Editorial Notice on the Homily on Elijah and the Widow

let us lay hold of it—in words, in deeds, in thoughts—and with it let us build these things up.

^C 3. But enough has been said concerning humility, not in proportion to the worth of the achievement—for no one could ever hymn it according to its worth—but in proportion to the understanding of your love. For I know well that even from the few things said, you will draw it forth with much diligence. But since it is necessary to make clear and manifest the apostolic declaration read today, which seems to many to provide an excuse for sloth, so that some, by deriving from it a cold apology, do not neglect their own salvation, come, let us direct our speech to this. ^D What, then, is this declaration? "Whether in pretense, or in truth, Christ is proclaimed" (Philipp. 1. 18). Many repeat this simply and as it happens, without reading what comes before or what comes after; but having cut it off from the sequence of the other members, they present it to the more slothful to the destruction of their own souls. For attempting to lead them away from the sound faith, and then seeing them fearful and trembling—as if it were not without danger to do this—and wishing to loosen their fear, they bring forward this apostolic statement, saying: "Paul permitted this, saying: 'Whether in pretense, or in truth, let Christ be proclaimed.'" But this is not the case, it is not. ^A For first of all, he did not say "let him be proclaimed," but "is proclaimed"; and there is a great difference between this and that. For to say "let him be proclaimed" is to legislate, but to say "is proclaimed" is to announce what is happening. That Paul does not legislate that there be heresies, but leads away all who attend to him, hear what he says: "If anyone proclaims to you a gospel contrary to what you have received, let him be anathema, even if I, even if an angel from heaven" (Gal. 1. 8, 9). He would not have anathematized both himself and an angel if he knew the matter to be without danger. And again, ^B "For I am jealous for you with the jealousy of God," he says, "for I betrothed you to one man, a pure virgin. But I fear that perhaps as the serpent deceived Eve in his craftiness, so your thoughts might be corrupted from the simplicity that is toward Christ" (2 Cor. 11. 2, 3). Behold, he has placed "simplicity," and he gave no indulgence. For if there were indulgence, there was no danger; but if there was no danger, Paul would not have feared. Nor would Christ have ordered the weeds to be burnt (Matt. 13. 30), if it were a matter of indifference to attend to this one, and that one, and another, and to all indiscriminately.

4. What then is the meaning of what is said? I wish to narrate to you the whole history from above; for it is necessary to know in what situation Paul was when he wrote these things. ^C In what situation, then, was he at that time? In a prison, 343 and in chains, and in unbearable dangers. Whence is this clear? From the epistle itself. For above this he says: "But I wish you to know, brothers, that the things concerning me have come rather for the progress of the gospel, so that my bonds have become manifest in Christ in the whole praetorium and to all the rest; and most of the brothers, being confident in my bonds, are more exceedingly bold to speak the word without fear" (Philipp. 1. 12-14). Nero was he who had cast him into prison at that time. For just as a robber, ^D having entered a house while all are sleeping, stealing everything, as soon as he sees someone having lit a lamp, both extinguishes the light and kills the lamp-bearer, so that he may with security steal and plunder other people's goods; thus also Nero Caesar at that time, like some robber and housebreaker, while all were sleeping a certain deep and insensible sleep, plundering everyone's goods, destroying marriages, overturning houses, showing every form of wickedness, when he saw Paul having lit a lamp throughout the inhabited world—the word of the teaching—and exposing his wickedness, he was eager both to extinguish the preaching and to kill the teacher, so that he might have authority to do all things. And having bound that holy man, he threw him into prison. At that time, then, the blessed Paul was writing these things. Who would not be amazed? Who would not marvel? Or rather, who would be able to be amazed and marvel according to their worth at that noble and heaven-high soul, that being bound in Rome and incarcerated, he was writing to the Philippians from such a great distance? You know how great the distance is between Macedonia and Rome. But neither the length of the road, nor the length of time, nor the throng of affairs, nor the danger and the consecutive disasters, 344 nor anything else cast out the love and memory of the disciples, but he held them all in mind; and his hands were not so tied by the chains as his soul was bound and nailed by the yearning for his disciples; which indeed he himself, declaring in the preamble of the epistle, said: "Because I have you in my heart, both in my bonds and in the defense and confirmation of the gospel" (Philipp. 1. 7). And just as a king, having ascended the throne under the dais and sat in the royal halls, immediately receives countless letters from everywhere; so too he, sitting in the prison as in royal halls, was receiving and sending much more letters, as all nations from everywhere were referring to his wisdom concerning their own affairs; and he was managing so many more affairs than the kings, by as much as he had been entrusted with a greater rule. For God had placed in his hands not only those inhabiting the Roman territory, but also all the barbarians, and land and sea. And declaring this to the Romans he said: "But I do not wish you to be ignorant, brothers, that I often proposed to come to you, and was hindered until now, so that I might have some fruit also in you, as also in the other nations; to Greeks and to barbarians, to wise and to foolish, I am a debtor" (Rom. 1. 13, 14). So, every day he was concerned: this for the Corinthians, that for the Macedonians, how the Philippians are, how the Cappadocians, how the Galatians, how the Athenians, how those dwelling in Pontus, how all men. But nevertheless, having been entrusted with the whole earth, he was not anxious only for entire nations, but also for a single man; and now he was sending the epistle for Onesimus, now for him who had committed fornication among the Corinthians. For he did not consider this, that there was one who had sinned and was in need of protection; but he was yet a man, man the most precious creature to God, and for whom the Father did not spare even His Only-begotten.

5. Do not say to me this, that such a one is a fugitive, and a robber and a thief, and of ten thousand evil marriages...

matters; but consider that Christ died for him, and this is enough for you to undertake every care. Consider who he must be, whom Christ so honored that He did not even spare His own blood. For we would not seek any other proof that someone is a great person and very dear to a king, if that king were willing to sacrifice himself for him, than his death, which I think is sufficient to declare the affection of the one who underwent death toward him. Now, however, it is not a man, not an angel, not an archangel, but the Lord of the heavens Himself, the Only-begotten Son of God Himself, who, having taken on flesh, delivered Himself up for us. Shall we not therefore do everything, shall we not attempt everything, so that men touched by such honor might enjoy our care and solicitude? And what excuse shall we have? What pardon? ^A This very thing, Paul, indicating, said: "Do not destroy with your food him for whom Christ died" (Rom. 14:15). For in order to put to shame those who despise their brothers and look down upon them as though they were weak, and to lead them to the care and zeal for their neighbor, he put forward the death of the Lord instead of evil deeds. From such a distance, therefore, sitting in chains, he wrote to the Philippians. Such, indeed, is charity towards God: it is hindered by no human things, as it has its root in the heavens and its reward. And what does he say? "I want you to know, brothers" (Phil. 1:12). Have you seen the care for the disciples? Have you seen the master's solicitude? Hear also of the affection of the disciples towards the master, so that you may know that they were strong and invincible because they were bound together by mutual love. For if "a brother helped by a brother is like a fortified city" (Prov. 18:19), much more do so many men, bound by the chains of charity, drive away all the snares of the evil demon. Certainly, that Paul was bound to his disciples, there is no need to demonstrate or say, since even when constrained by chains he bore their solicitude, and daily died for them, kindled by love. ^B Being bound, not only men, but even women—hear what he says about Phoebe: "I commend to you Phoebe our sister, who is in the ministry of the Church, which is in Cenchreae, that you may receive her in the Lord as is worthy of the saints, and assist her in whatever business she has need of you, for she has been a patron of many and of myself" (Rom. 16:1-2). Truly, here he gave testimony to her zeal concerning her patronage alone; but Priscilla and Aquila progressed even unto death for Paul's sake. Concerning them he writes thus: "Greet Aquila and Priscilla, who for my soul have laid down their own necks" (Rom. 16:3). And he writes of another again to them: "He came close unto death, delivering up his soul, that he might fulfill that which was lacking in your service toward me" (Phil. 2:30). Do you see how they loved their master, how they provided for his tranquility before their own souls? Wherefore no one surpassed them at that time. I say these things, however, not that we might only hear, but also that we might imitate; and I am not speaking to the subjects only, but also to those in authority, that the disciples may show much care for their masters, and that the masters may have the same affection for their subjects as Paul did, and not only for those present, but also for those far away. For Paul, as if he lived in the whole world as in one house, was thus solicitous for the salvation of all, and with his chains sent, and hardships, and blows, and straits, he considered and inquired daily how those things were faring which concerned his disciples; and he sent ^C often for this reason alone, now Timothy, now Tychicus. For indeed of the latter he says: "That he may know how you are, and may console your hearts" (Eph. 6:22); but concerning Timothy: "I sent him to you, no longer able to endure, lest perhaps he who tempts has tempted you" (1 Thess. 3:5). And elsewhere Titus, elsewhere another. For since he, having been detained in one place, could not be present with them, he used to visit them through his disciples, who were his very bowels. Therefore, when he was in chains, he wrote to the Philippians: "I want you to know, brothers" (Phil. 1:12); he calls his disciples brothers. Such indeed is charity: it casts away all inequality, it knows not preeminence and rank; but even if someone is higher than everyone, he descends to the most humble of all, which Paul also used to do. ^D But let us hear what he wants them to know: "That the things which happened to me have come to the progress of the Gospel" (Phil. 1:12). Tell me, how and in what manner? Have you been freed from your chains? Have you cast off your shackles and are you preaching in the city in freedom? Have you entered the Church and woven long and many sermons about the faith, and departed having gained many disciples? Have you raised the dead and been an object of admiration? Have you cleansed lepers and were all astonished? Have you chased away demons and become exalted thence? "None of these," he says. How, then, was there progress of the Gospel? Tell me, I pray. "So that," he says, "my chains in Christ have become manifest in all the praetorium, and in all the rest" (Phil. 1:13). What are you saying? Is this the progress? Is this the access? Is this the increase of the preaching, that all have learned that you are bound? "Yes," he says. Hear, therefore, the things that follow, so that you may learn that the chains not only were no hindrance, but were even a proof of greater confidence: "So that most of the brothers in the Lord, confident in my chains, more abundantly dared to speak the word without fear" (Phil. 1:14). What are you saying, Paul? Have the chains instilled not anxiety, but confidence? Not fear, but love? "These words do not have a sequence." I know it also. "For these things did not happen according to the custom of human affairs," he says, "but they are above nature, and are works of divine grace." And that which brings anxiety to others, that brought confidence to him. For if someone divulges that a leader has been captured and constrained, he puts the whole army to flight; and if someone has abducted a shepherd from the sheepfold, he provides liberty to drive away the flock. But it was not so with Paul, but the contrary was happening. For the leader was being bound, and the soldiers were more eager, and with greater spirit were attacking their adversaries; the shepherd was constrained, and the sheep were not consumed, nor were they scattered.

