Sermons of Eusebius of Alexandria

Jerome, however, in the work cited above, ch. 91, expressly affirms that this Emesenus died under Constantius, that is, before the year 361, in which Constantius himself died.

Now, to come to Melania, there were two women by this name, the elder, that is, and the younger, the niece of the elder. Palladius treats of both in the *Lausiac History* (Meursius edition, vol. VIII, pp. 117 and 120). Both were wealthy and renowned for their lavish almsgiving. The elder is said by Palladius to have begun the ascetic life under the Emperor Valens and to have survived for another 37 years. The younger was a contemporary of Saints Jerome and Augustine. Since, therefore, our Eusebius makes mention of Melania (even if perhaps the elder one), it cannot be that he is that same Eusebius of Emesa, who departed from the living more than forty years before the death of Melania herself, since she, as is gathered from what was said earlier, exchanged life for death only at the beginning of the fifth century. Nay, Melania did not even begin to be illustrious for her almsgiving until Eusebius of Emesa was already dead, as also appears from what has been said. Other arguments, though by no means necessary, are added. For Jerome writes of that Emesenus in his *Chronicle* for the year 351 of Christ: "Eusebius, bishop of Emesa, a standard-bearer of the Arian faction, writes many and various things." Item, among other ancient writers—Socrates, Sozomen, and Photius (codex 242)—Emesenus is accused of Sabellianism and the superstition of impious astrology. But our Eusebius, the Greek author of the Sermons which we have now printed, numbering eighteen, is orthodox to the highest degree in every respect, and utterly alien to every heresy, let alone those most foul ones. Eusebius is, however, so far from the crime of astrology that we are now publishing his sermon written against that vanity, *Against the Astronomers* (κατὰ ἀστρονόμων); besides the fact that in a sermon also edited by us, he vehemently attacks various kinds of superstitions. Finally, Socrates and Sozomen testify that the *Life* of Emesenus was written by George of Laodicea, just as we ourselves have brought forth the *Life* of our Alexandrian, written by John the notary, from the Vatican codex. But it is of no use to say more, for the author of these Greek sermons is not Eusebius, bishop of the city of Emesa; for, as I have said, the chronology stands in the way, although we judge our own author to be a man of the fifth century, and intermediate between both Melanias, since he names not two but one, that is, I believe, the elder. But why he is so consistently called "Archbishop of Alexandria" in the codices, even though he does not appear in the catalogs of that see, we have argued long and sufficiently in the aforementioned volume of the *Spicilegium*. One thing, however, we shall add not inappropriately: namely, that Jerome in his *Chronicle* for the year 331 of Christ places Eusebius Pamphili among those who occupied the Antiochene Church for some time. Why that, I ask? Certainly for no other reason than because he was chosen, or sought, for that see by the wishes of the Antiochenes, as is clearly evident from Eusebius himself in *Life of Constantine*, bk. III, 60-62, and from Socrates, bk. I, 24. And indeed, Father Bosch deals with this at length in his *Catalog of the Patriarchs of Antioch*, p. 42 ff. Eusebius Pamphili, however, refused that dignity, just as Emesenus did the Alexandrian. Therefore, may both be called, with equal right, the one Bishop of Antioch, the other of Alexandria? Would that this argument were strong enough to cause the antiquity of my Eusebius to be increased! Yet, I am held back from assenting to this view, in a way, by Melania, along with the other proofs of critical art and history which I have examined.

SERMONS OF EUSEBIUS OF ALEXANDRIA

^A I. *A Sermon on fasting.*

When the holy season of the fasts arrived, Alexander approached the blessed Bishop Eusebius and said to him: "I beg you, venerable Father, teach me how a man ought to fast during these days of fasting? And how, after these days, ought one to fast on Wednesday and Friday?" Then the holy man began to speak: "Before all else, all men ought, in these forty days, to keep their fast equally, except for the Sabbath and the Lord's Day; often, however, if someone is suffering from infirmity, indulgence must be granted. Otherwise, any Christian...

^A is bound to fast during the days of the forty-day fast; indeed, they are obliged to fast just as the orders of monks are, and similarly the laity. On the Sabbath and the Lord's Day, let no one fast, lest a reproach be reckoned against him. But if anyone is infirm, and as I have said, by reason of the weakness of his body, takes wine and oil, as the Apostle said, he is without sin.

Furthermore, he who fasts ought to give to the one who has not; for he who fasts and does not share his bread with the hungry makes his fasting vain. The fast is fruitless and uncharitable; for if someone fasts today and tomorrow, or perhaps even the entire week, and does not share with the needy that which was owed to be eaten by him, then this man has not fasted, but has merely made an abstention from his food. For what profit is it that you have hungered today and fill your stomach tomorrow, and have not given to the hungry so that he too might cease his hunger from that which was owed by you to be eaten during the week? I know many who fast with sackcloth and ashes and tears, who did not offer even a single obol to the famished, and therefore they earned no reward for their fasting. God turns away from such a ^B fast. Listen to what He says in the prophet Isaiah: "Though you bow your neck, and lie in sackcloth and ashes, this shall not be called a fast. But deal your bread to the hungry. Release those who are oppressed. Undo the knots of violent contracts, break your bread to the hungry, and bring the homeless poor into your house, and cast away every scroll of unjust offenses. Then your light shall break forth as the morning, and your health shall spring forth speedily."

Indeed, God loves such a fast; for sackcloth and ashes bring no utility to the poor. What profit is it that you, clothed in sackcloth, lie in ashes, while in the meantime the poor man hungers? For this reason, fasting has been commanded you, so that while you hunger, the poor may be satisfied, and they may bless the cessation of the filling of your stomach with ^C food for a few days, while you reserve a little wine and meat for the storehouse of the poor, so that when you depart from this life you may find these things. If you place them into the stomach of the poor, you will find them on that day; but if you store them here for yourself, they will surely perish, and you, having gone thither, will seek them in vain. Fasting provides two benefits; for first, it suppresses the pride of the body; then, for those who are bound in wedlock, the law of fasting was established so that they might share their bread and wine with the poor. What does it profit you to weep and pray? If you have not been moved by the tears of the poor man, how shall God have mercy on you? Then indeed is fasting something great, when you fast and the poor man enjoys your provisions. ^D See how many good things we gain through fasting,

^A a quiet mind, a serene intellect, a gentle heart, a head free from pain, and steady feet. All these things become tranquil when you fast. Cease for a few days from gluttony, and do not think of fasting as something evil. Remember what your condition was before the fast. Why are you distressed when you fast? Because your head is not heavy, and your eyes are not blurred and bloodshot, because your tongue does not stammer, because your feet walk straight, because you do not bump into walls, because you do not see your house as if it were on fire? Are you grieved because of this? Fasting is a great treasure. Many through fasting have ascended above the heavens and have had the rivalry of the angels. Especially the great Daniel, through fasting, transformed the ferocity of lions into the gentleness of sheep. For having fasted for seven days, he saw the huge lions as doves, and he perceived such great savagery of the beasts as a gentle breeze. And behold the virtue of those who fast, that he made the lions fast for him. For when the righteous man was thrown into the pit as food for the beasts, he himself dined when Habakkuk came and brought him his meal, while they sat around with much restraint.

^B O excellence of fasting! It closed the mouths of the lions, tore the dragon in two, overturned the idol of Bel, saved Susanna unharmed, convicted the elders, and caught up the prophet to the heavens. The three youths, in like manner, fasting alone, appeared more radiant than those who were eating bread and wine and meat; and they trampled as mire the furnace that had been ignited with naphtha and raised up to forty-nine cubits, and they considered the flame as a morning dew, and perceiving the glowing coals as a garden of roses, they remained untouched; and they drew the angels of God into their midst to dance, they dissolved the threats of the king like a spider's web, and they drew those who were held in error to the confession of the true faith. O great power of fasting! Behold how it delivers its observers from an evil death, and from fire, and from jealousy and envy! O greatness of fasting! It restrained ^C Nebuchadnezzar, rendered the flame weak, and saved the three youths unharmed. Through fasting, Moses, the greatest among the prophets, received the law, and having fasted for forty days, he calmed the wrath that hung over the people. The Ninevites, by fasting for three days, saved their very populous city. Such is fasting, that even He who became man for our sake deigned to fast. Fasting is a mimicry of the angels, fasting has become salvation from many things. O power of fasting! It has brought men into the heavens, and has prepared them to live with the angels, and has granted them rest with the martyrs.

But he who fasts must be temperate in all things; above all, he must acquire the philosophy of the tongue. For fasting is not called simply the abstinence from foods, but you who are fasting must set aside ^D malice, and quickness to anger, and rage, and envy, and strife, and battle…

^A and falsehood, and zeal, and slander. For fasting is not defined only by abstinence from eating and drinking, but by abstinence from every evil. Since there are some who indeed fast, but wound their neighbors with their tongue while recounting the sins of others. "Sitting, you speak against your brother, and you lay a stumbling-block against the son of your mother." It is better for you to eat meat and drink wine than to chew the flesh of men with your tongue.

There is nothing more vehement than the tongue. The tongue ensnares us in every kind of sin. Therefore Solomon said: "The evil tongue of a man is his downfall." And again the holy David: "Your tongue is like a sharpened razor." And again: "What shall be given to you, or what shall be added to you against a deceitful tongue?" And again: "Your mouth multiplied injustice, and your tongue wove deceit." And again: "He spoke against me with a deceitful tongue." And again: "They sharpened their tongue like ^B a serpent; the poison of asps is under their lips." A serpent is said to have a vehement sting of the tongue, but it is not more vehement than an evil tongue. A scorpion's bite is curable, but evil speech uttered from a babbling mouth is hard to cure. Water extinguishes the heat of fire, but no one can suppress an evil tongue. A bridle holds a stiff-necked horse, but no one can hold a babbling tongue. A wild beast is more easily tamed, but an evil tongue is never tamed. There is nothing in the world more terrible than an evil tongue; an evil tongue sets city against city, house against house, incites children against parents, parents against children, and brothers against their own brothers. In short, there is no evil that the evil tongue does not bring forth. ^C [Damasc. Omit]

He, therefore, who fasts must first of all hold his tongue from babbling, and deceit, and slander, and laughter, and mockery. For it is better to abstain from fasting entirely. Certainly, such a person deceives himself. For if anyone eats and drinks, he injures no one; for those things which enter into the mouth depart into the draught, but the things which proceed from the mouth, these wound one's neighbor. Therefore the Lord also said to the crowds: "Not that which enters into the mouth defiles the man, but the things which proceed from it." Do you wish to fast well? Teach your tongue, and your eyes, and your hands, and your feet to fast. And now I shall tell you how you ought to teach your eyes: turn your eyes away from another man's wife; for whoever has looked at a woman with a desire to lust after her, has already committed adultery with her in his heart. Do not covet what belongs to others. ^D But if you desire something, apply yourself to work, and acquire the thing by your own labor, and do not seize that which belongs to your neighbor, nor envy him. Thus, indeed, the eyes fast. Teach your hands also to fast, neighbor,

do not steal that which belongs to another, do not extend your hand for strife, but work with your hands so that you may also distribute to those who are in need. Teach your feet also to fast: do not run to the theater, do not go away into fornication, do not hasten into conflict. If you fast in this way, God will not say to you as He did to the Jews of old: "What is the profit to you of your fasting?" Teach also your whole body, and your soul, and your spirit, so that the three may be one, gathered together in the name of the Lord. For there the Lord will also be in the midst of them, just as the Lord said: "Where two or three are gathered in my name, there am I in the midst of them." For this reason, He said [they shall be] in His name. Whence also blessed Paul, speaking, prayed that our whole body and soul and spirit might be preserved blameless in the coming of our Lord Jesus Christ. If you thus fast with your whole body, and with your soul, and with your spirit, hope to be saved, and await salvation.

There are many who fast with sackcloth and ashes and tears, and they become gloomy in their countenance, and they loathe women; they criticize the appearance of men who spend their time in cheerfulness, and they look here and there so that it may be evident that they are fasting, and they wish to be honored by all as pious; and such fasting God does not love. ^B But hear what kind of fasting God loves, just as He Himself says: "Anoint your head, and wash your face, and do not appear to men to be fasting, but to your Father who is in heaven." God takes pleasure in such a fast. For the fast that is done for the sake of pleasing men has no reward. Nor, again, when you are fasting, should you criticize the one who is not fasting, just as the Apostle said: "Let not him who does not eat judge him who eats." This is the true fast, and it is blameless and free from scandal. Many are those who loathe wine and meat, and abstain from them as if from something evil. Do not fast in the Jewish manner; for although the Jews abstain from meat, they have no reward, because they abstain as if they were loathing them; for God made nothing evil. Hear Moses saying: "And God saw that God had made all things good." ^C But woe to those who use good things as if they were bad! Do not criticize the wine, but those who drink the wine beyond measure. The sea is deep, but the diver goes down only as far as he is able to return; for if he descends without measure and is not able to get through, he is shipwrecked, and it is not the sea that is to be blamed, but the insatiable intention of the diver. So it is also with wine: it is not the wine, which is created for the cheerfulness and the healing of men, that is at fault, but he who uses the wine beyond measure.

When you undertake to fast, do not set a law so as to have an inviolable fast, but rather the...

^A quadragesimal fast, and do not break your fast for the sake of a friend’s arrival. For the rule of the forty days is imposed upon all to fast; but on other days, the Wednesdays and Fridays, do not distinguish anything for the sake of a friend. On the Sabbath and the Lord’s Day, let no one fast, nor on the days of Pentecost, nor on the commemorations of the triumphant martyrs. But fast, as the Lord said, in gladness and joy, keeping sincere charity toward all. When you have done all these things, and have acquired excellent virtue and all righteousness, do not be puffed up by your accomplishments, nor imagine yourself to be great; do not begin to say, "I am better than this man or that." If you say these things, you have made your labor and your fasting without reward; for thus also that Pharisee said: "I thank thee, God, that I am not as the rest of the world, nor as this publican. I fast twice in the week; I give tithes of all that I possess." And yet he departed from the temple empty of fruit, full of sin. Why, I ask? Because he boasted proudly of his righteous deeds. He came in rich, he departed poor, while saying: "I am not as the rest of the world." O the folly of man and his boldness! When he had come to pray, he accused the world, which he therefore stirred up against himself. Why, Pharisee, do you accuse the world? Are you perhaps truly righteous, and better than the whole ^B world? God has those whom He prefers. Is there no one in the whole world found your equal? "I am not," he says, "as the rest of the world." In one hour, he condemned the whole world, according to his own judgment. "I am not," he says, "as the rest of the world, nor as this publican." Nor did he mean while consider that the publican had been more righteous.

Therefore, do you also beware lest you boast of your upright manner of life as that Pharisee did; but when you have acquired all righteousness, then behave as of the least account, as the Lord says: "When you have done all things that are commanded you, then say, We are unprofitable servants." Show yourself hospitable, distribute a portion of your bread to the poor, do not glory in your righteous deeds, do not depart from the communion of the Church, do not omit the commemorations of the saints, do not seek the glory of men, do not blaspheme God, do not speak arrogantly, visit the sick, gather in strangers, do not deal deceitfully with friends, do not depart from the truth, so that you may be found perfect in all things, as are all the other saints, in the kingdom of heaven, in Christ Jesus our Lord, to whom be glory to the ages of ages. Amen.

II. A Sermon on Charity.

^{C D} One of the days, Alexander said to the blessed Eusebius: "I beg of you, Father, what righteousness and commandment is superior to all others?" Eusebius says to him: "Higher than all righteousness is charity; no man can do any good thing unless he has charity working with him. If anyone fasts and prays, and distributes wealth to the poor, if he happens to lack charity,

^A he gains no profit. If you do not believe me, hear the Apostle Paul saying: "If I sell all my goods, and if I deliver my body to be burned, yet have not charity, I gain nothing." And again: "By the charity of the spirit serve one another; for the whole law is fulfilled in one word: Thou shalt love thy God, and thy neighbor as thyself." And again: "Charity never faileth." What is there equal to God? Truly, nothing. If, therefore, the great Apostle calls God charity, saying: "God is charity," he who loves God beholds Him daily. But what is he who has not charity? "A sounding brass or a tinkling cymbal." That spectator of divine vision calls such a man a temple without walls; no deed has any strength whatsoever if charity is absent.

^B Then Alexander again says to him: "Father, what sin is the greatest?" Eusebius replies to him: "Every sin is a grievous thing; for since you call it sin, why do you ask further about sin? But yet, because there are differences among sins, I will not hide the truth from you. There is nothing worse than avarice and the recollection of injuries. Hear the blessed apostle Paul who says: 'Mortify avarice, which is the service of idols.' Neither adultery, nor robbery, nor any other evil sin is called by the name of idolatry, but avarice. All sins are therefore grievous, but avarice is the most serious of all. For let the avaricious man know that daily he worships nothing but idols, ^C and nothing else.

For the sister of avarice is the recollection of injuries, which is indeed itself a grave and heinous sin. For other sins, although they are evil, last for a short time, since they are performed in a brief hour. For example: does someone commit fornication? He acts wrongly indeed, but he performs the evil in a brief hour, and in the remaining hours he is at rest and can repent. Does someone steal? This too is evil, and he often does it; sometimes he does it, sometimes he does not; he has time for repentance. But he who recalls injuries sins daily, and carrying malice in his heart, even if he goes to church, he cannot send up pure prayers to God, having malice against his neighbor; nor indeed can the soul that recalls injuries ever ^D perform a sacred office. Nor does it perform almsgiving; for he who does not have charity cannot perform almsgiving; for whom one does not love, one does not pity. The innocent man has no enemy; but he who recalls injuries is never without an enemy, for he has his own conscience as his enemy. Great is the goodness of an innocent heart. For this reason the Prophet also said: "The innocent and upright have cleaved to me, because I have waited for thee, O Lord." And again: "I have walked in my innocence; deliver me, O Lord, and have mercy on me."

^A Excellent, therefore, is the innocent mind. For this reason the blessed Paul also said: "Let not the sun go down upon your wrath." And again David: "Be angry, and sin not." For he who is angry, and does not keep his anger, but is immediately reconciled to his brother, having abandoned malice, is the one who is angry and does not sin, following the commandment of Paul and indeed of David: "Be angry, and sin not; those things which you say in your hearts, be pricked in your beds." Hear also the interpretation of these words. Because the Savior said, "Whoever looks at a woman to lust after her, has already committed adultery with her in his heart"; for this reason also David exhorts, saying: "Those things which you say in your hearts, be pricked in your beds." That is, if you have thought in your heart to injure someone, or have meditated upon any other evil thing, when you come to your bed, remember your wicked thoughts, practice compunction for the thought of sin, mourn, emit groans in your bed while grieving, and say also yourself, as David: "I will wash my bed every night; I will water my couch with my tears." If you do this in bed, you shall arise pure from thence, having washed away the sin with tears, in Christ Jesus our Lord, to whom be honor and power through the ages of ages. Amen.

III. On the incarnation of the Lord, and for what cause he was incarnate.

had been born of the Virgin, the race of women would have been abandoned. But when the Lord was born of the Virgin, henceforth even the Persians, who formerly consorted with their mothers, now preserve virginity; humble maidens and young boys, living in the heat of their prime, trample down the heat of desire. For then, indeed, virginity became strong, from the time when the unfading rose, Jesus Christ, came forth from the Virgin. ^A

There is a second cause as well. If he had not been incarnate of the Virgin, and veiled his divinity in flesh, the world would not have been able to endure the sight of the flashing divinity. And if he had not become man, how could the Magi have approached him and offered him gifts? If he had not assumed flesh, how would the harlot have dared to approach him and kiss the feet whom the heavens cannot contain? How could Zacchaeus have been able to receive him into his house, or to cease from the passion of tax-collecting and extortion, and become a pattern to sinners, that there is hope of salvation and repentance? For this reason he became man, and called the Magi first, then tax collectors, then harlots; he gave them forgiveness of sins; he annulled the law, and introduced the grace of the Gospel, and liberated the whole creation. ^B

But since you say: "What then? Before he descended and became man, was he not able to defeat Satan?" Yes, he was able. But listen, and I will tell you this reason also. Even before the Lord descended and became man, he used to defeat the devil; but he (the devil) was about to boast and say: "I defeated man, and was defeated by God; my fall is not a great one to me; for a long time I have deceived man, stripped him of paradise and the divine disposition, subjected him to sin as a captive, brought in death through sin, taught him disobedience, and caused him to commit fornication; having done all these things to them, I was defeated by God." Therefore, so that the wicked one might not find this boast, and say, "I was defeated by God," for this reason God became man; for this reason the Lord is the second Adam from heaven, so that just as he defeated man, so he himself, having become flesh in the same body, might defeat the devil, so that you might not have the opportunity to say, "I defeated man, and was defeated by God." ^C

By the weapon [(5)] with which the devil brought death upon the first-formed in paradise, for this reason the Lord defeated the devil. For since he deceived Adam and Eve through the tasting of the tree, for this reason the Lord made the devil a footstool for men through the cross. For as many as have the sign of the cross upon their forehead, they trample upon the power of the devil, just as the Savior said: "Behold, I have given you authority ^D

to tread upon serpents and scorpions, and upon all the power of the enemy." See how he who possessed the dignity of archangelic glory has become the trampling-stool of men! And why did it happen thus? Because of disobedience. For he said to himself: "I shall set my throne beneath the heaven, that is, above the clouds, and I shall be like the Most High." For this reason he became a trampling-stool; for concerning him the prophet had said: "I beheld Satan falling like lightning from heaven to earth," so as to be the scorn of the saints of Christ. And observe the wonder: when they were alive, holy men trampled upon him, and when they died and their earthen bodies were dissolved, if anywhere any relic of them remains, the demons shudder even just hearing the very name of the saints.

These things, my son, I have said to you, that you may learn how grave an evil disobedience is, and into what a pit the devil casts the man who does not possess obedience. ^B Hate disobedience, my son, which hates you and hastens to destroy you, and love obedience, which brings salvation to those who love it. For obedience is life; disobedience is death. And if you do not believe me, learn the truth from your own experiences. For when you yourself were not obeying those who were exhorting you to repentance, you were a slave of Satan, and were nothing else than a whitewashed tomb and a breathing corpse. But after you obeyed my voice and came to repentance, that devil who held you captive now trembles even at your shadow. Do you see what a provider of virtue obedience is? Do you see how much gladness it involves? For this reason the divine Scripture also says: "Obedience is life." ^C Likewise the blessed Paul, the teacher of joy, the provider of the kingdom, the harbor of the whole world, proclaims, saying: "Obey your leaders, and be subject to them." And again: "Children, obey your parents in the Lord." Since, therefore, you have been obedient to me, my son, remember that you are destined to be deemed worthy of a royal throne, just as the apostles were deemed worthy of eternal thrones by our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, and adoration, now and ever, and unto the ages of ages. Amen.

