabrias said: "You have done very well, having omitted none of the things that are true of me."

A sword cuts, but slander separates friends.

We ought to fear neither the blow of an invalid nor the threats of a fool.

^CPhilip: One of those men with a foul tongue was insulting Philip, the father of Alexander, and his friends advised him to pursue the insulter. But he said: "It is not right to do this, lest, being caught in the act on more occasions, he might speak evil of us."

The same person used to say that he felt gratitude toward those who insulted him, because they made him better. "For," he said, "studying to prove them liars, if I have done anything wickedly, I change my plan and amend my deed through repentance."

Democritus: Avoid slanders, even if they are false. For the many ignore the truth, but look only to reputation and opinion.

When someone said to a certain wise man that so-and-so was speaking ill of him in his presence, he said: "If you had not listened gladly, he would never have insulted me."

^DWhen someone was being insulted by a bald man, he said: "I will not revile you, but I will praise your hair, because it has fled from a bad head."

Someone who was being insulted by another began to walk away; but when the insulter pursued him, saying, "Are you running away?" he replied, "Yes, for you indeed have the power to speak evil, but I have the power to listen."

When someone was being reproached in many ways by another on the grounds that his parents were ignoble, he said: "To me, my parents are a disgrace, but to my parents, you are."

^A Diogenes, to one who was reviling him: "But neither," he said, "does anyone believe you when you praise me, nor does anyone believe me when I revile you." ^A When someone said to a wise man that he had been attacked by some reproach, he said: "Let him strike me even if I am not present."

SERMON LXX [al. XCV]. On loquacity and rashness in speaking.

Matt. XII. But I say to you that for every idle word that men may speak, they will give account of it in the day of judgment; for by thy words thou shalt be justified, and by thy words thou shalt be condemned. ^B Jas. I. Let every man be swift to hear, slow to speak. Let no corrupt speech proceed out of your mouth, but what is good for the edification of faith. ^B Eccl. VIII. Do not fight with a talkative man, and do not heap wood upon his fire. Do not be hasty to utter a word in the presence of God; for God is in heaven above, and thou upon earth below. ^B St. Basil. Do not be confident in your tongue in everything, lest something unseasonable befall you, just as an eye desiring to behold the whole sun loses even the light that it has. ^B The Theologian. A tongue that is not governed by reason is pernicious. ^C Chrysostom. Many, though often temperate, through obscene words descend to vicious actions; for our soul is neither good by nature nor evil, but becomes this or that through its own purpose. ^C Let there be no idle word; for from the idle word we fall into absurd things. The present time is not one of laughter, but of mourning, of afflictions, and of lamentations. Yet you play the buffoon. ^C What athlete, having entered the stadium and abandoned the contest with his adversary, utters witticisms? The devil is standing by, he goes about roaring, seeking to snatch away; he moves everything and turns everything against your head, and plots to cast you out of the house. He gnashes with his teeth, he rages, he breathes fire against your salvation; yet you sit, delighting yourself with witty remarks, and speaking foolishly, and uttering things that are not proper. ^D Nilus. If you restrain your belly, restrain also your tongue, so that you may not be a slave to one and a foolishly free man to the other. ^D Evagrius. Speak what is proper, and when it is proper, and concerning honorable things, and you will not hear what is dishonorable, and what is not in the least proper. ^D Just as frost is accustomed to destroy almond trees because they blossom before all other plants, so too is the rashness of the tongue and headlong talkativeness accustomed to destroy men for the most part. ^D Isocrates. Whatever you are about to say, consider it in your mind beforehand; for with many, the tongue outruns the mind. ^D Isocrates the orator, when a talkative Caræon wished to attend his school, demanded a double fee,

^A and when he asked the reason: One, he said, so that you may learn to speak, and the other, so that you may learn to be silent. What you do not wish to hear, do not say; what you do not wish to say, do not even hear. Great is the danger of the ear and of the tongue. It is better to slip with the foot than with the tongue. It is greed to want to say everything and hear nothing. Loquacity brings many slips, but silence is safe. The crimes we commit with words, we shall pay for with deeds.

SERMO LXXI [al. LXXIX]. On contradiction, and audacity, and contention.

^B Rom. IX. Who are you, O man, who answer back to God? Will the thing formed say to him who formed it, Why have you made me thus? Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? Prov. XXVII. Iron sharpens iron; so a man sharpens the countenance of his neighbor. As before fire, the vapor of the furnace and smoke go before, so before wounds and blood, revilings. Eccli. XXVI. Contention accelerated kindles fire, and a battle hastening pours out blood. Every silent man calms contention. Every evil man excites dissensions; but the Lord will send an unmerciful angel against him. A man accustomed to words of reproach will not be disciplined in all his days. ^C S. Basil. Where hatreds, quarrels, angers, and contentions excite great tumults in souls, there the Spirit of meekness does not rest. Contradiction itself indicates an imperious nature and a will to be subject to no one, even if it happens to be in a humble habit. Theologus. For those endowed with a great spirit are accustomed to resist the violent stubbornly and stiffly, and just as a flame excited by the wind, it is kindled all the more, the more vehemently it is blown upon. S. Chrys. If the end of instruction is to reverence oneself, it is of the utmost ignorance not to reverence others as well. Philo. Impudence is a trait of the wicked, but shame of the good. To be moved by neither of these affections is for those who affirm nothing and assent to nothing. Aristotle. When Aristotle was assailed by an impudent man with insults, he said: You, he said, both hear evils easily and speak them willingly; but for me, both speaking is unaccustomed, and hearing is unpleasant. If anyone, being wicked, does not blush, he is a remarkably base man. Socrates. One must not use a petulant tongue; for often audacity has destroyed the head itself. Euripides. Through audacity, indeed, no one has yet acquired virtue, but through industry, nobility, and clemency.

^A Theophrastus, seeing a youth blushing, said: "Take courage; for virtue has such a color."

SERMON LXXII [al. LXXVII]

Regarding the rash and impudent, and the irascible, and the wrathful, and the short-tempered man.

Gen. XLIX. Simeon and Levi, brothers, have fulfilled iniquity out of their own choice. Let not my soul come into their counsel, because in their wrath they slew men, and in their desire they hamstrung bulls. Their wrath is to be condemned for its contumacy, and their indignation, because it has hardened.

Job. The wicked, moved by wrath, have overthrown the weak. He is impious who does not revere the countenance of an honored man, nor knows how to hold him in honor.

David. Put an end to wrath, and abandon anger. Their wrath is like that of a serpent.

He who is irascible acts without having applied any counsel. ^B The irascible person conducts himself indecorously. A stone is heavy, and sand is difficult to carry, but the anger of a fool is heavier than both.

An angry man stirs up strife; but an irascible man has unearthed sin.

Where there is no bickerer, fighting ceases.

The lips of a fool lead him into calamity, but his audacious mouth summons death. The mouth of a fool crushes him, and his lips ensnare his soul.

The north wind arouses clouds; an impudent face provokes the tongue. ^C He who has an impudent face shall be hated.

The proud man is of a rash heart regarding injury.

Do not be quick in your spirit to be perturbed, because anger remains and rests in the bosom of fools.

Isaiah. Your neck is a neck of iron, and your face is of bronze.

Jeremiah. You had the look of a prostitute; you behaved impudently toward all.

Ecclus. VIII. Do not fight with an irascible man, and do not travel with him in the wilderness, because he values blood as nothing, and where no one can assist, there he will strike you down.

An iniquitous mind cannot be justified, for the commotion of his anger is his own ruin.

Emulation and anger shorten the days of life.

Omnipotent Lord, God of my salvation, do not deliver me to the will of an impudent man.

Do not be rash, so that you are not taken away.

Matt. V. Whoever is angry with his brother rashly shall be liable to judgment.

Ephes. IV. Let not the sun set upon your anger, ^D and do not give place to the slanderer.

Let all bitterness, and indignation, and anger, and clamor, and blasphemy be taken away from you with all malice.

S. Basil. After, once reason has been disturbed, the perturbation of anger has occupied the mastery of the mind, it thoroughly dehumanizes the man, and does not even allow him to be a human being, nor...

one who has the aid of reason. For what venom is to those who are poisoned, this is what anger becomes to those who are provoked.

^A As mountain torrents, flowing through hollow places, drag along everything they encounter, so are the violent and uncontrollable impulses of those who are angry, and they rush through all things in the same way.

Neither gray hair, nor a virtuous life, nor kinship, nor favors received in the past, nor anything else of that kind is held in high esteem by them.

Those who are angry do not stop until, through some great and incurable evil—like a bubble of rage bursting—the burning inflammation is relieved. For neither the edge of a sword, nor fire, nor any other of the things most feared is able to check a soul driven mad by anger; it is no more capable than it is of checking those possessed by demons, from whom those who are angry do not differ in the least, neither in habit nor in the state of their soul. For as they yearn for retaliation, the blood boils around the heart, surging and bubbling like a violent fire. And when it breaks out onto the surface of the skin, it reveals the angry man in a different form, changing his familiar and customary appearance, as if he were an actor on a stage.

Rein in your anger, lest you fall out of your mind.

Nothing so disturbs the purity and clarity of the mind as ungoverned anger, which is carried along with great force.

^C What beast is so wild and untamed as a man who is morose and tyrannized by unmixed anger? And what sea, lashed by violent winds and driven against the rocks, is like an man who is unrestrained, harsh, and bridled in his impulses, yielding the reins to his passion?

For us, being angry will be limited to the point of ceasing from sins. For, he says, "Be angry, and do not sin" (Ps. IV, 5). And one must avoid excessive criticism, according to what the Ecclesiastes says: "Be not righteous too much" (Eccl. VII, 16).

Anger especially needs a pilot. For if it remains without a pilot, tossed up and down by swell and tempest, it will capsize the whole soul, like a skiff without ballast, overturning the body along with it.

SERMON LXXIII

Concerning the humble and the poor in spirit.

Abraham answered and said: "Now I have begun to speak to my Lord, but I am but earth and ashes" (Gen. XVIII, 27).

David said to Abessai: "Let him alone so he may curse, for God has told him to; if perhaps the Lord might see my humiliation, and the Lord return me good instead of his curse this day" (II Reg. XVI, 11-12).

God saves those with downcast eyes.

"With the hearing of the ear I have heard of you before, but now my eye"

has seen you, and I have held myself as nothing, and counted myself earth and ashes" (Job XLII, 5-6).