^A Who has seen, who has heard of disciples receiving greater consolation amidst the hardships of their teachers? How did they not fear? How were they not terrified? How did they not say to Paul, “Physician, heal yourself! Deliver yourself from these manifold hardships, and then you shall provide us with ten thousand benefits”? Why did they not say these things? Why? Because they had been instructed by the grace of the Spirit that these things were not happening out of weakness, but by the permission of Christ, so that the truth might shine more brightly, growing and rising to greater magnitude through chains, prisons, afflictions, and straits. Thus, the power of Christ is perfected in weakness (2 Cor. 12:9). ^B For if the chains had overthrown Paul and rendered him, or those attending to him, more cowardly, they would have had cause for confusion; but if they prepared him to be more confident and led him to greater glory, one ought to be struck with wonder at how, through a thing that brings disgrace, glory was provided to the disciple, and through a thing that casts fear, boldness and consolation were provided to all those others. For who was not struck with amazement then, seeing him wearing a chain? Demons fled all the more when they saw him dwelling in the prison. For the diadem does not make a kingly head as bright as the chain made his hands—not by their own nature, but because of the grace that blossomed within them. For this reason, there was much consolation for the disciples. For they saw his body bound, but his tongue not bound; ^C his hands constricted, but his word set free, running through the entire inhabited world faster than a sunbeam. And this was a source of consolation to them, as they learned through his deeds that none of the present hardships were dreadful. For when the soul has been genuinely dyed with divine longing and love, it is not turned aside by any of the present things; but just as those who are frantic dare to face fire, iron, wild beasts, the sea, and everything, so too these men, having been seized by a certain most noble and spiritual madness—a madness born of self-mastery—laughed at all visible things. For this reason, seeing the teacher bound, they leapt and rejoiced all the more, giving proof to their adversaries through their deeds that they are entirely unconsumable and unconquerable.

9. Since things were in this state, some of Paul's enemies, wishing to stir up the war more fiercely and to inflame the tyrant with greater hatred against him, pretended that they too were preaching, and they preached the correct and sound faith so that the doctrine might increase all the more; they were doing this, not wishing to sow the faith, but so that when Nero learned that the preaching was growing and the doctrine increasing, he might lead Paul to the pit all the sooner. There were, therefore, two schools: that of the disciples of Paul, and that of the enemies of Paul; the former preaching from truth, the latter from contentiousness and hatred toward Paul. ^D And revealing these things, he said: *Some indeed preach Christ even of envy and strife* (Philipp. 1:15), indicating those enemies; *and some also of good will*, saying this about his own disciples. Again he spoke about the former: *The one party preacheth Christ of faction — the enemies; not sincerely, thinking to raise up affliction to my bonds* (Philipp. 1:17). *Not* preaching, he says, *but thinking to raise up*, that is, imagining; showing that even if they are thinking as they do, he himself is not disposed that way, but rather he rejoices because of the increase of the preaching. He added, therefore, saying: *But in this I rejoice, yea, and will rejoice* (Philipp. 1:18). But if it had been an error in doctrine, and those men brought in heresies, Paul could not have rejoiced. Because the doctrine was sound and unadulterated, for that reason he says, “I rejoice, and will rejoice.” For what matters it if those men destroy themselves by doing this out of hatred? But even against their will, they increase my cause. Do you see the extent of Paul’s power, and how he is not caught by any of the devil’s machinations? And he is not only not caught, but he overcomes [the devil] by these very things. For indeed, the devil’s guile and the wickedness of those who serve him are great; for under the pretext of holding the same opinions, they wanted to extinguish the preaching. But *He that catcheth the wise in their craftiness* (1 Cor. 3:19) did not allow this to happen then. Acknowledging this very thing, Paul said: *But to abide in the flesh is more necessary for your sake. And having this confidence, I know that I shall abide and continue with you all* (Philipp. 1:24-25). For those men desire to cast me out of the present life, and for this reason they endure everything; but God does not allow it, for your sake. Therefore, remember all these things with accuracy, so that you may be able to correct with all wisdom those who use the Scriptures simply and as occasion serves, to the ruin of their neighbors.

Chapter 10

^A and use the Scriptures in a perfunctory manner to the ruin of their neighbor, you may be able to correct them with all wisdom. We shall be able both to remember what has been said, and to correct others, if we always flee to prayers and beseech God, who gives the word of wisdom, that He may grant understanding of what is heard, and an accurate and invincible guardianship of this spiritual deposit. For those things which we are often unable to achieve by our own effort, we shall easily be able to accomplish with the help of prayers—I mean assiduous prayers. For one must pray always and without ceasing, whether one is in distress, or in tranquility, or in calamities, or in the enjoyment of good things. He who is in tranquility and many good things, must pray that these may remain firm and unshaken, and that they may never slip away; and he who is in distress and in many calamities, must pray that he may see a kind transformation, and be brought to the solace of tranquility. Are you in tranquility? Entreat God, therefore, that this tranquility may remain firm for you. Do you see a tempest gathering? Pray to God earnestly, that He may avert the storm and make tranquility out of the tempest. Have you been heard? Give thanks that you have been heard. Have you not been heard? Persevere, that you may be heard. For although God sometimes delays the gift, He does not do so because He hates or turns away, but in order to detain you longer with Himself by procrastinating—just as parents who love their offspring, who, by delaying gifts, cleverly compel their less diligent children to stand before them constantly. You do not have need of patrons before God, nor of much running about, that you may flatter others; but even if you are deserted and destitute of a patron, you yourself, by beseeching God, will attain what is requested. He is not accustomed to assent to others praying on our behalf as much as to ourselves praying, even if we are burdened with countless evils. For if we approach even men, whom we have harmed with countless offenses, at morning, or at noon, or in the evening, when they are indignant, we easily appease them at last by the frequency and assiduity of our presence, how much more shall this come to pass ^B before God? That the unworthy can become worthy through assiduity, and that God grants what is asked more through us than through others; and that He often delays a gift, not to make us doubtful in spirit and send us away with empty hands, but that He may be the author of greater blessings for us—these three things, I say, I shall endeavor to demonstrate through the parable read to you today.

The Canaanite woman approached Christ, praying for her daughter who had a demon, and crying out vehemently, *Have mercy on me, O Lord; my daughter is severely vexed by a demon* (Matt. 15.22). Behold an alien woman and a barbarian, a stranger to the commonwealth of the Jews. And what else was she, but a dog, and unworthy to attain what was desired? *For it is not good,* He says, *to take the children’s bread and cast it to the dogs* (Ib. v. 26). Nevertheless, by her assiduity she became worthy. For not only did He raise her to such nobility that she who was a dog was counted among the children; but He also dismissed her with much praise, saying, *O woman, great is your faith; let it be done to you as you desire* (Ib. v. 28). Since Christ himself says, *Great is your faith*, seek no other argument regarding the magnanimity of this woman. Do you see how through assiduity the woman became worthy, who before was unworthy?

Do you wish to learn that we accomplish more in prayer through ourselves than through others? She cried out, and the disciples came and said, *Dismiss her, for she cries out after us* (Ib. v. 23): and to them indeed He answered, *I was not sent except to the lost sheep of the house of Israel* (Ib. v. 24); but when she approached by herself, and persevered in crying out, saying, *Yes, Lord, for even the dogs eat from the table of their masters* (Ib. v. 27): then He bestowed the favor, and said, *Let it be done to you as you desire* (Ib. v. 28). Do you see how, when they prayed, He repulsed her, but when she herself asked for the gift by crying out, He assented? To them, indeed, He says, *I was not sent ^C except to the lost sheep of the house of Israel*; but to her, *Great is your faith; let it be done to you as you desire*. And indeed, at the beginning of the petition He replied nothing; but when she approached once, twice, and a third time, then He bestowed the favor; teaching us by the end that He had delayed the gift, not to repulse her, but to exhibit the woman’s patience to all of us. For if He had delayed to repulse her, He would not have given what was requested at the end; but because He was waiting to exhibit her philosophy to all, for this reason He kept silent. For if He had bestowed the kindness immediately from the beginning, we would not have known the virtue and strength of the woman. *Dismiss her,* they say, *for she cries out after us.* But what did Christ say? You hear the voice, I see the mind; I know what she is about to say. I do not wish the treasure hidden in her mind to remain concealed; but I am waiting and keeping silent, so that I may bring it forth detected into the midst, and make it manifest to all.

^D Though we are in sins and unworthy of benefits, let us not despair, knowing that we can become worthy of what is requested through the assiduity of the soul. Even if we are without a patron and deserted, let us not lose heart, knowing that it is a great patronage if someone approaches God by himself with great zeal. If He delays and procrastinates in bestowing a gift, let us not falter, knowing that this procrastination is an argument of His care and kindness. If we are persuaded of this, and approach Him with a grieving and fervent soul, and an excited will—such as the Canaanite woman had when she approached—we too, even if we are like dogs, and even if we have committed some grave thing, will both cast away our evils and receive so much confidence that we may be able to intercede for others also: just as the Canaanite woman did not only obtain confidence and much praise for herself, but was even able to snatch her daughter from intolerable afflictions. For nothing, nothing at all, is more powerful than fervent and sincere prayer. This both dissolves present evils and rescues one from the punishments of that future time. That we may therefore pass the present life more easily, and depart thither with confidence, let us occupy ourselves with prayers with much zeal and alacrity. For thus we shall be able both to obtain present good things, and to enjoy the best hope: which may it be our lot to attain, by the grace, kindness, and compassion of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, honor, and empire, for ever and ever. Amen.