IV. That he who is sick ought to give thanks to God, and concerning Job.

^D Much time having elapsed, Alexander remained silent, finding no opportunity for questioning. And once

going out of the Church, he saw in a small room a certain man lying upon a bed. Having approached to visit him, he asked those who were standing by, saying: "How long is it since he has been sick?" And they say to him: "Three years and six months." And he sighed over him and departed. And coming to the blessed bishop Eusebius, he said to him: "I beseech thee, Father, those who are sick for a long time, up to a year or even two, what good are they doing in this world?" But he, answering, says to him: "This matter depends upon the will of the man. If, when the affliction arrives, he receives it with giving of thanks, like the noble Job, he lightens the punishment that is there." ^B And indeed, this blessed man, having been sick for so many years and sitting upon a dunghill, did not murmur, did not blaspheme, did not say a wicked word, did not call physicians, did not place a plaster or herbs upon his wounds, did not hire sorcerers to chase away the worms, did not tie on amulets. But sitting naked upon the dunghill, and as if being devoured by fire by the worms, and sharply stung by the bursting blisters, and having not a rag with which to wipe away the ichor flowing from his wounds, but scraping it with a potsherd, he rendered the pain more terrible; and thus, twisting his whole body from the pain, he endured it while giving thanks to God.

He, I say, oppressed by such great evils, called no one to the aid of his affliction; but the men of our time, if only one pain comes upon them, abandoning God, begin to run to sorcerers, collecting amulets, phylacteries, herbs, and other things of that kind, and they achieve nothing. Why do you struggle, O wretched one, running to men who cannot help you? You have God in your house, and you have the given phylactery, the cross: fall down before it; for it alone has the power to lighten for you not only the present infirmity, but also future evils. Do not blaspheme, ^C but rather receive the affliction as a piece of instruction. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Prov. iii, 21; Hebr. xii, 6). And the blessed Paul says: When we are judged, we are chastened of the Lord, that we should not be condemned with the world (I Cor. xi, 32); clearly signifying that, being judged and chastened here, we remain uncondemned in the world to come. Whence also this blessed one boasted, saying: When I am weak, then am I strong (II Cor. xii, 10). And again: My strength is made perfect in weakness (ibid. 9). And again, exhorting the sick, he said: If ye endure chastening, God dealeth with you as with sons; but if ye be without chastisement, then are ye bastards, and not sons (Hebr. xii, 8). Those who receive chastening, and who give thanks to God, he called sons of God; but those who do not give thanks in their infirmities, he called bastards and not sons. For those who labor here with long-standing infirmities are greatly lightened of the judgment there; and this always happens to the righteous and to those who desire to be saved. But to sinners, like a thief in the night, thus does death come, and snatches away the soul of the miserable man, to whom there is neither [time for] giving nor

disposing, nor for lamenting over his sins, but death has snatched him away suddenly. And he departed, scourged and wailing; this is the death of sinners; this is what is called by the Prophet the evil death of sinners. For the death of those who are sick is not evil, but is judged by those who think rightly to be very light.

And that I am not lying, the facts themselves bear witness to me; and see what I say: When anyone falls ill and [feels] his pain coming on with difficulty, and the passions of the body being consumed, and the bloom of beauty being destroyed, and [all] appetites being withdrawn, it is clear that he is troubled by nothing else but his own death; and foreseeing death, he calls to mind the evils and the sins which he has committed, and he weeps and repents for his sins, ^B groaning, and he leaves his possessions to the Church, and to the shrines of martyrs, and to the poor, and he confesses his sins to the priests, and is accounted worthy of communion, and he loosens his sins and is justified. But one who dies without illness, recalling none of his evils, but rather living securely, preparing to calculate the interest on his business, and while he is still planning to plot, to plunder, to steal, to commit fornication, or to think of other evils—death snatches him away while he is unprepared, and there is no recall for him; this is the evil death of sinners. It is a great good to be disciplined while on one’s bed, and so to die; blessed is he who has reached even one day to repent and so depart from life; for one day spent in repentance can loosen a multitude of sins, if only he falls down before the Lord with his whole heart.

That I am not lying, the multitude of those being saved bears ^C witness to me, and especially that thief who, having committed so many and unnumbered evils, and arriving at the very extremity of death, having only the hope of one hour remaining, and being in the midst of punishment, uttered one voice with fervent faith, saying: "Remember me, Lord, in your kingdom," and straightway he became a citizen of paradise, having confessed his sins, saying: "We indeed are receiving what is worthy of what we have done." Nothing worthy, he says, am I suffering for what I have committed; would that my punishment might end in this age! Nay, I gratefully endure that punishment, since it became for me the cause of repentance. For had I not arrived at this punishment, I would not have remembered my works; ^D now I know that I am suffering justly. Thus you also ought, O man, to give thanks, and lying on your bed say: "I give thanks to you, Lord, that through this affliction I was made mindful of my sins, and I am being punished worthily, and you have loosened my sin." Hezekiah the king, lying on his bed, sick with illness, and having heard from the prophet Isaiah saying: "Give charge concerning your house; for you shall die and not live,"

^B yet did not despair of himself, nor did he cast away the hope of his salvation, but turning to the wall he wept; and he received from the Master the gift of fifteen years of life.

If, therefore, repentance dissolves the laws and decrees of death, much more easily does it dissolve the bond of sins. Repentance does not require a length of time, but faith and an acceptable heart; for many, through one hour of weeping and repentance, have been deemed worthy of the kingdom of heaven, and many, while repenting for their whole lives, have achieved nothing, because they did not approach from their whole heart, but while doubting. For he who approaches in doubt is saved with difficulty; but he who approaches with faith receives immediate forgiveness. And that Publican of the Gospel offered one voice to the Master, saying: "Lord, be merciful to me a sinner," and because he offered the request from his whole heart, he straightway obtained the fruit of righteousness. Therefore, every sin shall be forgiven to men through repentance, if only they keep the faith whole and undefiled; for "every sin shall be forgiven to men, but the blasphemy against the Holy Spirit shall not be forgiven, neither in this age, nor in the age to come." For the Lord said this to His disciples, saying: "Be ye therefore wise as serpents, and harmless as doves."

Hear the wisdom of the serpent, and for what reason He told you to imitate the serpent. Because of the ^C transgression of Adam, along with every curse, He also said this: "I will put enmity between thee and between their seed; thou shalt watch his heel, and he shall watch thy head." But the serpent, being wise, knows that he has death upon his head. And when someone who wishes to kill him meets him, he begins to cover his head, and whether he finds a hole or a stone, there he places his head underneath; and he gives up his whole body to blows, so that he may only save his head. For other wounds are healed; but if he should be struck on the head, there is no longer life for him, but inevitable death. For this reason He said: "Be ye wise as serpents," so that just as he is eager to save his head, so also you may keep your faith spotless. And ^D just as he, if he receives ten thousand blows on the rest of his body is healed, but if he receives one on the head he has no healing, so also you, if you have ten thousand sins, can be saved through repentance; but if you blaspheme against the Holy Spirit, it shall not be forgiven you, neither in this age nor in the age to come. But even if Satan rises up against you or against your body, endure it manfully; do not blaspheme.

^A For it is through wealth that Satan seeks an opportunity to cast man into the abyss of perdition. For this reason, he first wished to strike down the noble Job through his wealth; for the enemy supposed that he would be as prone to blasphemy as other men. And observe the crafty device of the wicked one: he did not burn everything at once, nor did he signify the destruction of all things simultaneously; for he deliberated with himself thus: "If I plunder all his possessions at one stroke and bring him a single message of total perdition, he will feel but one sorrow for all of them; but if I take them one by one, I shall add grief upon grief for him." Having surmised this, he burned the flock of sheep and ran and announced to him, saying: "Fire has fallen from heaven and has consumed the flock of sheep, and I alone have been left, and I have come to tell you." But that most patient athlete gave thanks, saying: "The Lord gave, the Lord has taken away; as it pleased the Lord, so has it come to pass; blessed be the name of the Lord from this time forth and forevermore." ^B The evil one, hearing this, went away and in a moment killed the herd of camels, and running, he announced it likewise, saying. And the noble athlete, hearing these things, answered with the same words. Then he took the yokes of oxen, and, to speak summarily, he took away all his royal substance, yet he could not deter the brave man from the faith.

But the men of our time vomit forth countless blasphemies against the Creator at the death of a single beast; yet he, having suffered the loss of so many beasts, did not blaspheme in the least. He did not say: "I offered you so many sacrifices, I fed so many poor; why have you inflicted such great evils upon me?" He said none of these things, but with one word he stopped the mouth of the devil, saying: "The Lord gave, the Lord has taken away; as it pleased the Lord, so has it come to pass." He gave, he shared, he took away; he freed me from anxieties and from care. I am not saddened, for they were not mine, but God's, who had given them. I happened—to be the steward of these things; as long as the administration of those goods was in my hands, I administered them well: I gathered in guests, I became a father to orphans, a provider for the hungry, clothing for the naked, a protector for those weary with labor, a consolation for the afflicted; I was an eye to the blind, a foot to the lame; when it pleased Him, He gave me possessions; when it seemed right to Him, He deprived me ^C of my stewardship; He took back what was His, not mine. Whence would I have substance, unless the Lord had provided it? He gave, I rejoiced; He took away, I did not grieve; for all things were His, and the oxen, and the camels, and whatever animals were pastured belonged to their master. But the devil brought this answer up into heaven, saying that fire had consumed the flocks of sheep and the oxen and the rest of the substance which you entrusted to Job, and "see what reply he has made; for I could not wring from him a single word of blasphemy." ^D

"⟩ ^A That man, having been despoiled of so many and such great things, did not blaspheme God; but even when he received, he gave thanks, and when he lost, he was not grieved. Yet the men of our time, when they receive, they forget the Giver; and when they lose, they begin to blaspheme the Creator, and to enumerate their own achievements: if, for example, they have given one modius or one loaf to a hungry man, or have lit one lamp in the church, or have brought one kid for an offering, they remember those things, saying: "We have done so many good things; why, then, has this calamity come upon us?" But do not mention any of your small works, but remember also whatever sins you have committed. Have you lit a lamp in the church? You have done well; but a poor man came in whom you wronged, and he groaned against you, and with his tears he extinguished your lamp. Have you given bread to a hungry man? I too praise you that you have given, but remember that your flocks of sheep and oxen have devoured the entire harvest of the poor man. Do not do harm in many things and good in few; do not plunder much and give away little. Do you not wish to be wronged? Do not wrong your neighbor. Do not strike the orphan, do not raise your hand against anyone, do not despise the poor, do not envy your neighbor, look upon the noble as such, do not act deceitfully with your friends, do not dishonor old men, do not insult presbyters, do not provoke the young to anger, but even if they lack prudence, use indulgence; do not withdraw from the Church, do not approach theaters, shun fornication, abstain from idle talk, do not forget brotherly love, drive the poison of malice from your heart, and plant love in your soul, do not deny hospitality, do not depart from the truth, flee far from backbiting; love peace, loathe fighting. Keep all these things, and no evil will befall you. Do not blaspheme even if evil should come upon you; Job, the servant of the Lord, acted in this way. Even when those evils came upon him, he did not blaspheme, but even gave thanks to the Lord, saying: "Blessed be the name of the Lord forever." If, therefore, anyone falls ill or loses his wealth, let him take to himself his endurance, so that he may also be deemed worthy of the crowns in Christ Jesus our Lord, to whom be glory forever and ever. Amen. ^D

On him who has grace to share with him who has not, and on presbyters.

Our lover of mankind, the Savior, pitying our race, does not leave any man devoid of His grace; for grace is not given only to the righteous, but also to sinners; since He is generous and is no respecter of persons, and makes His sun rise upon the evil and the good, and sends rain upon the

just and the unjust, and wills that all men should be saved. ^A For He does not disregard the sinner, but gives even to him a small grace, that he might honor the Giver, and give thanks to Him, and by turning back, perform penance. But if, even after receiving this grace, he remains in his own evils, then at last the grace which he has shall be taken from him, and he shall be condemned to the gehenna of fire, because he neither honored the honor granted to him, nor duly received the One who honors him; and that which is written is fulfilled regarding him: "Man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them."

^B I know certain priests who were sinners, who have laid hands on the infirm and bestowed health; but for this to happen, two things are required, which concern not only the giver, but also the recipient. For if he who ought to receive lacks faith, he will not receive even from a righteous man; but he who has faith immediately obtains the grace of healing even from a sinner. He who has no faith receives healing neither from a righteous man nor from a sinner: for to each it is given according to faith; for the Lord also used to say to those approaching Him: "Be it done to you according to your faith." You, believe in the name of the Lord as you approach Him, and do not doubt in any way, and you shall receive the grace of healing; for it is God who works. Many priests being sinners offer the gifts, and God does not turn away, but by the Holy Spirit He sanctifies the gifts set forth. ^C And the bread becomes the body, and the cup becomes the blood of our Lord Jesus Christ. And there are some who, thinking they are acting rightly, refuse to communicate with the priest because they are conscious of some sin committed by him, and they do not perceive that they are sinning grievously by wishing to practice virtue.

Who indeed are you, who judge a presbyter? Who are you who judge your presiding officer? And again: "Who are you to judge another man’s servant? To his own Lord he stands or falls: and he shall stand, for God is able to make him stand." You, instructed by Paul and formed in piety, have no power to judge or rebuke him. Have you not heard the Apostle saying: "You shall not speak evil of the ruler of your people"? And elsewhere he said: "Do not judge before the time, until the Lord comes, who will reveal the thoughts of the hearts, and then praise will come from God." ^D He has the power to judge you; but the One who judges him is the Lord. And again the Lord Himself: "Do not judge, that you may not be judged." You, attempt to render the honor and reverence that is due; carry out the statutes; first

perform the offerings of your first-fruits; do not defraud the Church of what is owed, but give, without investigating where these things are expended. And if you attempt to judge him ^A, examine first the treasury of your own heart; test yourself, to see if you have anything evil in your conscience, if you are not reproved by your own judgment. And I do not tell you to examine all the evil things you have done over many years, but only those of a single day. Consider, therefore, accurately how the day has passed: whether your eye was scandalized by nothing, whether you did not overlook the poor, whether you did not mock a neighbor or ridicule him. See whether any of these things harmed your soul. If you are pure from all these things, and possess this purity, even so it is not good to accuse a priest or a neighbor. But, he says, that man is a fornicator—yet you have stolen the property of your neighbor, you have robbed the poor. Let each man look to his own evil works, and let him not look around to investigate his neighbor. But if anyone, disregarding these things said, sets his tongue to the accusation of a priest or someone else, let him expect the same retribution; for whatever anyone does to his neighbor, let him be certain that he himself will suffer these same things. And you, committing such great wrongs ^B, are you investigating the sins of your neighbor? Rightly and deservedly will he say to you: "Hypocrite, cast out first the beam from your eye, and then you will see the speck that is in the eye of your brother." Be concerned about your own sins; and do not judge those things for which you were not appointed to judge.

Furthermore, a priest also ought to conduct himself in this way toward the people: before all things, he ought to pray for the people with his whole soul; to stand in charge of matters even unto death, and to lay down his life for the flock, as the Lord said: "The good shepherd lays down his life for the sheep." He ought to assist him who is in need, to comfort the afflicted, and before all things to not hold a grudge; for a priest who holds a grudge sins daily. The prayer of a man who holds a grudge is never offered pure to God, while wickedness remains in his entire heart. If you do not cast out that wickedness, do not ascend to the altar. Remember what the Lord commanded you, saying: "If you offer your gift at the altar, and there remember that your brother has something against you, go, first be reconciled to your brother, and then coming, offer your gift." Do not disobey the voice of the Master who commanded you, lest you be condemned. Take care of your servants; do not humiliate one and exalt another; do not honor one and despise another; do not honor the rich because of their places of honor, and despise the poor who cannot offer you gifts; but preserve equality in all things. Do not accept an accusation quickly; never judge by hearsay; for many, out of envy and ^C strive to accuse their neighbor. ^D

^A If, after a proper investigation, you catch the one who has sinned, do not immediately rebuke him before everyone, lest you provide an occasion for even greater confusion for him. For a public reproof generates a double evil: those who are thus reproved, unable to bear the confusion and succumbing to affliction and infamy, run into another evil—especially when they are rebuked at a bad time—turning their lives toward death by hanging. Such is the devil: he incites [someone] to commit some evil, and once that is committed, he is the author of their committing others; then, with his suggestions, he mocks the perverse and devises reproofs and accusations against them, setting others up to denounce their misfortune, while he himself becomes the author of the deed and the true accuser; then he impels the sinner, through that very reproof, to greater madness, and by causing him excessive confusion, he is often the cause of him strangling himself.

Since the snares of the evil one are such, you, to whom the care of Christ’s rational sheep has been entrusted, need to be deeply compassionate and possess much prudence in investigating accusations; and when you catch a culprit, take care not to expel him quickly from the church, lest Satan, snatching up the man, make him his own. For once a man has been excommunicated by a priest, ^B Satan immediately embraces him, and once he has received him, he does not let him go. Therefore, the priest must fear to excommunicate or anathematize frequently, or to reject the sinner precipitously. Since you, pastor, know these things very well, take care not to repel any sheep or separate it from the fold. Indeed, if you find someone guilty of sin, call him aside; then rebuke, exhort, and warn him once, twice, and three times to desist from the evil work. And if he hears you and turns away from the evil, you have gained his soul, for Scripture says: "He who turns a sinner from the error of his way shall cover a multitude of sins." Hasten to forgive his sins; for to him who forgives, it will be forgiven. And again, the Lord, the lover of mankind, said that even if your brother sins against you seventy-seven times, forgive him, and never reproach him for a sin that has been covered, nor provoke the one who is returning. If, however, after three admonitions he does not obey you, but remains in the same evils, then at last rebuke him before all, so that all, by your command, may reprove him. ^C But if he ignores even those who are reproving him and does not correct himself, cut him off from you, and do not even eat with such a man until he has corrected himself through repentance, and then indeed he may be received. A priest ought to know all these things, and how he must govern the people; and if he observes these things, he will not be condemned for eternity.

Now, I wish to explain what pertains to the deacons. A deacon must therefore do everything according to the judgment of the priest in everything that pertains to the canon or to ecclesiastical ministries. He is not to arrogate to himself authority over the people, but [do] everything by the command of the priest. ^D

^A When the presbyter is present, he has not the authority to excommunicate anyone or to do anything else; but when the priest is absent, he possesses the same authority in all things as the priest, except for the holy gifts and the mysteries. If the priest intends to travel abroad somewhere, he ought to invite a presbyter from another village to offer the prayers for the people. But if there is no presbyter, the priest ought to sanctify the bread and instruct the deacon to distribute it to the people. Furthermore, if peradventure an unbaptized infant is found and is at the point of death, it is permitted for the deacon to baptize it; but if an infant comes to be baptized and dies through the negligence of the presbyter, woe to that presbyter! And if it dies unbaptized owing to the negligence of the parents, the priest emerges blameless, but woe to the parents of the child! Therefore, parents ought not to leave a child unbaptized for any long time; for a sheep not signed ^B is a portion for the wolf; for everyone who guards the flock fulfills the command of Christ. Here the blessed one brings his discourse to an end. Amen.

VI. Regarding those who perish when caught in snares

One day a man perished, having been carried away by a river, and when he was brought into the city, there was great mourning for him. And some were saying that he had received his due according to his works, but others [said] that his time of death had come, and that it was destined for him to die in this way; others said that it was a slip, and there was much disputation among them. Hearing these things, the blessed Alexander went to the great Eusebius and reported to him what he had heard them saying. ^C The great man, having heard, says to him: "None of them spoke the truth. For neither was it destined for him to die in this way, nor was it a slip, nor did he receive this according to his works; for if anyone were to suffer according to his works, he would no longer be here. But what is the purpose regarding those who die either in a river, or in the air, or in a storm, or by wild beasts? Hear, and I will tell you the truth."

If anyone wishes to cross a river, and sees that it is fearfully swollen and that no one else is attempting to cross it, but he recklessly—wishing to show himself off as brave—makes a decision for himself, and enters into the river and dies, his soul shall be judged with the reckless, since in seeing death, he did not fear death. But if he sees the river calm, ^D and many crossing over, and he also enters to cross, and suddenly Satan brings waves upon him, and he dies in the water, that man shall die the death of the martyrs.

^A Indeed, the hour of death was present for him, and he had to die; but the devil, seeing the limit of death approaching, anticipates it and prepares the fall, so that death might be inscribed upon the trap. For never does the soul of a man depart against the command of the Lord who founded it.

Consider how these words agree with the things themselves. Often a murderer or sorcerer, having fallen into trials and unbearable tortures, with his sides being scraped by the harshest blades, with fiery plates applied to his shoulders, and with hot tongs, and his whole body torn apart by the cruelest torments, yet his soul does not depart unless the command of the Lord reaches it. And yet often a man who has received a single blow has surrendered his soul; for the hour of his death was present with him. For the wicked one watches for the limit of death, and then especially provokes the man into conflict, or into falling into a river, so that death might be inscribed upon the trap, so that those who see it might sin, saying that it was necessary for him to die in this way. For God never wills evil for anyone, nor does He ever desire that a man be subjected to wrath. ^B Similarly also for those dying by wild beasts: if a man goes out on purpose to slaughter a beast, and is overcome, his soul is judged as reckless. But if the beast attacks suddenly, without the man knowing, and tears him apart, and he dies, such a one has died a martyr's death. Likewise also those in the air: if a man sees the air heavily overcast and behaves recklessly and goes out and dies, he is judged with the reckless; but if he goes out when the air is calm, and while he is on his way, a tempest suddenly comes upon him from the wind and from the swirling of the roads, and kills him, a martyr's death is credited to him. ^C Although the hour of death was indeed present for him, yet the devil alone brought the trap, so that death might be inscribed upon the trap. For the man had to die, wherever he might have been, but not to depart from the body by such a death; for it is impossible for a man to die, if the One who gave the soul has not first decreed it, even if he spent a hundred years in punishment.

I know that many, misinterpreting the saying of David and saying that such things are accidents, or believe these deaths are to be called failings, err, not understanding the meaning of the word. Hear, truly, and I will tell you what is to be understood by failings. When a man has lived well, leading a life in bread and ascetic exercise and good conduct, and—which may God avert!—falls into sin, this is a failing. Since he had ascended to the height of the virtues, and has fallen into the depths of ^D Hades. But if, having risen, he repents, into that very measure of...

virtue he is restored, just as the Psalmist says: "If they have not had dominion over me, then shall I be blameless" (Ps. CXVII, 14); for he who has fallen, if he does not remain in his fall, but arises and embraces repentance, recovers the former measure of virtue, as another prophet says: "If you return and lament, then you shall be saved" (Isa. XXX, 15). And again another: "Come, return to me; even if you have been wounded, only lament for that which you have suffered through repentance, and I will correct your fault; for I am the one who raises up those who are broken." These are the transgressions of those who are in virtue, and who fall into the pit of evils. These are called transgressions, that is to say, sins. Blessed, however, are those who do not fall into these transgressions, but remain ^B firm in the faith of the Father, and of the Son, and of the Holy Spirit, to whom are glory and power forever and ever. Amen.