"Once I have spoken, Lord, but at the second time I will not speak. For who am I, to plead my cause in your sight?" (Job XL, 4-5). Ps. XXI. "I am a worm and no man, a reproach of men, and an outcast of the people" (Ps. XXI, 7). The Lord draws near to the brokenhearted, and saves the humble in spirit (Ps. XXXIII, 19). "A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise" (Ps. L, 19). "In our humiliation the Lord was mindful of us, and redeemed us from our enemies" (Ps. CXXXV, 23). Prov. XXIX. The Lord will raise the modest to glory. God resists the proud, but gives grace to the humble (Prov. III, 34; I Pet. V, 5). I Pet. V. The mouth of the humble meditates on wisdom. Consider him holy, who casts down his own soul. Isa. LXVI. "Upon whom will I look, if not upon the humble and the quiet, and him who keeps my words with trembling?" (Isa. LXVI, 2). Ezech. XVII. "I, the Lord, am the one who brings low the high tree, and exalts the low tree; and I dry up the green tree, and make the withered tree flourish. I, the Lord, have spoken, and I will do it" (Ezech. XVII, 24). Eccli. II. Gold is proved in the fire, and men accepted in the furnace of humility (Eccli. II, 5). The greater you are, so much the more humble yourself in the sight of the Lord, and you will find grace; for the power of the Lord is great, and he will be glorified by the humble (Eccli. III, 18-20). ^C The Lord has cast down the thrones of princes, and has planted the abject in their stead (Eccli. X, 14). Matth. V. "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matth. V, 3). "Amen, amen, I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven" (Matth. XVIII, 3-4). "Whosoever will be greater among you, let him be your minister; and whosoever will be chief among you, shall be the servant of all and the last of all. For the Son of man also is not come to be ministered unto, but to minister" (Matth. XX, 26-28). "He who exalts himself shall be humbled; and he who humbles himself shall be exalted" (Matth. XXIII, 12). ^D Luc. V. Peter said to Jesus: "Depart from me, for I am a sinful man, O Lord" (Luc. V, 8). Matth. The centurion said: "Lord, I am not worthy that you should enter under my roof" (Matth. VIII, 8). "When you are invited by any one to a wedding, do not sit down in the first place," and what follows (Luc. XIV, 8). "When you shall have done all things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do" (Luc. XVII, 10). Rom. XII. "For I say, by the grace that is given me, to every one that is among you, not to be more wise than it becomes to be wise; but to be wise unto sobriety" (Rom. XII, 3).

^A "Be not high-minded, but condescend to the lowly" (Rom. XII, 16).

"In humility, let each esteem others better than themselves, not looking only to his own interests, but also to those of others" (Phil. II, 3-4).

"God hath set forth us the apostles last, as it were appointed to death; for we are made a spectacle unto the world, and to angels, and to men" (1 Cor. IV, 9).

"We are made as the filth of the world, and the offscouring of all things unto this day" (1 Cor. IV, 13).

"Humble yourselves in the sight of the Lord, and he shall lift you up" (Jas. IV, 10). "God resisteth the proud, but giveth grace unto the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time" (1 Pet. V, 5-6).

^B Of Saint Basil. It is impossible that one who has not persuaded himself to bear with equanimity a low and last place, can either restrain his anger if he is insulted, or prevail over temptations with patience if he is oppressed.

The exercise of humility consists in occupying oneself with the lowliest tasks; for thus, the desire for glory is restrained.

The Lord shows us the best way to exaltation, namely, humility.

Humility brings with it both honest fame and security.

It is better for a learned man to yield his right out of clemency, than for an ignorant man to overreach through audacity.

^C Let us use modesty not only in our clothing, but also in the state of our soul; for neither a bending of the neck, nor the lowering of the voice, nor a nodding of the head, nor a long beard, nor a studied gait correctly express modesty, inasmuch as these are feigned for a time and are very quickly detected as false; and whatever is feigned will not be lasting. Let us therefore be exalted in our life, but humble in spirit; and while inaccessible in virtue, let our conduct be most easy of access. For it is the duty of a man of the world to do and say everything to win glory from others; but for the spiritual man, and for him who thinks as we do, it is a duty to look to one thing alone, namely salvation, which consists in simplicity, and in manners that are entirely without guile, and in oblivion of injuries.

Of Saint Chrysostom. Nothing is so pleasing to God as for one to number himself with the last.

It is fitting that not so much the sinner, as he who acts rightly, should maintain moderation and a middle course.

Modesty is, while being exalted by virtuous deeds, to cast oneself down in one’s own mind.

Let no one believe that the duty of modesty and humility is free from labor or easily performed. For the vice of pride is innate in almost all who are constituted by human nature. Wherefore, this is the most difficult of all the works of virtue.

^A Infamy does not touch him who has governed himself with moderation and abjection of spirit. Modesty is to think modestly, to bear with another who is reviling, to acknowledge one's sin, and to endure accusations. Humility is so called because it is the abjection of the mind. That person is humble who, being able to think highly of himself, abjects himself; as, for example, if an emperor submits to a praetor or a proconsul, he is humble because he has descended from his height; but if a praetor [submits] to an emperor, he is not humble, for he did not abject or attenuate himself from a height.

Clement. Each one ought to behave himself the more submissively, the greater he appears to be. For it is fitting that the inferior should follow the superior, in the hope that he may become better.

Nilus. Blessed is he whose life is exalted, but whose spirit is humble.

Evagrius. The safest armor is the modesty of the mind.

To yield to law, to a magistrate, and to one who is wiser, belongs to modesty.

Of the Fathers. Associate with the modest, and you will learn their ways. For if the mere contemplation of the learned is useful, how much more is the doctrine which proceeds from their mouth!

Philo. It behooves a lover of endurance, prudence, and justice to drive away elation and high spirits; for it is a great argument that one is truly practicing virtue if all modesty is present and arrogance is absent.

If you are endowed with dignities and magistracies that greatly puff one up, like a good helmsman, reef your expanded sails, lest you be cast down through imprudence.

SERMON LXXIV [al. XXXV].

Concerning the proud, the forward, the arrogant, and the vainglorious.

Job xl. ^B Humiliate every contumelious person, and extinguish the proud: make the impious pine away suddenly, and fill their faces with ignominy. Ps. ix. While the impious behaves proudly, he is kindled as a fire. Ps. xvii. You will bring down the haughty eyes. I have seen the impious man highly exalted, and lifted up like the cedars of Lebanon. Ps. lxxxviii. You have humiliated the proud, as one wounded. Ps. c. With a proud eye and an insatiable heart, I did not take food. Prov. iii. God resists the proud, but gives grace to the humble. Impure before the Lord is everyone who is of an elated heart. The bold and the refractory and the arrogant is called a pest. Sophon. iii. I will destroy the contumely of the lawless, and I will bring down the injury of the proud. If you have been lifted up as high as an eagle, and if you ^D set your nest in the midst of the stars, thence I will bring you down, says the Lord.

Jeremiah. The winged ones also have vanished, because they said, the Lord will not see our ways. Daniel IV. All those who walk in pride, the Lord will bring down. Wisdom V. Then they will say among themselves: What has pride profited us? Or what has wealth joined with arrogance brought us? All things have passed away like a shadow. Do not exalt yourself, lest you fall and bring infamy upon your soul, and the Lord uncover your hidden things, and cast you down in the midst of the congregation. Ecclesiasticus X. Vain glory is hateful in the sight of God and men. There are those who give themselves out to be rich, when they have nothing. Better is a man in lowliness working for himself, than he who puts honor upon himself and lacks bread. Ibid. Why are you proud, O earth and ashes? Ibid. The beginning of pride is sin; and he who holds it will pour out abominations. Ecclesiasticus XIII. He who touches pitch will be defiled; and he who communicates with a proud man will become like him. Ibid. The proud detest modesty. Do not act proudly in the presence of a king. The wicked has failed, the proud man has perished; those who are high shall fall by the sword. Receiving glory from one another, and you do not seek the glory that is from the only God. Everyone who exalts himself shall be humbled. That which is high among men is an abomination in the sight of God. Be not high-minded, but fear. Let us not be desirous of vain glory, provoking one another, envying one another. St. Basil. It is not the words themselves that are accustomed to cause pain, but the contempt of one who insults us, and everyone's opinion of themselves. If the characters of a proud man are truly healed, they are accustomed to be more contemptuous of themselves. It is equally difficult to keep the soul steadfast in the difficulties of circumstances as it is not to be exalted in prosperity. A seeker of vain glory is one who does or says anything for the sake of worldly and empty glory, which is attributed to him either by spectators or listeners. Theologians. Do not exalt yourself much, lest you be cast down more. Vain glory is a great impediment to virtue. It is very easy to deceive oneself and to imagine that one is something, when one is nothing, being puffed up by vain glory. To imagine is very different from being. Do not think it better to appear [better] than the wicked; but rather be grieved that you are inferior to the good. It is an injury if someone, when he has little power, is greatly puffed up. St. Chrysostom. What is more disgraceful than pride and arrogance?

^A It has been rightly said by the ancients concerning vainglory, that it is empty within, having nothing useful inside.

St. Gregory of Nyssa. The nobility of lineage and the pride of the haughty have a kinship with kiln-fired bricks. The unbridled and insolent man is not only inaccessible to others, but is also an enemy to himself. If you remove haughty habits, no place will be left for anger. The mind of the arrogant is always somewhat lofty, and is borne toward the heights, not enduring to live with the humbler sort, and despising the moderate and lowly spirit.

He is worthy of the highest praise who hates the arrogant one—or rather, the thing itself, arrogance—which is the foulest of all evils, odious and to be rejected both before God and men. For who does not consider the despiser troublesome and intolerable? Who does not hate a puffed-up spirit? Who does not think that those who are swollen with pride deserve rebuke? For the arrogant man is always, in a way, bold, harsh, irascible, and cannot be restrained.

St. Clement. To the exalted and glorious is affixed a shifting change and fall toward humility, as divine teaching instructs.

Philo. Some say that the wise man is the very last to cast off the tunic of vainglory; for although he may overcome other passions, he is wont to be overcome by glory and the praise of the many. Of those who are occupied in public affairs, if you strip away the materials—that is, what is external—you will find an empty sepulcher, lacking a mind.

Who has despised honor or authority? Hardly anyone at all who has been immersed in vainglory.

Evagrius. It is unworthy for one who is of little benefit to glory much. In all things, opinion hinders what is in reality.

The proud mind is a winnower of virtue. The vainglorious soul is a cistern destitute of water. The proud soul is an inn for robbers.

St. John Climacus. When I fast, I am covetous of vainglory; when I hide myself to remain unknown, I again covet glory as if I were prudent. By being splendidly dressed, I am conquered by it; when covered in vile clothing, I again covet glory; when I speak, I am conquered, and by keeping silent, I am defeated again. Whatever way you throw this caltrop, the point stands upright.