ON THE HOMILY ON WIDOWS

^A

LET A WIDOW BE CHOSEN NOT LESS THAN SIXTY YEARS OLD (1 Tim. 5:9); AND ON THE REARING OF CHILDREN, AND ON ALMSGIVING.

1. The grace of the Spirit has ordained that this passage from the apostolic epistle be read at a fitting time, which you have heard today. For it has much affinity and connection with what was said before, if not in the words themselves, then certainly in the meanings. For the passage read before was this: "But I would not have you to be ignorant, brethren, concerning them that are asleep" (1 Thess. 4:12), and many things were said then concerning the resurrection, and that we must bear such sufferings with a stout heart, and give thanks to God who receives those who belong to us. Today the passage read is this: "Let a widow be chosen not less than sixty years old" (1 Tim. 5:9). Since, therefore, widowhood arises from death, and this is what most heightens the pain and arouses grief, remembering what was said before—which we said to console those who mourn—receive these words also with all zeal and lay them up with the former in the storehouses of your mind. ^B For the name of widowhood seems to be a name of calamity, but it is not; rather, it is a dignity, and an honor, and a total glory; not a reproach, but a crown. For even if a widow does not have a husband living with her, she has Christ dwelling with her, who repels all the evils that threaten. For it is sufficient in the troubles that come upon a widow for her to go in, and bow her knees, and groan bitterly, and shed tears, and repel the whole plot of those who are troubling her; for the weapons of the widow are such: tears, and groanings, and constant prayers. By these she is able to repel not only human trouble, but also the invasions of demons. The widow has been freed from worldly matters, and henceforth travels toward heaven; and the zeal and service she displayed toward her husband, she will be able to expend upon spiritual things. If you should say that in olden times the thing was a calamity, I would say this: that death itself was a curse, but it has become an honor and a dignity for those who bear it bravely when it comes. Thus, indeed, martyrs are crowned; in the same way, the widow also passes on to great dignity.

2. Do you wish to learn how great a thing a widow is, how honored she is before God, and how desirable as a great advocate? In what way, when she appears, she snatches from danger, reconciles, and brings to those who have been condemned, the desperate, those who have no boldness, those who have been at war with God and are deprived of all defense, not only forgiveness and release from punishment, but also great boldness and brightness, and makes them purer than the rays of the sun, even if they are more sullied than all men? ^C Hear God himself saying to the Jews: "When you stretch forth your hands, I will turn away my eyes from you: and when you multiply prayer, I will not hear you: for your hands are full of blood" (Isa. 1:15). Yet to these very defiled men, these murderers, these who were without boldness, these who were disgraced, he promises reconciliation if they would aid widows who were being wronged. For after saying, "I will turn away my eyes, and I will not hear," he says: "Judge for the fatherless, and justify the widow: and come, and let us reason together: and if your sins be as scarlet, I shall make them white as snow" (ibid.). Do you see how great power the widow has?

^A Where she shows her patronage, not before a magistrate or a king, who rule on earth, but before the King of heaven Himself? How great power she has to appease anger, and to propitiate the Lord towards those who are infected with incurable disease, to deliver from intolerable punishment, to cleanse the soul overwhelmed with the filth of sins from such a stain, and to lead it to the heights of purity? Let us not, therefore, despise the widow, but show all care towards her. She is our patroness, if she is truly a widow.

On the kinds of widows.

What then? Will someone say, "Are there not many who, even when they began after their twentieth year, lived to the end with praise, endured the yoke, and showed a model of apostolic life? Must we therefore, I ask, restrain them, and although they wish to preserve widowhood, compel them to be joined in second nuptials?" Is this worthy of the apostle's counsel? ^D What, then, do these things mean? Attend diligently, most beloved, to the meaning of the word. For he did not say, "Let a widow be made not less than sixty years old," but, "Let a widow be chosen"; and again, he did not say, "Let not younger widows be chosen," but, "Avoid younger widows" (I Tim. 5:11); for so he speaks writing to Timothy. For since many are easily subject to detractions and slanders, and have tongues sharpened against the rulers of the Church, wishing to exonerate the ruler from the dangers of accusation, he prescribes these laws and says: "You avoid, you do not choose." If she herself wishes of her own accord and by her own will to embrace these things, let her do so; you, however, do not admit her yet, lest by chance they say, "Such and such a one coerced a younger woman, who wished to marry and preside over a house: for that reason she fell, and was supplanted." Do not choose her, that if by chance she has fallen, you may be immune from accusations; if she has not fallen, with greater security at a convenient time you may choose her. But if you say, "I want younger widows to marry, to bear children" (I Tim. 5:14), hear whom he calls "younger"—those who, when they have waxed wanton against Christ, wish to marry, verbose, curious, going about from house to house, speaking things which they ought not, who are turned back after Satan. For he did not remain silent when he had said simply, "I want younger women to marry," but he also says what kind of younger women they are, and declares their falls. What falls, then? When they have waxed wanton, he says, against Christ, they wish to marry, and they say idle things, and curious things, going about from house to house, speaking things which they ought not, and are turned (ibid. vv. 11, 13, 15). After whom, however? After Satan. When, therefore, after they have embraced widowhood, and were willing to sustain all this ignominy, they wish to marry again, it is better, before they are held fast by sin and violate the pacts entered into with Christ, to come to this; but if any such woman is not of this kind, he does not impose the necessity of second nuptials. For if he had established by law for all women that they should marry and preside over a house, he would have superfluously required: "If she has brought up children, if she has washed the feet of the saints, if she has relieved those who suffer tribulations, if she has followed every good work" (ibid. v. 10); he would also superfluously be saying that: "She who has been the wife of one man" (ibid. v. 9). For if you command all younger widows to marry, how will any be able to be the wife of one man? Thus his discourse regards those. He acts in the same way when he speaks of the conjugal encounter. For when he had said, "Do not defraud one another, unless perhaps by consent for a time, that you may be at leisure for fasting and prayer, and return again into the same" (I Cor. 7:5); so that you do not think it is a law and a precept, he adds the cause, afterwards saying: "Lest Satan tempt you. This, however, I say according to indulgence, not according to command, because of your incontinency" (ibid. vv. 6, 5). Just as

^A in that place he speaks to those who are more incontinent and easily ensnared, so also here he counsels and advises those women who are easily mastered and unable to bear the strict manner of life of widowhood to bring in a second husband. For widowhood is a sort of dual reality. What is this dual reality? An exhibition of good works, and the greatness of the highest dignity. Just as, then, rule also is a dual reality; for it possesses both works and dignity: the dignity of rule being authority, and the homage paid by the many, and the very state of being a ruler; and the works of rule being to help the wronged, to restrain wrongdoers, to preside over cities, to pass the night watching over public affairs, and ten thousand other things; so also widowhood is ^B both dignity and work: dignity is the very state of being a widow, being of the greatest importance, as we have demonstrated before; the work is not to bring in a second man, but to be content with the first, to rear children, to show hospitality, to wash the feet of the saints, to assist the afflicted, to follow after every good work. Paul, therefore, speaking about them, permits her to perform all the works of a widow; but he does not permit her to enter into the dignity of the widow, and into the choir and the order, until she has passed her sixtieth year, saying as it were: Let her perform the works of a widow, but let her be deemed worthy of the honor only when, having displayed everything, she has the security from [the passage of] time, and the proof from her works, and the testimony from without. Let no man think that this teaching is suitable for women alone. For it is useful for men also, so that they too may cherish their own departed wives, and not install lionesses to live with their children, bringing in stepmothers, and upsetting all their own security.

5. We say these things not as legislating that a second marriage should be shunned, but as counseling and advising that one be content with the first through temperance. It is one thing to counsel and advise; it is another to legislate. For he who counsels and advises leaves the one who hears with the power of choice regarding the matters advised; but he who legislates takes this away from them. ^C But the Church does not legislate these things, but only counsels; for Paul did indeed permit a second marriage, saying thus: "The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. But she is happier if she so abide" (1 Cor. 7:39, 40). Just as, then, marriage is good, but virginity is better; so also a second marriage is good, but the first and only one is better than it. We do not therefore cast out a second marriage, nor do we legislate these things, but we counsel, if anyone has the power to be temperate, to remain with the first. We counsel and advise this also for the sake of the security of the house itself; for a second marriage has often been the beginning and occasion of strife and daily wars. Many a time, indeed, a man sitting at table, reminded of his first wife by his second, has wept quietly; but she at once grew wild, and pounced like a wild beast, demanding of him the tribute of affection due to that other. If he should even wish to praise the departed one, the subject of the encomia becomes an occasion for war and fighting. And we make peace with enemies who are departing [from life], and with their life we also put an end to the enmity toward them; but with women, the exact opposite happens. For her whom she never saw, whom she never heard, from whom she suffered no ill, this woman she hates and turns away from, and not even ^D death extinguishes the hatred. Who has seen, who has heard of dust being jealous, and ashes being fought against?