VII. On New Moons and Sabbaths, and on not observing the calls of birds.

are all Jewish; ^A fear to live together with those who do these things. For even the blessed apostle Paul feared for these men, saying: *I am afraid of you, lest perhaps I have labored among you in vain* (Gal. iv. 11).

But why do I speak of Sabbaths, and New Moons, and Jewish matters? I know many who have indeed received baptism, yet do heretical things; many who, after the setting of the sun, superstitiously refuse to give fire to a neighbor, others who observe the cries of birds and the predictions of men; and many such evils are committed on the New Moons and in the feasts. God hated these things, but not the days themselves—far from it! As many as observe these things are not under grace, they have not received the Gospel, they have disobeyed the Gospel and have rather imitated the Jews and followed the heretics; for which reason they also have a share with them, unless they correct themselves. For a Christian ought to observe nothing of the sort, but to do all things without superstition; not to observe days and hours, not to heed the cries of birds, not to observe men; for I know many who do this, and woe shall unto them. ^B

For when they do a good work, and Satan comes and destroys it, they do not blame the devil, but say: "That man, as he passed by, bewitched me." Listen, furthermore, to the manner in which they are led to attribute witchcraft to men. Since the devil, being envious from the beginning, wages war against men, if he should happen to see a man doing a good work in a field, he is filled with envy and strives to break it; and because he is invisible, he always puts forward some pretext while he attacks men, so that, while he himself does the evil, it is assigned by others to those who are completely innocent. For example, if he sees an ox yoked to a wagon, working well, so that all praise and admire it, he destroys it; yet its owner does not blame the devil, but accuses an innocent man. ^C Consider, then, how crafty Satan is: whenever he intends to do some evil, he always sees to it that the man against whom they are on guard is present; then he brings on the calamity, and thus the misdeed is attributed to men, while he himself departs blameless. Another went away at some time on a journey and returned empty-handed, and says: "Such a man met me as I was departing; that is why I failed." And he does not blame the wicked one who hindered him, but the man. Such are the machinations of Satan; but you have the protective charm, which is given to you to conquer the witchcraft of the hater of good in every affair, namely, the precious cross of Christ, and nothing will be able to harm you. ^D For invincible is the power of the cross, because of God and our Lord Jesus Christ who was crucified upon it, with whom to the Father, together with the holy and

^A adorable Spirit, be glory, power, honor, and adoration unto the ages of ages. Amen.

VIII. Discourse on the Commemoration of the Saints

One day, commemorations of the saints were being celebrated in the city, and Alexander, approaching the blessed Bishop Eusebius, said: "Venerable Father, I beseech you, tell me: those who celebrate the commemorations of the saints, in what rank are they, and what reward do they receive from the Savior? For I consider that they have no need of us, being already in the kingdom of God." The blessed Eusebius, answering, said to him: "They need nothing from us, but rather we have need of them. For the goods that they possess are eternal and inexhaustible, and their light, as Scripture says, is the light of the righteous forever; but our goods are ^B temporal and short-lived, and this light passes away. For this reason we have been commanded to celebrate the commemorations of the saints with prayers and hymns, so that they, receiving the hymns and hearing the encomiums, may entreat our most merciful God to accept our temporal prayers. It behooves those, therefore, who celebrate the commemorations of the saints to do so with the greatest study and the utmost piety. And as many as one receives for a meal—those, namely, who happen to come to him—he ought to constrain them, considering that the martyrs themselves are dining; and do not doubt this, for the martyrs truly come to the meal of those who studiously and purely celebrate the commemorations of the saints, as the Savior said: 'What you did to one of these least of mine, you did to me,' and elsewhere: 'He who receives you, receives me.' If, therefore, he who receives the poor indicates that he is receiving Christ in his entirety, and he who receives some in the name of martyrs ^C clearly receives the martyrs themselves, and has his share and gain with the saints, just as the Lord said: 'He who receives a prophet in the name of a prophet shall receive a prophet's reward.'

If anyone, therefore, is a lover of the martyrs and celebrates the commemorations of the saints, he ought to observe them in this manner. Before all things, he ought to have charity; and even if he has enmity, or if he has strife with anyone, or discord, or envy, he ought to resolve it on that day, so that the offering of his prayer may become acceptable. But if he undergoes great labor and spends much, yet does not resolve the malice of his enemies, his labor has become futile. For the Lord gave the instruction, saying: 'If you bring your gift to the altar, and there you remember that your brother has something against you, go first, reconcile yourself

^A to your brother, and then come and offer your gift.' You have seen that unless you are reconciled to your brother and renounce your malice, the Lord does not permit you to offer your gift. An unforgiving soul is held in great judgment, while one who is free from malice has a great reward; for where there is love, there God dwells and makes his abode with him. Indeed, for him who acts with love, all things become acceptable to God; for he who loves his brother has seen God. In this manner, therefore, he who performs the commemorations of the saints ought to do so, if he wishes to receive a reward from the Lord.

Those who come to the commemorations of the saints ^B ought to spend the length of the night with all diligence and not without some spiritual exercise. Let no one be negligent, lest his labor be in vain and without reward. For I know many who come to the commemorations of the saints only to add to their sins, and so they depart. They do not come to pour out prayers to God, but to seek some pleasure. For some seek the first places and lofty seats, and stir up clamor, contentions, and annoyances. Others, sitting down, stop their ears like adders, and listen neither to the Scripture, nor the psalmody, nor the prayers; but they make sharp their tongues like serpents, and do not desist from chatter, rolling their eyes here and there, laughing and mocking their neighbor with taunts. They are wide awake for these things and occupied with them; and when finally sleep overcomes them, ^C they go out and give themselves over to sleep, and they lie like the dead until the day dawns. But when they are awakened, they begin to set up spectacles and congregate those who wish to remain for prayer, and occupy them in ruin. For they make wrestling matches—while inside the priest offers supplications for the people, having presented the body and blood of our Lord Jesus Christ for the salvation of the world, but outside they engage in games. Woe to them! For so the Israelites played, and destruction came upon them; for while Moses stood above on the mountain entreating God for the people, the people, after they had eaten and drunk, rose up to play, and wrath came upon them, and there fell in one day twenty-three thousand. ^D What then, tell me, I beseech you: have you come, O man, to diminish your evils, or to increase them? To pray or to wrestle? You came as a friend to your neighbor, and you depart as an enemy? It would have been more just, if you were exercising enmity with your neighbor, to lay it aside when you come to the church and to render the Lord appeased; but now you have come as a friend, and you depart as an enemy. There is no evil between you and him—no money, no inheritance, no division of property, nothing common

^A but coming together in love to this profitless struggle, they make themselves enemies; they arrive with love, and depart with great malice. Shall I tell you the profit of this struggle? It is the shedding of blood, the breaking of limbs, the laceration of bodies, and, most important of all, the destruction of the soul, the ruining of the body, the vanity of the one struggling. If, therefore, the struggle has no profit, but rather loss, why do you not cut away this evil from yourself, and apply yourself zealously to prayer, and fall before the holy martyrs, so that they may make intercession for you to the Master God and our Savior Jesus Christ, and blot out the record of your sins? Therefore, everyone who comes to the memory of the holy martyrs must perform his work with great zeal, so that he may not depart without reward. For no one is crowned unless he has competed properly; no one receives the reward unless he demonstrates a perfect work.

^B O priest, pour out prayers for the people with your whole heart; be vigilant, do not give yourself to sleep; for "Watch," said the Lord, "and pray, that you may not enter into temptation." Do not slumber, so that you do not lose the sheep. For when the wolf sees the shepherd sleeping, he quickly enters the flock; do not sleep, so that you do not lose the flock, as Samson lost the crown of grace; but guard your flock with zeal. Muzzle the chatterer, teach the negligent to act diligently, condemn those who do not attend, bless those who labor, and teach those who are slothful to persevere, so that you may be found approved in all things.

O deacon, announce with zeal the things that pertain to peace to the people, calm the crowds, gather the deficient, rebuke those going out of the church, and call back to modesty the one whispering, so that you may be found irreprehensible in all things.

O reader, do not neglect the gift that is in you; distribute the teaching and exhortation of the divine Scriptures to all with a generous spirit and with great piety, so that you may secure for yourself the reward of teaching.

O cantor, do not despise the grace given to you, but laboriously proclaim the hymnody of melodies, chanting without ceasing, just as David said when he gave instructions: "Sing to our God, sing to our King, for God is King of all the earth, sing carefully."

^D O minister, do not be remiss in your work, but perform everything without murmuring.

O layman, prepare your hearing, and become ready for the hearing of the divine Scriptures.

O women, remove foolish talk from your mouths, stop the whisperings; remember how the serpent, having whispered to Eve, cast her out of paradise. Restrain your tongues, and be eager to obey the psalms, so that all, producing the work of a perfect laborer, may be deemed worthy of the perfect reward in the kingdom of heaven by our merciful Master Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and to the ages of ages. Amen.

IX. On Feasting.

^A Come now, I will also instruct you concerning feasting, and how you ought to approach a meal. Do not demand debts, nor seek what the one who invited you does not possess, but receive with thanksgiving whatever he provides, questioning nothing, just as the blessed Paul said: Eat everything that is set before you, asking no questions for the sake of your conscience. You did not come to demand debts, but to offer prayers to God; you did not come to fill your belly for the sake of drunkenness, but for the sake of prayer. Was he obliged to invite you? Yes, he invited you for God’s sake; do not demand debts.

^B But many shameless people say: "Since you are not able to treat me with the honor I deserve, why did you invite me, and why do you make a fool of me? For I am reckoned among the great." Are you great? I also testify to you that you are great. Yet, Elijah was so great in virtue and lofty in prayer—he of whom the whole world is not worthy. This man, therefore, having entered the house of the widow, and finding on the table a hearth-cake of about one handful, received it with a grateful spirit and blessed the one who offered it, and did not seek from the widow what she did not have. Do you call yourself a prince and demand grandeur? That man did not grumble, saying: "I am a prophet and I speak in the name of God; this woman provided me nothing but a hearth-cake, and did not honor me according to my merits." ^C Elijah said nothing of the sort, nor did he despise the table of the widow; rather, he praised and blessed her. Elijah baked the hearth-cake on the hearth and ate it; yet you, while you are eating bread and drinking wine, dare to complain that this is not offered, or that that is missing? The host invited you out of honor: do not demand debts; do not seek what you desire, but graciously accept what the host has provided, and bless the giver. For here, one ought not to covet greedily, but to return grace.

Sitting at the feast, do not offend your companions; for it is a great sin to offend fellow guests. For this cause ^D the blessed Paul commanded, saying: Wait for one another for the sake of eating; if anyone is hungry, let him eat at home. If anyone, therefore, is hungry, let him eat at home, and not harm his neighbor; and if anyone desires delicate foods, let him stay in his own house, and not seek from the one who invited him that which he does not have, and thereby put him to shame. For often a man is poor, and has a good intention, and out of longing wishes to perform the commemoration of the saints, and gives according to his blessing.

^A and reproaches the poor man, oppressed by so many labors, and condemns your own soul.

But if you wish, hear the truth: that this divine feast is not acceptable when you reproach the poor man. Hear the Apostle saying: "It is not to eat the Lord’s Supper," but it should be eaten for the sake of blessing, not for the sake of greed. For the feast of the saints is called the Lord’s Supper; and blessed Paul exhorted us not to eat it with murmuring. For this reason the same man immediately adds: "Do you not have houses to eat and drink in, or do you show contempt for the poor?" Are you rich? Do you have many splendid things at your disposal? Enjoy them daily at home; but for the observance of the Lord’s Supper, may you receive what is set before you with thanksgiving, and revere the poor man. Approach the commemoration of the saints observing these things, ^B and trust to receive a reward from the saints; but if you act otherwise, it is better for you to abstain. For if you come to the feast for the sake of God, keep the commandments of God, and you shall never fall, and the Lord shall be with you all the days of your life; for His is the protection and the glory, of the Father and of the Son and of the Holy Spirit, now and always, and for ever and ever. Amen.

On the Birth of Christ

^C Coming to the feast of the Birth of Christ, Alexander comes to the blessed Bishop Eusebius and says: "I pray you, Father, instruct me concerning the Birth of Christ, and concerning all His dispensation toward the world." Then the blessed one began to say: "Hear, my child, and I will explain to you the whole dispensation which the Lord performed for our sake, the prophets having foretold concerning the whole dispensation which He performed for us. He was born of a Virgin so that humanity might be brought to perfection; ^D He deigned to be laid swaddled in a manger, in order that, approaching the manger as if it were a table, instead of irrational food, we might partake of rational food. For Christ is the food of rational beings; for He is the bread that came down from heaven. In this was also fulfilled the prophecy of Isaiah the prophet saying: 'The ox knows his owner, and the donkey his master’s manger.' By 'the ox' he called him who from the Jews believes in the Lord, and by 'the donkey' him who from the nations. For previously we were altogether destitute of reason, but now we recognize the truth. Therefore, to us the nations was given the mystery of the generated Lord. For our sake He was born of the Virgin, and He was given to us according to that which the prophet said: 'For a child is born to us.' And hearing this, the Jews did not know the Lord who was born; but not even Joseph himself, having taken the Virgin, knew the Lord in her womb. For the Gospel says: 'Behold, a Virgin shall have in her womb from the Holy Spirit; Joseph, however, her husband, did not know her until she brought forth her firstborn son.' For that phrase, 'did not know her,' is not about carnal

conjunction; for he knew her neither before the birth, nor after the birth, ^A since the Mother of the Lord remained a virgin. But 'did not know her' signifies the same as if one were to say: He did not know whence was the noble offspring she bore in her womb. For he had received the Virgin as a deposit to be faithfully guarded, nor did he know who or what kind of person she whom he guarded was. He did not know that God was contained in her womb; he did not know that He whom neither heaven nor earth can contain was being carried in the belly of the Virgin. He did not know what things were to be accomplished, until he had seen the star surpassing the sun in splendor, and the Virgin bringing forth while her virginity remained inviolate, and the shepherds together with the angels celebrating the incarnate Lord, and the Magi offering gifts, and the Father long before crying out through the Prophet, 'You are my Son, this day have I begotten ^B you' (Ps. II, 7). With these and other prodigies of this kind having been witnessed, he then recognized who the Virgin entrusted to him was, and how excellent was the offspring born of her. And having recognized the mystery, from then on he served the divine counsels with fear and trembling. He is called 'firstborn,' not because he had another brother, but because he alone was born of the Virgin, and he was the firstborn from the dead, and the beginning of salvation, as the Apostle also testifies: 'That in all things he himself might have the preeminence' (Coloss. I, 18). And that he was to be born of the Virgin, the prophet Isaiah declares, saying: 'Behold, a Virgin shall conceive in the womb, and shall bring forth a son, and they shall call his name Emmanuel' (Isa. VII, 14). And that he was to be born of the seed of David, the same prophet teaches, crying out: 'There shall go forth a rod out of the root of Jesse, and a flower shall rise up out of the root' (Isa. XI, 1). By the root he designates David; by the rod rising from the root, the Virgin Mary; and by the flower rising from the rod, our Lord Jesus Christ, the king of the nations; this flower Herod sought to pluck from the Virgin, ^C but could not. 'Arise,' says the angel of the Lord, 'and take the child and his mother, and flee into Egypt' (Matth. II, 13), so that the worship of idols might be destroyed there; for the veneration of idols and impiety were flourishing in that place. It is related that he withdrew into Egypt, not that he might flee from Herod—far be it!—but that he might put to flight the sin of idolatry that was there, and bring the prophecies to fulfillment. For Isaiah the prophet had said: 'The eyes of the blind shall be opened' (Isa. XXXV, 5). For the Egyptians were blind, blinded by darkness. And that you might understand, dearly beloved, how great their blindness was, attend to what I shall say: They saw carved wood and worshipped it as God; they saw serpents and wild beasts, and held them as gods. But what do I say of serpents and wild beasts which move by themselves, when many have even ^D worshipped onions in the place of gods? What seems to you, my friend? Did they not have eyes

^A Because God beheld their blindness, He descended into Egypt. He opened their eyes so that they might see properly the wood as wood and the stone as stone, and might see the true light, our Lord Jesus Christ. For it was necessary that the Lord, having been born, should first overthrow idol worship; and because He was to return again to Jerusalem, the prophet foretold it, saying, "Out of Egypt I have called my son."

All these things the Lord did for our salvation. He was born of a Virgin, that He might deliver us from Gehenna; He took on our mortal body, that He might make it immortal; He was subject to his so-called parents, that He might show how shameful it is to rise up against parents; He grew by degrees, that He might appear as true man; He was circumcised according to the law, lest the Jews should say that, being unable to fulfill the things of the law, He therefore destroyed it. First, therefore, He fulfills all things of the law, and then He causes it to cease; since He did not come to destroy the law, but to fulfill it. And He causes it to cease, and introduces the grace of the Gospel, so that we might no longer be under the law, but under grace; for the law brought nothing to perfection, but was an introduction of a better hope, by which we draw near to God, as the blessed apostle Paul said.

All things were done according to the law. Wherefore, having brought Him into the temple to the prophet and priest Simeon, they offered Him up so that he might bless Him. But Simeon the just, having received Him in his arms, and having known through the Holy Spirit what concerned Him, foretold to the Virgin: "Behold, this one is set for the fall and rising again of many in Israel, and for a sign ^C that is spoken against; and a sword shall pierce through your own soul also." He said that the Lord is set for the fall and rising again of many, because those who believed in Him have risen, having been reconciled from the pit of sin and having inherited eternal life, having risen from the graves of sin; but He is for a fall for those who did not believe in Him, and who have fallen into the pit of lawlessness. And "for a sign that is spoken against." He called the precious cross a "sign that is spoken against," being spoken against by the Jews, but acknowledged by the world; this sign is spoken against by the faithless Jews. You, therefore, O faithful one, keep in your heart the memory of it, and your soul having the image upon your countenance, never falter. ^D This sign saves those who believe in Him who was crucified on it, but destroys those who do not believe and who speak against it. This sign that is spoken against is the hope and salvation of Christians, but to the Jews, a stumbling block and foolishness. This sign is a staff for the lame, a consolation for the poor, and a cleansing for the proud and impious. This sign is hope for the desperate, a guide for those sailing, a rampart for those in battle, an aid for the needy, a father for orphans,

^A a protector of widows, a relief for the oppressed; this sign is the majesty of kings, the freedom of slaves, the wisdom of the unlearned. This is the sign spoken against by the Jews, yet confessed by the whole world, and guarding every breath of Christians; this is the sign against which words are spoken.

*And a sword shall pierce through thy own soul also.* By "sword" he signifies the sorrow of the Virgin, foretelling the sorrow over the Crucified. For do not think, beloved, that the mother's heart suffered nothing while she beheld her Son nailed to the cross, being given vinegar and gall to drink, and pierced in the side with a lance. This sorrow, which awaited the Virgin by the cross, Simeon foretold, saying to the Virgin: *And a sword shall pierce through thy own soul also.* And "shall pierce through" signifies that the sword of sorrow would be but for a little while, and there would immediately follow the joy of the resurrection. Therefore, the Lord disposed all these things for our sake, so that, having redeemed all from the execration of the law and circumcision, he might renew the creature by the grace of the Gospel through baptism. Therefore he was circumcised, that he might abolish circumcision; and he introduced baptism, in place of carnal circumcision, as a spiritual redemption, so that, putting off the old man formed by carnal generation, and putting on the new man who is created according to God, we might no longer think ^B of the circumcision of the flesh, but of the grace of baptism, which the Lord our Jesus Christ, born of the Virgin, has given to us. To him be glory forever. Amen.

XI. On Baptism.

Since you listened willingly to my words yesterday concerning the Nativity of the Lord, it is now fitting that I should begin to speak concerning baptism. Let us therefore consider today how the Word came to baptism, and at what age the Lord, born of the Virgin, was baptized in the Jordan, and how he sanctified the nature of the waters, and bestowed upon the whole world cleansing, redemption, and the remission of sins. ^C It was also then that he revealed himself to men. For before he was baptized, he had neither performed signs nor appeared to the world. For the four evangelists report that it was after he had received baptism that he first began to perform signs and wonders among the people. He was baptized, however, not because he stood in need of a washing—for he had committed no sin, nor was deceit found in his mouth—but he was baptized for our sake, that he might bestow upon us the pattern of baptism, and that we might trample the devil in the water. For if we keep the baptism ^D immaculate, we have the power to trample him, as the Lord himself teaches: *Behold, I have given you power to tread upon serpents and scorpions, and over all the power of the enemy.* Consider also this, beloved, how he has granted us power against every

over all the power of the enemy, by saying to tread upon serpents and scorpions. The serpent has its sting in its tongue, and the scorpion in its tail, that is to say, from head to tail. He therefore granted us the power to tread upon ^A all his principalities, and powers, and forces.

For this reason he came to baptism, to destroy the power of the enemy, and that it might be manifested that he is the Son of God, to be known to the world through baptism. He did not testify concerning himself that "I am the Son of God," but John testified, pointing with his finger and saying, *Behold the Lamb of God, who takes away the sin of the world.* And when at last he came to be baptized, John prevented him, saying, *I have need to be baptized of you, and do you come to me?* I cannot, he says, I do not dare to lift a clay hand over an immortal head; the Cherubim fear you, the Seraphim hymn you, the heavens are shaken, the earth trembles at the sight of you, and the mountains are moved, and all these things fear your power. And how shall I, a mortal, dare to touch your immortal head? Clay needs the care of the potter, the servant needs the help of the Lord. Therefore, Lord, I do not dare to pour water over your immortal head. ^B But the Lord said to him, *Suffer it now: for thus it becomes us to fulfill all righteousness.* And "Suffer it now" is to be interpreted as follows: I do not wish, he says, for it to be known who I am; for this cause I took on a body, for this cause I became man, so that I might fulfill all righteousness. For before I appeared incarnate, the sea fled at my sight, and this Jordan turned backward, the mountains and the hills leaped. For this cause I became man, so that the Jordan might look upon me without fear; and since I am within, do not hesitate, set me in the water; for it is not necessary that you alone should testify concerning me, since the world might think that you say these things carried away by partiality; but my Father must also testify of me from above, and the Paraclete must come; then I shall be known to the world, who I am, and I shall be known by my own. Then John took and baptized him in the Jordan; and behold, the Holy Spirit descended as a dove and remained upon him, and a voice from heaven said: *This is my beloved Son, in whom I am well pleased.*

Then the devil, having heard the voice of John and the testimony ^C saying, *Behold the Lamb of God who takes away the sin of the world,* and the Holy Spirit descending from above, and the Father from above saying, *This is my beloved Son,* was amazed and could not rest; for until the Savior came to baptism, the devil did not know who he was. But he thought him to be one of the men. For he had seen that he was born of a woman, but he did not understand the mystery, that because of the transgression of Eve he came forth from the Virgin, that he might free the race of women from the curse; he had seen him nursing at the breast, and he thought

that he was a mere child born of a man and a woman; ^B and the miserable devil did not think that the Word of God had become flesh, and dwelt among us, and that for our sake the dispenser of manna was nourished with milk. He saw him sustained by bread, and did not understand that he himself is the one who gives food to all flesh. He did not understand that just as he had drowned Pharaoh and his army in the sea, so also he would cast him down with his demons through baptism into the gehenna of fire. He saw him sitting in the bosom of his mother, and did not understand that he is the one indicated to us by Isaiah the prophet, who said that he would sit upon a throne high and lifted up. I saw him sitting, he said, and the Seraphim standing around him, singing and saying: "Holy, holy, holy, Lord Sabaoth; heaven and earth are full of his glory." The devil saw him coming to baptism, and he thought him to be a man; he saw him coming alone to baptism as one of the men, and he did not understand that he is the one who is to baptize the world in the Holy Spirit and with fire.