It is difficult to escape the demon of vainglory; for whatever you have labored to do to root it out, that very thing will be the beginning of another vainglory.

A thief detests the sun, and the proud man despises the meek. Drinking wine with reason is better than drinking water with pride.

^A Plato: One must drain the false opinion and pride from the minds of the young, just as those who wish to pour something useful into skins must first empty out the air; otherwise, being filled with swelling and wind, they admit nothing.

Socrates: Air distends skins, but opinion distends foolish men.

Diogenes: Pride, like a shepherd, leads many where it wills.

Alexander: Alexander, having suffered from a long illness, when he recovered, said that he had been affected by nothing worse; for the illness reminded us, since we are mortals, not to think magnificently of ourselves.

If you see a wicked man raised to a height, Exulting in brilliant wealth and fortune, Lifting his brows higher than his fortune: Expect a mutation to befall him hereafter; For he is raised higher, that he may fall the greater.

Menander: O thrice wretched are all who are inflated by great things! For they do not know the nature of man.

Aristotle: Aristotle, observing a young man puffed up with pride, yet possessed of no knowledge, said: "Young man, I wish I were what you seem to yourself to be, yet what you truly are, may such be the lot of my enemies."

The same man, having noticed a youth boasting in a luxurious cloak, said: "Will you not cease, young man, to boast in the skin of a sheep?"

SERMON LXXV.

Concerning Self-Love.

^C John XII: He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

II Corinthians X: For not he that commendeth himself is approved, but whom the Lord commendeth.

All seek their own, not the things which are Jesus Christ's.

Solomon: Every man is righteous in his own eyes, but the Lord weigheth the hearts.

Theologians: Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

All appear pious in this one thing: in condemning the impiety of others; being lenient judges of their own sins, but accurate examiners of the sins of others.

Let us converse with one another spiritually, and let us be lovers of our brethren rather than lovers of ourselves. ^D

St. Chrysostom: He who does not accept the kindness offered to him by his brother is at variance with himself. There is no friend, no brother; each of us considers his own affairs; for this reason, we diminish our own interests; and we are weak and easy to be overcome, both by men and by the devil, because we do not stand together with one another. For even in war and battle, the soldier who looks only to this—how he may save himself by fleeing—destroys the others with himself; just as the brave man, who likewise sets his weapons in defense of others, saves both himself and the others along with him.

^A Those who do all things solely for their own sake practice the greatest evil of self-love. Self-love is the irrational love of the body. From it is born the reasoning of gluttony and of vainglory; and from these is born the entire catalog of evils. When we mock some, it is necessary to turn to ourselves and observe whether we ourselves are also guilty of the same things. For the self-loving person hides and covers up much, [even when] mocking others more intensely. ^B It is a terrible thing when someone who is not wise thinks he is wise. We are apt to see the evil in others, but when we ourselves do it, we do not perceive it. No one observes the evil in himself, Pamphilus; but he will clearly see the indecency of another. Diogenes, being asked what was the most difficult thing, said, "To know oneself." For because of self-love, each one attributes much to himself. The same man said that some people, when they speak what is right and talk correctly, do not listen to themselves, just as lyres, though they sound beautifully, nevertheless feel nothing.

SERMON LXXVI [al. XXXVII]

On curiosity, security, and quiet; and that being at rest procures the knowledge of God.

Gen. xxv. Jacob was a simple man, keeping to his house. Glory is acquired by sitting at home. Job. You shall rest, and there will be no one to fight against you. Mocking the great crowd of the city, yet not hearing the complaint of the tax collector. Be at leisure, and know that I am God. I am alone, until I pass by. Prov. A prudent man keeps quiet. Eccli. Seek not things more difficult than what you are equal to, and do not search into things deeper than yourself: but consider those things which have been prescribed to you; for the greater part of his works are in secret. Good men are always at rest. Amos v. The man of understanding shall be silent in that time, for it is an evil time. Isaiah lxvi. On whom shall I look, if not on him who is humble and quiet and trembling at my words? They shall rejoice who are tranquil upon the earth. Jerem. vi. Do not go out into the field, and do not walk in the paths, because the sword of the enemy dwells round about. The Lord is benevolent to those who wait for him; for the soul that seeks him, it will be good, and it shall rest in the salvation of the Lord. It is good for a man, when he takes up the yoke from his youth. He shall sit alone and be silent, because he has taken it upon himself. He will give his cheek to the one who strikes him. He will be filled with taunts: for the Lord will not cast off forever. Luke x. And Jesus answering said to her: Martha,

^A Martha, you are anxious and troubled about many things; but one thing is necessary. And Mary has chosen the good part, which shall not be taken away from her.

Philip. 1. I beseech you, therefore, brethren, that you abound more and more, and that you be quiet, and do your own business, and work with your own hands.

St. Basil. It is easier for each of us to look curiously at the things of others than to consider our own. Many consider the mote that is in their brother’s eye, but do not see the beam in their own eye.

For just as wild beasts are easily overcome if they are tamed, so desires, and angers, and fears, and sorrows—the venomous evils of the soul—when lulled to sleep through quiet ^B and not made savage by constant irritation, are more easily subdued by the power of reason.

What is set apart and private is more highly valued than what is common to many and joined with them.

234 It is useful to dwell privately and separately, so that the soul may not be distracted into many parts; for in this life it is useless and pernicious to mix oneself with those who are disposed imprudently and with contempt toward the exact keeping of the commandments.

Quiet, therefore, is the beginning of the soul’s purification, when neither the tongue speaks of human affairs, nor the eyes look around at the colors of bodies and the symmetry of limbs, nor the ears relax the tension of the soul by listening to songs composed for pleasure, or to scurrilous and ridiculous words, ^C which are most apt to relax the soul’s tension.

For the mind, when it is not dissipated toward external things, nor diffused into the world through the senses by which it is situated, returns to itself, and through itself ascends to the notion of God; and being illuminated and shone upon by that beauty, it even forgets its own nature, not being anxious about the care of food or the concern for clothing, but having leisure from earthly cares, it transfers all its own earnestness to the acquisition of eternal goods, so that temperance and fortitude, justice and prudence, and the remaining virtues may be perfected in it, and it may exercise them.

Theologians. It behooves us to be quiet, so that we may converse with God without turbulence, and withdraw our mind a little from those things that seduce and involve it in error. ^D

We observe one another’s sins, not that we may lament them, but that we may reproach them; not that we may heal them, but that we may strike them; and we hold the wounds of our neighbors as a defense for our own vices.

St. Gregory of Nyssa; St. Nilus. Idle quiet is of more value than the illustrious management of business.

A quiet life is to be preferred to much money.

Quiet is troublesome to those who have recently withdrawn. For then the memory, having found an opportunity, stirs up and moves all the impurity that lies within, whereas before it had no leisure

^A to do this because of the multitude of distracting affairs. The wise man pursues calm and freedom from business, so that he may attain to divine things at the opportune moment. The wise man is a migrant and a sojourner, departing from the life that has grown up around him to the happy life that befits those who are at peace.

Wisdom is indeed a real thing; and he who loves it is wise. Yet, although it truly exists, it has passed us by who are base; for the good does not wish to associate with the wicked.

Socrates, when asked who live without perturbation, said: "Those who are conscious of no evil in themselves."

Aristippus, when someone objected to him, saying: "Because of you, the field has perished," replied: "Is it not better, then, that the field should perish because of me than that I should perish because of the field?"

Demosthenes, when someone said to him that he was neglecting the field but taking care of himself, said: "I take care of those things through which I also acquired the field."

Severinus. A maidservant, seeing Thales looking up at the sky and falling into a pit, said that it served him right, for while he was ignorant of what was right before his feet, he was contemplating the things in the heavens.

Euclid. Every busybody is sick while healthy, being solicitous about the affairs of others.

Demonax. When some people were inquiring whether the world is animated and, furthermore, whether it is spherical, Demonax said: "You are busybodies about the world, yet you do not care about your own disorderliness."

SERMON LXXVII [al. XXXVI]

The whole life of the ungodly is in solicitude.

Job. "I hated indeed all my labor, which I have labored under the sun, because I shall leave it to a future heir; and who knows whether he will be a wise man or a fool?"

"To the sinner he has given vexation, to add and to gather, so that he may give to the good before the face of God."

Ecclesiasticus. "Son, do not involve yourself in many actions. If you be multiplied, you shall not be innocent; he that pursues gain shall be entangled in lawsuits."

"A malicious heart shall be burdened with labors."

Luke XIV. "A certain man made a great supper, and invited many; and he sent his servant at the hour of supper to say to those invited to come, for all things are now ready. And they all began with one consent to make excuse; the first said to him, I have bought a field, and so forth. I say to you that none of those men shall taste of my supper."

Philippians II. "All are solicitous about their own affairs, not those which pertain to Christ."

Saint Basil. It is impossible for anyone to obtain the laborious meditation of divine things while amid the distractions of the mind and the occupations of matters pertaining to sustenance. ^D As in an uncleaned mirror the images cannot

^A be received, neither can a soul that is entangled in worldly cares and darkened by the passions arising from the cravings of the flesh receive the illuminations of the Holy Spirit.

As an eye that is continually being turned around, and is now moved to the sides, now rapidly shifted up and down, is unable to see clearly the object set before it, so also is the mind of men, dragged around by myriad cares in the world, unable to gaze intently upon the truth.

Those who are obsessed with the cares of life are like corpulent birds that possess wings to no purpose, but are dragged downwards along with the grazing animals.

A soul, therefore, that has not been freed from worldly concerns will neither love God genuinely, nor will it loathe the devil as it ought. For it possesses the care of life ^B as a heavy covering once and for all.

In a mind that is tumultuous and full of anxiety, neither does any thought of good things enter, nor the grace of God.

It is the mark of a perfect soul to be free from care; but of the ungodly, to be worn down by cares.

The fool, because he is always moving contrary to right reason, is by nature hostile to tranquility and rest.

A person full of cares cannot become gentle and quiet, because the necessary causes of the matters in which he toils compel him to be moved among them against his will and contrary to his desire, and they scatter his serenity and quiet.

Do not seek light in your soul without freedom from care.

The base man pursues the city and the crowd in the city, and the confusion of both men and affairs. For meddlesome activity, greed, ^C quest for popularity, and demagoguery are honors to such a man; while to be quiet is most shameful.

It is difficult, or rather entirely impossible, for the good to be found in a disordered life.

SERMON LXXVIII. On Freedom of Reproof.

John vii: No one does anything in secret and seeks to be himself in public.