6. But the evil does not stop at this; but even if children are born from the second [marriage], even if they are not born, there is war and fighting again. If they are not born, she is pained all the more, and on this account views those of the first marriage as enemies and as having wronged her in the highest degree, receiving a clearer perception of her own childlessness through their life. But if they are born, the evil is none the less. For the husband, often being affectionately disposed toward the one who has departed, clings to these, loving and at the same time pitying them in their orphanhood; but she wishes her own to be preferred everywhere, and wishes them to be not even in the rank of brothers, but in the rank of cast-off slaves; all of which could overturn a house, and make life unlivable for him who has married. On this account we counsel, if it is possible, to be temperate, to be content with the first marriage, and neither to introduce new husbands for the women, nor new wives for the men, so that the entire house may not be overturned. Why then, when discoursing on widowhood, was he not content with the first alone, by saying, "The wife of one man"? In order that you may learn that it is not merely the not marrying a second time that makes a widow, but the abounding in good works, in alms and philanthropy, and in the service of strangers. For if virginity profited the virgins nothing (and yet virginity is far greater than widowhood), but they departed with the fire of their lamps extinguished, disgraced, because they did not have the fruit to show from philanthropy and alms, much more is this true of widows. Having heard that parable, therefore, Paul, and fearing for these [widows], carries out his exactness about this matter, so that, relying on monogamy, they might not neglect the rest of virtue; for this reason he says, "Well reported of for good works." For just as virginity is good, but without the rest it has become fruitless, and shut [her] out from the bridal chamber; so widowhood is good, but without the rest of virtue it is vain and superfluous. For this reason Paul did not stop his counsel at the point of not bringing in a second man, but he also requires many other things, far more and greater, from the widow. And just as those who enroll soldiers seek the fitness of the body, so also he, enrolling her into the camp of Christ, sought the fitness and strength of the soul and the diligence in all good works, saying thus: "If she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted."

^A For each of these seems to be a bare name, yet it contains much life within itself.

7. And if it seems good, let us examine first that which he placed in the first position: *If she has brought up children.* For he implies here an education, not that simple kind which the masses suppose, so long as we do not neglect children who are perishing from hunger—for not even the necessity of nature will ever permit this to be omitted; hence there is no need for commands or laws for this cause, that widows should bring up their offspring—but he understands by "nurture" here the care of justice and the education that is accompanied by piety. Otherwise those who do not bring them up in this way, would be parricides rather than mothers. This is not said by me to women only, but also to men. For many fathers do everything and scheme so that a good horse might fall to their son, and so that houses might be magnificent, and an estate of great value; but that his soul might become good and his purpose pious, they have no regard. And this is that which perverts the whole world, that we do not nurture our own children, but take care of their possessions and wealth, while we neglect their very soul, and endure a deed of the utmost folly. For possessions, even if they be many and sumptuous, are of no benefit if he who is able to manage them with virtue is not upright and studious; all will perish with him and vanish, and bring the utmost harm to the possessor. But if the soul is noble and wise, even if there is nothing stored away inside, it will be able to keep the goods of all in safety. One must look to this, therefore: not how we might make them wealthy with silver and gold and things of that sort, but how they might become the wealthiest of all through piety, temperance, and the acquisition of virtues; ^B how it might come to pass that they do not have need of many things, that they might not value the things of this life and new desires so highly. And their coming in and going out must be considered diligently and curiously—with whom they associate, who the familiars are—as we understand that if these things are neglected by us, we shall get no pardon from God. For if, when we have not taken care of others, punishment is exacted from us ("Let no one seek his own," says the Apostle, "but that of another" [1 Cor. 10:24]), how much more if we have not taken care of our own children? "Did I not," he says, "place him in your own house from the beginning? Did I not appoint you as his preceptor, and ruler, and guardian, and judge? Did I not transfer all power over him into your hands? I entrusted to you one who was still tender, to be shaped and fashioned: with what pardon will you be worthy if you neglect him when he is reluctant?" For what will you be able to say? That it is difficult and rough to restrain him? But these things ought to have been foreseen from the beginning; and when he could have been restrained by a bridle, when he was still quite young, he ought to have been diligently bridled, and accustomed to perform his duty, to be informed, and to have a remedy applied to the diseases of his soul. When the labor was easier, then the thorns should have been cut out, when, since his age was tender, they were more easily pulled up, and passion, had it not been neglected and tended, would not have become difficult to conquer. Therefore he says: *Bow down his neck in his youth* [Eccl. 7:23], when he is more easily able to be instructed. ^C And he does not command alone, but he himself undertakes the work together with you. How, finally? "He who curses father or mother," he says, "let him die the death" [Exod. 21:17]. You see how great a fear he has struck into them? How great a dread he has cast? How great an authority he has shown his power to possess? What plea, then, shall we be able to offer, when he indeed, if we are affected by injury, does not spare even their lives; but we, if injury is offered to God by them, do not even want to be angry at them? "I," he says, "do not refuse to kill him who has treated you with injury; but you," he says, "are not even willing to grieve him with words, by whom my laws are violated." Is this worthy of pardon? You see the Creator being treated with contumely, and you are not indignant, nor do you terrify, nor do you rebuke—especially when you understand that this was prohibited by God, not because He suffers any detriment who has received the contumely (for the Godhead is not liable to destruction), but for the sake of his very salvation? For he who behaves lawlessly and foolishly toward God, will be able to be much more contumelious and insolent toward his own father and his own soul. If they behave rightly toward God, they shall be famous and illustrious in those things also which pertain to this life. For if anyone passes life with virtue and modesty, all revere and honor him, even if he were the poorest of all, just as all shun and prosecute with hatred the wicked and depraved, even if he abounds with many riches. ^D And he shall be venerable not only to other men, but he shall be even dearer to you, his parent, since, beyond nature, he possesses no smaller occasion for love—virtue itself; and indeed he shall not only be dearer, but also more useful to you, while he honors, while he serves, while he sustains you in old age. For just as those who are injurious and ungrateful toward God also despise their parents, so those who honor their Creator defer immense honor to their own progenitors. Therefore, that you may be well reported both before God and before men, and may make life pleasant for yourself, and be freed from future punishments, honor him with all zeal. For that those who have not taken care of their children, even if they were otherwise modest and moderate, will pay the most severe penalties for that sin, will be clear from an ancient story, which I shall narrate.

Heli the father, being too indulgent. There was a certain priest among the Jews, otherwise modest and gentle, Heli by name. This Heli, therefore, had two children who had come to the highest pinnacle of wickedness; he, however, did not repress them, nor did he prohibit them—or rather, he did indeed repress them and prohibit them, but not with such diligence and vehemence as was needed to cast them out of the paternal home, and to apply every measure of correction; he only encouraged them and advised them, saying thus: "No, my sons, no; you do not do so, for the report is not good that I hear of you" [1 Reg. 2:24]. What are you saying? They have injured God, and you call them "sons"? They have ignored the Creator, and you acknowledge their kinship? Therefore he says that he did not admonish them: for it is an admonition if one does not...

produce an injury as great as the rot of a wound demands, but we must apply a blow of equal measure. It is not enough, therefore, to speak or merely to advise, but it is necessary to build up a great fear, so as to cut off the listlessness of youth. But because he did indeed advise, yet did not advise as he ought, he delivered them to the enemies, and when the battle took place, they fell on the field of slaughter, and the man who brought the news, falling, was shattered and died. Do you see that I was right to say that fathers are also killers of their children, they who do not use severity with their own listless children, nor require of them the piety that is according to God? In such manner, then, Eli became a slayer of his children. For if the enemies slaughtered his sons, yet he was the cause of the slaughter, in that by his listlessness regarding them he diverted the help of God, and exposed them naked and destitute to those who wished to destroy them. And not only them, but he destroyed himself along with them. ^B 9. Now many fathers of the present day suffer the same thing: since they do not wish to scourge, nor to rebuke with words, nor to grieve their own sons who live in a disorderly and illegal manner, they have often seen them caught in the most serious crimes, seized for the courtroom, and cut off by the executioners. For when you do not educate, when you do not bring to wisdom, having mixed yourself with filthy and corrupted men, and having shared in their wickedness, they are led under the public laws and are punished in the sight of all; and along with the calamity, the shame becomes greater, as all point their fingers at the father after the death of the son, and make the marketplace impassable to him. For with what eyes will he be able to look at those who meet him after such unbecoming conduct and calamity of his son? Therefore, I beg and implore you to take much forethought for your own children, and everywhere to seek the salvation of their soul. You are the teacher ^C of the whole house, and God continually commits both your wife and your sons to you. And now, on the one hand, Paul says regarding wives: If they wish to learn anything, let them ask their own husbands at home; but now, regarding children: Bring them up in the instruction and admonition of the Lord (Eph. 6. 4). Imagine that you have golden statues in your house, your children; day by day, adjust and inspect them with precision, and in every way ornament and mold their soul; imitate blessed Job, who, even fearing for them regarding the things they sinned in mind, offered sacrifices for them, and took much thought for them. Imitate Abraham; for he too did not busy himself with money and possessions, but with the divine laws, as to how he might deposit their observance with his descendants with precision. And God bears witness to this virtue of his, saying thus: For I know that Abraham will command his sons his judgments and his ordinances (Gen. 18. 19). And David too, when he was dying, calling his own son in place of a great inheritance, enjoined these things and said continually: If you would wish, my child, to live according to the laws of God, nothing of the unexpected will befall you, but all things will go for you according to your heart, and you will enjoy great safety; but if you fall from that help, there is no benefit to you from the kingdom and this great power. These things and such as these he said, even if not in these exact words. ^D 10. These things let us also, both while we live and when we are near death, discuss with our own children, and persuade them that the fear of God is great wealth, and an inheritance that cannot fall away, and a treasure that cannot be plundered; and let us strive not to leave them money that perishes, but piety that remains and is never spent. For where piety is not present, even the money that exists perishes with danger and the ultimate shame; but when this is present, even the things that are not present are added. If you bring up the child well, so too will he his own son, and he his son; and like a series and a sequence of an excellent way of life, it will proceed until the end, having taken its beginning and root from you, and bringing you the fruits of the care of your descendants. If fathers educated their own sons with precision, there would be no need of laws, nor of courts, nor of punishments and chastisements and public executions. For the law is not laid down for the just, he says (1 Tim. 1. 9). But since we neglect them, for this reason we surround them with greater evils, and deliver them to the hands of the executioners, and continually push them into the abyss: For the one who coddles his own son will bind up his wounds, he says (Eccli. 30. 7). What is "the one who coddles"? The one who is merciful, who flatters, who treats beyond measure. For this requires severity and care and fears. I say these things not that we should be too harsh to our children, but that we might not appear contemptible to them. For if a wife ought to fear her husband, much more the child his father. And do not tell me that it is impossible to gain the upper hand over youth. For if Paul demands this forethought from a widowed woman, much more from men; if it were impossible, he would not have commanded it. But all wickedness arises from our own listlessness, and because we do not lead them into piety from the beginning, nor from their earliest age. But we strive that they might partake of outward education, and that they might complete their military service, and we pay money, and we court friends, and we use many wanderings; but that they might be well-regarded before the King of the angels, we make no account. And we allow them to go continually to the spectacles, but we never compel them to the Church; but even if the child attends once or twice, he comes here simply and in vain and to no purpose and for the sake of amusement. But it ought not to be so; but just as when we send them to a school we demand accountability for the lessons, so too when we send them to church, or rather, when we take them. For it was necessary not to entrust them to others, but for us ourselves holding them to enter here, and to demand the memory of the hearing and teaching here. For thus, thus the correction of children would become easier and simple for us; for if they should also hear you in the house at all times discoursing about philosophy, and counseling them the things they ought, and the things heard here were added to them along with those, quickly would they have shown us a noble fruit of these good seeds. But we do nothing of the sort, but we treat the necessary things as secondary; and if one counsels...