Having observed these and similar things, when the Lord came to baptism, he did not discover that God was concealed under the form of a man; for before the Lord was baptized, the devil did not concern himself about him. He did not tempt him, he did not ask who he was, but hoped to capture him just like the others in the nets of hell. But when he heard near the Jordan, as I said, the testimony of John, and the voice of the Father crying from above, and the arrival of the Holy Spirit, ^D the devil was astonished and reasoned with himself: "Who is this? I know this one, born of Mary, and I know his father, the craftsman. How is it that I now hear such things about him? Is this not perhaps the Christ? Is this not the one who is to redeem the world? Is this not the same Word which is from the beginning, which I spurned, and by which I was cast down to the earth? But I do not want to believe that he who fashioned man with his own hands has put on the flesh of man. What shall I do? By what means shall I know precisely whether that is he? And if that is he in truth, has he come to war against me? Woe is me, wretched one! It is all over with my power; my sting has been blunted, my strength has grown weak." Pondering these and such things, and lamenting, the devil did not know what he was doing; then he devised this plan, saying to himself: "For now I will approach, I will tempt him; and if he is the Son of God, he will learn that I am here, and he will not endure to be tempted by me, but will drive me away with a word. But if from the temptation I find out that he is not the Son of God, and that John testified so much about him in vain and has saddened me, I will teach this man no longer to utter such things. Perhaps John spoke these words of his own accord. This suspicion comforts my mind a little. But I fear the voice from heaven, I fear that it might be true."

Therefore, when the Lord saw that the devil was utterly terrified, and was about to flee, and did not dare to approach him,

began to demonstrate human qualities; and He yielded Himself to be tempted by him, and He hid the divinity of His glory. The devil, seeing the Lord acting in a human manner, took a little courage ^A and began to mock Him. The Lord, however [in the code: *ita cod.*], betook Himself to a high mountain. And the devil shows Him all the kingdoms of the world, and says to Him: "All these will I give thee, if thou wilt fall down and worship me." What sayest thou, O wretched devil? Dost thou promise to grant the creations to the Creator of all? To the King of kings, to Him who provides salvation to kings, dost thou offer a kingdom? "All these will I give thee, if thou wilt fall down and worship me." And behold, beloved, the wicked invention of the evil-crafty demon and what a base temptation he devised. Since he has known from the beginning that the race of men is inclined and eager for greed, for this reason he applied this temptation, saying: "If He is a man, straightway through the promise of wealth I shall bring Him under my feet; but if He is not man only, but also God the Word, I shall know what I will do." The Lord, therefore, having understood the purpose of the enemy, neither showed forth His divinity nor entered upon [the path of] humanity, but answered with an ambiguous saying, and muzzled him, saying: "It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." ^B By one word He defeated him, and neither did He pursue him nor did He give him a way, but left him to be thus idle.

The devil, however, having not received the answer [he desired], turned to another kind of temptation. And as they were passing through the desert, he began again to say to the Lord: "If Thou be the Son of God, command that these stones be made bread." For having fasted forty days, afterwards He hungered—not His divinity, but the form of a servant. But the devil did not know this; rather he said this: "Command that these stones be made bread." O shameless devil, He upon whom the eyes of all are fixed, and who provides food for all in due season, could He not make bread out of stones? He who rained down manna in the desert for the sake of Israel, could He not make stones into bread, O wretched devil? He spoke, and the heavens, and the earth, and all creation were brought forth from nothing into being; and would the stones not become bread at His word? Indeed they would. But that He might deceive thy mind, He will not order them to be made bread. What then does the Lord say to him? "Man shall not live by bread alone, but by every word of God." When, therefore, the ^C devil saw that not one clear answer was given to him, he no longer remained to tempt Him. And straightway he takes Him, and they come to the holy city, and he leads Him up onto the pinnacle of the temple and says to Him: "If Thou be the Son of God, cast Thyself down from hence." Then at last, the Lord seeing that he had lingered too long, opened a small window of His divinity; He rebuked him, saying: "Get thee behind me, Satan: thou shalt not tempt the Lord thy God." Then having departed, ^D he fled, not being able to bear the rebuke of the Word; and the Lord endured these temptations for us, when He could have repelled the devil; but He hid His divinity, that He might entice the enemy, and that we might be made partakers of the resurrection. For this cause He was tempted, [intended] that

^A that He might overcome the devil, and deliver us from his hands—He Himself, to whom be glory forever. Amen.

XII.

On the passage: "Art thou he that is to come, or do we look for another?"

^B Since you ask me, dearly beloved, being desirous to learn why John the Baptist, the precursor of the Lord, sent his disciples to the Lord, saying, "Art thou he that is to come, or do we look for another?", I shall explain this more clearly here. For it is not only you whom the profundity of the Word escapes, but many interpreters and learned men as well. For they contend that he sent his disciples for this reason, that they might see the miracles of the Lord and, their faith being proven, might cleave unto Him. Others suggest that John was in doubt; others imagine something else; but no one has recognized the mystery of the Word. The matter, therefore, by the grace of God, must be explained more clearly. ^C "Art thou he that is to come, or do we look for another?" He did not send them to inquire who He was as if he himself did not know. For who would not know Him? Seeing that, even before He was born, he had confessed the Lord while yet in the womb of his mother Elisabeth; for he leaped for joy, declaring the presence of the Mother of the Lord. ^D Who, after His birth, would ignore Him? When the whole world was acknowledging the Lord, and abounding in His benefits, would he then be ignorant of Him? Far be it! The presence of the Lord appeared manifest to all; was it hidden only from the precursor John? To the shepherds the army of angels had announced the advent of the Lord, and would John be ignorant of Him? To the Pharisees asking him and saying, "Who art thou? Tell us, we do not know. Art thou a prophet?" he replied, "I am not." "Art thou the Christ?" He denied again. But: "I," he says, "am the voice of one crying in the wilderness: Make straight the way of the Lord, make straight his paths." He says that he himself is to prepare the way, and yet he did not know the one who was to come? He was preaching to those baptized by him, saying: "I indeed baptize you with water; but He that is to come after me, He shall baptize you with the Holy Ghost and with fire, the latchet of whose shoe I am not worthy to unloose." The next day, pointing with his finger at Him coming to the baptism, he said: "Behold the Lamb of God, which taketh away the sin of the world." If he did not know Him, how did he utter such things? But he had baptized Him; he had seen the Holy Spirit descending and abiding upon Christ, and had heard the truthful voice of the Father from heaven.

^A testifying and saying: "This is my beloved Son, in whom I am well pleased."

He says that he sent these things then in order to confirm his disciples, as if by a pretext of the inquiry; but while John was bearing witness and saying, "Behold the Lamb of God who taketh away the sin of the world," the disciples were also present with John and had heard the whole truth, and there was no doubt at all in them. And it was not for this reason that he sent them to the Lord; but come, child, and I will declare to you the terrible mystery of the word. Since in all things he was the Forerunner of the Lord, he proclaimed to all His coming for the salvation of the world, announcing to all and saying: "Prepare the way ^B of the Lord, make straight his paths," that is, your hearts, that the Lord may dwell in you. "Bear fruits worthy of repentance, prepare yourselves; behold the Redeemer of all comes." Therefore, just as he was announcing these things there to those who were asking him, he was also then about to run ahead into that world [the underworld] and announce that the Master was descending into Hades. And those imprisoned in Hades were about to ask him, saying: "Who will lead us out from here? Does he send an angel? Does he send an archangel? Tell us who is coming and will deliver us?" But John did not know what he was to answer them. For he did not believe that the Lord ^C would truly deign to descend into Hades; he did not believe that the Giver of immortality would undergo death. For it was truly an incredible thing that was happening, that God the true Word, Son of the true God, light from light, life from life, would deign to suffer death for our sake. Being uncertain, therefore, because of this, he sent to Him, saying: "Art thou he that should come, or do we look for another?"

And lest you think that I am not telling the truth about this, listen to the voice of the Gospel, when Herod cast John into prison on account of Herodias, the wife of his brother Philip, ^D who was living with him wickedly. And so John, seeing and perceiving that he was about to descend into Hades, then sent to the Lord, saying: "Art thou he that should come, or do we look for another?" Behold, he says, Lord, the hour of death is present to me; behold, I foresee the bitter banquet of Herod's birthday being prepared against me; behold, I foresee Herodias preparing against me the workshop of the dance; already I foresee that through drunkenness and a woman my head is being taken away; already the end of my life is present to me, the end of my life is fulfilled, I am going to my fathers, I am departing to the world there imprisoned by Satan in Hades. And if they ask me, saying, "Who is coming and will deliver us?" what shall I say to them? Tell me the truth, Master; art thou he that should come, or do we look for another?

And the disciples of John went and told him these things; and the Lord answering said to them: "Go and tell John what you hear and see. The blind receive their sight, the lepers are cleansed, the poor have the gospel preached to them, and the dead rise again." ^A Since thou art poor, announce to those who are in the netherworld the resurrection, and they shall rise. This signifies that which was said: "Art thou he that is to come, or do we look for another?" From this answer of the Lord, the Forerunner understood that the Savior, for the sake of those in the netherworld, would even deign to undergo death. For it was truly fitting that those in the netherworld should also enjoy his compassion. For until the coming of the Lord, all were held fast in the netherworld. There was present Isaiah, endowed with so excellent a voice; there was David, who was found to be according to God's own heart; there were Samuel, Daniel, Ezekiel, and the rest of the prophets. It was necessary, therefore, for the Lord to descend into the netherworld and to liberate them, so that all, both on earth and in the heavens and in the netherworld, might obtain salvation from him ^B and adore him, and that there might thus be fulfilled that utterance of the blessed apostle Paul: "In the name of Jesus Christ every knee should bow, of those that are in heaven, on earth, and under the earth, and every tongue shall confess that the Lord Jesus Christ is in the glory of God the Father" (Phil. II, 10, 11) for ever. Amen.

XIII.

Of the descent of John into the netherworld, and of those who are there.

XIV.

On the betrayal of Judas.

XV.

Against the Devil and Hell.

[alt-version omitted]

[alt-version omitted]

^A feared death and dreaded the cross. Running toward Hell, he says to him: "Brother Hell, get ready; you and I are in great danger. Prepare a secure place in which we may confine him who is called Jesus, of whom John and the prophets predict that he is coming and will cast us out. Behold, I have prepared death against him; I have forged nails, I have sharpened a spear, I have mixed vinegar and gall; I have goaded the Jews like arrows against him; I have prepared his disciple for betrayal. But you, be ready alone for his reception, for two days remain for him, and I will deliver him to you. For this one has shown me many evils upon the earth, and he has bitterly embittered me; he has plundered many of my vessels. Those whom I made to disappear by murder, he healed with a word; those whose limbs I had paralyzed, he restored and commanded to carry their bed upon their shoulders. Others I blinded, closing their eyes, and I rejoiced to see them bumping into walls, falling headlong into water, and cast into mud; but this one came, I know not ^B from where, and doing the contrary, bestowed light upon them with a word. Nay more, he commanded those blind from birth to wash in the water of Siloam with clay, and immediately their eyes were opened. Finally, not knowing where to betake myself...

SECOND EDITION.

THIRD EDITION.

NOTE.

^A and I was overturning the mire; but that person, having arrived from I know not whence, and acting in opposition to me, granted them sight with a word. Furthermore, a man blind from birth he ordered to wash with clay and the water of Siloam, and immediately he regained his sight. And then, having found no place where I might go, I took with me my ministers, and I withdrew far from him; and having found a beautiful youth, I entered into him and dwelt within him. How he knew it, I do not know; he came there and rebuked me to come out. And having come out, and having found no place where I might go, I besought him that I might receive authority over the swine; and having entered into the swine, I choked them. ^B But when, at another time, the only-begotten daughter of a certain ruler had died, and because the girl was so beloved by her parents, there was great mourning, and I was taking pleasure in the parents lamenting and beating their breasts, and the rest of the mob wailing, and there being a great tumult, he came—I know not whence—and raised her up with a word and gave her back in entirety to her mother. Again, a woman had been afflicted by me, since for twelve years streams of blood had flowed from her flesh; but as soon as she saw him, she ran toward him and touched only the hem of his garment, and immediately the flow of her blood was stanched. And I came against him, and I did not dare to offer him battle, but I rose up and withdrew from those borders in which he was residing. And I came into the parts of Syria, or rather into the borders of the Canaanites, and I found there a beautiful girl and possessed her, and I dwelt there, and I wrought wonders in her. Now I was throwing her into

SECOND EDITION

a creature already in its mother’s womb, I fashioned its eyes, so that not even a trace of eyes appeared. He, therefore, finding him, and having made clay with spittle and having anointed his eyes, ordered him to wash in Siloam, and immediately he regained his sight. And not having found a place where I might go, I took six of my ministers, and I withdrew far from him. And having found a beautiful youth, I entered into him with my ministers and gladly dwelt within him. How then he knew it—I do not know—he came there and rebuked me to come out; and having come out with my six ministers, and not having found a place where I might go, I besought him that I might at least receive power over the swine. At another time again, when he had entered into the boat and had fallen asleep, I suddenly raised up violent winds and troubled the sea and clashed the waves together, and having stirred up great wrath, I wished to sink the boat where he was with his disciples; but when the boat was already drawing near to being wrecked, his disciples immediately awakened him, and rising up, he rebuked the sea and the winds, and they obeyed him; for both the winds and the sea obey him with trembling, and there was a great calm. At another time again, a woman afflicted by me for twelve years was held by streams of blood from her flesh. Immediately, therefore, upon seeing him, she ran to him and touched only the hem of his garments, and immediately her flow of blood was stayed; and I, seeing this, raged against him, and I did not dare to offer him battle.

THIRD EDITION

provided. But also, a man blind from birth he ordered to wash with clay and the water of Siloam, and he regained his sight. And having found no place where I might go, I took ministers and withdrew far from him. And having found a handsome and fair youth, I entered into him with my ministers. And I do not know how he knew it and came there, and he rebuked me to come out. And I besought him that I might go even into the herd of swine. And having entered into the swine, I choked them. But the only-begotten daughter of a certain ruler died. And while they were lamenting her and weeping, he came—I know not whence—and raised her up with a word. But also a woman with a flow of blood for twelve years was healed by touching only his garments. I am therefore angry with him, but I do not dare to approach him. Having risen up, therefore, I came into Syria, and having found there a beautiful girl, I dwelt in her, and I was working within

^A her terrible things. For sometimes I was throwing her into fire, sometimes I cast her upon a mountain, sometimes I hurled her into rivers, and I delighted in her greatly, especially when her mother was about to suffer pain and lament for her. How he learned this, I do not know, but he entered into those regions and was staying there. And the mother of the girl, having immediately heard about him, ran and reported to him about her daughter, saying: "Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon." But he did not answer her a word; and I thought that he certainly did not care for the Canaanites, and that I was about to have them under my own power. Then, the woman having approached again, she entreated him, saying: "Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon." But he, consenting to the woman, says to her: "O woman, great is your faith; let it be done to you as you desire." And he did not deign to go to the girl, but gave the power to the woman to cast me out.

Having therefore gone out from the girl, and seeing that He ^B was staying there, I came into Bethany; having found there his friend Lazarus, and seeing that the road is long, and wanting to weary him, I snatched him and brought him to you, my brother Hades; and I became care-free, thinking that he could no longer snatch him from you. And having come after the four days, I do not know how—whether he was lying in sleep, or was occupied with other places—he snatched him from you. Hades says to him: "Is that the one who at that time snatched Lazarus? If that is he, have mercy on me, do not bring him here; that one is great, then his..."

SECOND EDITION

THIRD EDITION

I could not endure his voice, and do you announce to me that I should shut him in here? Heaven forbid! Have pity on me; I am not able to receive him here. If that one comes hither, he will cast out those whom I hold here."

I, brother, had in the end caused the body of Lazarus to putrefy, keeping it under guard for four days. It had already begun to smell, the joints of its limbs had begun to loosen, and I was in complete command of it. But when he came to my door and cried out: "Come forth," that rotten Lazarus immediately escaped from my bosom; like a lion rushing from a cave for its prey, like an eagle he sprung forth, laying aside all infirmity in the twinkling of an eye. Him I cannot shut in here.

The devil says to him: "O cowardly, and unmanly, and pusillanimous one! He has afflicted me with so many evils, yet I have not departed from the world, nor have I ceased to attack men; and you, having suffered but one defeat, do you cast down your soul? Having endured such great calamities, I have not ceased to envy men."

SECOND EDITION.

^A... struck me, and dissolved my power; I could not endure his voice. And do you announce to me that I should shut him in here? Heaven forbid! If that one comes hither, he will cast out those whom I have shut in. I had then in the end caused the body of Lazarus to putrefy for four days, while I held it in safety; it had already begun to smell, the joints of its limbs had begun to loosen; I was in complete command of it. And when he came to my door and cried out to him: "Come forth," his voice became fearful, and the abyss trembled, and the earth shuddered, and I myself was dissolved by fear; my wits were scattered, and I was not able to rise and shut the doors, nor could I hold that one. For at the very hour his voice was heard, this same Lazarus, who was rotten and dissolved and stinking, sprung from my bosom like a lion from a cave, rushing toward his prey. Like an eagle he leapt forth, laying aside all infirmity in the twinkling of an eye. Him I cannot shut in here.

The devil says to him: "O cowardly, and unmanly, and pusillanimous one! He has done me such great evils, and yet I have not departed from the world, nor have I ceased to strive with men; and you, having suffered one evil from him, are you so fearful? I have suffered such things from him, and yet I have not ceased to do wrong to men."

THIRD EDITION.

^Bpower. For this reason I cannot endure his voice; and do you announce to me that I must shut him in here? Heaven forbid that I should receive him here, lest he snatch away those below as well! Him whom you speak of, Lazarus, I had caused his body to putrefy in four days, and it was emitting a stench, and I was in complete command of him. But when he came to my door and called to him, just as a lion from its cave, and as an eagle, he leapt from the tomb. And do you say that I should receive him here? I cannot, I tell you, O Devil, receive him here. Go, and do as you will.

The devil says to him: "O cowardly, and unmanly, and little-of-faith... he has shown me such great evils, and yet I have not departed from the world, nor have I ceased to strive with men; and do you fear and tremble? Hear me, and my other feats of valor."

^A But when I saw that He heals bodily infirmities, I began to destroy the souls of men through my own works. For having found a certain young man by the name of Matthew, and having cast into his heart a desire for money, and having taken him, I established him as a publican at a crossroads; and the young man obeyed me so much that he struck everyone, plundered them, seizing their hopes, beating and striking them, devouring and consuming the property of others. He became my vessel, and I rejoiced because of them, that he was performing my works so well; and he gathered much money. And when I finally established him as a proven workman, doing my will well at the custom-house, he came—I know not from where—and passing by, says to the young man, "Follow me." And at the word, Matthew was immediately summoned, and rising up he left the toll-booth and the money which I had ^B labored greatly to make him collect; and he did not even take leave of his parents, but only heard His voice, and immediately followed Him, and became His disciple. And knowing this, I was then grieved most bitterly that such a great vessel had been cut away from me. Nevertheless, I did not cease to contend with Him; for I thought that, having become enamored of the young man’s youth, He had snatched him from me.

And rising up again, I journeyed to the regions of Jericho; and finding there a very small and vile little man, whose name was Zacchaeus, and entering into him, I established him over the toll-booth, and he was comforting my grief over Matthew.

SECOND EDITION

When I saw that He heals external bodily infirmities, I began to destroy the souls of men through my own works. Having found, therefore, a certain young man named Matthew, I cast into his heart a desire for money, and having taken him, I established him as a publican. The young man obeyed me so much that he did all of my will; for he struck everyone, he plundered them, he seized their hopes, striking all, buffeting, devouring the property of others; for he had become my vessel. I rejoiced, therefore, over him, because he performed my works so well and gathered very much money; and when I finally established him as a proven workman, doing my will well at the custom-house, He came—I know not from where—and passing by, says to the young man, "Follow me." And immediately summoned, and rising up, he left the toll-booth and the money which I had labored greatly to make him collect; and he did not take leave of his parents, but only having heard His voice, he immediately followed Him and became His disciple. Then I was grieved bitterly that such a great vessel had been cut away from me. Nevertheless, I did not cease to contend with Him; but, thinking that having become enamored of his youth, He had snatched him from me, I therefore rose up and journeyed into the regions of Jericho; and I find there a vile and lowly man by the name of Zacchaeus; and entering into him, I established him as a publican, and thus...

THIRD EDITION

When I saw that He heals the bodily infirmities of the body, I began to destroy the souls of men. For having found a young man by the name of Matthew, I gave him a desire to be rich, and I established him as a publican. And he wronged and defrauded everyone. But I rejoiced greatly over him, because he carried out my works well and gathered much money. And when I finally established him as a proven workman, doing my will, He came—I know not from where—and passing by, says to the young man, "Follow me, Matthew." And rising up he followed Him, leaving behind the money and the wealth, and he became His disciple. Thinking, therefore, that He had become enamored of the youth’s age and had snatched him from me, I arose and journeyed to the borders of Jericho; and I find a small, very lowly little man by the name of Zacchaeus. And entering into him, I established him as a publican; and I had great comfort in him.

* Matth. IX, 9.