1 John iii: If our heart does not condemn us, we have confidence toward God, and whatever we ask we receive from Him, because we keep His commandments and do what is pleasing before Him.

Let no one despise your youth; reprove them severely.

The beginning of justice gives authority to words.

Do not heap up coals, reproving the wicked, lest you be consumed by the flame of the fire of their own sins.

He who keeps quiet, and does not reprove the sin of his brother, is merciless; ^D just as one who does not provide the remedy to one bitten by a venomous beast,

is cruel. ^A Be not heavy in reproof, nor do it hastily, nor with passion; for such behavior is arrogant. Neither judge for trivial matters as though you were a strict judge, but rather, as the Apostle advises, take those who have fallen in transgressions and restore them spiritually, looking to yourself lest you also be tempted. It is evident that the goal of reproof is the correction of the sinner, whereas reproach only results in the shame of the one who has sinned. It is more desirable to accept the reproof of one wise man than to become the listener of an entire choir of wicked men singing.

^B S. Chrysost. To speak freely is often a matter for the common man; but to use it as the situation requires, at the proper time, and with the appropriate moderation and discernment, requires a soul that is very great and admirable. A life lived according to law is the producer of freedom. The greatest freedom is to think that one does not have freedom; just as it is the greatest disgrace to justify oneself in the sight of the Lord: the Pharisee and the Publican are witnesses of what we say. Nothing is so accustomed to increase arrogance as a mind conscious of glorious deeds and using freedom. Isocrates. Grant freedom to those who wish you well, and regarding those you are unsure about, have those who will inquire and test with you. It is better to reprove one's own sins than those of another. Pythagoras. When someone said to Pythagoras, "You mock me too much!" he replied, "Indeed, for even for those with spleen problems, sharp and bitter things are beneficial, while sweet things are harmful." One should use neither a blunt sword nor undisciplined freedom. Socrates. Freedom, like every season of the year, is more pleasing in due time.

SERMON LXXIX [alt. CXXXIX]

Concerning nobility of birth and ignobility.

^A If the foundation of one's lineage has not been well laid, it is necessary for descendants to live in wretchedness. That old adage is not correct: "From a wicked father a good man will never be born." (Euripides.)

Theopemptus: Consider those to be noble not because they are born of good and upright parents, but because they set before themselves honorable and good things to follow.

Thespis: No one ought to glory in the nobility of ancestors; for all have clay as the origin of their race, both those who are nourished in purple and fine linen, and those who spend their lives in deep poverty.

Scleria: Many mortals display nobility in their countenance, yet their mind is found to be ignoble and ungenerous. For what fellowship has a blind man with a mirror?

Sostratus: Sostratus the flute-player, when reproached by someone because he was born of base parents, said: "Indeed, for this very reason I ought to be praised all the more, because with me my lineage begins."

Phalaris: It is not unbecoming to glory in nobility, just as in any other honorable thing. But I know only one virtue; all other things are assigned to fortune. And it can happen that a man born of wicked parents becomes good, and the most noble of kings and of all; whereas one born of good parents may become wicked, and worse than himself and more ignoble than the lowliest of men. Wherefore, boast of the praise of your own soul, not of the nobility of ancestors that has died out through more ignoble descendants. ^C He who is born of virtue is depicted as noble.

SERMON LXXX [al. CII].

On habit and custom.

Solomon: An ungodly custom, when confirmed by time, is observed as law.

Nothing is so desirable that it does not become contemptible through constant enjoyment. But for those things whose possession is rare, the enjoyment is more pleasing.

For a wound of the soul that has grown old, and the practice of evil confirmed by time, is difficult to heal, or rather is entirely incurable, since for the most part, a habit is changed into a nature.

Separation from what one is accustomed to is very difficult even for irrational creatures. And I myself once saw an ox at the manger weeping for his fellow, who was also his yoke-mate, when it had died.

For it is easier from the beginning not to yield to wickedness, and to escape it as it advances, than to prune it back once it has progressed and to show oneself superior to it.

It is easier to carry water with a net and to wash a brick than to remove wickedness that has been planted for a long time in the human soul.

There is nothing so strong among men as the tyranny of ancient custom.

Some of those from the outside have called custom a second nature.

Custom is wondrously effective at holding one fast, and at not allowing one to rise up again to the former habit of virtue.

^A

Philo. Persistent habit is stronger than nature itself; and minor sins, if you do not check them, forthwith spring up and, by growing together, attain to magnitude. We ought not to blame nature; for it is custom that makes every life either pleasant or unpleasant. Charicles. For of all passions, that which is quickly perceived is easily helped; but that which has been ingrained for a long time behaves almost incurably. Choricius. Once nature has tasted pleasures, it is with difficulty that it wishes to return to labors. Socrates. Nothing is pleasant or unpleasant by nature; rather, we see that all such things come about through custom. Propose for yourself the best way of life; for custom will make this pleasant. It is very difficult for a long-standing habit to be broken in a short time: for things that have become accustomed are by no means to be disregarded. Polyaenus. Habit takes its beginning from small things, but when neglected, it receives the greatest strength.

SERMON LXXXI [al. CXXXVIII]. On conscience.

No one is free who does not restrain himself. Freedom that is unrestrained and immoderate is easily lost. It is impossible for one who serves the passions and is mastered by the passions to be free. It is better to serve with propriety than to be free with impudence.

SERMON LXXXII. On conscience.

Epictetus. Our parents handed us over as children to a tutor, who might observe everywhere that we were harmed in nothing: but God now delivers us as men to be kept by an innate conscience, which custody and preservation is by no means to be despised, since it would both displease God, and we would be enemies to our own conscience. ^{B C}

SERMON LXXXIII [al. XCVII]. On benignity.

Luke vi. Do good and lend, hoping for nothing therefrom; and your reward shall be great, and you shall be sons of the Most High: for He Himself is benign toward the ungrateful and the wicked. Ephes. iv. Be benign one to another and merciful, forgiving one another, even as God in Christ forgave you. Put on hearts of compassion, benignity, humility of mind, gentleness, clemency. S. Basil. I have the image, while I am a partaker of reason; but I become the likeness when I cultivate benignity. ^D The Theologian. It has the praise of goodness to overcome ferocity with gentleness, and to make those who do injury better, by patiently enduring the things that are inflicted upon us. Be benign to all, but most especially to those nearest to you. Seek for yourself the benignity of God, if you are benign. What creed of charity is more concise than this dogma? Show yourself to friends and neighbors such As you wish them to be toward you.

God is good and philanthropic ^A not only when He confers benefits, but also when He punishes. For His corrections and punishments are a very great part of His benevolence; since even a physician is a physician in the same way, and demonstrates his philanthropy all the more, not only when he leads the sick person into gardens and meadows, or into baths and pools of water, but also when he commands him to remain without food, when he operates, and when he applies bitter medicines.

He who is good by nature is also the one who is altogether the bestower of good things. It is the property of every good person to be beneficial. Speech cannot persuade as much as good character. Those whose character is well-ordered, their life also is well-ordered. By art I acquired many acquaintances, But by character, I acquired many friends. Themistocles, when about to sell a property, ordered it to be announced by the herald that it also had a good neighbor.

SERMON LXXXIV [al. XCVIII].

On clemency and reverence.

Leviticus: Be reverent and fearful, children of Israel. Num. xii: Moses was very meek above all men who are upon the earth. Psal. xxiv: He shall guide the meek in judgment, and He shall teach the gentle His ways. The meek shall inherit the earth, and shall delight in an abundance of peace. ^C The Lord, receiving the meek, will exalt them in salvation. A man of a gentle spirit is a quick physician. Prov. xvi: It is better to be of a gentle spirit with humility, than to divide spoils with insolence. Blessed is he who fears everything through reverence; but he who is hard of heart shall fall into evils. Prov. xv: A submissive answer turns away wrath. He who is careful not to utter a harsh word is prudent. Joel and Prov. xxv: A soft word breaks bones; be a gentle fighter. Eccli.: Son, perform your works in meekness, and you will be loved by a respected man. Be gentle in the answering of a word, that you may understand. With wisdom give an answer. If you have understanding, answer your neighbor. Eccli. x: Son, in meekness demonstrate your soul. (Otherwise: that is, glorify.) Ibid.: The Lord has torn up the roots of the nations, and has planted the meek in their place. ^D Matth. v: Blessed are the meek, for they shall inherit the earth. Matth. xi: Take my yoke upon you, and learn from me, for I am meek and humble in heart, and you shall find rest for your souls. Coloss. iv: Let your speech always be with grace, seasoned with salt, that you may know how it is fitting for you to answer each one.

^A Let your modesty be known to all.

*S. Basil:* As if a certain foundation for perfection, there is reverence with fear. The gray hair of the old is gentleness. A young man who is gentle endures much. No virtue is so naturally apt to produce wisdom as gentleness.

*S. Ignatius:* I am in need of gentleness, by which is overthrown the prince of this world, the devil. Reward the good, despise the bad, So that you may make even them good in time. The kindness of the gentle is an honorable bounty.

*S. Chrysostom:* Nothing is more powerful than modesty, and declaring this, someone said that soft speech breaks bones; but what is harder than bone? Yet, even if someone be so hard and unbending, he is easily corrected by one who uses gentleness toward him ^B.

*Cyril:* We have as the example of the highest of all gentleness the Savior of all, Christ himself, whom we must hasten to follow, and it is necessary for us to bear the injuries of others toward one another; for it is written concerning him that when he was vexed with abuse, he did not render abuse and reproach in return; when he suffered, he did not threaten, but handed them over to him who judges justly.

A young man who is gentle is accustomed to bear much: but who could bear an old man of narrow mind? I have seen an irascible old man raised upon his throne; yet more hope is held for the young man than for him.

A certain philosopher, having a wicked, garrulous, and drunken wife, when asked why he endured such a one, said: "So that I may have a gymnasium and wrestling-school of philosophy at home. For I shall be gentler toward others," he says, "being trained by this one every day." There are also those who say that he married her for this very reason. ^C

SERMON LXXXV [al. VI]

Concerning a simple and innocent man.

*Gen. xxv:* Jacob was simple and not at all feigning, staying at home.

*Job viii:* The Lord will not cast off the innocent.

*Ps. xxxvii:* Keep innocence, and behold uprightness, for there are remnants for the peaceful man.

God settles those of constant and honest character in a house.

The Lord will not deprive those living with innocence of good things. ^D

*Salomon:* He who walks simply, walks confidently.

As long as the innocent cleave to justice, they will not be afflicted with shame.

He who looks kindly shall obtain mercy: he who walks uprightly fears the Lord.

Every simple soul is praiseworthy.