^A you to punish your son, the judge will punish him and render him more temperate; does he not have need of external correction, he who has lived for so much time under your own roof? Do you not hide yourself, and are you not ashamed? Tell me, I pray you, do you at all dare to be called a father, you who have so betrayed your son and have not protected him with the necessary defense, but have allowed him to be corrupted by every sort of wickedness? And if you should see some runaway slave striking a small child, you become indignant, you are angered, and you fly into the face of the one striking him more fiercely than any wild beast: but when you see the devil every day striking him, and luring him into sins, you sleep, and you are neither indignant, nor do you snatch your son from the jaws of the most savage beast? ^B Again, if you see him possessed by a demon, you run to all the saints, and you entreat those who dwell on the peaks of the mountains, that they might liberate him from such madness: but when he is always vexed by sin, which is more savage than any demon, nothing moves you at all?

For to be vexed by a demon is not a grievous thing: for the demon cannot in any way cast one into Gehenna; but if we are attentive and wakeful, and if we bear such trials with thanksgiving, that very temptation will secure for us glorious and illustrious crowns; but for him who lives enslaved to sins, it is impossible that he should ever be saved, but it is entirely necessary that he be ignominious in this life, and once departed, be punished again there with immortal torment. ^C Nevertheless, although we know these things, we bestow much zeal on those things which are of little account: but when it is a matter of greater things, we do not wish to be stirred; and while we see one possessed by a demon, we grieve: but while we see him sinning, we do not even perceive it, when we ought to be lamenting and weeping; or rather, not only weeping, but also restraining and bridling, counseling, exhorting, striking fear, reprimanding, and by every kind of healing driving away that disease, and imitating that widow of whom Paul speaks: *If she has brought up children* (1 Tim. V, 10). For he directs this discourse not only to her, but also to all, and exhorts everyone, saying: *Bring up your children in the instruction of the Lord* (Ephes. VI, 4). For this is truly the first and greatest of blessings, which he demanded first of the widow; then after this he says: *If she has received [guests] into her home*. ^D What, I pray you, do you say? Do you require of a widow woman that she receive guests? Is it not enough that she nourish her children? By no means, he says; but it is necessary that this also be added, and while she manages domestic affairs, she should also be concerned for those of others, and open her house to pilgrims. The husband has departed this life; bestow all the care you once gave to him upon the pilgrims. What then, if she be a poor woman, will someone say? There is no one poorer than that widow, who with that small measure of flour and the cruse of oil received the great prophet Elijah (3 Kings XVII). For she had children: but neither the lack of family possessions, nor the violence of hunger, nor imminent death, nor the care of her children, nor widowhood, nor anything else was an obstacle to the hospitable woman. The measure of one's disposition is what is sought. He who is magnanimous and rich in mind, even if he be the poorest of all men in money, will be able to surpass everyone in hospitality, and in almsgiving, and in every other kind of liberality; but he who is niggardly and poor in mind, and crawls upon the ground, even if he be the most wealthy of all men, is the poorest and most needy of all; therefore he declines and shuns all such things. And just as in the poor person poverty cannot bring any obstacle to almsgiving, because of the wealth of the mind: so neither can wealth assist the rich man to exercise liberality because of the excessive poverty of his mind. Nor will it be necessary to seek examples from afar: for the widow received the prophet with a little flour: but Ahab, who possessed so many riches, even coveted the things of others (3 Kings XVII and XXI). Thus it is not the wealth of money, but the wealth of the mind that provides us with facility for almsgiving: since that widow also, with two mites, surpassed countless rich men, nor did poverty present an obstacle (Luke XXI, 2-4). Nay, this very poverty made the almsgiving greater; which surely Paul expressed with these words: *Their deep poverty abounded to the riches of their simplicity* (2 Cor. VIII, 2). For it is right to praise and marvel at her, not because she did not give more, but because when she possessed only these, she did not spare them, but contributed her whole substance. Therefore, we have need not of wealth, but of alacrity of spirit, when guests are to be received. For just as if this be present, poverty can do no harm: so if this be absent, wealth will be of no benefit. What do you say? The widow bears the care of children, and for that reason is unable to harbor pilgrims? Nay, truly for this very reason she will be able to perform this more easily, since she asks her children to join in the consortium of services to be rendered, who may help together, and fulfill that excellent work with her. Therefore, the multitude of children will not be an obstacle to hospitality, but a help, and the hands of many applied to the work will bring great ease to the ministry. For do not recall to me a sumptuous table: if she receives the pilgrim under her roof, if she sets before him whatever was available, if she shows much kindness and cordiality, she has earned the full reward of hospitality. For if a cup of cold water alone secures the kingdom of heaven (Matt. X, 42), what, I pray, will receiving one under one's own roof, making him a participant of one's table, and refreshing him bring forth? And see how accurately Paul explains the matter. For he does not simply require hospitality in this place, but that which is shown with promptness of spirit, a fervent mind, and burning affect. For when he had said, *If she has received into her home*, he added, *If she has washed the feet of the saints*. It is not right for her, sitting with haughtiness, to demand this service toward the pilgrim from handmaids, but for her herself to apply her hand to the work, and to snatch the fruit for herself, nor to yield that excellent treasure to any other. But how will that be possible, someone will say? For if she is noble and illustrious, and famous, and born of celebrated ancestors, is she herself to wash the feet of the pilgrim?

it? Will this not be shameful? It would certainly be shameful if he does not wash them, oh man. For even if you exalt her nobility, and her brilliance, and her radiance a thousand times over, she shares the same nature with the one being washed, and is a fellow-servant of the one being tended and is equal in honor. ^C 13. Consider who it was who washed the disciples’ feet, and cease speaking to me about nobility. The common Master of the inhabited world, the King of angels, both washed and girded himself with a towel, and not only of the disciples, but even of the traitor himself. Do you see how great is the interval between the one washing and those being washed? And yet, he descended through all this distance, and the Master washed the slave, so that the female slave might not be ashamed of her fellow-servant. For this reason, even the traitor's [feet were washed], so that you might not be inclined to say that the one about to enjoy the ministry is base and contemptible. For even if he is base and contemptible, he is not yet like Judas, nor has he caused you such things as that one caused the Master, having come to betrayal after ten thousand benefits. And yet, foreknowing all these things, he washed them, setting down laws for us, so that even if we are higher than all, even if we are more brilliant and radiant than all, even if those about to lodge with us are worse than all, we should not for this reason shrink from tending them, nor be ashamed of their baseness. But you, oh woman, if you see someone helping you in practical business affairs, or cooperating in a court case, or in any other such thing, you meet them, and you receive them with much goodwill, and you kiss their hands, and you pay out silver, and you do the work of handmaidens; but if you see Christ entering, ^D do you hesitate and recoil from his ministry? If you do not receive the stranger as Christ, do not receive him; but if you receive him as Christ, do not be ashamed to wash the feet of Christ. Do you not see how many of those who are suffering mistreatment have fled to the feet of statues? And yet the material is insensible, and the bronze is soulless; but nevertheless, since they are images of kings, they expected to reap some benefit from those feet. But you, seeing not insensible feet, not soulless material, but an image which has the King within, entering in to you, do you not run to him, tell me, and take hold of his feet, and tend him in every way? And how can these things be worthy of pardon? How much shame would this be? Consider whom you are communicating with, as you swell up and lift yourself toward arrogance, and are ashamed of the ministry to the stranger. With the devil, clearly; for pride is his disease. But if you run to him, consider whom you are imitating. You are doing the work of your Master, and the work of Christ. What shame, then, or what disgrace is there in communicating with the Master, tell me? It is shameful, in fact, to be ashamed of these things, and to think it a disgrace, which Christ did. The feet of the saints have great power when they enter into a house; they sanctify the floor itself, they bring in a treasure of ten thousand good things, they correct an impaired nature, they undo famine, they bring in much abundance. ^A Thus also did the feet of Elijah, entering into the house of the widow, show a new and paradoxical way of abundance. He made the house of the widow a threshing floor, and the jar a granary. A new manner of sowing and reaping was happening then; she sowed into the mouth of the just man, and she reaped what was sown from the jar with much abundance; she sowed flour, and she reaped flour; she did not need oxen, and a yoke, and a plow, and a furrow, nor eagle and air and weather, nor threshing floor and sheaves, nor winds for winnowing the chaff from the fruit, nor a grinding mill; but in a single moment of time she found the end of all these things in the jar; and the voice of the prophet caused two fountains continuously to gush forth, one of flour, and one of oil. 14. Such are the gifts of the saints, and they contain much abundance and ease. For those things gathered from the earth are used up, but those fountains, while being drawn from every day, were not exhausted, but the conflict of the supply stood equal to the emptying. Such are the things the feet of the saints grant, or rather, even much more than these; and if I were not making the sermon long, I would have enumerated many such gifts. But just as when they are honored they bring such gifts, so when they are dishonored they bring on great punishment and unquenchable fire. Whence is this clear? Hear Christ himself saying to the disciples: ^B "Into whatever city or house you enter, ask who is worthy in it, and remain there, and entering in, say: Peace be to this house." For so that you might not say: "I am spending money, I am consuming my substance, by setting a table for strangers," he prepares the one entering first to bring gifts and presents surpassing all wealth. What, indeed, are these? The provision of peace. For there is nothing equal to this. Do you see with how much ease the saint enters into the house? This approach is plain, but it is the basis of ten thousand good things. For what could be more secure than a house enjoying peace? And the saints pray for peace for those who welcome them, not just peace with one another, but also peace with ourselves. For often we have war in our thoughts, and we are troubled without anyone bothering us, and evil desires are constantly rising up against us. And this battle, therefore, that word of the saints suppresses, and makes much calm within. For as soon as he spoke, every diabolical thought and absurd reasoning fled from our soul; so that you receive more than you give. "And if they receive you," he says, "may the peace come upon them; but if they do not receive you, shake off the dust of your feet. Amen, I say to you, it will be more tolerable for Sodom and Gomorrah in that day than for that city." Do you see that when the feet of the saints are dishonored, how much fire they bring upon them? For this reason he commands us to wash them, so that while being tended they might procure for us much boldness before God; and at the same time, through this exhortation, he teaches us to perform all the works of hospitality by ourselves. Imitate Abraham, become his daughter, he who, having three hundred and eighteen house-born servants, himself along with his wife took part in the hospitality of[...