^A Having thus put aside my grief concerning Matthew, I was thenceforth free from care, believing that even this one could not be snatched from me, because he is very unsightly and small. But he—I know not how—came there, and arrived with a crowd; and Zacchaeus, being small and unable to see who it was that was passing by, climbed upon a sycomore tree. And at once that One, looking up and seeing him, says: "Zacchaeus, make haste and come down." And he received Him rejoicing, and having gone out, he immediately gave back fourfold to each one from whom he had extorted, and gave the half of his own goods to the poor. He became His friend, but mine an enemy. ^B Finding no longer any place where I might go—for all my people were running to Him—I was driving those who sin into despair, and suggesting to them: "Hasten to sin, and do not depart from the pleasure until the end, and do not fall short of the goods of this present life." By preaching these things and the like, I persuaded them to despise their own souls and to wallow in the pleasures of wicked deeds. And He came, and was saying the opposite: He was comforting those who sinned, He promised to those repenting the kingdom of heaven, the remission of sins, the forgiveness of debts, and He said to all: "Come, all you who labor and are burdened, and I will refresh you."* And He drew all to Himself, and everybody was running to Him. When, therefore, I found no place where I might go, I remembered my ancient friendship, and I approached my friends, the Jews, whom I had formerly led to adore the calf. I remembered the ancient [evil] in me.

SECOND EDITION

THIRD EDITION

^A of my ancient friendship, and I arose and went to my friends the Jews, whom I have taught from the beginning to worship a calf. I remembered their disposition toward me; and having gone to them, I provoked them and their elders against Him, and I armed the whole multitude of the Jews against Him. Do not fear at all, only prepare a secure place where we might shut Him up.

But Hades, answering, says to the Devil: "I do not approve of the evil words you have spoken to me concerning Him; depart from Him, do not hasten to bring Him here, I am not able to receive Him. What commonality do you have with Him? What shall an earthen pot share with a cauldron? The latter will strike and it will be shattered. He has done you so many evils, has snatched away so many of your vessels, as you say, tax collectors, harlots, covetous men, and you did not dare to stand before His face, nor even to speak a word, and now you would bring Him here, so that He might take away my hopes also, and render me hopeless, like you? If that One were not the Son of God, He would not do such miracles. Furthermore, if He were only a man, He would be able to heal bodily ailments, but not also to change the hearts of tax collectors and sinners to repentance and conversion. You told me that with one word He transformed the tax collector ^B

SECOND EDITION.

I remembered my ancient friendship, and I arose and went to my friends the Jews, whom from the beginning I taught to worship a calf. I remembered their obedience, how with one word they obeyed me, and having melted the earrings and the fingers [cod. hath "fingers"] of their women, they made a molten calf; and having abandoned God, they worshipped the calf, saying, 'These are your gods, O Israel, who brought you up out of Egypt' (Exod. XXXI, 4). I remembered the disposition they had toward me, and I went to them and provoked their elders against Him [non "against him"], and I armed the whole multitude of the Jews against Him [male "against him"]. And they became ready to kill Him, they did not answer me a word, but I alone spoke, and immediately they, having sought out a carpenter, fashioned a cross, they have become ready to kill Him [cod. non habet]. You, however, do not fear [cod. "you will fear"] Him; only be ready yourself for the reception, do not appear cowardly, make strong the gates of the entrance; for you wish [cod. "you wish"] to be hailed as a conqueror even now; prepare for me a secure place, where we may shut Him up 36.

But Hades, answering, says to the Devil: "I heard your evil ["good" - sic] words, which you told ["will tell"] me concerning Him; but I advise you, depart ["to depart"] from Him. You have no business feuding with Him, do not hasten to bring ["to carry"] Him here. You have nothing in common with Him; what [shall] a pot [share] with a cauldron? The latter will strike and it will be shattered. He has snatched away so many of your vessels, as you [cod. "you"] say, tax collectors, harlots, covetous men, and you did not dare to stand before His face, nor [dare] to speak a word; and now you lead ["are leading"] Him here, so that He might take away my hopes also and render me hopeless? If that One were not the Son of God, He would not perform such signs 37. Furthermore, if He were only a man, He would be able to heal bodily maladies, but not also change the hearts of tax collectors to repentance and conversion from evils. You told me that with one word alone He transformed the tax collector

THIRD EDITION.

I remembered my ancient friends the Jews; and having gone to them I provoked them and their elders, and I incited the whole multitude of the Jews against Him ["against him"]. You, O my friend Hades, do not fear ["fear"], but prepare a secure place, so that we may shut Him up.

But Hades says to him: "I did not hear your evil words, which you told ["will tell"] me concerning Him. Depart from Him with haste; do not bring ["bring"] Him here. You have nothing in common with Him; what [is] a pot to a cauldron? The latter will strike and it will be shattered 38. He has done you so many evils, has snatched away so many of your vessels, as you say, tax collectors, harlots, covetous men, and you did not dare to stand before His face, nor to speak a word ["to Him"] to Him. And now you wish to bring Him here to me, so that He may take away my hopes also and render me hopeless, as [He did to] you? If that One were not the Son of God, He would not do such things. If He were a man only, He would heal bodies only, not souls of tax collectors and sinners, by changing ["to change"] them to repentance. You said, indeed, that He snatched your tax collector, and you did not dare ^C

^A to stand before his face, and you command me to shut him in? ^B I know well what the prophets have said concerning Him, whom I have locked up, and how they await Him with joy. I have heard what John preached about Him, and I am afraid to receive Him here. ^C But the devil says: "They all lie, in order to cast you into fear." Hades says to him: "They did not lie concerning what they announced about you; for the so-called Jesus has fulfilled among you what the prophets foretold. And behold, you have confessed to me, and the things spoken by them are present with you, and now you call them liars to me?" The devil says to him: "Your great powers, and your insatiable belly, which no one can fill, and you cannot receive one man?" ^D Hades says to him: "Do not babble; for all, having abandoned you, have run to Him; it is clear that you wish to release me and become His friend." The devil says to him: "You have swallowed the whole world, and you said not: 'It is enough.' Abraham, Isaac, Jacob, all the prophets you received, and you did not fear; and now, because of one enemy of mine, you display such fear, and you do not wish to receive him? I am persuaded that He is a man fearing death; for now, when He knew that the hour of death was at hand for Him, fearing death and grieving, He says: My soul is sorrowful even unto death." ^A

SECOND EDITION

...the tax collector and the wealth and to follow Him. But you, indeed, did not dare to stand before His face, and you command me to shut him in? If I was unable to hold His friend, Lazarus, at His command, who was leaping out of my bosom, can I hold Him? I know what the prophets say concerning Him, whom I had locked up, how they await Him with joy. I heard what John preached concerning Him, and I was afraid to receive Him here. The devil, answering, says to Hades: "Your powers and my powers, and your insatiable belly, which no one can fill—do not babble much." Hades says to him: "You swore to me by your powers. What powers? If you had any power, you would have fought with Him and conquered Him, and you would not have wished to seek vengeance through the Jews and me." The devil says to him: "You swallowed the whole world, and said not: 'It is enough.' Abraham, Isaac, Jacob, all the prophets you received, and you did not fear; and now, before one enemy of mine, you show such fear, and you do not wish to receive Him? I have tested and been persuaded that He is a man fearing death, He is grieved and says: My soul is sorrowful even unto death (Matt. xxvi, 38). If He were the Son of God, how would He fear death?"

THIRD EDITION

...to speak at the judgment, even in one... And you command me to shut Him in? I know what the prophets say about Him, whom I have locked up; how they await Him with joy. But John also preached to them about Him, and I am afraid to receive Him here. The devil says to him: "They all lie, in order to cast you into fear." Hades says to him: "The things concerning you, which they foretold beforehand, did not lie; because the so-called Christ has performed for you what the prophets foretold. Behold, you have confessed to me, and now in my presence you call them liars?" The devil says to him: "Your great powers and your insatiable belly you have not filled; and you cannot receive one man?" Hades says to him: "Do not babble much; all have abandoned you and have run to Jesus." The devil says to him: "You swallowed the whole world, Abraham, Isaac, Jacob, the prophets, and you did not fear, and now you have feared because of one little human enemy. And you do not wish to receive Him here? I am persuaded that He is a man, and I heard Him saying: My soul is sorrowful even unto death."

[alt-version omitted]

^A

Hades says to him: "I have not seen Him, nor do I wish to see Him. But if you will listen to me, I tell you the truth, and mark my words: He speaks such things while pretending, so that you may throw yourself in His face, and something worse may happen to you. And woe to you, O wretch! For wishing to mock you, He put forth such words; depart from Him, and do not wish to war against Him." The devil says to him: "I have powerful ministers, and I do not fear to war against Him; they are of one mind with me, especially Annas, and Caiaphas, and Judas; these are my co-heirs. And we have the rest of the multitude of the Jews under us, and we can act against Him as we wish; only do you receive Him." Hades says to him: "Go and do as you wish; for now carry out the war, and if you conquer Him, we shall enclose Him here, and you shall reign with the Jews. But if you are defeated, He comes here and casts out those whom I have enclosed, and then He will bind you, and your ministers the Jews, and He will deliver you to me, and together with you we shall become ^B wretches." Having heard these things, the devil went away to the Jews, and stirred them up against the Lord; and all having gathered, they took counsel how they might destroy Him. But the Lord that night was lodging on the Mount of Olives with His disciples; and having known the plot against Him...

SECOND EDITION

Hades says to him: "I have not seen [known] Him, nor do I wish to see Him. But if you will listen to me, I tell you the truth, and mark my words. One thing: when He is not the Son of God—but when He is that One, and says such words while grieving—so that you may know [see] that He pointed out—and through a few words, while pretending to you, He speaks such things so that you may appear in His face and He may overcome you—it will be worse, and woe shall not be [shall be] to you, O wretch; for wishing to mock you, He puts forth such words." The devil says to him: "I have powerful ministers, and I do not fear Him. All the Jews are of one mind with me, and especially Annas and Caiaphas, and most of all Judas; only do you receive Him." Hades says to him: "Go, do what you wish; for the present carry out the war, and let us enclose Him here, and you shall reign with the Jews; but if He conquers you, He comes here and will cast out those whom I have kept enclosed, and will bind you and your ministers the Jews, and will deliver you to me [cod. me], and woe to us wretches." Having heard these things, the devil went to the Jews and stirred them up against the Lord; and all the Jews having gathered, they took counsel, how they might destroy Him. But the Lord that night was lodging on the Mount of Olives with His disciples; and having known [He knew] the plot...

THIRD EDITION

Hades says to him: "I do not know Him, nor do I wish to see Him; but if you will listen, I tell you the truth, and mark my words, that He speaks these things to you while pretending, so that you may throw yourself in His face, and something worse may happen to you, and woe is to you, O wretch; depart from Him." The devil says to him: "I have powerful ministers, and I do not fear to give and take with Him; my friends the Jews are of one mind with me, especially Annas, and Caiaphas, and Judas, and they have become my co-heirs. And we have another multitude of Jews under us, and we can act against Him, only do you receive Him." Hades says to him: "Go, and do what you wish; for now carry out the battle, and if you conquer Him, we shall enclose Him, and you shall reign with the Jews. But if He conquers you, He comes here and casts out those whom we have, and will bind you, and your ministers the Jews, and woe to you wretches." Having heard these things, the devil went away to the Jews and signaled against the Lord. And all having gathered, they made a counsel, so as to put Jesus to death. And Jesus was lodging...

late, he said to the disciples: “The hour has come that the Son of Man should be glorified; watch and pray, that you may not fall into temptation.” ^A Let us seal the discourse here; and if God deems us worthy, let us hear the remainder of the discourse in another day. Glory to Christ, together with the Father and the Holy Spirit, unto the ages of ages. Amen.

SECOND EDITION

He says [and he was saying] to the disciples: “The hour has come that the Son of Man should be glorified. Watch and pray, that you may not enter into temptation” (Matt. xxvi, 41-45). I have sealed the discourse here.

When the devil saw that all things came to pass according to the plan, and ^B the signs occurring upon the cross—the sun being darkened, the earth shaking, the veil of the temple being torn, the rocks being split, and Himself being mocked—he fled toward Hades and says to him: “Woe to me, the wretched one, for I have been mocked! Help my humiliation; let us close the doors, lest He enter here; make fast with the bars and let us withstand with all our power, that we may not receive Him.”

And Hades, having run, shut the doors and made them fast with iron bolts. And behold, the Lord comes ^C against Hades, pursuing the devil, and the powers were running ahead, and behold, the gates were shut. And the Powers cried out saying: “Lift up your gates, O you princes; and be lifted up, you everlasting gates; and the King of glory shall enter in” (Ps. xxiv, 7). And again the Powers cried out: “The Lord of hosts, He is the King of glory; He is the Word in the beginning, He who sits at the right hand, whom the angels fear and the Cherubim praise. He is the King of kings and Lord of lords; He is the King of glory.”

And Hades answered and said: “Who is this whom you mentioned now? And if He is such a one, what does He seek here? Why did He leave heaven and descend hither?” And the Powers say: “Because He is the King of glory; He has come down to pursue the rebellion, to bind and deliver it to you, and to snatch away and recall His soldiers from you.”

And Hades answered and said to the Devil: “Three-headed Beelzebub, ^D abortion of the angels, derision of the righteous, mockery of the saints, weak and unskillful, did I not tell you not to war with Him? Behold now, those things which I foretold you are present for you. And what will you do, you wretch? Why did you disobey my words? You had this disobedience from the beginning, and for this reason you fell down from the heavens like lightning. Behold, He has come to seek [you], and because of you I am becoming a captive; why did you and the evil one war with Him? Go out, if you are mighty, and war [against Him], for I cannot help you.”

But the Devil, weeping, answered him: “Have mercy on me, while you do not open; for He is turned away while He struggles on my behalf, even if I was mocked; for who would not be mocked by such words? At one time, as if fearing death, He was saying: ‘My soul is sorrowful even unto death’ (Matt. xxvi, 38). And at another time, He was offering a prayer to the Father, saying: ‘Father, if it be possible, let this cup pass from me’ (Matt. xxvi, 39). And these words lured me. And I, O wretch, was supposing that He was afraid of death.” While he was thus arguing, the powers persisted, saying: “Lift up your gates, O you princes; and be lifted up, you everlasting gates; and the King of glory shall enter in” (Ps. xxiv, 7).

And the prophets, having heard the voices concerning the King of glory, were rejoicing and exulting. John was saying: “Did I not tell you that He is coming and will cast you out?” All were rejoicing and saying to Hades: “Open your gates, that the King of glory may enter in,” and he did not endure Him. And the prophet and king David answered and said: “Let him alone; it must needs be that my prophecy be fulfilled. For when I was upon the earth, I foresaw what is happening now, that he does not open of his own accord, and I said…” He shattered the gates of bronze and broke the iron bolts (Isa. xlv, 2), he trampled the powers of Hades, he broke its stings, and that which was written was fulfilled: “O death, where is your sting? O Hades, where is your victory?” (1 Cor. xv, 55). The prophets met Him, saying and exulting and praising and saying: “Blessed is He who comes in the name of the Lord; Hosanna in the highest” (Matt. xxi, 9).

Then the Lord, having taken the devil, bound him with indissoluble chains and led him down into the lower parts of Hades. And he was groaning and weeping; unquenchable fire and sleepless worms were spread out for him, and he is there lying, weeping and groaning.

THIRD EDITION

To the Mount of Olives, and knowing the plot, He said to His disciples: “Watch and pray, that you may not enter into temptation” (Matt. xxvi, 41).

[index: entries preserved]

^A other day. Glory to Christ, together with the Father and the Holy Spirit, unto the ages of ages. Amen.

NOTES. (1) Here Eusebius hints at his sermon on the passion of the Lord, the title of which exists in the codex, though the sermon itself is missing; it was, however, published among the spurious works of Chrysostom, as I said in the preface.

SECOND EDITION. The prophets, mocking him, said: “For I shall set my throne above the stars, and I shall be like the Most High” (Isa. xiv, 14). And they said to one another: “Come, let us laugh at the enemy, our enemy.” And going forward, they trampled upon his head, laughing at him. But the Lord, taking [receiving] all, cast them out from Hades, saying: “Go into paradise.” And they, rejoicing, leaped out [leaped] from Hades. First, David, striking the lyre, said, rejoicing: “Come, let us exult in the Lord, let us shout to God our Savior; for our King is above us” (he spoke a word, having fought He conquered) (Ps. xcv [al. xciv], 1, 2). And all responded [the codex has “obeyed”] the Alleluia. By the grace and philanthropy of your only-begotten Son, with His unbegotten Father and with the all-holy and good and life-giving Spirit, now and always, and unto the ages of ages. Amen.

THIRD EDITION. Therefore, having sealed the discourse here, that God may also deem us worthy, on another day, to hear the remaining discourse, in Christ Jesus our Lord, to whom be glory unto the ages. Amen.

I. OF THE SECOND AND THIRD EDITIONS OF THIS ORATION.

Whoever reads even cursorily will immediately see that remarkable conformity and consonance between the two orations, which is such that there can be no doubt concerning the identity of the argument and the author. Let us repeat, however, since we have nothing better, those things which we noted in our first edition concerning this consonance, having interspersed a few things which, upon repeated reflection, seem more probable. We expected two orations from the report of Lambeck and Nessel, and these were diverse. But behold, the two codices which they praise present one and the same [oration], yet so varied that you may easily recognize two treatises of one and the same argument. It is clear that two editions are exhibited here, one of which is much longer, fuller, and more ornate; the other, however, is shorter and more elegant. ^B Such double editions, or, as our writers have loved to call them, recensions, are not without precedent, both among profane writers (e.g., Cicero) and among ecclesiastical Fathers, but especially among Origen, Gregory Nazianzen, Chrysostom, and others. The double edition of the Epistles of Ignatius also pertains to this matter, which is now judged more correctly than it was formerly (1). Our oration is so constituted that it holds a not insignificant place in literary history, and for that reason alone it is a sign to which lovers and judges of these things should give their attention.

That many of the sermons of the old sacred orators were not conceived in writing, but, as is said, were delivered extempore, is sufficiently established by the history of Origen, Gregory Nazianzen, Chrysostom, Augustine, Gregory the Great, and others. They were frequently taken down by shorthand writers (ὀξυγράφοι καὶ ταχυγράφοι) and published for the use of those who were either not present at the sacred sermon or who wished, in addition to what they had heard with pleasure and profit, also to read it (2). But since, as often happens, such editions were frequently varied or adulterated according to the capacity and whim of the scribe, it seemed good to some sacred preachers ^C to either disavow or… Gaudentius, Bishop of Brescia (circa 385), a friend of Ambrose and Chrysostom, whose sermons were edited by Galeardus, complains in the Preface to Benevol. in Bibl. Patr. t. II, p. 3, as follows: “Regarding those treatises which the zeal of certain persons, having secretly placed notaries—as I have learned—is presumed to have collected, interrupted and half-finished as they undoubtedly were, they have nothing to do with me. They are no longer mine, as it is certain they were written down by the hurried speed of those taking them down.” He was forced to transmit to writing his inaugural discourse, which some had treacherously and wrongly taken down, and edit it “authentically.” See Gaudentius, orat. 15, edit. Galeard. Another example is provided by a passage of Gregory the Great in the Preface to Ezechiel, where he says: “The homilies which I spoke before the people on the blessed prophet Ezekiel were taken down, but with many cares pressing in, I omitted them. But after eight years, at the request of the brethren, I studied to seek out the notaries’ notes, and running through them with the favor of God, I corrected them as much as the straits of my tribulations permitted.” Cf. his account in the epistle to Leander (Preface to Moralia in Job), where among other things these words occur: “And when longer intervals were available to me, increasing much, subtracting little, and thus leaving behind what had been found, [while omitting] those things which had been taken down under my eyes while I spoke, I composed them by correcting them through the books, because even when I dictated the latter, I attended solicitously to the style in which I had spoken the first.”

That the sacred orations of our Eusebius were also taken down by the pen, according to the custom of the time, is a most safe prejudice from the very praise of eloquence in which he excelled. For those who [criticized] extemporaneous eloquence—which Suidas and Cyril of Jerusalem call σκεδάζειν (and Sozomen, among whom also σκεδάσμα and σκεδάζειν occur in that sense)—exercise… ^D Jo. Chrysostom, Socrates, Hist. eccl. vi, c. 4, narrates: “But what is the point of speaking now of what sort the orations are which were published by him and those taken down by the shorthand writers while he was speaking, and how brilliant they are, and possessing persuasive power?” Augustine finally, in Ps. LII, p. 201, writes this: “It has pleased the brethren that what we say should be taken down not only by ear and heart, but also by the stylus; so that we ought to consider not only the hearer, but also the reader.” Cf. Bingham, Antiquit. eccles. t. VI, p. 197 seqq.

^A It is right for us today, beloved, to consider the things following the sermon spoken yesterday, and to see the ministry of the Devil toward Hades against the Lord. Which indeed in the other edition, p. 29, sound thus: “It is right for us today, beloved, to consider the things following the sermon spoken yesterday, and to see the contribution of the Devil and of Hades toward the Jews against the Lord.” II. Also, the end of each edition is indicated: “Here we have sealed the word.” In the edition: “Here then, having sealed the word, so that God also might deem us worthy, on another day we shall hear also the remaining word.” And so the continuation of the oration to be held on another day is announced.

That the first edition (from the Nessel codex CCCXXXIV) contains the treatises of Eusebius himself, while the second (from the Nessel codex CCCVI) must be held to be the work of a scribe, is a conclusion that can hardly be explained in any other way, unless we assume that the one is the work of a certain shorthand writer, while the other is the authentic and fuller edition of the author himself. If anyone wishes to invert this order, I for my part would not quarrel, since either could be imagined. Unless, perhaps, one were to believe that both were drafted by another hand and composed in such a way that one would contain a fuller exposition and the entire phraseology of the author, while the other would contain nothing but a summary and epitome, with certain parts omitted which seemed less relevant to the matter.

However that may be, this much I dare affirm: that from this very duality the authenticity of our oration can be most excellently proven. For no one will easily persuade himself or others that there had existed a double impostor who, under the name of Eusebius, desired to elaborate and publish this work, such as it is. But if, in the composition of a single ^B fabricated work, a suitable plan of invention can hardly even be imagined, how much more will the crafting of two such supplanted booklets be devoid of all credibility? Perhaps some room might be given to suspicion if the oration contained dogmas by which either the right faith and ecclesiastical orthodoxy of the author or a zeal to defend Arianism could be proven. But since neither the one nor the other can be elicited therefrom, who would wish to refer these two elaborations to a mere exercise in writing and a play of wit?

What now seem to be added, are almost these: I. The entire oration is not edited in a double way, but only the first part of it, which properly deals with the counsel of the Devil toward Hades, the scope of which is subsequently indicated on p. 29 with these words: “To consider and see the contribution (which word is placed in the stead of counsel) of the Devil and of Hades toward the Jews against the Lord.” Hence also the title: *A Syllogism Against the Jews*, from which, as was said above in c. 1, an error arose, [leading people to believe] that our oration is the lost book of Eusebius against the Jews.