The simple believes every word.

*Prov. ii:* The kind shall be inhabitants of the land, and the innocent shall be left over in it: for they who are upright of heart shall inhabit the land.

^A And Ephraim was like a foolish dove, not having a heart. Be prudent as serpents, and innocent as doves. The lamp of the body is the eye. If therefore your eye is simple, your whole body will be bright.

We understand innocence in two ways: either it is achieved by reasoning, through an alienation from sin, and by long attention and practice of good things, having cut away, so to speak, the root of wickedness; or we accept the name of "innocent" from a total privation of malice. And again, innocence is that which is unskilled in evil, as often, due to tender age or a certain way of life, some are unacquainted with certain improprieties and vices; just as a child does not know pride, does not know deceit or craftiness. ^B We call such persons innocent, not as those who have separated themselves from wickedness by deliberate choice, but as those who have not yet arrived at the experience of wicked habits. Simplicity of character, therefore, characterizes the innocent person.

Simple and guileless character easily declares the secrets of the soul. Innocence is unwary, and he who is free from wickedness suspects nothing of evil in the least. One who is difficult to move toward wickedness is slow toward the suspicion of evil. One who is not ready for wickedness is also not prone to suspicion. One who is free from wickedness is slower to suspect wickedness. Simplicity of speech characterizes the innocent person. Simplicity is most precious before God. For that which is clever, even if it is sometimes acceptable in studies concerning God, will in no way be accounted among the fragrance of virtue.

SERMON LXXXVI [al. XVI]. On the crafty, the deceitful, and those endowed with perverse ways.

^C The Lord will destroy all deceitful lips, and a tongue that speaks great things. Your mouth has abounded in wickedness, and your tongue has woven deceits. Men of blood and deceit shall not fulfill half their days. O Lord, deliver my soul from unjust lips and from a deceitful tongue.

A perverse heart fashions evils; at every time such a man incites disturbances in a city; therefore his destruction will come suddenly, because he takes pleasure in all things that God hates. The speeches of the impious are insidious. The souls of the just go astray in sins. The perverse man carries destruction in his own mouth. A perverse man sends forth evils, and separates friends. ^D

God sends perverse ways to the perverse. ^A Soft are the words of flatterers, but they strike into the innermost parts. He who walks in tortuous ways will be entangled. Luke xvi: "The children of this world are in their generation wiser than the children of light."

S. Basil: The term "astute" signifies two things. For one person is wicked, using the sharpness of his mind to harm others; the other is worthy of praise, who sharply and prudently finds the good that is suitable for himself, and avoids the deceitful and insidious inconveniences and detriments that are brought upon him by others. Observe, therefore, diligently the term "astuty," and understand that it possesses a certain intermediate state; ^B by which he who has used it from a sound purpose for the utility of his neighbor is to be commended; but he who exercises it for the destruction of his neighbors is to be condemned, because he uses that art as though it were the occasion and material of perdition.

Flee from the variety and multiplicity of a devious mind. For the serpent, being various, was for that reason condemned to crawl.

Deceit is a vicious curiosity prepared for setting snares, when someone puts forward some good and holds it out as though it were bait, in order to construct traps.

Occult malice is more pernicious than that which is open.

Philo: To those who lack the strength of tyrannical men, they strive to achieve their ends through craft and snares. ^C

SERMON LXXXVII [al. LXXXII]

Concerning a pure heart, and thoughts, and those who have a pure conscience.

Job xxvii: "My lips shall not speak iniquity, nor shall my soul meditate on unjust things." My heart is pure in words, and the sharpness of my lips shall understand what is pure.

Psal. xxxvi: "All they who are upright of heart shall be praised."

A man of integrity is a precious thing.

Prov. iv: "With all watchfulness keep thy heart: because life issues out from it." Let the heart of a man think just things, so that ^D his steps may be directed by God.

The thoughts of the just are judgments. As silver and gold are tried in the furnace of fire, so are hearts chosen before God.

A good man shall be filled with his own thoughts.

The ways of life are the counsels of the wise.

The Lord loves pure hearts; and all are acceptable to Him who are such that they cannot be reproached.

Eccli. ii: "Walk in the way of thy heart without reproach, and know that for all these things thou shalt be brought by the Lord into judgment."

Eccli. xxxvii: "Remove anger from thy heart, and expel malice from thy flesh."

Blessed is he whose own soul does not condemn him.

^A Blessed are the pure in heart, for they shall see God. "Our boasting is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom, but in the grace of God, we have conducted ourselves in the world, and more abundantly toward you." Brothers, pray for us. For we trust that we have a good conscience, desiring in all things to conduct ourselves honestly. If our heart does not condemn us, we have confidence toward God, and whatever we ask, we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. The first blessed thing is that which is pure in our mind, since the counsel in the heart is the root of all the actions of the body. He is pure in heart who does not convict himself of contempt for the commandments of God. True piety does not consist in small things, nor is true philosophy in the downcast look, but in the steadfastness of the soul, in the purity of the mind, and in a genuine inclination toward what is good. Nothing is wont to delight us so much as a pure conscience and good hopes. A glad and exulting conscience also makes the face itself appear cheerful, and the vigor of the soul waters the cheeks; and it is not without cause that it is said by the wise man: "When the heart is glad, the face flourishes." ^B Those who have a bright conscience are called the children of light and of the day. It is not abstinence from deeds that justifies the faithful man, but the purity and utter sincerity of his thoughts. A pure word and a life untainted by any stain is the throne and true temple of God. Salvation belongs to those who are free from passions and are pure. A temperate heart is a harbor of contemplations. The reason is not the uprooter of passions, but their adversary. Since God enters invisibly into the space of the soul, let us prepare that place as beautifully as possible, worthy for God to become its inhabitant. ^C Otherwise, God will slip away and migrate into another house without our perceiving it. The house of God is the thought of the wise man, and to this one specifically is God called—He who is of all things, as the prophet says—because God walks in it as in a royal palace. Those things which are manifest and within reach are apprehended by the eyes; but a sincere reason penetrates even to those things which do not fall under the eyes and which are to come.

SERMON LXXXVIII

Concerning a wicked heart, and an evil conscience.

^A He who is endowed with a hard heart shall not encounter good things. Wisdom shall rest in a good heart; but in the heart of the foolish, it is not recognized. The foolish ponder evils. He who is hard of heart shall fall into misfortunes. An unjust thought is an abomination to the Lord. They formulated labors, and worked evils upon their beds, and as soon as it was day, they performed them. Their thoughts are the thoughts of murderers. Wash wickedness from your heart, that you may be saved; how long shall thoughts of your pains dwell within you? The fool shall speak foolish things, and his heart shall brood on vanity. ^B Distorted thoughts separate one from God. A hard heart shall be burdened with pains. As refuse remains in the shaking of a sieve, so is the filth of a man in his thought. As a furnace proves the vessels of a potter, so is man tested in his thought. Every thing that enters into the mouth descends into the belly and is cast out into the draught; but what comes out of the mouth proceeds from the heart, and that defiles the man; for from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies: these are the things that defile the man. Out of the abundance of the heart the mouth speaks. ^C Cleanse your hands, you sinners, and purify your hearts, you double-minded. This alone cannot be avoided: the tribunal located within and in ourselves. Whenever you conceive something shameful, imagine that many are present, and feel reverence for yourself. That evil exists only in the choice is set forth; and often the thought is sufficient for the perfection of vice. Therefore, evil is nowhere found existing or subsisting by itself in accordance with its own essence outside of the choice, but it is brought into birth when we choose it. Nothing makes one so shameless as an evil conscience. ^D St. Cyril. The beginning and root and, as it were, the fountain and procreation of our passions is an appetite prone toward evil, inviting the mind to these things, at first deceiving it with delusions, and afterward applying force and shaking it. For in the manner of smoke, or even as certain vapors, the appetites of innate pleasures arise in us. But he who is temperate and strong rebukes the movements, and does not allow them to proceed further, easily overcoming the still weak movements of passion. But he who is idle and negligent admits the principles of pleasures as though they were still mere bare thoughts, and having permitted them to expand, he will find it most difficult to resist:

^A for he who has been previously captured and is already occupied is not master of his own intentions, but will rather be subjected, like a barbarian, to the passion that has conquered him.

Sin will not consist only in the desires themselves, but in the actual outcomes of the deeds; and as long as the evil is in the mind that is bringing it forth, there is not yet extinction, nor is there as yet death.

Philo [says]: Perpetual recollections and imaginations of perturbations impress clear images upon the mind, harm it, and often corrupt it, as it gives way. In such matters, therefore, flight is salutary; but to keep recalling, to keep upon one’s lips, and to keep revolving in one's mind [these things], prevails over the mind and violently forces it into servitude.

A pardon ought to be prepared for the one sinning through ignorance of what is better; but he who commits injury intentionally has no excuse, inasmuch as he has already been condemned by the judgment of his own conscience.

By an internal and domestic judgment, every foolish man is condemned.

Pleasure does not offer pain, nor joy sorrow, nor does gladness offer grief. ^B

SERMON LXXXIX [al. LXXII]. On patience and lenity, or long-suffering.

2 Reg. xvi. Sinite, inquit David, maledicta jaciat Semei, quod Deus ipsi jusserit, si qua ratione Dominus abjectionem meam videat, et ad me redeant bona pro exsecratione istius.

Job xxii. Si patiens fueris, fructus tuus in bonis numerabitur.

Ps. xxiv. Quicunque patienter te exspectant, Domine, ii nunquam dedecore afficientur.

Patienter Dominum exspectato, et viam ejus observato, et ipse te extollet, ut terram possideas.

Prudens multa fert.

Leni animo præditus lites accensas exstinguit, sed impius magis excitat.

Longanimis multum prudentiæ habet: pusillanimis autem valde stultus est.

Lenis forti præstat: et iræ qui imperat major est urbium expugnatore.

Nahum ii. Si tardaverit, tamen exspectato, ^C quia certo veniet, nec procrastinabit.

Exspecta me, inquit Dominus, in die resurrectionis meæ in testimonium.

Malach. iii. Benignus est Dominus iis qui ipsum exspectant cum premuntur, et agnoscit timentes eum.

Isa. xl. Qui Dominum spectant, vires renovatas accipient; aquilarum more renovabuntur eis alæ: current, nec fatigabuntur: deambulabunt, nec esurient.

Bonus est Dominus iis qui ipsum exspectant.

Baruch iv. Filioli, leniter ferte iram super vos venturam.