it, and he indeed brought the heifer, while she kneaded the flour. ^A Emulate these as well: for not only to give money, but also to minister to those in need, acquires6 much reward. For this reason, the Apostles also set those seven, including Stephen, over such a ministry [Acts 6]. Although they were not distributing their own [money] to the poor, but were rightly dispensing what was given by others, they nevertheless brought back a great reward because they were rightly and diligently dispensing what was collected by others.

15. Be then also a good steward of your own possessions, so that you might receive ^B a double fruit: both that which you disperse, and that which you rightly manage. And do not be ashamed to serve the poor with your own hand. Christ is not ashamed to stretch out a hand by means of a poor person and receive; but you—are you ashamed to stretch out a hand and distribute money? Who would not say that this is a deed of extreme foolishness? There is only one source of shame and ignominy: wickedness, namely, and cruelty and inhumanity; but kindness, almsgiving, humanity, and ministering to the poor render us more illustrious. For as much as you are wealthier and more affluent, ^C so much the more will everyone praise you when you have lowered yourself to the beggars and the lowly: and not only men, but also angels, and the Lord of angels; and He will not only praise [you], but will reward you with a double recompense. For it will prepare for you a great reward not only for almsgiving, but also for humility. Do not, therefore, be ashamed of the ministrations to the poor, nor refuse to wash the feet of strangers; for our hands are sanctified by such service; and if, after that ministry, you extend them in prayer, when these are seen, God is more easily entreated and grants what is asked. For while many are able to give money, ^D to minister to those in need by oneself, and to do this with readiness of mind, with love and brotherly affection, requires a great soul and one endowed with philosophy. And this is what Paul above all others requires, when he bids us sympathize with those who are pressed by tribulation and poverty and hardships, as if we were involved in the same evils: "With the bound," he says, "as if bound with them" [Heb. XIII, 3]. For which cause he did not stop the discourse here, but also added: "If she has followed every good work." What does "if she has followed every good work" mean? That she would even enter into prison, and visit the bound, and visit the sick, and refresh the afflicted, and console the mourning, and by whatever way she could, supply all things, and decline nothing at all of those things which pertained to the salvation and comfort of our brothers. And if from a widow woman he requires such great good works, with what excuse will it be just for us to be considered worthy, who, being men, do not do those things which Paul prescribed for women to do? But perhaps someone will say: "How at last does he require such diligence from a widow woman, when writing regarding virginity he said no such thing?" And yet he demanded a greater philosophy from them. For when he says: "The wife and the virgin are divided," and, "She who is unmarried is careful about the things of the Lord, how she may please the Lord"; and again: "But I say this for that which is honest, and which may provide the ability to entreat the Lord without hindrance" [1 Cor. VII, 34-35]—he signifies nothing else through these things, unless that a virgin, who has once sent a message to all worldly business, ought to consecrate her whole soul to God, and to have nothing in common with the earth, nor at one time to be at leisure for these things, at another for those, but since she has renounced them altogether, she ought to spend her whole zeal on spiritual matters. In truth, the very parable of the ten virgins has made this same thing clear to us [Matt. XXV]. For this reason, assuredly, they were excluded from the bridal chamber of the groom, because they did not have oil; and oil is nothing other than mercy and almsgiving, kindness, and the relief of those who suffer injury, and the consolation of those who are pressed by pain: because they lacked these, they went off and fell away from the bridal chamber.

16. Since we know this, all, both women and men, and virgins, and those joined in matrimony, and widows, let us confer much zeal upon almsgiving; and let us not say, "That one is wicked and unworthy to receive a benefit; that one is vile, that one is abject." Do not look at the dignity of him who is in need of cultivation and support, but only at the destitution. For even if he be vile and abject and despised, Christ so imputes the reward to you as if He Himself had received the benefit through him. For so that we might not have regard for the dignity of those who are affected by benefits, hear what He says: "You saw me hungering and you fed me" [Matt. XXV, 35]. Then, when they said to Him, "When did we see you hungering and fed you?" [v. 37] He added, saying: "As long as you did it to one of these little ones, you did it to me" [v. 40]. Thus, no pretext is left. Since we cannot say, "Where now shall we find one like Elias? Where one like Elisha?" or, "Give me such men, and I will receive them with the greatest readiness of mind, and I will not refuse to wash their feet, and I will cultivate them with every kind of duty." Lest we say these things—which is much greater—the Lord of Elias and Elisha and all the prophets promised that He would enter unto us through the poor, when He said: "As long as you did it to one of these least ones, you did it to me."

Four reasons for giving in Christ's name. But do not pass over what has been said. For that saying, "You fed me when I was hungry," exhibits four necessities of almsgiving: that he who asks is trustworthy; that it is the Lord who asks; that destitution presses, while hunger weighs; that it is easy to distribute, since He asks for nourishment, and asks only for bread, not delicacies; that a great reward is expected, since for these small things a kingdom has been promised. Are you inhumane, cruel, and unmerciful? "Revere," he says, "the dignity of him who asks." But toward the dignity are you not entreated? Be moved at least by the calamity. But neither does the reason of calamity move you to mercy? Grant it on account of the ease of the petition. Neither dignity, nor the necessity of poverty, nor the ease of giving can move you?

^A Consider four causes capable of rousing even a stone, and the miser, and the puffed-up man, and the pitiless, and the most sluggish of all men. What excuse, then, can there be for those who, after such exhortation and counsel, overlook those in need? Let me say something else in addition to this: let those listen who are initiated. When He needs to feed you, He does not even spare His own flesh; when He needs to give you drink, He does not even spare His blood, nor does He withhold it. And do you not share even bread or a cup? What excuse will you have, when you receive such things, and things so precious, while you spare those of little value? See that you do not often spare to give to Christ for [your] gain, [only to give] to the devil for [your] loss. For when we do not give to the poor, we give to informers; thieves, ^B or even wicked servants, often take and go off [with it], or other reversals of circumstances occur. And when we have escaped all these things, death comes and carries us off naked. So that these things may not happen, let us anticipate [them and] give to Christ who asks, and place [our possessions] in the inviolable treasury, so that we may be confident both regarding the safe-keeping and the revenue. For He does not only keep what He has received with accuracy; but He restores them to you again with ^C a greater increase. Let us not, therefore, think that our substance is diminished when we provide alms. For it is not diminished, but increased; it is not spent, but multiplies, and what is done is a kind of business and sowing; or rather, it is more profitable and safer than both of these. For trade is subject to winds and the waves of the sea and many shipwrecks, and seeds are subject to droughts and excessive rains and other irregularities of the air; but money cast into the hand of Christ is above every snare. No one can snatch from the hand of Him who has received the gifts once given; but it remains, producing for us much and unspeakable fruit, and bearing the harvest in due season. For he who sows sparingly, he says, shall reap also sparingly; and he who sows in blessings, shall reap also in blessings (2 Cor. 9.6). Let us sow, therefore, with bounty, so that we may thus reap, and partake of eternal life; of which may it be granted that we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, dominion, [and] honor, now and always, and for ever and ever. ^D Amen.

TO THE HOMILY ON ELIAS AND THE WIDOW.

[Subject matter concerning almsgiving and hospitality, which he always held among the foremost duties of the Christian life.]

ON ELIAS AND THE WIDOW, AND ON ALMSGIVING.