II. The prior part of each oration possesses a common and indeed identical exordium, by which the continuation of the oration delivered on the preceding day is announced. At the end of oration 2, page 14, it was said: “Tomorrow we shall hear also about that subject.” To these words now respond the words placed at the beginning of oration 3, p. 15: “It is right for us today, beloved, to consider the things following the sermon spoken yesterday.” The posterior part of the first edition, therefore, could be considered as a new oration, by which fact our homiletic trilogy would become a tetralogy, of which many examples exist in Greek drama. It could also be conjectured that the phrase “on another day” designates the following day, Friday, Holy Saturday, whose unique subject can be said to be the descent of Christ into hell.

^C IV. As far as the earlier part of each edition is concerned, the real and verbal conformity is so manifest that there is no need to demonstrate it. In general, the second edition is to be considered an Epitome and abbreviation of the first edition; for the evangelical narratives concerning the signs and wonders of Christ and the conversion of sinners, which are amplified in the former, are reduced to a summary in the latter. In individual details, however, something is now taken away and omitted, now something new is added, and now indeed it is arranged in a different order and context.

The narrative *But a certain ruler’s daughter — her by a word*, which is missing in the first edition, can serve as an example. On the other hand, the history of the woman with an issue of blood is narrated there much more prolixly and with more ornamentation than it is set forth in the first edition. The history of the healing of the blind, moreover, is greatly condensed in the second edition. But how one and the same narrative differs in individual details can be seen best from a comparison. In the first place it is said: *And finding a comely youth, I entered into him with my ministers, and rejoicing I dwelt in him. How then he, I do not know, knew, came there, and rebuked me to come out; and having come out with my six ministers, and not finding a place where to go, I besought him that I might at least take the power over the swine.* In the other place these things are varied thus: *And finding a comely and handsome youth, I entered into him with my ministers. And I do not know whence he knew, and he came there, and rebuked me to come out. And I besought him that I might at least enter into the herd of the swine. And having come into the swine, I choked them.*

Similar things offer themselves everywhere. But such a comparison is not instituted without utility. For we learn from it how the same author varied one and the same history. Furthermore, one passage often helps the other, and from this the interpretation becomes easier and more expeditious.

^D II. ON THE DESCENT OF CHRIST INTO HELL ACCORDING TO THE OPINION OF EUSEBIUS. If no other utility were to result for us from the remains of Eusebius of Emesa, [that at least] would have this advantage: that the ecclesiastical doctrine concerning the descent of Christ into hell could be illustrated from them not without fruit. For this entire oration deals with this doctrine, and the posterior part of the first edition explains its entire economy (that all things happened according to dispensation) more fully and accurately to us than is usually done in many dogmatic and polemical treatises.

It is agreed among all that the history of this dogma is oppressed by no small difficulties, and that at all times there has been a great number of those who would impugn the ecclesiastical doctrine, so much so that at times it was called into doubt which form of doctrine was received in the Church. Jo. Aug. Dictelmaier ( *Literary history of the dogma of the descent of Christ into hell*, Ed. 2, Altdorf, 1762, 8) has learnedly and diligently set forth the history of this dogma. In it, he uses the testimony of Eusebius of Emesa in three places (p. 86, 158, 165), but not the testimony of the true one; rather, [the testimony] of the Latin Pseudo-Eusebius, of...

As we said here ^A, and as he teaches in some respects the opposite of our own. For (to bring this forward as an example) in his Homily on the Nativity of Christ, the descent of Christ to the lower world is taught in a way that is clearly the opposite, as the Magdeburg Centuriators (cent. IV, p. 192) have rightly noted. If, therefore, the author had known the genuine Eusebius of Emesa, and if, as is fitting, he had distinguished the mode of the descent [τρόπον παθεῖν] from the doctrine itself, he would undoubtedly have included him among the witnesses of the truth. After Dietelmaier, J. S. Semler (in his booklet *Observat. hist. dogmat. de vario et impari studio vett. in recolenda historia descensus Chr.*, Halle 1775) and J. C. Volborth (in *Comment. quantum error Apollinaris contulerit, ut dogma de desc. Chr. a. i. symbolis fidei insereretur*, Brunswick 1793), as well as Clausen (*Dogmatis de desc. Chr. a. i. Historia biblica et ecclesiastica*, Copenhagen 1801), earned merit above the rest in explaining this history. All of these, as could not have been otherwise, were ignorant of our author.

However, if we view the matter rightly, the principal error regarding this doctrine consists in this: that the doctors, clinging to the Apostles' Creed via a prejudiced opinion, either deny the true and local descent and hold that it was merely metaphorical; or, led by a false interpretation of the passage 1 Pet. iii, 19, and contrary to every analogy of faith and Scripture, they would attribute to Christ a preaching office among the dead; or finally, a position which no less conflicts with the analogy of faith, they would teach that Christ suffered the pains and torments of the damned in the lower world.

Contrary to these and other opinions of ancient and recent doctors is that form of the dogma which can truly be called the ecclesiastical doctrine, because in it the Greeks, Roman Catholics, and Protestants agree. As for the Lutherans, you will find it nowhere more succinctly set forth than in the *Formula of Concord*, art. 9: "We believe that Christ, in his whole person, God and Man, descended to the lower world after his burial, conquered Satan, overturned the power of the lower world, and stripped the devil of all his strength and power." With this, the Reformed who are united with the Lutherans also agree, as in the Leipzig Colloquy (1631, p. 395), where it is said: "So the theologians on both sides let the descent of the Lord into hell remain a heavy and important article of faith, which, as little as the article concerning [his] sitting at the right hand, can be reached and grasped by human reason, and they confess: that the whole Christ, God and Man, descended into hell, overcame the devil, destroyed the power of hell, and took from the devil all his power." The Catholic Church, moreover, teaches exactly the same, as appears, beyond other books, from the *Controversies on the Christian Faith* of Rob. Bellarmine (vol. I, pp. 438-470). Rightly he warns against Calvin (p. 442): "All the Fathers who describe the descent of Christ to the lower world describe it as the descent of a victor and a triumpher, not of a subject, nor do they in any way indicate that Christ suffered anything in the lower world."

This form of the doctrine, therefore, Eusebius of Emesa—though not the first (for there were those before him who taught the same)—nevertheless expounded more fully among the first and most ancient, and therefore he is to be referred to as one of the primary witnesses and sources. For if you remove the rhetorical and poetic flourish, in the substance of the doctrine he ^B hands down, as if he were discussing all things according to the strictness of dogmas (as Gregory of Nyssa says).

But whatever pertains to this subject, we shall recall under certain principal headings.

I. In place of an introduction, he has in Orat. 1 (which we noted above), the proclamation of John the Baptist, or the [gr]εὐαγγελισμὸς τοῦ Προδρόμου ἐν τῷ ᾅδῃ[/gr]. John, just as he had done in these lands, prepares the way for the Lord among the dead also. He sends him ahead, so that to the spirits [gr]ἐν φυλακῇ πνεύμασι[/gr] he might announce the saving advent. Thus, in the common sense, that [gr]ἐκήρυξεν[/gr] (by which so many interpreters have been deceived) can be admitted. It is not, however, the [gr]κήρυγμα τοῦ Κυρίου[/gr], whose work and office were finished with his death, but a [gr]κήρυγμα περὶ τοῦ Κυρίου[/gr] brought forth by the forerunner. Hades itself confesses (p. 23): "I heard that John preached the good news about him, and I was afraid to receive him here."

II. After all the cases in which the devil deceived and mocked himself have been explained in the first part of the oration, the orator, at the beginning of the second part, resolves the doubts and knots, and places the devil at last liberated from his error and his blindness, but all the more terrified. From the miracles performed at the death and cross of Christ he understands: [gr]ὅτι πάντα κατ’ οἰκονομίαν ἐγένετο[/gr], and feeling himself a wretch, cries out: [gr]Οὐαί μοι τῷ ἀθλίῳ, ὅτι ἐνεπαίχθην[/gr]. He implores the help of his brother Hades, that he might close the gates of his palace to keep out the terrible enemy. By this very fear and attempt of his, he confesses the victory and divinity of Christ, and by this narrative is confirmed that which the ancients sometimes said: that the devil is a witness to the divinity of Christ!

III. With most vivid colors, however, the orator paints the descent of the Victor to the lower world. [gr]Καὶ ἰδοὺ, Κύριος ἔρχεται ἐπὶ τὸν ᾅδην, καταδιώκων τὸν διάβολον, καὶ αἱ Δυνάμεις προέτρεχον[/gr]. What [gr]αἱ δυνάμεις[/gr] are, there can be no doubt. They are the [gr]ἄγγελοι δυνάμεως[/gr] (II Thess. i, 7), who like an army accompany their King and Triumpher. Therefore what had been narrated in Matt. iv, 11: [gr]Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ[/gr], is now repeated more splendidly; and it is truly justified, as Christ had said in Matt. xxvi, 53: [gr]Ἢ δοκεῖς, ὅτι οὐ δύναμαι ἄρτι παρακαλέσαι τὸν Πατέρα μου, καὶ παραστήσει μοι πλείους ἢ δώδεκα λεγεώνας ἀγγέλων[/gr]? To this passage also Epiphanius appeals (in *Sepulcr. Christi*, Opp. vol. I, p. 270), who describes much more diffusely the triumphal pomp of Christ descending to the lower world. He says: "He who previously ^C economically rejected the legions of angels, and said to Peter that 'I can now present more than twelve legions of angels,' today, in a manner befitting God, both warlike and master-like, descends down to Hades and death, and ^D through death [conquers] the tyrant—he who has the immortal ones of the incorporeal armies and invisible ranks, not twelve legions, but ten thousand times ten thousand, and thousands of thousands of Angels, Archangels, Powers, Thrones (the countless ones), the six-winged, the many-winged, the many-eyed, the bodiless, the heavenly ranks. As they indeed send off, escort, and honor Christ as their proper Lord and King."

Lest anyone take these things sinisterly, and concerning Christ’s [gr]ἐκήρυξεν[/gr] (I Pet. iii, 19), whereby Clement of Alexandria (who even makes the apostles partners of Christ’s preaching in the lower world!) led the way, which was pleasing to so many men of our age, such as Reinhard, Schmidt, Schott, and others. The older evangelical dogmaticians more correctly stated that there was indeed a preaching of Christ in the lower world, yet not evangelical, but legal, that is, they called it condemnatory.

^A humility he feels, Epiphanius adds: "No confederates—away! For what need has the Almighty Christ of confederates? Rather, those who are beholden and devoted to ever standing by their own Master and God are trusted [or: ready-handed] guards and bright scepter-bearers of the divine, acute scepter-bearing, at a single nod of the divine command, they speed to anticipate one another and lead the act of exertion to its accomplishment, and are crowned with victory over the ranks of the enemies and lawless ones." And so, descending then in paths both as fellow-runners with God and Master to those in Hades and the subterranean places, and to the lower habitations, deeper than the earth, of those who have fallen asleep from the ages, he leads out in strength those who have been in shackles from the ages.

This decorum is also observed by our author. For the celestial Powers are not present for the defense of the Lord, nor to subdue enemies, but as witnesses and heralds of his power. They do nothing other than proclaim: "Lift up the gates, you princes of glory," and add the complete Doxology: "He is the Word in the beginning... the King of glory." The Lord himself, by his own divine power, opens the gates of the inferno, through which he enters a little later into the holy palaces of heaven. And then the angels are present, as witnesses and messengers of his ascension into heaven (Acts 1:10, 11).

IV. Furthermore, a new dialogue between Hades and the devil most clearly testifies to the miserable and deplorable state of both, and to the fullest triumph of the victor. They strain their last forces, so that, if it were possible, they might keep the victor from his kingdom and territory; but, despairing of the result, and sensing how vain their efforts are, they break out into lamentations and howls. The associates and brothers accuse one another; one tears the other apart with reproaches, and they agree only on this: that they have been miserably deceived. The devil laments: "Woe to me, the wretched one, for I have been mocked!" Hades confesses: "And I, O wretch, assumed that you would conquer death."

V. Their dialogue is stifled and, by a renewed order ^B of the angels: "Lift up the gates," etc., and by the exultation of the prophets, they receive him who is already present as victor and liberator. They, exulting and singing hymns, shout the same words with which the people once greeted Christ as he entered Jerusalem, as attested by Matthew 21:9.

VI. At the end of the oration is added a description of those things which Christ did in the inferno. The matters are of the greatest moment; but the brevity and emphasis with which they are narrated is wondrous. First, vengeance and punishment are taken against the devil: "Then the Lord, having taken the devil, bound him with indissoluble chains... weeping and groaning." He, indeed, beyond torments, suffers the highest ignominy; for it happens, just as Hades had predicted: "A mockery of the righteous, a source of joy for the holy." The prophets, approaching, trod upon his head, laughing at him. Then the prophets and saints are liberated from the prison: "But the Lord, having taken all, cast them out of Hades, saying: 'Go into paradise.'" A vast throng of them, with David leading the way playing the cithara, rushes out from the inferno and follows the Lord, who prepares eternal joys for them. They chant hymns to the Victor, and sound that solemn "Alleluia" (all answered with "Alleluia"), which the author of the Apocalypse (c. xix, 1, 5, 4-8) describes.

Having read these things, no one will surely doubt that our author, if you depart from the rhetorical and poetic flourish, teaches exactly the same thing concerning the descent of Christ into the lower regions that ecclesiastical doctrine delivers. Nor can there be any doubt as to which state of Christ his descent is to be referred? For the state of exaltation is so clearly depicted that no one can think of the state of humiliation in the present. Christ, having now laid aside the ^C *form of a servant* and all human humiliation, by which he had been pressed during his earthly life (Phil. 2:7, 8), at that very moment when he said, "It is finished," and "gave up the spirit" (John 19:30), receiving back the divine form, manifested himself as Victor and God to those whose power and rule he was about to destroy.

III. ON THE CONSENSUS OF THIS ORATION WITH THE GOSPEL OF NICODEMUS

We have already indicated above the consensus of the first oration with the Gospel of Nicodemus. We have found a much greater one in this third, which is of such a kind that we can in no way hold it to be fortuitous. Since it does not seem advisable to transcribe that whole passage here from the Gospel of Nicodemus (from the Birch edition, 1804, pp. 114-151), it will suffice to demonstrate with a few examples, chosen at random, how great and of what kind the conformity of both booklets is, not only in matters, but even in words.

I. Eusebius had spoken of the exultation of the prophets, upon hearing the proclamation of John the Baptist, and a little later of the devil's agitation, whereby he supposes Christ to be a mere man, and demands from Hades a safe place where he might store the soul of Christ. Let us hear how this is expressed by a Pseudo-Nicodemus, c. 20 (Greek text, p. 115):

"And while all (i.e., the prophets) were in such joy, there came Satan, the heir of darkness, and says to Hades: 'All-devouring and insatiable one, hear my words. One of the Jewish race, called Jesus, naming himself the Son of God, yet being a man, is destroying my works; the Jews have crucified him. And now that he is dead, I am ready so that we might secure him here. For I know that he is a man, and I heard him also saying that "My soul is sorrowful even unto death." He also did many evil things in the world above, having lived among mortals; for wherever he found my servants, he pursued them, and as many human beings as I made lame, blind, crippled, lepers, and if there were anything such, he healed them by word alone. And many I prepared to be buried; and these, too, he brought back to life again by a word.' Hades says: 'And is this one so powerful that he can do such things by word alone? Or if he is such, can you stand against him? It seems to me that, as he is such, no one will be able to stand against him. But if you say that you heard him fearing death, he was playing with you and mocking, saying this so that he might seize you with a mighty hand, and woe, woe to you for the age of all ages.'"

To pass over the rest, we caution only this: those whom the devil brings up in summary—crippled, blind, lame, lepers, etc.—Eusebius recounts individually, narrating the history of their healing from the canonical evangelical history. He condenses the same in other places more briefly, which the Pseudo-Nicodemus sets forth more fully.

II. The same example of Lazarus is brought forward for the sake of testimony. Concerning him, Hades reports thus in Nicodemus: "I, a short while ago, swallowed one of the dead, by the name of Lazarus, and after a little while one of the living tore him out of my bowels by word alone; and I suppose that is he of whom you speak. If, therefore, we receive him here, I fear—"

^A that the darkness which we possess will be destroyed, as it is written: "I am troubled in my mind, and I am pained in my belly." And the pre-ancestor Adam, when he was seen full of rejoicing, said: "I thank Thy majesty, O Lord, that Thou hast raised me up from the lowest Hades." Thus also all the prophets and saints said: "We thank Thee, O Christ, Savior of the world, for Thou hast brought our life up from corruption." And when they had said these things, the Savior blessed Adam upon his forehead with the sign of the cross. Having done this, and having done the same to the patriarchs, prophets, and the pre-ancestors, He took them up from Hades. While He was going, the holy fathers following Him sang: "Blessed is He that cometh in the name of the Lord. Alleluia; to Him be the glory of all the saints." ^B

VI. After these things there follows in the Gospel of Nicodemus, chapters 25-27, a description of the things done in Paradise: concerning Michael the archangel, concerning Enoch and Elijah, concerning the converted thief, and concerning Charinus and Lenthius. Of all these things no trace is found in Eusebius, who, clinging strictly to his own subject-matter, avoids any transition to another kind of writing.

By a more accurate comparison, moreover, of the things which we have set forth, anyone will at once recognize the consensus of both authors. For not only is the same matter set forth, but in its form and very phraseology a correspondence is observed, which implies that one writer drew from the other. Now, indeed, if the Gospel of Nicodemus, as Brunnius and others presume, was written in the second century, Eusebius might be believed to have drawn entirely from it. But this opinion, as we have already warned, is impugned by many learned men, who ascribe the present form of the Pseudo-Gospel to a later age (the fifth century). If this be true, both writers would have drawn from a common source of tradition, just as Epiphanius, who in his Oration on the Sepulchre of Christ (Opp. t. II) follows the same mythology, ^C and at times agrees with Eusebius, and at times with the Gospel of Nicodemus, while in some particulars he deviates from both. Granted this, Eusebius would have to be called the primary author, in whom we find this most ancient tradition expressed.

Furthermore, concerning this priority, in our opinion there is not much to dispute, since the question of the true age of the Pseudo-Gospel and its integrity and composition has not yet been brought to a clear conclusion. But if, according to a more general rule, the simpler, shorter, and more harmonious narrative is to be preferred to the more ornate, prolix, and drawn-out one, so that the saying "it grows as it goes" may apply to it, then Eusebius is to be considered altogether more ancient, and the Pseudo-Nicodemus and Epiphanius are to be held as his imitators and expanders. But even this rule suffers exception, nor do we see what can be answered if anyone should wish to explain this more sparing and sober use of tradition by a ^D desire for brevity, a quality for which the Emesene is so distinguished. However the matter may stand, this is certain, that Eusebius is to be referred to among the mythological orators.

XVI. Concerning the Lord's Day.

(GALLAND, Vet. Patrum Biblioth. t. VIII, 252.)

I. After the dismissal of the church, on a certain Lord's Day, while the blessed Bishop Eusebius was sitting, Alexander approached him—

^A and said to him: "I beseech you, my master, for what reason is it necessary for us to keep the Lord's Day, and to abstain from labors, and what reward do we have by abstaining from work?" That blessed man began to speak: "Listen, my child, and I will explain to you for what reason it has been handed down to us to keep the Lord's Day and to abstain from work. When the Lord handed down the mystery to his disciples, taking bread, he blessed it, and having broken it, he gave it to his disciples, saying: 'Take, eat; this is my body, which is broken for you, for the remission of sins.' ^B Likewise, he also gave them the cup, saying: 'Drink of it, all of you; this is my blood, the blood of the new covenant, which is shed for you and for many for the remission of sins.' 'Do this,' he said, 'in my remembrance.' Therefore, the holy Lord's Day is a commemoration of the Lord. For this reason it is called 'Lord’s Day' (Dominica), as being the master of days. For before the Passion of the Lord, it was not called the Lord's Day, but the first day. On this day the Lord began the first-fruits of the resurrection, or rather of the creation of the world; on the same day he bestowed the first-fruits of the resurrection upon the world; on this day, as we said, he also ordered the sacred mysteries to be performed. Therefore, this day has brought us the beginning of every grace, the beginning of the creation of the world, ^C the beginning of the resurrection, the beginning of the week. Containing these three beginnings, this day demonstrates the sovereignty of the most holy Trinity."

II. Since, therefore, the week contains seven days, God has given us six to work in, but one he has given us for prayer and rest, and for the expiation of evils, so that if we have committed sins during the six days, we may be reconciled to God on the Lord's Day regarding them. Therefore, rise early for church in the house of God, approach the Master, confess your sins to him, do penance with prayer and a contrite heart, remain in the divine and holy liturgy, finish your prayer, and by no means depart before the dismissal. Contemplate your Lord being divided and distributed, ^D and yet not consumed. And if you are conscious of a pure mind, approach the communion of the body and blood of the Lord. But if your conscience condemns you as guilty of evil and thoughtless deeds, indeed abstain from communion until you are healed by penance, but remain for the prayers, and do not depart from the church unless you are dismissed. Remember Judas the traitor. For the beginning of his destruction was his not remaining with all the others in prayer. When he had received the bread, John says, he went out first of all, and immediately Satan entered into him, and he hastened to betray the Lord. If, therefore, you go out before the dismissal, you have become an imitator of Judas. Are you then willing to be condemned with Judas for the sake of a brief hour’s delay? That remaining does not harm you at all; the church does not have snow inside, nor fire, nor any other inconvenience; but only a small...

need for patience is required, so that your prayers may be fulfilled. ^B

III. We observe the Lord’s day for no other reason than to cease from labor and to have leisure for prayer. If, however, you cease from labor but do not enter the church, you have gained nothing. On the contrary, you have caused yourself no small harm. Many wait for the Lord’s day, but not all with the same intent. Those who fear God wait for the Lord’s day in order to send up their prayers to God and to partake of the precious body and blood; but the slothful and negligent wait for the Lord’s day so that, by ceasing from work, they may have leisure for evil deeds. And that I do not lie, the facts themselves bear witness. Go out on any other average day, and you will find nothing; go out on the Lord’s day, and you will find some playing the lyre, others shouting and dancing, others sitting and mocking their neighbor or reviling him, others wrestling, others quarreling with one another, others beckoning one another to evil; and wherever there is a lyre and dancing, everyone runs there. The herald calls to the church, and everyone offers excuses of weariness and inability. A sound of a lyre or a flute or the din of dancing arises, and everyone, as if carried on wings, hastens there. What do those who come to the church behold? I will tell you: the Lord Christ lying upon the holy table, the Seraphim singing the Thrice-Holy hymn, the presence and visitation of the Holy Spirit, the prophet and king David chanting, the blessed apostle Paul impressing his own teaching upon the ears of all, the hymn of the angels, the unceasing Alleluia, the evangelical voices, the Lord’s commands, the instruction and exhortation of the holy bishops and presbyters—all things spiritual, all things heavenly, all things procuring salvation and the kingdom of heaven. This does he hear and this does he behold, whoever comes to church. But what do those who run to the theaters behold? Prostituting women, diabolical songs, voices full of filth and disorder, women dancing—or rather, possessed by demons. For what is the dancer doing? Nothing other than presenting herself of her own will to be ruled by a demon. Likewise, the lyre-player, ^C like some demon, struggles with his piece of wood. The spectacles of the theaters are all demonic, all causes of destruction, all practices of demons. Therefore, their reward is also evil. Such was the banquet of Herod, at which the daughter of Herodias entered and danced, and had the head of John the Baptist cut off, ^D and inherited the lowest depths of Hades. Therefore, those who love her wicked dancing are partakers of the same condemnation.