Eccli. i. Ad tempus patientiam præstabit leni præditus ^D animo, postea ei afferetur lætitia, tempus

^A His words will be kept secret, and the prudence of his mouth will be declared by the lips of many. Those who fear the Lord will prepare their souls, and in his sight they will humble their souls, and they will be long-suffering until the time of his visitation. 248 My son, if you set out to serve the Lord, prepare your soul for temptation; make your heart straight, and endure. Do not make haste in the time of calamity; wait patiently for God, and cleave to him, so that it may go well with you in the end. Use lenity in answering. The patience of the pious will by no means be delayed. Eccl. x. He who perseveres to the end, he will attain salvation. Luke xxi. By your patience, cling to and possess your souls. Eph. iv. I beseech you, brothers, I who am a prisoner in the Lord, to walk worthily of the calling with which you were called, with all humility and gentleness, with long-suffering, bearing with one another in love. ^B Do not lose your freedom of speech in saying that which has a great reward. For you have need of patience, that, doing the will of God, you may receive the promises. The saying is sure: for if we have died with him, we shall also live with him; if we suffer patiently, we shall also reign with him. Count it all joy, my beloved brothers, when you fall into various temptations, knowing that the testing of your faith produces patience; but let patience have its perfect work, that you may be perfect and entire, lacking in nothing. Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which God has promised to those who love him. ^C I Pet. ii. This is grace, if anyone for conscience toward God endures grief, suffering wrongfully. For what credit is it if, when you are buffeted in sin, you endure it? But if when you do good and suffer, you endure it, this is grace with God. If the righteous one is scarcely saved, where will the sinner and the ungodly appear? ^D St. Ignatius. Stand firmly like an anvil being struck. It belongs to a noble athlete to be beaten and to conquer; but especially for God we must endure all things, that he also may endure us. Endure one another patiently with gentleness, that God may always deal gently with you. St. Basil. He who has fortified his thoughts with humility will find less dishonour before God than he has in reality; and out of patience he will prepare for himself a crown, making the madness of another the occasion for his own security and rest. When, therefore, you are provoked to revile, consider yourself to have been brought into judgment: whether you are f.

^A to approach toward God with long-suffering, or to run back to your adversary through anger.

For the pious combatants, the Prophet has made known from the beginning of the Psalm the blessed end, so that by the hope of the goods laid up for us we might bear the painful things of life without grief; just as the anticipation of a convenient inn eases the toil for wayfarers traveling a rough and difficult road. Wherefore also the common guide of life, the great teacher, the Spirit of truth, wisely and most artfully set forth the rewards, so that, looking beyond the labors and pains at hand, we might hasten in our thought to enjoy the eternal goods.

For it is not the one who lacks necessities who is patient, but he who, in the abundance of enjoyment, endures hardships.

It is for temperate men not to cast themselves into dangers; but it is for the brave and for philosophers, if they have fallen into them, to bear them bravely.

There is in the myths a plant which flourishes when it is cut, and contends against iron, and (if it be permitted to speak in the manner of the poets) lives by death, and grows by being cut, and increases by being consumed. Such, to me, seems to be the wise man and the philosopher, who attains clarity under tribulations; to whom the matter of virtue is suffering, and who is rendered more adorned by adversities, neither lifted up by the right-hand arms of justice, nor bent or cast down by the left, but remains always the same, not the same in his circumstances, ^B or even more approved, just as gold is found in the furnace.

Better is long-suffering than swiftness, and concession than stubbornness.

It is a good thing to overcome audacity with kindness, and to make those who do injustice better, by bearing with the things offered to us patiently.

Nothing is stronger than those who are prepared to bear all things.

Those who are attached to the world also suffer, and much more so than those who serve God; but their reward is pain, whereas for us, even to suffer is not without its wage, provided we suffer for the sake of God.

Let us not become evil servants: rendering thanks to the Master when He does us good, but not accepting it when He disciplines us. And yet, sometimes pain is better than health, patience than relaxation, and visitation than negligence.

Nothing makes men so worthy of reverence as bearing up under being wronged. ^C

Just as the long-suffering of God is beneficial to those who repent, so to the unyielding and the hard-hearted it becomes a ground for greater punishments.

It is the custom of God not to abolish evils from the outset, but when they have come to a head and grown, when almost nothing of the wickedness of those who war against us has been left untried, then He suddenly changes all things into calmness, and leads the circumstances themselves to unexpected states.

When someone offends you, do not look at him, but at the demon who is inciting him, and [transfer] all your anger to him. ^D

and pour it out; but show mercy to him who is moved by the demon. For we should expect great rewards not only when we do something good, but also when we suffer something evil; this Job shows, who became famous more from his sufferings and adversities than from his righteous deeds.

There is, in truth, nothing that makes men so splendid and worthy of imitation, and ^A fills them with countless good things, as a multitude of temptations and afflictions, dangers, labors, sorrows, and being continually beset by snares, even by those by whom one ought not to be, and yet to bear all things gently. For whatever we suffer unjustly from anyone, God reckons that injustice to us either for the remission of sins or for the recompense of a reward.

He who has practiced being afflicted will not be disgusted when he is oppressed.

*St. Nilus.* To despise and be unwilling to suffer calamities is the mark of great and varied folly.

*Pythagoras.* Count that a great skill, by which you can endure ignorance.

*Glycon.* The knowledge of God is made manifest in men through gentleness and clemency.

*Metrodorus.* You ought not to hope that things will happen as you wish, but you ought to accept them as they actually happen.

*Josephus.* Nothing so checks blows as to bear them; and the quietness of those suffering injustice brings shame upon those who do the injustice. ^B

Sermon XC [al. LXXIII]

*Solomon.* A small-minded man is a great fool. Who can endure a small-minded man?

*Ecclesiasticus II.* Woe to you who have lost your patience! And what will you do when the Lord comes to observe things?

*St. Basil.* If you become angry at one who reviles you, you have confirmed the insults. For what is more foolish than anger? But if you remain free from anger, you have shamed the one who insulted you, demonstrating temperance in the act itself. ^C

By manifest proofs, our Lord has shown us the way of patience, gently and meekly bearing the one who strikes Him, and not moving at all. For the Maker of heaven and earth and the Lord to be worshipped by all creation, who sustains all things by the word of His power, did not send the one who had struck Him alive into Hades, the earth having split open, but He admonished and taught him, saying: "If I have spoken evil, bear witness of the evil; but if well, why do you strike me?" ^D For if you have become accustomed to being the last of all, according to the commandment of the Lord, you will never be indignant, as if an injury beyond your deserts had happened to you.

*Theologian.* Of those who are tempted, some seem to me to be carried away like the lightest pebbles and empty shells, and not for even the briefest time

^A can they sustain an insult; for they do not possess within themselves the solid stability and weight of a sober mind that might withstand the weight of crashing events. But others seem like the rock—those worthy of that Rock upon which we stand and whom we worship—all those who use philosophical reasoning and, having transcended the lowliness of the masses, bear all things unshaken and unswayed, and rather laugh at than pity those who are shaken, the one by virtue of philosophy, the other by virtue of humanity. They consider it base to despise dangers that are absent and to deem them nothing, yet to be overcome by those that are present, especially those that are passing away; and to be philosophical outside of time, but to be found lacking in that philosophy in the actual moment of need; just as if one were to consider himself among the athletes but never step down into the stadium, or an excellent navigator who assumes great airs for his art in fair weather, but abandons the tiller during storms.

To be indifferent and unwilling to endure calamities is the mark of great and manifold folly.

SERMON XCI [al. C]. On honest citizenship and obedience.

Matt. v. You have heard that it was said to the ancients: An eye for an eye, and a tooth for a tooth. But I say to you, do not resist the one who is evil; but whoever strikes you on the right cheek, turn to him the other also; and to the one who wishes to go to law with you and take your tunic, let him have your cloak as well; and whoever compels you to go one mile, go with him two; give to the one who asks you, and do not turn away from the one who wants to borrow from you.

If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.

Philipp. ii. Do these things without murmuring and disputing, doing nothing through contention or empty glory.

Let us not murmur, as some of them murmured and were destroyed by the destroyer.

Wives, be subject to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be bitter toward them. Children, obey your parents in everything, for this is well-pleasing to the Lord. Fathers, do not provoke your children, lest they lose heart. ^D Slaves, be subject to your masters according to the flesh, not serving to the eye, as people-pleasers, but in the simplicity of your heart, fearing God; and whatever you do, work from the soul, as for the Lord and not for men, knowing that from the Lord you will receive the reward of the inheritance. Masters, grant to your slaves what is just and equal, knowing that you too have a Lord in heaven.

Job xxxi. Nothing unjust has been in my hands, and my prayer is pure.

Prov. iv. Let your eyes look straight ahead, and let your eyelids incline to what is righteous.

He who walks blameless in justice will leave his children blessed.

^A Honorable old age is not that which has many years, nor is it measured by the number of years, but by an unblemished life.

S. Basil. Learn, O man, and be instructed in the evangelical way of life, the discipline of the eyes, the restraint of the tongue, the servitude of the body, the humility of the mind, the purity of intention, the extinction of anger. When something is demanded of you, add even more; when you have been defrauded, do not seek judgment; if anyone hates you, love him; if he pursues you, bear with it; if he reviles you with insults, beseech him.

A silent deed is better than an unspoken word. No one has yet been proved without action, But many have been proved without cleverly spoken words. For grace is owed not to those who speak, but to those who live rightly. ^B Where the things themselves appear, a long speech is superfluous.

S. Chrysost. Life is more powerful than speech and words, and the demonstration of character through deeds is preferred to the teaching of words.

Philipp. ii; Ps. ii. Hear the Apostle saying, "Work out your own salvation with fear and trembling; do everything without murmurings and disputations, that you may be blameless and innocent, children of God without reproach." Furthermore, the divinely inspired David says, "Serve the Lord with fear." For God is everywhere present, He hears everything, He sees everything, not only those things which are done and said, but also all those things which are pondered in the hearts, or those which are in the depth of the heart; for He is the judge and knower of the desires and thoughts of the heart. ^C

S. Nili. To be subject to those who are more excellent is very beneficial. Infinite are the evils that stain the soul, which it is entirely impossible to wash away and cleanse; for of necessity, stains are left in every mortal, which, though they may seem able to become lighter, cannot be taken away entirely. Obedience joined with continence subjugates even beasts.

SERMON XCII [al. C]

On a reprehensible way of life, and on the disobedient and rebellious, and on those who are endowed with reprobate morals.

^D Because they would not follow my counsels, but mocked my reproofs; therefore they shall eat the fruits of their own way, and shall be filled with their own desires.

Jerem. v. This people has had a disobedient and rebellious heart: they are all disobedient, walking in crooked paths.