1. The dignity of almsgiving; two widows [exhibit] two covenants. On those days when we all were fasting, being often disposed to set forth discourses concerning almsgiving, I was interrupted, as evening was overtaking us and cutting short the course of my discourse. And this happened, God perhaps providentially ordering it, and deferring the exhortation concerning these things to the present day; so that while you were dispersed throughout the church, the table of almsgiving might not be set before you in such a way—not because we have something great and noble to say, but because the power of almsgiving is great and noble. For there is much boldness of the matter toward God; and just as some queen of our way of life, so it is accustomed to ascend the heavenly vaults with great freedom; and the powers entrusted with the gates of heaven, if they see almsgiving ascending, with great honor open those gates for it and for the other virtues on its account; but if they see [others] arriving without almsgiving, they shut the doors against them. And this is clear from those virgins, who were excluded from the sacred bridal chamber for this reason, because they did not have constant oil in their lamps. And consider for me the difference. Almsgiving without virginity brought its own foster-children into heaven; virginity without almsgiving did not have the strength. Since, then, the power of the matter is so great, let us welcome the accounts concerning it with all diligence. And there would be an excellent and brief exhortation on the matter, if we were to lead you to the widow in Sarephtha of Sidon. For of those who offer counsel by words, those who instruct through deeds become more trustworthy teachers; therefore, the widow would become for us the best teacher of this matter. For we exhort with word; but she will be able to instruct you through deeds, having the one of like mind joined with her. For there are these two widows: one in the New Testament, who cast in the two mites, and one in the Old, who was deemed worthy to receive the prophet; and both...

attained to the same virtue of philosophy, and exhibited the same kindness, and by the similarity of their noble deeds manifested to us the affinity of the Testaments. For just as certain lofty headlands, surrounded by harbors—which it is the custom to call lighthouses, where an inextinguishable fire burns throughout the night—lead those wandering on the sea by the splendor of the light to the ports of security, so these women, as if surrounded by ports of kindness, guide those wandering in the deep night of avarice by the light of their own magnanimity. For the condition of our life is no better than the night, as Paul also says: "The night is far spent, the day is at hand" (Rom. XIII, 12). Therefore, those who are wandering in the deepest night ^B on the sea of avarice and are about to be submerged, they invite to their own security, and, possessing the fire of love for humanity always burning, they preserve the inextinguishable light of almsgiving.

But we will speak of the one in the Old Testament among you today. For when she is praised, the crown of the other’s accolades will also be woven, for those whose deeds are equal also have a common rhetoric of praise. There arose, therefore, in these times a grievous famine; not because the earth, being weary, refused its produce, but because human sins turned away the gift of God. There arose, therefore, a grievous famine, and the most bitter of all; and this great famine the great Elijah brought on, and called it, as it were, a fearful servant, so that he might punish his fellow servants who were offending their Master; or rather, the sins of the Jews summoned it, and the prophet’s mouth brought it forth. "For the Lord God lives," he says, "if there shall be rain, except by my mouth" (3 Kings XVII, 1). ^C

It was, therefore, an unbearable evil. For that fearful voice of the prophet did not only render the womb of the earth barren, but it also restrained the very currents of the rivers, and all the torrents were then drying up. And just as when a vehement and burning fever has invaded the nature of the body, it dries up not only the surface but, penetrating the interior, burns up the very nature of the bones; so the drought of the air that then prevailed did not burn only the face of the earth, but, penetrating to its very bowels, exhausted every internal moisture. What, then, does God say to the prophet? "Arise," He says, "and go to Sarephtha of Sidon; I have commanded a woman, a widow, to nourish you there" (3 Kings XVII, 9). What does this mean? In his own country he experienced no kindness, and You send him to a foreign region, and to a widow woman? For if she were wealthy, if she were most rich, if she were the wife of the king himself, if she held storerooms filled with many fruits of the earth, would not the fear of famine render her will more barren than the earth itself? In order, therefore, that the prophet might not say these things, or ponder them, for this reason He first fed him through the ravens ^D, as if to say to him, by the things that were happening: "If I have brought it about that a nature devoid of reason received you in hospitality, much more will one endowed with reason be persuaded to do this."

3. Therefore, the widow had to see the prophet, and that soul, sublime and divine to the very heavens, the noble and lofty Elijah, coming like some wanderer and beggar to the door of the widow; and that mouth, which had shut up heaven, pouring forth the voices of beggars: "Give me bread, give me water"; so that you might learn that nothing is as benevolent and humane as the house of a widow, a tabernacle full of need, and devoid of riches, and free from the evils that arise from riches. For the place was free from tumults, and full of all philosophy, and more tranquil than any port. Such are the domiciles that the souls of the saints most require.

4. The prophet, therefore, went to the widow, who was to prove the Jews—by whom strangers were loathed—wrong by her own example; he went to the widow, and taught everyone that the Jews were justly suffering that punishment. For when God is about to bring punishment upon some, He does not bring the affliction in just any way, nor is He content with the calculation of His own judgment, but He also apologizes for Himself before men by the very facts and defends Himself, just as if he were arguing in a common court, exposed to the suspicions of the crowd. And just as those who exercise judgment, when they are about to bring someone to the punishment of death, sitting on a high tribunal, and ordering the veils to be drawn, while caring for the whole city to stand around, thus judge as if in a public theater, and in the eyes and ears of all apply the interrogations, and order the acts and the records of the crimes perpetrated by him to be read, and cause the accused himself to become the accuser of his own deeds, and only then bring the sentence; so also God, as if on a high tribunal of the preaching of the Scriptures, commanding the whole world to stand around, with all watching and listening, institutes an inquiry into sins, not by ordering records and acts to be read, nor by bringing tablets into the midst, but by proposing the very sins of the guilty for us to contemplate before our eyes.

When He was about to loose the grievous thunderbolts against the Sodomites, and to remove the peoples and cities from the midst of the region by that fearful flame, when He was casting down that new and unusual rain, far more terrible than any previous one, which the sun first and only beheld—before He brought such punishment, He indicated to us the wickedness of those who were to be punished, not by reading the tablets, as I said, but by bringing their very sins into the midst (Gen. XIX). Therefore, surely, He sent the angels, not only to lead Lot out, but to show their iniquity; which also happened. For when they had received the angels, all besieged the house of the host, and stood around in a circle. The leader of this siege of forces was an unspeakable love, a desire for an iniquitous union, which exceeded the limits of age and nature. For not only the young men stood around, but also the elders; and neither did gray hair calm the madness, nor did old age...

^A extinguish the madness, but it was possible to see in the harbor a shipwreck, and in old age an unlawful desire. Nor did they stop even there in their lawlessness, but even when Lot promised to surrender his own daughters, not even then did they desist, but pressed on, saying that they would not stop until they seized the men; and they threatened great evils to him who promised to give his own daughters up because of the honor due to guests. Do you see how from every side he demonstrated the wickedness of the Sodomites, and only then brought upon them the punishment? For so that you might not, seeing them punished afterwards, be broken by the magnitude of the calamity, nor blame God together with them, but rather together with God condemn them, by having previously demonstrated their wickedness, He snatched away all pity for them, having distanced us from sympathy for them.

And this He has now done in the case of the prophet. So that you might not feel sorry when seeing the Jews perishing from famine, He shows you their inhumanity and cruelty, and their lack of hospitality. For indeed, they not only did not welcome the prophet, but they even threatened to kill him; and this is clear from the words of God. For He did not say only "Depart," but also "Hide yourself." For escape is not enough for your salvation, but you must also remain hidden with great caution; for the Jewish people is a people that thirsts for prophetic blood, and has been trained in the slaughter of the saints: they have always stained their own hands with the blood of the prophets. And that He sent him away from Judea, "Go and hide yourself," He says; but when He sent him to the widow, "I," He says, "have commanded her." Do you see how, on the one hand, He orders him while fleeing to do so with much safety, but here, when seeking refuge, He commands him to go with much boldness and confidence?

5. But not this alone, but also another thing has been ordered through the presence of the prophet with the widow. For so that some might not afterwards, seeing Christ, after His many and unspeakable benefits in Judea—after the countless dead whom He raised, after the blind whom He made to see, after the lepers whom He cleansed, after the demons whom He drove out, after the wonderful and saving teaching—being driven away by those who had been benefited, but honored by those among the Gentiles, who knew nothing of this nor had heard, might wonder, be perplexed, and consider the event unbelievable; from above and long before the time, through His servants, He teaches the Jewish ungratefulness and instructs us in the friendliness of the Gentiles. Thus, indeed, Joseph, whose brothers came to him to be fed, they even attempted to kill, but a barbarian man brought him to the greatest honor. Thus the Jews, who had been benefited, drove out Moses, but a barbarian man, Jethro, welcomed him and deemed him worthy of much friendliness. Thus Saul drove out David after the head of Goliath, after the countless dangers, which he [David] ^B had often resolved for both him and the city, but Achish, the king of the barbarians, welcomed him and brought him to much honor. Thus even now the Jews drove out Elijah, but the widow welcomed him. When, therefore, you see Christ being driven out by them, but welcomed by the Gentiles, after having learned the types from above, do not wonder at the truth of the event. You heard, indeed, even today, Christ saying and hinting at this very thing. For speaking to the Jews who were grumbling, He said, that *there were many widows in the days of Elijah, and unto none of them was Elijah sent, but unto the widow at Zarephath of Sidon* (Luke 4. 25-26).

But perhaps one might ponder this: why did God leave him, who had lived so much for the glory of God, to be afflicted and driven from place to place, sending him now to the brook, now to the country, now to another place, as if making him—a wanderer, as it were—change his types and places? For that he was distressed and hemmed in, hear even the word of Paul: *They wandered about in sheepskins, in goatskins; being destitute, afflicted, evil-entreated* (Heb. 11. 37). Why, then, did He allow him to be afflicted? If indeed He were exacting that judgment from the Jews for the sins they committed against him, one might reasonably say that he experienced the distress of affliction so as to become gentler and to slacken his cruelty. But if it was not for the wrongs done to himself, but rather, as he was melting away with grief for the impiety and insult against the Master, that he brought this calamity upon them, for what reason does he himself participate in the evils, and does not enjoy much comfort and security? Because if, while the others were being evil-entreated and perishing from famine, he himself had enjoyed comfort and a rich table, perhaps one might have considered what happened to be an act of cruelty. For it would not have seemed at all wonderful to be enjoying prosperity while relishing the evils of others. For this reason God let him share in the calamity, and experience the evils that had happened, and partake of the famine, so that you might learn that it was not mere famine, but divine zeal in him. For he would not have chosen, while being so distressed and destitute and afflicted and evil-entreated, to not resolve the threat, unless it were from great zeal that he gave utterance to that blessed, ^C and soul-chastening voice. For which reason it was even sweeter for him to be distressed and to see them being chastened, or having been freed from the necessity of the imminent calamity, to see them return to their former impiety.