IV. Be content, then, beloved, to be occupied with the affairs of this life during the six days, and cease from wickedness on the Lord’s day. I know many who have disputes with one another and are lovers of litigation, who say, “The Lord’s day is coming, and we must plead our case.”

^A Wretched and miserable man! You have been commanded to pray on the Lord’s day, not to set up courts of law. The Lord’s day therefore comes, and he who has a lawsuit spends the whole night thinking about it against his neighbor, and when the dawn arises, he arms himself against him. A custom has prevailed among many that when they leave the church, they sit outside it, and often the priest himself is the first to do this. Then they begin their lawsuits, contentions, insults, reproaches, and things of this sort, and even worse ones against each other. Afterward, they return into the church and glare at one another like wild beasts, gnashing their teeth. Woe, then, to the priest who provokes such things or who judges on the Lord’s day, and who does not offer prayers to the Lord at the appointed hour! If any of the laity takes food before the mass, he is guilty of grave judgment and punishment; but if, after having taken food, he also partakes in the communion of the mysteries, his portion shall be with Judas the traitor. I have known many who took food and held communion on the holy day of Pascha, and woe to their soul, especially if they are of full age, because instead of washing away their sins, they rather heap them up. But also he who is conscious of evil works, and before he has washed them away through repentance, partakes in the communion, is under the same condemnation. ^B For as much greater as this day is, so much greater also is the sin. But those who are free from blame must wait until the dismissal and thus communicate. Woe to those who play the lyre, or dance, or attend judgment, or conduct them, or perform work, or take oaths, or exact them on the Lord’s day, because they shall be condemned to unquenchable fire, and their portion shall be with the hypocrites! For this day was given to us for prayer and the expiation of sins, for repentance and salvation, for the rest of laborers and servants.

V. This is the day which the Lord has made; let us exult and rejoice in it.

that in the very things by which they wish to do good, they sin the more. Do you wish to help the poor? Do not steal God’s day, but rather bestow upon the poor your own labor during those days in which you were permitted to work; at the time when your own works ought to be done, then dispense help to the poor. But when your servants, and your hirelings, and your oxen ought to be resting, you deprive them of rest and give it to the poor. God knows whose labor that is. ^A Do not transgress the commandment of the Lord; do not steal His day; do not deprive your servants and hirelings of their rest; do not separate yourself from prayer; do not withdraw from the Church. For there is nothing higher than the Church; it is more exalted than the heavens, more radiant than the sun, more brilliant than the moon and the stars, and more precious than the whole world. I know many who let a whole week pass and do not enter the church, and often do not enter at all. But if some evil happens to them because of their wickedness, they blame God and not themselves, saying: “Why did God permit this to happen?” And they do not know that as much as they distance themselves from the Church, so does God distance Himself from them, just as the Prophet also says: “They that withdraw from Thee shall perish.”

§7. Perhaps these things are sufficient, beloved, for the instruction and fear of many. For if these things are not sufficient, nor persuade those who hear, neither will they hear things greater than these. For, as it is said, for a prudent man one word is enough, but a fool you will not move to his heart’s instruction even unto death. Do you wish that no evil should befall you? Do not profane the Lord’s day; abstain from evil works; devote yourself to prayer; cause your mouth to cease from foul speech; gather with godly men; and with them give thanks to God and send up praises. For this day, as has been said in many ways, was given to you for prayer and rest. ^B This, then, is the day which the Lord has made; let us rejoice and be glad in it, and let us send up glory to Him who rose on it, with the Father and the Holy Spirit, now and always, and for ever and ever. Amen.

XVII. On Holy and Great Friday and on the Holy Passion of the Lord.

XVIII. On the Three-Day Resurrection of our Lord Jesus Christ.

XIX. Sermon on the Holy Assumption of our Savior.

XX. On the Second Coming of our Lord Jesus Christ, and on the Future Judgment.

XXI. A Sermon on Almsgiving, and on the Rich Man and Lazarus.

I. Come, let us set forth a sermon today, beloved, about almsgiving, and what the apostle and evangelist Matthew has told us concerning the coming of our Lord. Tell us, O eyewitness and minister of the Word, when and how and what the Lord God will say to us when he is about to arrive to judge the world? What does he wish, and what does he command his people to do? The Lord says: "When the Son of man shall come in his majesty, and all the holy angels with him, then shall he sit upon the throne of his majesty, and all nations shall be gathered together before him: and he shall separate them one from another, as the shepherd separateth the sheep from the goats: and he shall set the sheep on his right hand." For the shepherd, considering the gentler portion of the flock, assigns the better station to those of such mild and gentle disposition, namely the sheep. Then the goats, as being unruly to the shepherd, are placed on the left.

II. Let us also hear what the King of kings and Lord of lords shall say to the good and merciful who have observed his commandments, inasmuch as they have put into practice everything commanded by him. For on this account they shall deservedly hear from our Lord and the merciful God that holy and blessed voice calling them to his right hand: "Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world." O what a good preparation and lot of justice for those who have rightly merited his kindness! What, furthermore, does he say to them? "For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink." Behold, beloved, the providence of the Lord, how at the very beginning of his discourse he proposes the distribution of alms: "I was hungry, and you gave me to eat." For he immediately recalls the common and necessary nourishment of the body, which, of course, sustains and revives those wasting away from hunger; just as David says: "And bread may strengthen man’s heart." Likewise, he mentions the refreshment of drink; then the reception of strangers; then the clothing of the naked; the visitation of the sick; a kind word to those in bonds. These and other such benefits the Giver of good things, by reminding those who are on his right hand, promises also the recompense, namely that which he prepared from the foundation of the world, a kingdom for the merciful and the dispensers of alms, adorned with right faith and works and chari-

charity. ^A He calls these to himself as beloved friends, just as he had already said: *Ye are my friends, because ye have kept my words and guarded my commandments*; for when I was hungry, ye fed me; when thirsty, ye gave me drink; being a stranger, ye brought me under your roof; when you saw me naked, you bestowed garments; when I became infirm, ye visited me, and when I was cast into prison, ye came to me and offered words of solace. What, then, is the worthy recompense for what you have done for me? I now return the favor to you; but since you have loved me, and loved me with a sincere heart, I have asked my Father for your sake, that where I am, you too may be with me, and become co-heirs of my kingdom.

^B III. But what will they say to these things to the Lord and King of glory? "Lord, when did we see you hungry and feed you? Or thirsty and give you drink? Or a stranger and take you in? Or infirm and visit you? Or in prison and come to you?" Hear now what the Lord will answer them: *Inasmuch as ye have done it unto one of these my brethren, even the least, ye have done it unto me.* You have heard the charity and kindness of the good Lord, how he calls the needy and poor brothers; and that if anyone does good to them—for instance, providing food for the hungry, or offering hospitality, or clothing the naked—he reckons it as done to himself, after He bore our flesh. He who said, *I came not to call the just, but sinners to repentance* and conversion, declares that the benefit and alms bestowed on them are bestowed upon Himself, the Maker and Creator who provides food to all flesh. *For he who pities the poor, lends to God*; and according to his gift, he shall receive. But the divine David also says: *Blessed is he who understandeth concerning the needy and poor; in an evil day the Lord shall deliver him.* For in truth that day becomes an evil day for the unmerciful and pitiless, who on that day are sent away into the outer fire; but for the merciful, it brings joy and eternal gladness, and the fellowship of the holy angels. Similarly, the Lord also declares the merciful blessed, saying: *Blessed are the merciful, for they shall obtain mercy.* When, then, shall they obtain mercy? When ^C the King shall sit upon the throne of glory, then the merciful shall obtain mercy—the lovers of the poor, the compassionate, the generous, the hospitable, the nurturers of orphans, the guardians of widows and the infirm, the patrons of the wretched, the feeders of the needy, the servants of the sick, those who deliver from bitter servitude, those who show the way to the wandering, those who clothe the naked, those who discharge the debts of others; and, to speak briefly, those who are the stewards of all who are in need: for them the kingdom of heaven is prepared. For them the dwelling shall be the city above; they, as friends of the King, shall stand before Him, illuminated by the light of the most splendid divinity.

^A IV. But what will the Lord say to those on the left? "Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels." For it was not prepared for you, but for the devil and his angels; but because you followed the works of the devil, and occupied yourselves with greed and cruelty and every kind of evil, you have been condemned to depart with him, having become ministers of Satan. And as you willingly abandoned, neglected, and despised me, and treated my holy Scriptures with contempt, and would not listen to those who were instructing and admonishing you to abstain from pollutions and wicked deeds, and to hold fast to charity and almsgiving; but, led astray by folly and madness, you did not value the words of the preachers, and instead shamefully drove them away with insults. But you treated as friends the storytellers, and the idle, and the diviners, and the enchanters, and the sorcerers, and the magicians, and the astrologers, and the dream-interpreters, and as many as are associates and authors of evil deeds, while my statutes and commandments were abandoned—I, who nevertheless molded you from the earth in my own image, and bestowed upon you this earthly form with my life-giving breath; and yet you denied and rejected me, so that you might follow the devil who rebelled against me, for whom the fire was prepared. And as for me, for the sake of man, whom I fashioned with my immaculate hand, I had made paradise and rest, and I had destined for him joy and everlasting life: but you, as I said, denied obedience, and having abandoned me and my commandments, you became laborers for the devil; you clung to his ministers, his companions, and his friends, and you learned every kind of wickedness and malice, fraud, falsehood, and greed; and along with these evil deeds, you put on, as a garment, a desire for vengeance and an unmerciful heart. What then shall I say to you? Does it befit you to hear, "Come"? By no means. For the expression, "Come, you blessed of my Father," ^B was given to others; for those who strove to stand at my right hand were worthy to hear these words. But you who hated me and despised my words, I drive out, I expel, and I send away from my face; since you made yourselves unworthy of my glory because of the evil opinion, madness, and cruelty which you acquired. For this reason I say to you: "Depart from me, you cursed, into the eternal fire, which was prepared for the devil and his angels alone." Depart also, you, along with them to the same station of unquenchable fire, since you strove to undergo this punishment of fire with the devil and his angels. For in truth you have existed throughout the world as cursed, because you lacked the praise of justice; ^C indeed, you put on a curse like a garment because of the cruelty of your soul. As cursed and unmerciful, therefore, you shall be delivered to the fire. I was hungry, and you gave me no food to eat; nor anything else. ^D I drive you out and banish and send you away from my face; since you have made yourselves unworthy of my glory through your evil judgment, and arrogance, and the cruelty which you have acquired. For this reason I say to you: "Depart from me, you cursed, into the eternal fire, which was prepared for the devil and his angels alone." Depart also, you, along with them to the same domain of the unquenchable fire, just as you yourselves urged yourselves to go into the fire along with the devil and his angels; for indeed [it is] cursed.

You have become destitute of all the earth, having no clothing of the blessedness of justice, but having put on a curse like a garment through your lack of mercy; and as cursed and unmerciful ones, you are being sent away to the fire. I was hungry and you did not give me to eat, nor did you do any other good thing unto me, that I might recognize you as my creation and reward you with grace. ^A

V. But what will they themselves say in their defense before the impartial Judge? "Lord, when did we see you hungry or thirsty, or a stranger or naked, or in prison, and did not minister to you?" But the Lover of Virtue, the Lord, says to them: "Yes, as you say, you did not know me, but you were seeing the brothers at every hour, my members, whom you despised while they were pressed by hunger and thirst and freezing cold; and you turned away your eyes and shut the doors and sent them away dishonored, and did not count them worthy of even a crumb like the dogs. For if you had ministered to one of my least brethren, you would have ministered to me; and not only that you did not minister to them, but even if someone was found to be a benefactor, because he knew me and was providing for him as my brother out of love—whether a loaf, or a garment, or bread—you snatched it from him and struck him, and were not ashamed that you would one day see me and be put to shame ^B as I upbraided you. O cruel and unmerciful ones! I filled you abundantly from my own gifts, and when my brother came to you once, seeking to receive something from you from what is mine, you acted greedily; and he went away in sorrow, hungry and thirsty and seized by the cold, despairing of his own life, and sighing he cursed, and cast his eye toward me to hear his voice. For the groanings of those who are wronged become punishments for those who wrong them. Therefore you were named cursed because of your lack of mercy, and I proclaim the painful sentence: just as you were cursed by the needy and the poor and the strangers and the orphans and the widows and the powerless and all those wronged by you, so I say to you: 'Depart from me, you cursed, into the eternal fire'—those whom lack of mercy and lack of ^C compassion have made inhabitants of Gehenna."

VI. You have heard, beloved, the painful sentence spoken by the Lord against those standing on the left; and I know you are not ignorant of where they were sent away. But I beseech your love in Christ, that since we have a time of repentance, we may anticipate the mercies of God, and with all our soul propitiate His goodness, and let each one correct his own fault before the end of his life is reached. Let the slothful man no longer be slothful, lest he become lax and lose what he has, and hear [the sentence] like that slothful servant. Let the thief also no longer steal, but let him cease and work with his own hands, that he may provide for him who is not able to work from his own labor. For what does ^D a thief profit by stealing? Nothing, unless he draws upon himself a curse and anathema from all. Let fornicators and adulterers from now on correct themselves; likewise, you who have defiled your bodies with foul deeds, cease and do not insult your members with shameful luxury. Do you not know that you are the temple of God, and the Spirit of God dwel-

^Als in you, as the Apostle said? For those who defile the temple, defile also the soul. And the Apostle says this: Fornicators and adulterers shall not inherit the kingdom of God, because they sin against their own body. Therefore, I exhort you, beloved, to abstain from your carnal desires, that you may be found holy in the stripping off of the flesh. But you, who live in luxury and drunkenness daily, do you not deem it a burden to harm your body, or rather, your soul, and to darken and drown your eyes from excessive drinking? For a long time now you have been gluttonous and drunken; desire nothing further beyond what is fitting, that you may not also be numbered among those of whom the prophet Isaiah said: Woe to your mighty ones, who drink wine! And the Apostle also says: Be not drunk with wine, wherein is excess. Henceforth cease from such destructive damage. You who are envious, vengeful, and proud, amend yourselves, and hold fast to the bond of love, peace, and humility with all, both the lowly and the great, as the Lord commanded, that you may not be condemned like the scribes and the boastful Pharisee. You who are rapacious and greedy, be afraid; cease snatching away the property of others. For the greedy man gains nothing else in this life than a curse corresponding to his sin that follows him from beyond; ^B but his pillage remains here in this world. And simply, all you who have spent the past time wickedly and shamefully, you have suffered enough loss. It remains that you spend the rest of your life diligently, before your departure comes unexpectedly and you are punished; and you, destitute and forsaken, are led away into a long exile, from which no one can be recalled. Let us not, therefore, keep our evil purpose any longer, but having let go of all malice and greed, which pleases the devil, let each one amend his own sins and take thought for his own salvation, before these market-days are dissolved, in which both those who sell oil and those who buy are present. Verily, however, after the market-days are finished, there will be no opportunity either to sell or to buy. Therefore, do what is truly good and acceptable and pleasing to God, that you may be judged worthy of a place at his right hand.

^C VII. If a man constantly keeps the remembrance of his own death in his heart, he will no longer sin. For fear drives out desire, if we certainly ponder what joy and gladness the righteous will enjoy, and what punishment the sinners. Therefore, beloved, I ask you to always keep in mind both the joyful and the sorrowful things of that age. Or, in truth, how the five prudent virgins, because of the abundant oil in their lamps, were illustrated by the light and did not sleep, but as soon as the bridal chamber was opened, they entered in and were not excluded from the royal bedchamber, because the splendid light of the oil shone around them. But the other five virgins, because they had lamps destitute of oil, by these ex- ^D

extinguished lamps were turned toward sleep: and soon the room being opened, they lacked the light of oil, by whose help they might discern the entrance. For he who walks in darkness knows not whither he is led; but he who walks in light clearly sees the way. The same calamity happened to the foolish virgins, whose lamps were extinguished; and as they were wandering about the entrance, the bedchamber was shut; and they therefore remained outside.

VIII.

IX.

^A And see, beloved, the difference between the two, how the prayers of the poor make those who are merciful to be heirs and inhabitants of Paradise, and to be named blessed by the compassionate and merciful Christ our God because of the mercy which they showed. Likewise, the curses of the poor drive the unmerciful and inhuman away from the philanthropy of God, and make them heirs and inhabitants of the eternal fire. For this reason they are called cursed and neighbors of the devil.

X. But we, as many as have been baptized into Christ, let us put on Christ, and show forth gentleness, kindness, and good bowels of compassion toward our fellow servants, so that we may not ourselves draw down that wrath, as did that wicked servant, who, having found his Master merciful, would not in turn take pity on his fellow servant; and so that we may not be bound hand and foot and be cast into the outer darkness. ^B But let us rather foster a good and profitable disposition for our souls, brothers, and become imitators of Him who for our sake became poor of His own will, Christ our God, so that we may be enriched by His grace; and whatever each one has, let him bestow alms upon him who has not; for he who is merciful will surely experience mercy; but he who is not merciful will himself also not be shown mercy. For the poor do not receive alms for nothing, but consider how many prayers they provide in return. ^C Hear also the prophet Isaiah, who speaks and exhorts us: "Deal thy bread to the hungry, and bring the homeless poor into thy house. If thou seest the naked, cover him; and despise not those of thy seed. Then shall thy light break forth as the morning, and thy garments shall quickly rise: and thy righteousness shall go before thee, and the glory of God shall compass thee. ^D Then shalt thou cry, and God shall hear thee; while thou art yet speaking, He shall say, Behold, I am here. If thou take away from thee the yoke, and the pointing of the finger, and the word of murmuring, and give to the hungry thy bread, and satisfy the afflicted soul; then shall thy light rise in the darkness, and thy darkness shall be as the noonday; and God shall be with thee always."

^A

XI. You have heard, beloved, the marvelous exhortation of the prophet, who urges you toward the giving of alms, and that God should not depart from you. Hear also the author of the Proverbs saying: "Alms and faithfulness purge away sins." And David says: "All the day he shows mercy and lends, and the righteous is blessed." And again: "He has dispersed, he has given to the poor; his righteousness remains forever and ever." For such a gift is bestowed by alms; therefore I exhort you to practice charity and alms at every opportunity. And do not say: "Today I am busy, but tomorrow, or on such-and-such a day, I will surely at some time, when convenient, give alms." What are you saying, O man? Have you not heard Solomon saying to you: "Do not say: 'Go and return, and tomorrow I will give,' when you are able to do good; for you do not know what the coming day will bring." ^B Now is the hour; if you wish, practice almsgiving, and do not turn your mind to useless reasonings and excuse yourself with vain pretexts, saying within yourself: "It is good to do alms, but perhaps I will attain to a long old age; how shall I manage? If I distribute my possessions now, who will take care of me? I will keep what I now have; I know that I am like my grandfather, and I shall live a long life as he did. But if I often fall into a severe illness, then I shall purpose to distribute my wealth, and with my own hands do alms." God is philanthropic, and He knows how to manage what is advantageous.

XII. Oh, what a useless excuse—or rather, a harmful one—for those who entertain such thoughts in their minds! ^C Have you not heard what the Gospel says about the rich man who tore down his barns and built greater ones for the storage of his massed grain, promising himself many years of life and hoping to attain the height of old age? What, then, befell him who thought of a long life and wished to feast in the abundance of his possessions? While he thought he would remain in the present age, and while he was considering these things, a decree from God came forth that this man be snatched away from here and sent into exile, being forbidden to take with him anything of what he had unjustly gathered on earth. And so he was a spectacle to all, as he was dragged away naked like a captive; ^D and those who carried him off left him only a small tunic, so that he might cover the shame of his body. And he who expected to be long-lived proved to be short-lived; and what he had gathered through usury and injustice, he left behind, even against his will; and others divided among themselves what was his. And he had labored in vain, gaining nothing at all from it. You have observed, beloved, the loss which that same rich man suffered; he was driven into exile without having anticipated taking any small provision for his journey to comfort himself by the way; but it was permitted him to take away only a most worthless garment, which soon becomes tattered and is of no profit to him whatever.

^A XIII. Hear Scripture saying: *As the time of a daily laborer, so is the life of man upon the earth* (Job VII, 1). Thus, O man, is our life situated. We gain nothing, but rather are we harmed, when we gather together money and gold from iniquity and the toil of the poor without wages. These we shall shortly leave, though unwilling, and depart sorrowful, while others meanwhile share our riches among themselves, without making any mention of our name, or rather, even cursing us. Listen to me, dearest, and send your riches ahead of you. For if you are willing to obey me, you will not endure labor, nor will you lose your reward. Behold, while you sit at home, a poor man comes, asking of your riches. Do you, therefore, transfer these into that world; give what he asks, if you truly wish to listen to me: when you shall depart thither, you will find great solace and joy. But if you are unwilling, and will not acquiesce to my counsel, you will nevertheless go thither and experience eternal straits and hunger; for you will see others exulting in delights and joy with the angels, because they sent their riches ahead of them there. Therefore they will hear: *Come, you blessed of my Father;* you judged rightly, and as sensible and prudent men you sent your riches ahead by the hand of the poor, which I received, and now I restore them to you; and not only that, but I also enroll you as heirs of my goods. Such, indeed, is the reward that dispensers of alms shall receive from God.

^B XIV. Nor should you perhaps expect those to hear: *Come,* who have built splendid houses, and adorned them with the brilliance of marble, and have constructed baths, and cleared fields of brush, and planted vineyards and trees, and whatever other things those who work at earthly affairs devise, when they say: Let us make something by which our memory may be propagated to posterity, that those who see it may call us blessed. Whatever things of this kind men do, God does not remember, nor does He approve, but rather He turns away, saying: *Depart from me.* For *Come* belongs to the merciful; but *Depart* is directed toward those who have not known me. For I did not see you or know where you are from, so that I might call you into my kingdom; depart from me, I know you not. ^C But what do they say in expostulation? Lord, why do you send us away from you? Do we not have the seal of your body, and did we not endure the heat of the day for your sake, and did we not keep virginity? Indeed, He will say, I do not ignore these things: you guarded virginity, you avoided the baths, you used a hard bed and fasting. Doing these things, you yet had no pity on the poor. Truly, when someone came to your doors and, knocking, prayed trembling with a miserable voice, saying: Pity me, I am consumed with hunger, my heart gasps for herbs, my soul ^D faints with the desire for bread; my flesh

my limbs tremble with cold, my bones are shattered, my teeth chatter, my nails burn, and my whole body is crushed by dejection and nakedness; have mercy on me, and show in me a resolve for almsgiving for the sake of God.