To whom shall I speak and testify, that he may hear? Behold, their ears are uncircumcised, and they cannot hear.

Ezech. iii. He who hears me, let him hear; and he who does not obey, let him not obey.

Basilii. Where there are enmities, strife, anger, contentions, (Theologi.)

^A And where such things excite inexplicable tumults in souls, there the spirit of gentleness does not rest.

Theologians. It is better, I think, to be rebuked by a father and master than to be cast off.

An impudent eye, an erect neck, the constant motion of the eyebrows, a haughty gait, and not blushing at any base thing—these are the signs of a most foul soul, inscribing the hidden forms of its own shames upon the visible body.

Oppiani. For the mind of ignorant men is always difficult to storm; nor do they even wish to give credence to truths.

SERMON XCIII

Concerning the reward of those who have lived well and according to virtue in eternal bliss.

Deut. xxviii. God who keeps his covenant and mercy toward those who love him and toward those who keep his commandments, unto a thousand generations.

Psal. xxxv. The just shall inherit the earth, and shall dwell therein for age upon age.

The mercy of the Lord endures from age to age upon those who fear him.

Solomon. The just shall be received most excellently. ^C

He who lives justly, to him help shall not be wanting.

The benign shall be possessors of the earth, and the innocent shall be left in it; for they who are upright shall inhabit the earth, where pain and sorrow and sighing have fled away.

If a just man reaches the end of his life, he shall be in rest.

The souls of the just are in the hand of God, and no torment shall touch them.

Isa. lxv. Thus saith the Lord: Behold, my servants shall eat, but you shall go hungry. Behold, my servants shall drink, but you shall be thirsty. Behold, they who serve me shall rejoice, but you shall be put to shame.

Dan. xii. In that time, the whole people shall be saved, whoever shall be found written in this book: and many of those who sleep in the dust of the earth ^D shall be awakened to life eternal, and they who understand shall shine like the brightness of the firmament.

Sap. v. The just live forever, and their reward is in the Lord, and their care is with the Most High. Therefore they shall receive the kingdom of magnificence and the crown of beauty from the hand of the Lord.

Eccli. xxxix. Good things for the good were created from the beginning.

Matth. xxv. Then shall the King say to those on his right hand: Come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat.

S. Basilii. Eternal rest is proposed for those who have legitimately contended in this life, which is not rendered as a debt of works, but is bestowed according to the grace of the great giver of gifts, God, to those who have placed their hope in Him.

^A The crown of the just is the grace of the Spirit, granted more abundantly and more perfectly according to the measure of their courageous deeds, with spiritual glory distributed to each one. For in the splendors of the saints there are many mansions with the Father. These are the things that cause the difference in dignities.

The theologians say: Some are received by the ineffable light and the contemplation of the holy and royal Trinity, which illuminates them more clearly and more purely, and is mingled entirely with the whole mind: which itself I consider to be the only and greatest kingdom of heaven. The reward of virtue is to become god, and to be illuminated by the purest light. For one who is not worthy of punishment is not at once worthy of honor; just as one who is unworthy of a reward does not immediately deserve punishment. ^B

S. Chrysost. The kingdom of heaven is not a land flowing with milk and honey, nor a flourishing old age, nor a multitude of children, nor food, nor wine, nor sheepfolds, nor cattle-stalls, but heaven and the goods that are in heaven, and adoption and brotherhood with the Only-Begotten, and communion of the inheritance, and to be glorified and to reign together with Him, and countless other such rewards. We must understand that those who have performed the commandments in part enter the kingdom of heaven according to the same ratio; but those who wish to reach the perfect must needs perform them all entirely. The comprehensive keeping of all the commandments is the renunciation of the soul, which is death.

SERMO XCIV [al. CLVII]. On the remuneration of those who have lived in vice and illicitly; and that the punishment set aside for them is perpetual and interminable.

Deut. xxviii. If the wicked man does not destroy the innocent, God will not be willing to be appeased by him, but the anger of the Lord will blaze up, and His jealousy against that man.

Job xviii. Those who sow useless things will reap sorrows for themselves. ^C The lamp of the wicked will be extinguished. Their destruction shall come, and they shall be as chaff before the wind.

You have been scourged with lashes for the things wherein you have sinned.

Ps. x. He shall rain upon the wicked a snare, fire, sulfur, and a storm wind.

The face of the Lord is against those who do evil.

The death of the wicked is evil.

As wax melts before fire, so shall sinners perish.

The Lord will repay them their iniquity, and according to their malice, the Lord God will exterminate them.

Manasseh. The wrath of Thy threats against the wicked is intolerable. ^D

Prov. The destruction of the wicked is swift, over which enemies rejoice.

In the punishment of the wicked there is no remedy.

The Lord will overthrow the life of the wicked.

^A The death-dealing affliction of the impious. Scourges are prepared for the intemperate. The lawless shall pass by good things, and shall not enter into them. The light of the impious is extinguished. Evils shall pursue the sinning. The end of the iniquitous is miserable. The curse of the Lord is in the houses of the impious. The houses of the impious shall be destroyed. I will set my eyes upon them for evil, and not for good. The impious shall be infirm, and I will take away the lawless from the earth, says the Lord Almighty. Behold, the day comes burning as an oven, and it shall burn them; all the lawless shall be as stubble, and the day that is coming shall enkindle them, says the Lord Almighty; and there shall not be left to them root or branch.

A consummation shall come upon the sinful. Behold, the day of the Lord comes with wrath and fury, to make the whole world a desert, and to destroy the sinful from it. Woe to the lawless one! Evil shall happen to him according to his works. The lawless and the sinful shall be burned together, and there shall be none to quench the fire. Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh. ^B In the congregation of the sinful fire shall burn. Fire, hail, and famine, and death, all these were created for the punishment of the sinful. The vengeance of the sinful is fire and worm; his wrath shall burn up the sinful.

As the tares are collected and burned with fire, so shall it be at the consummation of this age; the Son of man shall send his angels, and they shall collect out of his kingdom all scandals, and those who do iniquity, and shall cast them into the furnace of fire. There shall be the weeping and the gnashing of teeth. Then the King shall say to those on the left: Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels. ^C The Lord knows how to rescue the pious from temptation, but to keep the unjust for the day of judgment to be punished. We must all be made manifest before the judgment seat of Christ, that each one may receive according to what he did in the body, whether it be good or evil.

[S. Basilii] Among the snares of the devil are these also, that many men, as if forgetting so many and such great sentences of the Lord, prescribe for themselves an end to punishments, so that they may sin more boldly in the future. For if there is to be an end at some time to an eternal punishment, then absolutely the eternal life will also have an end. But if this is ^D concerning life

as we do not admit this, what reason is there to give an end to eternal punishment? For the addition of "eternal" lies equally upon both. “For they shall go away,” he says, “into eternal punishment, but the righteous into eternal life.”

O how you will tear yourself apart! How you will sigh and groan in vain! Lamenting too late over things already determined and admitting of no change, when you see the splendor of the righteous in that magnificent distribution of gifts, and the dejection of the sinners in the deepest darkness. ^B The laborious and gloomy hell awaits the toils of sin. Everyone shall recognize the fruits of his own action on that day of recompense.

Theologians: How much better is it to be chastised and purified now, than to come into that torture, when it will be a time of judgment, not of purification. For it is not permitted to those who have descended into Hades to confess and correct themselves. For God has concluded life and action here, but there the examination of things done, after which there remains no greater judge, no defense through secondary works; no oil can be purchased from the prudent virgins, or from those who sell, for the lamps that are already going out; there is no repentance for the rich man who is being burned by flames and seeks correction for his own household: no day is left for amendment, but only this final and most terrifying judgment stands.

O day unhappy to me! Where shall I flee from it? And what shall I become? For I fear to appear barren, I fear to appear filled with thorns and the wild grapes of Gomorrah, when Christ, the judging God, assigns to each a place according to his worth, as each one can endure the splendor of the light.

St. Chrysostom: Not only the bodies of the good, but also those of the wicked rise immortal; but this honor is to the wicked an occasion of punishment and torture; for they rise immortal, so that they may always burn. For since that fire is such that it is never extinguished, it needs bodies of such a kind that are never consumed. ^C We are raised, therefore, having eternal bodies, but not all of them the same. But if someone is righteous, he receives a spiritual body, so that he may be able to dwell worthily with the angels. But if someone is wicked, he receives a body capable of enduring the punishment of [his] sins, so that while burning in eternal fire he may never be consumed. And God most justly establishes this for both orders; for nothing has been done by us without the body.

SERMON XCV [al. CLXXV]. On how one ought to submit, and renounce the world, and afterward exercise oneself.

S. Basil: Those, therefore, who wish to lead a life in asceticism and meditation must (as those who enter the bath lay aside all their clothing) be stripped of all material concerns of life, and [prepare] to enter within the confines of the philosophical life.

^A But true and perfect obedience of subjects toward their leader is shown in this: that they not only abstain from absurd things upon the counsel of the one in charge, but do not even undertake those things which are laudable without his advice. For temperance and all bodily hardship are useful for something; but if someone, following his own impulses, does what pleases him, and does not obey the superior who gives counsel, the transgression will be greater than the achievement. For he who resists the authority resists the ordinance of God; and the reward for obedience is greater than the good work done through temperance.

The exercise of a life instituted according to the Gospel of Christ, so that we may be acceptable to God, consists in withdrawing from all the anxieties of the world and being entirely removed from temptations. For unless we remove ourselves from all kinship of the flesh and communion of life, as if migrating to another world through meditation, following the counsel of Him who said, "For our conversation is in heaven" (Phil. III, 20), it is utterly impossible that we hold the purpose by which we wish to be acceptable to God, since the Lord says definitively: "Whosoever of you does not renounce all that he possesses, he cannot be my disciple" (Luke XIV, 33). And elsewhere: "If any man will come after me, let him deny himself" (Matt. XVI, 24). The denial of oneself is the complete forgetting of the past and the entire abandonment of one's own will.

Indeed, that which has been commanded must not be gainsaid; for obedience has its boundary extending even unto death.

Virtue and honor for the beginner consist in remaining in obedience.

If someone has faith in another and gives himself over to be subject to him, he has no need to pay attention to the commandments of God, but should surrender all desire of his own will to his father, and he will be free of blame before God.

Refresh your father, so that when he departs to the Lord, he may intercede for you, and it may be well with you.

The demons vehemently hate those who excel in submission to a father, and they gnash their teeth against them because they have yoked renunciation together with obedience, and have laid aside all anxiety. Against these, they devise clever stratagems and instigate irritation; to the anger already innate they add wrath, and then they gradually brew hatred toward the father, as if the father were rebuking unjustly and were being partial, so that, by stirring up the soul, they may tear it away from the paternal embrace and scatter it.