6. For such are the souls of the saints everywhere: they sacrifice their own safety for the correction of others. So that no one might say that it was because of cruelty that He allowed him to share in the famine, so that you might learn the philosophy of the prophet. And besides this, since the nature of miracles is somehow accustomed to both puff up those who work miracles and to persuade those who see miracles to conceive of something greater than human nature concerning them; both these [dangers] He corrected, having changed the weakness of nature. And that these things are so, it is easy to learn from the voice of Paul. For that miracles puff up, hear what he says: *And lest I should be exalted above measure by the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me* (2 Cor. 12. 7). And that it also persuades those who see the miracles and those who hear them to conceive of something greater concerning those who work miracles, this too is clear from that. For having spoken concerning

343 and, as it were, established by his own revelations, he adds: "If I have a mind to glory, I shall not be foolish: for I will say the truth" (2 Cor 12:6). Why, then, do you not glory? "But I forbear, lest any man should think of me above that which he seeth me to be, or something he heareth from me." ^A That this might not happen to the prophet (for although he was Elijah, he was nevertheless a man), he mingled the defect of nature with the miracle. Therefore, he who commanded the heaven did not command the famine; he who restrained the fruit of the earth could not restrain the necessity of the belly, but needed a widow, that you might recognize divine grace and human infirmity at the same time. Nor did that occurrence profit for this alone, but for another thing no less than the former. And what was that? That when someone urges you to the zeal of the prophet, you might not despond ^B or despair, thinking that he was of another human nature, and therefore had such confidence before God. This, indeed, someone hinted at when he said: "Elijah was a man subject to like passions as we are" (Jas 5:17): as if to say, "Do not think it impossible to reach the same pinnacle of philosophy as he; for he too was a participant of the same nature." Yet, his admirable and divine resolution showed him to be far more sublime than the others.

"And he came," it says, "to Sarephtha of Sidonia, ^C and found a widow woman gathering of sticks" (3 Kings 17:10). These are the vestibules worthy of her domestic poverty. What then? Did he turn back when he had seen such beginnings of hospitality? Not at all; for he had heard the divine sentence: but he cried after her and said: "Fetch me, I pray thee, a little water in a vessel, that I may drink" (1 Kings 17:11). Truly a generous and wise woman, and—unless this saying appear somewhat too bold—she was worthy even of the magnanimity of the prophet; ^D nay, by no means does this saying deserve to seem bold: for had she not been worthy, she would not have been held worthy to receive that holy man. Just as Christ also said to his disciples: "Into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide" (Matt 10:11). He knew that this woman was worthy to receive the prophet; therefore, leaving all others, he sent him thither. But let us see her nobility from the things themselves. "Fetch me," he says, "a little water." Great is the woman's humanity. That she answered, that she entered into conversation with him, that she did not—by rebuking him—call the whole city to punish that sacred head, ^A does this not seem worthy of astonishment and admiration? For that a poor woman, driven by the necessity of famine, would have been provoked to such wrath, you may recognize from this Jewish example.

Elisha the disciple of Elijah, Elisha the double of Elijah

^C 8. Know, furthermore, that when we are occupied with some need, very often we do not even look gladly upon our own kin, but we are angry even toward them; and when such an affliction has come upon us, even the light itself seems to us to be an annoyance: which once again is made plain by the Jewish example. Indeed, when Moses had come and announced to the Jews innumerable blessings, liberation from tyranny, freedom, and the return to their ancient fatherland: "They saw him," it says, "and did not hear him, for anguish of spirit and most cruel bondage" (Exod 6:9). They, when they saw him bringing such a favorable report, turned away: ^D she, having seen the prophet arriving—not to remove the famine but to burden her with it—no such thing happened to her. And they, indeed, were so difficult and morose on account of the labor of their works: she, however, afflicted not by labor but by the vehement famine (for truly there is a great difference between labor and famine), not only did not turn away from the man, but even exhausted all her own poverty, that she might receive him who had brought the famine upon them. "And she went to fetch water," it says, "and the prophet cried and said: Bring me also, I pray thee, a morsel of bread in thy hand, that I may eat" (3 Kings 17:11). What then the woman? She does not take this amiss, but what does she say? "As the Lord thy God liveth, if I have a cake, but a handful of meal" (1 Kings 17:12). For what cause does she swear? The prophet asked for bread; but she had no bread. She feared, therefore, that perhaps while she was cooking, roasting, preparing, and then delaying, the prophet, impatient in his habit, would depart, and would flee from the prey of hospitality. Therefore, she anticipated him with an oath, saying that she did not lack meal, but that she had no cake, only meal. [alt-version omitted] Nor does she make faith by oath alone, but also by the very demonstration of the things that are done. "For behold," she says, "I gather two sticks, and I will go in and make it for me and my son, that we may eat it, and die" (1 Kings 17:12). The widow leaves no excuse to the rich. Let them listen, who construct magnificent buildings and purchase sumptuous estates, and lead droves of servants through the forum: or rather, let both the wealthy and the poor listen: for to no one, after this widow, will any excuse be left. She was entangled with so many impediments, but the woman broke through and transcended them. Listen indeed. She was an alien: this is one impediment. A Sidonian: the second impediment. For the condition is not equal if you are an alien in any way, and if you are sprung from Sidon, a most wicked city;

^A a woman, the weaker sex, and one in need of succor on every side. There was also widowhood, a fourth impediment; and a fifth, greater than all those, the care of raising children. Let widows, and those who nourish children, hear that this excuse was not sufficient for not practicing almsgiving, nor for not receiving strangers; and, a handful of meal was all that remained, and after that, death was expected. For you, if you should empty all your wealth, and if you should strip yourself of your possessions, are able to go to the doors of others and obtain comfort; but at that time, it was not even possible to beg, so completely had the famine blocked all the harbors. But none of these things hindered her. ^B Shall I also say a seventh impediment? The very man who was about to be lodged by the woman. For he was neither a relative, nor an acquaintance, but a stranger and an alien, and according to the account of piety, separated from her. And not only a stranger and an alien, but he was the very man who had brought on the famine.

9. Yet none of these things turned the woman away, but she fed him, even though he was the cause of the famine, with the remains of the famine. For your sake, she says, my entire wealth has been brought down to this handful; yet not even this handful do I spare for your sake, but I shall hand over both myself and my children to death, so that you, she says, who are the cause of the distress, may not even feel a small sensation of that distress. What other excess of hospitality will one find? It is not possible to find any. ^C She saw a stranger, and immediately she forgot about nature, and disregarded her birth pangs, and looking at the company of her children, she was not broken. And I know I have heard many people say often: "Such a one saw a beggar, and the tunic he was wearing, he took it off and clothed the naked man, and he himself borrowed a garment from someone else, and so departed"; and this seemed to be a great and marvelous thing. And indeed it is truly great; but the case of this widow is much greater than that. For that man, having stripped himself and clothed the naked man, was able to receive a garment from another; ^D but she, having a handful of flour remaining, was not able to receive another handful; nor was the danger for her just down to nakedness, but after that, death was expected both for herself and her children. When, therefore, neither poverty nor the care of raising children, nor grievous famine, nor such great destitution, nor expected death hindered her, what excuse shall we have, we who are well-off? or what [excuse] those who are poor? "As the Lord your God lives, I have nothing, save for a handful of flour in the jar, and a little oil in the cruse; and behold, I am gathering two sticks, and I shall enter in, and I shall prepare them for my children, and we shall eat, and we shall die." Let everyone write this pitiful—or rather, this blessed and heaven-worthy—saying upon the walls of his house, in the bedchamber where we sleep, in the house where we dine.

But perhaps someone will say: «Bring me a prophet, and I will receive ^A him with the same goodwill.» Promise this, and I will bring you the prophet. And why do I say the prophet? I will bring you the Master of the prophet Himself, our common God and Lord, Christ. For He Himself says, "You saw Me hungering, and you fed Me." But if some disbelieve the voice, and neglect the kindness, they will learn this then through the punishment and the retribution. For just as they would have neglected Christ Himself, so they will go away to intolerable punishment. Thus, therefore, those who nourish the poor, having tended to Christ Himself, are brought into the kingdom of heaven.

10. ^B Perhaps more has been said than was necessary. If, indeed, it were possible for you to spend all your days on discourses about almsgiving! But if this seems to you to have been sufficiently covered, come, let us recapitulate everything. I have said for what reason the prophet was sent to the widow: so that you might not bless poverty, so that you might not admire wealth, so that you might not deem the well-off man the one to be envied, so that you might not deem him who lives in poverty miserable and pitiful, so that you might learn the Jewish wickedness. For it is the manner of God, when He is about to punish, also to apologize for Himself through the very deeds; so that after this, having seen the common Savior of all being driven away by them ^C but received by the nations, you might not be amazed and puzzled, having learned from above of their ingratitude, and how it is their custom to drive away their benefactors; so that you might not think the prayer of the prophet, and the extension of the punishment, to be [a sign of] cruelty, but of divine zeal and providence; so that you might learn that human nature stands in need of correction even in the greatest of achievements; so that you might not, when called to the same zeal as the prophet, think the imitation impossible. I have spoken concerning the widow, how, being in such great distress, with the famine exerting pressure, she did not utter a bitter word toward the prophet, although it was likely [she would]; and I showed this too from the Jewish mind-set; but she suffered nothing of the sort, but received him with all hospitality, and emptied all her poverty ^D for his honor, and being a Sidonian and an alien, she heard neither of the prophets philosophizing about almsgiving, nor of Christ saying, "You saw Me hungering, and you fed Me." What forgiveness, then, shall be ours, if after such exhortations, if after the promise of such rewards, if after the kingdom of heaven, we do not hasten to the same measure of hospitality as the widow? For she was indeed a Sidonian and an alien, and a widowed woman, and was responsible for many children, and was going to receive a dangerous famine and expected death, and a man she did not know, and one who had brought on the famine, and not even so did she spare the handful; but we... non-Greek script column: see facsimile