He who commits himself to the obedience of the fathers lives securely and quietly.

SERMON XCVI [al. CLXXII]. Concerning the Superior.

^D St. Basil. It is incumbent upon the superior by his office to watch over the brotherhood, and to be concerned for their salvation, as one who must give an account; and

^A to be solicitous for their souls to such a degree as to demonstrate his zeal for them even unto death, not only according to the common word of the Lord to all, that one should lay down his soul for his friends, but also according to the personal word of him who said (1 Thess. 2): "Being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls."

The superior, therefore, must be convinced that if he does not preside over the brethren with reason, this matter will bring upon him a grievous and inexorable wrath; for their blood shall be required at his hands, as it is written. The subject, too, must be so prepared that he does not shrink from any command or precept, however difficult, relying on the hope that there is a great reward in heaven. Let the hope of life comfort the one who obeys, so that the work of the Lord may be done with all joy and patience.

"Testify to this people," saith the prophet, "and even if they do not hear, you shall be free from blame."

Subjects are accustomed to be infected very quickly by the vices of their superior, and this much more easily than they are imbued with the contrary virtue. For it is an easy and ready thing to imitate vices, and there is nothing so easy as becoming evil, even if no one invites and leads us to it.

The celebration of vices among the common people drags many into a similar manner of life, especially those who are slippery and inconstant. ^B

St. Chrysostom. It is not right for a lion to pasture sheep; nor is it safe for one who is still led by perturbations to preside over those who are moved by the same. For when the head is badly affected, the rest of the body must necessarily participate in the infirmity.

The reverence of the superior brings the greatest utility to those who are subject to him. The grave life of superiors, and such as cannot be reprehended, serves as an education for those placed under them.

SERMON XCVII [al. CLXXVII]. Concerning those who are scandalized by foods, and concerning the difference between tables.

Colossians 2. "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ."

1 Cor. 8. "Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse."

1 Tim. 4. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." ^C

Rom. 14. "And he that doubteth is damned if he eat, because he eateth not of faith."

"For meat destroy not the work of God."

"All things indeed are pure, but it is evil for that man who eateth with offence." A table is made most pleasant not only by the luxury of the dishes, but also by the appetite of the guests. It is not by the nature of the dishes, but by the appetite and the disposition of those eating that the splendor of tables is judged. A magnificent table appears mean when those present sit down without the expected hunger; and, on the contrary, a mean table appears magnificent when it receives hungry guests. For a soul, Job says, dwelling in abundance, plays with honeycombs; but to a needy soul even bitter things seem sweet—not because the nature of the things set before it has changed, but because the disposition of the diners deceives the senses. By arranging your brother's table for pleasure with a multitude of foods and over-elaboration, you silently accuse him of being a voluptuary, and you pour over him the reproaches of gluttony, arguing by your very preparation that he is self-indulgent. In general, to seek out food is contrary to the command of the Lord, who says: "Seek not what ye shall eat, or what ye shall drink, and be not of doubtful mind. For all these things do the nations of the world seek after." ^A

SERMO XCVII [al. CLXXVI]. ON NOT OFFENDING OR JUDGING ANYONE.

Luke xxii. "It was necessary for the Son of man to be delivered up, but woe to him by whom he is delivered up! And it must needs be that offences come, but woe to him through whom they come." ^B Matt. xviii. "It would be better for him if a millstone were hanged about his neck, and he were cast into the sea, than that he should offend one of these little ones." "But that we may not offend them, cast a hook into the sea, and take up the fish that first cometh up; and in his mouth thou shalt find a piece of money; that take, and give unto them for me and for thee." Rom. xiv. "If for meat thy brother is grieved, thou walkest no longer in love." And a little later: "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak."^C But judge this rather, that ye put not a stumbling-block in your brother's way to make him offend. Thus, by sinning against the brethren and wounding their weak conscience, ye sin against Christ himself. Be without offence, both to the Jews and to the Gentiles, and to the Church of God. Judge not anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and lay open the counsels of the hearts. It is a strictly necessary duty to avenge these judgments of God, ^D lest he who is quiet should experience the wrath of God. I have been admonished by Scripture not to be swift to judge.

Let us therefore do all things so that our neighbor is not scandalized. For life, however rightly lived, if it provides a stumbling block to others, has lost everything. ^A He who wishes, therefore, to enter upon the way of charity, shall take no heed of any man, so that he may judge no one, whether he be good or otherwise.

SERMON XCIX.

St. Basil. I believe that Satan himself, of himself, can be responsible for sin to no one; but he strives, when we are not vigilant and sober, to lead us into his own depravities, which are sometimes natural to us, and sometimes even though voluntary, have nevertheless been usurped by our own will.

St. Chrysostom. After the manner of a dog, the devil insults the wealthy, just as if he wished to snatch a morsel or a cake from the hand of a child. ^B When the devil observes that he is achieving nothing, he desists from then on, fearing lest he be the cause of further crowns for us.

The devil is evil to himself, not to us. For if we wish, we shall reap great advantages through him. For by fearing his snares, we are vigilant and remember God constantly.

For he knows, the multi-faceted devil knows how to intersperse his poison even through good actions.

It is the custom of demons to use not only each other for mutual service, but even wicked men as instruments to set snares for those of their own kind. ^C

Do not, therefore, expect that you will see heaven with remission and negligence; for it is not allowed; let no one hope that he can enter the narrow way with luxuries; for that cannot be; nor let anyone walking the broad way hope that he will attain life.

The kingdom of heaven is not for the remiss and the secure, but for the violent.

This life is an arena; but in the arena and in the contests, he who is to be crowned cannot act remissly. ^D

Adhere, therefore, diligently to virtue; for thus, even if you depart as a novice, you will arrive with great abundance, and you will always have a double festivity of life, both abstaining from vice and exercising virtue.

Let us not seek remission; for Christ promised affliction to His disciples; and Paul says: "All who wish to live in Christ will be persecuted." A noble athlete does not seek baths in the stadium, nor a table laden with food and wine. This is not the work of an athlete, but of a soft and lazy man. For the athlete fights with dust, oil, the heat of the sun, much sweat, affliction, and narrowness: this is the time of the contest and of fighting; therefore, it is also the time for receiving wounds, for suffering, and for shedding blood. Hear what the blessed Paul says: "Thus I run, not as though I were beating the air." Let us therefore consider the whole of life to be a time of contest;

for the boxer, while in the struggle, wonders at nothing that happens to him. Another, however, is the time of relaxation. We must be perfected through affliction; even if there is no persecution, nor are there the afflictions that befall us day by day. But if we cannot bear these, we would ^A hardly bear those others. "No temptation has overtaken you," he says, "except such as is common to man." Let us therefore pray to God not to enter into temptation; but if we do enter, let us bear it nobly.

Those who wear soft clothing are in the houses of kings; but those who do not wear such are in the heavens. For soft clothing loosens, breaks, and dissolves the austere soul; and if it possesses a body that is rough and hard, through such luxury it quickly makes it soft and weak. From this it is that women who are reared in the country are stronger than men who live in the city. But the body becoming softer, the soul must necessarily also partake of the corruption, because the actions of the soul are ^B for the most part carried out in mutual consent with the disposition of the body.

Who, then, is the artificer of vice? Who else but the sloth of the will?

Remission, security, and rest soften and dissolve the soul; but temptations strengthen it and unite it to God, as the Prophet says: "O Lord, in distress we have remembered You."

If you see yourself at some time resting from the passions, do not trust yourself, because the enemies withdraw for a time with guile; perhaps the man will let down his heart, thinking that he has found rest, and suddenly they will leap upon the miserable soul and will devour it like a sparrow.

With the worldly, the demons struggle more through outward things, but with monks, for the most part, through thoughts; for they are deprived of things because of their solitude. And by as much as it is easier to sin in thought than in action, by so much is the war of the mind more difficult than that which consists in things. For the mind is something that is easily moved, and unbridled toward phantasies contrary to the law.

SERMO C [al. CLXXXII]. On the participation in the divine mysteries of Christ.

^D 1 Cor. xi. Whoever eats this bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread and drink of that cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.

If anyone has rejected the law of Moses, he dies without mercy on the testimony of two or three witnesses; of how much worse punishment do you suppose will he be thought worthy who has trampled the Son of God underfoot, and counted the blood of the covenant by which he was sanctified as common, and the Spirit of...

grace has insulted? For we know Him who said, “Vengeance is mine, I will repay,” says the Lord; and again, “The Lord will judge His people; it is a fearful thing to fall into the hands of the living God.”

^A S. Basil. That it is a fearful judgment for an impure person to approach the holy mysteries, we are taught even from the Old Testament. And if it is more [solemn] here in the temple, it is manifest that it is more fearful, as the Apostle teaches us, saying: “He who eats and drinks in an unworthy manner, eats and drinks judgment to himself.”

S. Chrysostom. The time of communion is not a festive and gala day, but a pure conscience and a life free from crimes. And just as it is fitting for one who is conscious of no evil to approach every day, so for one who is caught in sins and has not repented, it is not safe to approach even on a feast day. For indeed that once-a-year occurrence does not free us from crimes if we approach unworthily; but this very thing condemns us more, in that when we do approach once, we do not even then do it purely. Wherefore I beseech you all, do not approach ^B simply on account of the necessity of the feast; but if at any time you wish to be partakers of this holy oblation, you ought to purge yourselves long before through repentance, prayer, and almsgiving, and by the study of spiritual things, and not return again like a dog to its own vomit.

To approach the divine mysteries of Christ negligently merits an intolerable punishment; and if anyone dares this even once a year, that very table is full of spiritual fire. And just as springs naturally gush forth water, so this table fosters a certain ineffable flame. Beware, therefore, of approaching with straw, wood, and hay, lest you cause a greater conflagration and burn up the soul that becomes a partaker of it. You are about to receive a King through Communion; but when a King enters the soul, there must be great ^C tranquility, great quiet, and a deep and supreme peace of thoughts.

Those who are about to depart from here, if they have been partakers of the mysteries with a pure conscience, when they are about to breathe their last, have angels as their escorts, who lead them away from here because of that which they have received.

S. Athanasius. If anyone has been contaminated with mire by gluttony or the consent of base thoughts; if anyone is affected as by a vertigo by hatred and the recollection of injuries; if anyone is perturbed by envy or wrath; if anyone is held captive by pride or arrogance, ^D let him not dare to approach these divine and immaculate mysteries before he has, through fitting repentance, washed himself and cleansed himself from all defilement of flesh and spirit.