^A XV. Hearing these things, you have yet not had mercy on the poor man. And what is the profit to you that you have kept virginity and sleeping on the ground and fasting, if you have not had mercy on your fellow man, nor opened your door to him, nor deemed him worthy of bread? For this reason you are not recognized, and the door of the bridal chamber has been shut against you. And just as if someone lights a lamp and does not put oil into it, it is extinguished;如此 too, one who is continent, if he does not also practice almsgiving, is entirely in darkness and falls into the precipice of destruction. If someone plants a good tree, but does not water it during the urgency of the heat, it withers and does not bear fruit. So too are virginity and continence, if they are not watered with the oil of well-doing. Great, therefore, are the rewards of almsgiving. Often you desire to go off to the market, and to buy something, and having laid out expenses, you return weary. And as you begin to transact business, oaths and contentions arise between you and the seller. And after the sin has occurred, only then is the business ^B concluded, as the wise Solomon says, for between selling and buying sin will be crushed. And returning home, what you acquired with labor and troubles—that thing becomes useless.

XVI. But if you wish, conduct business without travel and labor and wintry weather. While you are sitting at home, there comes one who is about to sell you paradise; and buy it. Only do not hesitate, lest such a transaction slip away from you; otherwise, you will greatly repent it later. Imitate that widow who bought paradise for two mites. In sum, beloved, do not leave your wealth here, ^C and go away there empty, and find yourself having nothing, grieving and despairing. But send it on ahead, and when you go there you will find it, and there will be great abundance for you. And do not waver and say: "I am still in my prime, I have children; how shall I leave them poor? And they will curse me. When I have provided dowries for my children, and reached old age, then I will take thought for my soul." Do not reason thus; the present life is uncertain, and death comes like a thief, ^D snatching you away all alone and naked, and shutting you in a small, three-cubit cell, until the glorious coming of the Lord. And then the merit of each one will appear; not children, not a wife, not the affection of friends or relatives, but the power of good works, and love for God and almsgiving. For this reason Solomon also said: "The ransom of a man’s soul is his own wealth." And he did not say that through children or relatives or wife...

he is redeemed, but he called wealth the ransom from many sins. And if you depart, and leave your money here, others whom you do not expect will divide it. And do not expect drops of water to moisten your lips; for then what profit will the wealth you acquired with toil and labor, through injustice and robbery, be to you? If you only wish, you can purchase Paradise with your wealth, and that which is useless to you will become beneficial, and you will find rest at your departure. If, however, you leave it behind, other profligate men will divide it up here, fighting and wrangling over who might seize more. You, meanwhile, will be burning, and not one of those who divided your wealth among themselves, in their ingratitude toward you, will come to cool your tongue. O the loss that befalls foolish rich men! They gathered much, and earned nothing; and they will not experience the help of even a drop of water.

XVII. Thus, too, that rich man longed for a drop of water as he lay in the fire, and entreated Abraham, saying: "Have mercy on me, and send Lazarus that he may cool my lips, for I do not endure the heat of the fire." While this rich man lived among the living, he was clothed in purple and fine linen; and he had many horses, most magnificently adorned with golden bits; their saddles glittered with pure gold; slaves went before and followed after, wearing collars, bracelets, and necklaces; and in short, he went about in great pomp. At his banquet, the diligence of many servants ^B served fragrant, precious wine in golden and silver platters, along with a variety of white bread. The work of cooks also seethed, boiling pheasants, ducks, ^C peacocks, purple moorhens, partridges, doves, hens, hares, and a multitude of quadrupeds, with many waiters bustling about the tables. There were couches, bedding, and linens embroidered with gold, chambers woven with gold, and beds sprinkled with the colors of pearls, glowing with radiant luster. Many highly reverent servants stood by the rich man: some were assigned to the treasuries of money, others to overseeing the fields, others to constructing buildings, and others performing the care of food and the table. When he was feasting, slaves stood by with fans; and when he was sleeping, they watched in silence, that no one might utter a voice at all. Such was the pride and pomp of the rich man.

XVIII. But there was a certain beggar named Lazarus, who was cast at the gate of that rich man, full of sores, and desiring to be filled with the crumbs that fell from the rich man's table. Yet he was not moved by any kindness, nor did he pity the man cast in such great necessity at his gates. The dogs, meanwhile, came and, seeing him so festering, and the gore flowing from his limbs, showing kindness, licked the gore from his limbs with their tongues as if with a sponge, and, like kind ^D physicians, wiped them away, and in this way to the sores,

they performed what they could. And he himself did not deem it worthy to give him even a fragment of bread. O the madness of the rich man! Dogs, which do not know God nor expect a resurrection, applied themselves to the healing of the poor man, while the rich man, who expected to stand before the fearful judgment-seat, did not pity the poor man. You have known the rich man’s glory, honor, and luxury in this world, and the poor man’s torment and hunger; and how, on the one hand, here the rich man was acting unjustly, coveting, and living in wanton luxury, while the poor man was afflicted. And what would it have harmed the rich man, out of his abundance, to take pity on the poor man? For even if you were destined to exist, O man, immortal unto eternity, you would not have had such cruelty; how much more so when you are mortal, and do not even know the day or the hour of your death?

^B XIX. While he was thus acting without mercy, it came to pass, the Scripture says, that the rich man died and was carried off to eternal punishment. Lazarus also died and was carried by the angels into the bosom of Abraham. And while the rich man was in the fire, he saw Lazarus resting in the bosom of Abraham—the very person from whom he previously turned his eyes and whom he regarded as a stranger—he recognized him, and crying out, he said: "Have mercy on me, father Abraham, and send Lazarus to dip the tip of his finger and cool my tongue, for I am tormented in this flame." O rich man, you who deemed yourself wealthy and wise, you were a fool, the most foolish of all. Do you see now what your cruelty has brought upon you? Where is the wealth? Where is the silver and the gold? Where is the ostentation of pleasures? Where is the crowd of servants? Where is the much and untimely running to and fro? And now, like one of the ^C needy, you cry out: "Have mercy on me." If you had not been cast into the fire, for you did not show mercy then, would you be shown mercy even now?

NOTES

(9) In the *Catena* on the Gospel of Luke, cod. pal. Vat. XX, f. 160, I read the words of Eulogius, Patriarch of Alexandria, a catholic and most praiseworthy author, which must not be passed over here: "Of Saint Eulogius, Patriarch of Alexandria. The parable proves the height of the rich man’s cruelty by the mention of the dogs. For the dogs, pitying his great misery, did what they could, licking his sores and, as it were, wiping them away with their tongues; but the rich man was proved more cruel than the dogs toward his fellow-man, and was condemned by these very dogs themselves. Deservedly, therefore, was the rich man condemned to the fire." I also found another excellent fragment of Eulogius of Alexandria in the same codex, f. 154, on Luke 16:9-12, which is as follows: "Saint Eulogius of Alexandria. God receives these things also through the poor, if only we take care for the future not to sin. For it is good, even through the money of unrighteousness, that is, of greed, to make friends for ourselves in this world, who may be in need of those things, but are rich toward God, so that when we pass away, having no vital justification, they who have been pitied may receive us into their own tabernacles by means of the things through which we did them good. But if we are not even willing to do good from the mammon of unrighteousness, that is, greed, how would we be believed to be those who would have pitied the needy if we had money from our own labors? For if we have not shared from what belongs to others, and what we acquired greedily without labor, which also seems to be our own, and the fruit of our own toils, how would we be believed to be ^D those who would share any of this?" These things too God receives for the sake of the poor, provided we henceforth avoid sin. For it is well done if, even from wealth gathered by avarice, we make for ourselves friends in this world, who indeed lack such things, but are rich toward God, so that when we fail, having no righteousness of life, at least on account of the benefits conferred upon them, they may receive us into their tabernacles, they who have experienced our mercy. But if we are unwilling to do good even from the mammon of iniquity, that is, avarice, who will believe us, that if we had wealth acquired by our own labors, we would have mercifully relieved the needy out of it? For if we are unwilling to share even what is not ours, and which we possess greedily without labor, how shall we be thought likely to share what is seen to be our own, and the fruits of our own labors? I have been pleased to round out these fragments with other relics of Eulogius which I have published: namely, the noble segment on the Trinity in *Script. vet. vol. VII*, p. 177; and *AA. class. vol. X*, p. 483, on Peter the Apostle; as well as the one on the offering of turtledoves, p. 493; and finally, another shorter one on penitence and baptism in my scholia, p. 104, on the Commentary of Cyril on the Epistles of Paul.

^A Indeed, even now you ask for mercy after having acted without mercy. But why do you also seek Lazarus for your salvation, saying to Abraham that he should pity you and send this man to offer you a drop of water? Your entreaty is henceforth useless; the time of mercy has passed; for here is an inexorable judgment for those who have not performed acts of mercy. Do not add any more to your saying, "Pity me, Father Abraham, and send Lazarus," for there is no passage across to that place. How then could you speak thus, you senseless rich man? The one whom you would not deign to look upon with your eyes, nor deign to hear his words, and whom, when he was longing to be satisfied with the crumbs falling from your table, you did not pity—him you now ask Abraham to send to moisten your lips? And why do you even call Abraham "father"? For he is the father of those who live in the light, who have become his imitators in hospitality and charity. There is, therefore, no fellowship between light and darkness; for you are not worthy to call him father, but because of your merciless conduct, you are a son of darkness and Gehenna.

^B XX. And let no one think that Abraham was not wealthy. Did he not possess three hundred and eighteen household servants, and very much property, and a great number of herds? Yet his riches did not at all harm him; rather, with this wealth he bought for himself a place in paradise. And observe the prudence of the patriarch Abraham. He was on the road, having pitched his tent, and remained there so that no passing stranger might escape him and be deprived of his hospitality. I wonder also at the venerable nature of his gray hair, in that he did not see fit to entrust the office of hospitality to any of his servants, lest perhaps, as lazy servants are wont to do, they might fall asleep, and the strangers might meanwhile pass by and go without the hospitality prepared for them. The old man considers this a loss. And so the master himself, lord of three hundred and eighteen servants, kept watch on the road so that no one might pass by unnoticed; for he greeted everyone kindly and ^C provided for them as if they had been invited to a royal banquet. And he was not the only one who concerned himself with the charity of hospitality, but he also had his wife Sarah as one who agreed with his noble purpose; and thus they entertained angels, and obtained as the fruit of their womb the promised Isaac, and they purchased paradise. And now you see that riches did not harm Abraham. Was not Job also wealthy? Yet he did not refuse help to those who asked, but distributed necessary things to all, having charity dwelling together with his riches. Joacim was likewise wealthy, but he kept charity as his companion, for the sake of which he was deemed worthy to become the father of the ever-virgin Mary, the Mother of God.

XXI. And not only are those who lived before the Law and under the Law merciful, but also those from our own

^A generation have loved alms-giving. The martyrs, therefore, were wealthy, but they distributed their riches and ran naked to the struggle. The ascetics likewise did the same, and traded their wealth with the poor, and purchased paradise. Not only men, but women also, those from among the wealthy who practiced alms-giving. Tabitha, whom we hear of in the Acts of the Apostles, what alms she used to bestow upon the widows! Likewise, Eubula was wealthy, but she also had much mercy, and ministered to Peter, the first of the apostles. Was not the holy Melania also very wealthy? Indeed, I say wealthy; but she was wealthier still in the distribution of alms. For it would be a long task to recount, one by one, down to our own time, the accomplishments in alms-giving of the martyrs and righteous who were wealthy. For even until the present day, there are some who desire to do good at all times; likewise, there are more who desire to grow rich from usury and injustice, who neither do alms-giving nor love it, just as the rich man we mentioned above. Therefore he heard: "You received your good things in your life." You enjoyed your wealth alone; for you provided nothing to any of those who had not, but you alone were living in luxury and dissipation; and the poor man was deprived even of the crumbs falling from your table, for which he craved. Consequently, there is no longer a portion for you among those who are being saved; for paradise has been allotted to those who have been shown mercy.

^B XXII. Nor was the patriarch Abraham able to soften the rich man’s sorrow; he did not add to his pain, he did not strike him with words, he did not deny our human nature, but with a gentle voice and a pitiful countenance he gave him such an answer as this: "Child, remember that you received your good things in your life, and Lazarus likewise the evil; but now he is comforted, and you are in agony. And besides all these, between us and you a great chasm has been fixed, so that those who wish to pass from here to you cannot, nor can those from there cross over to us." This answer the rich man heard from the patriarch; and not even a single drop did he obtain. Wherefore, ^C being tormented in the flame, he said: "Is it possible, father, to go and testify to my brothers, so that they too might not come to this place of torments? I have learned what I have suffered. What did the profit of my wealth become to me? Nothing; nay rather, it was a source of eternal fire. Truly, if they also stop their ears so as not to hear the evangelical words of the Lord and...

of his prophets and apostles, they will certainly be condemned here to be burned along with me. ^B

XXIII. These things having been said, most beloved, I have brought the present discourse to a close, so that we may take thought for our salvation, and each may strive to please God, one through prayer and fasting, another through almsgiving and love. And let no one blame wealth, for wealth does not lead man, but man leads wealth wherever he wishes, and it becomes useful to him, as it is written. 30 Wealth is good for those who manage it well; just as poverty is also good for those who bear it well. For it is from the good will of man that wealth is well managed by him; but from an evil will, man falls into mercilessness, and wealth becomes evil for him. For wealth has two differences: for those who distribute it well to the needy, it is a source of paradise; but for those who use it badly, and hoard it, and leave it behind in this world, it is a source of eternal fire. "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Therefore, I entreat you, brothers, as long as we have the time of repentance, let us struggle to be saved. For even if I am unworthy to obtain salvation, yet I would not wish you to lose the good things promised to you, which our Lord has prepared for those who love him! May we all be worthy to attain these through the prayers of our immaculate Lady, the Theotokos and ever-virgin Mary, of the radiant angels, and of all the saints. For to Him is due glory, honor, and adoration, with the Father and the Holy Spirit, now and always, and unto ages of ages. Amen. ^C

XXII. On astronomers.

I. After a few days had passed, having approached... ^D

NOTE. Anastasius: Not, as some suppose, does the Lord call wealth gathered from injustice the "mammon of unrighteousness"—for no righteous man would ever teach injustice and greed—but He calls it the wealth that is stored up beyond our need. For whoever has the means to nourish and preserve the life of someone who is perishing from hunger, or debt, or captivity, and yet does not bring aid, this person shall be justly condemned as a wicked man and a murderer. Just as Scripture, rebuking the merciless, says: "If you have not been faithful in the unrighteous mammon, who will entrust to you the true?" and the rest. He calls the superfluity of wealth "alien" mammon: for these things were not born with us, but come from without. He says, therefore: if in those things which happen from without and are above our usage you have not been faithful, how shall you receive the true and our own, that is, the divinely given benefit?

^A Alexander says to the blessed Bishop Eusebius: "Lord, I have heard from some people that a human being is born under a star; and that as many stars as there are in heaven, so many human beings are there on the earth; and that when a human being dies, his star also passes away, and when a human being is born, his star is added; since neither generation nor death ever ceases." The blessed man began to speak: "O how much folly resides in men, and how greatly do they sin who say these things! For if stars were fashioned to correspond to each human being in heaven, at the time when Adam and Eve were in the earthly Paradise, there were only two stars in heaven—how is it that those who know nothing at all are ignorant of this? Then, when the flood came upon the world and all were handed over to a death by drowning, and Noah was saved with the seven souls, were there only eight stars then in heaven? And did all the rest pass away, and did the heaven remain unadorned? And if stars in heaven correspond to human beings, how is it that some of them are known by name? How does the Pleias, which is called the Wain, have seven stars, and the number of the seven stars never passes away? And Mazuroth (19), which is called the 'six-starred,' has six stars, and the number of the six stars never passes away? There are also other visible stars, which we know by tradition never pass away. If, therefore, stars correspond in number to human beings, how is it that none of them has ever passed away? Oh, how is it that no one perceives the teaching of the Scriptures? Have you not heard David saying (Ps. VIII, 4): 'The moon and the stars which you founded'? Stars are said to be founded from the beginning, not because they are motionless, but because they remain permanently in heaven. In truth, they are not motionless, but each one of them completes its course as it was ordained. They who say these things, therefore, sin greatly.

^B II. There are some who curse the stars when they are angry at someone, and say, 'Woe to your star.' Others say, 'He was born under a good star, and therefore all things agree with him.' And woe to those who say these things! Woe to those who worship the sun and the moon and the stars! For I know many who worship and pray to the sun. For as soon as the sun has risen, they pray and say, 'Have mercy upon us.' And not only do the helionostae (20) and heretics do this, but even Christians; having abandoned the faith, they mingle with the heretics. Why, having abandoned the Creator of heaven and of the sun and of the moon and of the stars, do you worship the creature? One must not serve the creature instead of the Creator. For it is written (Deut. VI, 13): 'You shall worship the Lord your God, and Him you shall serve.' Cursed is he who worships the sun, and the moon, and the stars, and whatever else has been made, in place of the Maker. Many imagine other things also in the heavens. Many fable that the moon descends to us and is transformed into an animal.

For when it appears blood-red ^A, they say, being led astray, that a man has brought it down by sorcery. And woe to those who say this! Who has been able, by practicing sorcery, to ascend into heaven? Simon Magus also wished to ascend into heaven, but, falling, he was broken asunder; may such a thing never happen, for these are only systems of seasons and wars; for no one can move a star of heaven, neither small nor great, which God has established by His own power.

III. Many say that sorcerers drive away clouds and rains, and this too is vain babbling. Who can avert the command of God by sorcery? For since clouds pour rain upon the earth by command, how can a man turn aside the command of God? Hear the Scripture. When God wished to lead the Jews out of the land of Egypt, He performed many signs and wonders through Moses. The sorcerers of the Egyptians also performed the same things according to illusion, and deceived Pharaoh. But Moses stretched out his rod, and behold, the clouds gathered, ^B and the heaven was clouded over, and lightnings and thunders came forth, death threatened the Egyptians, hail fell, and nothing vital remained in the fields. If sorcerers were able to drive away clouds, why, when the hail was falling, were they unable to turn aside the rain and the cloud? All things, therefore, come to pass by the command of God. The sun does not rise when it wills, but when it is commanded. For if it were to hurl as much heat as it possesses upon the region of the earth, the human race would not survive; for the sun is fire and nothing else. The moon also does not grow as much as it wishes, but by measure and weight as it was commanded. The earth does not bring forth fruit when it wills, but when God commands. Absolutely nothing happens without the command of God, just as He Himself said, that not even a sparrow will fall ^C into a snare without your Father.

IV. There are also some who say that everything a man is to do, whether evil or good, is written concerning him. Wherefore, when they fall into evil through Satan or the impulse of their own will, they are accustomed to say, "Woe to my writing!" But woe rather to those who speak in this way! I know many who say that men die by the force of fate, or in a river, or a precipice, or in any other way whatsoever. But in this they speak foolishly and sin. For God made man endowed with free will, and showed him both the way of light and of darkness, and the gain and the loss ^D proceeding therefrom, saying through the prophet: "If you are willing and

hear me, you shall eat the good things of the earth; but if you will not, nor hear me," he says, "I do not compel you." For that which is done by compulsion has no gain. God could have made you good even against your will, but that which is involuntary lacks reward. If it were written that we must do good or evil, he would not have said, "If you are willing and hear me," but rather, "Go, follow what is written." But he spoke ^A in a single manner: "If you are willing and hear me." I, he says, have not set boundaries for you, I have not ordained good and evil for you; I have made you possessed of free will. Do what you desire; it is not written that you must do good and evil. Since, if he had written that I should commit sin, and I do it, why does he judge me? For I cannot resist his command. Or who judges me for keeping his commandments? Do not be deceived, O man; God is never the desirer of evil for men; for the temptations that befall man are from the evil one. But if you do not believe me, hear the Apostle saying: "Let no one who is tempted say that he is tempted by God; for God is ^B untemptable by evils, and he himself tempts no one; but each one is tempted by his own desire." If you do good, attribute it to the philanthropy of God; if you do evil, attribute it to the malice of the devil; for the good way is directed for man by the Lord, the evil one by Satan.

V. There are two ways; in whichever a man pleases, in that he walks. If anyone's purpose tends toward God, and he wishes to walk in the good way, God immediately stretches forth his hand, and directs his path, and his steps are established, and his life becomes one of good virtuous living, and in him is fulfilled the saying of David: "The steps of a man are directed by the Lord, and he greatly desires his way." By what way does ^C God wish man to walk? Surely by the narrow and afflicted way, which leads to eternal life. For the broad and spacious way is of Satan, leading to perdition. The miles of the narrow and afflicted way are these: before all, love, almsgiving, virginity, lack of avarice, abundance of good, meekness, oblivion of injuries, fasting, prayer, wakefulness, sleeping on the ground, psalmody, and things similar to these, which lead to eternal life. The miles of the broad and wide way are these: avarice, the mother of idolatry, a vengeful spirit, envy, murder, adultery, fornication, strife, slander, accusation, anger, drunkenness, gluttony, and things ^D similar to these, which lead to perdition. He who walks in the narrow way, God leads to eternal life.

VI. But some contradict, saying: Who does not wish to be righteous and to enter into the kingdom? Truly, many rightly

desired to act righteously, and yet were unable to complete their purpose. Why did God allow these to perish? Why did He not bring them aid? If, I say, God reaches out His hand to those who will to tend toward the good, why did He not assist these? But hear what the Scripture says: *Not as man sees will God see; man looks to the face, God to the heart* ^A. You consider the face and observe exterior things; God searches hearts and understands minds. Do not think that all live according to God: few are those who live according to God, but rather they do these things out of man-pleasing, and they put on hair-shirts, and let their hair grow, and walk about ostentatiously, and show off their achievements to men, and want to be called holy, and to be worshipped by all. You observe only the exterior and think they do everything according to God, and you do not know what their heart possesses; but the Lord, who examines hearts and reins, knows their impulse, and allows them to fall so that their intentions may be revealed. For those who pursue the life of virtues out of man-pleasing, these are they who fall into stumbles. For those who set out to practice virtue according to God are never abandoned by God, just as the Prophet said: *I was young, and now I have grown old, and I have not seen the righteous abandoned* ^B.

VII. But many monks, having slipped, turn toward marriage, wrongly understanding what was said by the Apostle, which was well-stated by him. For he says: *If they do not contain themselves, let them marry* 40. And they do not know that after the vows made to God, it is not called marriage, but perpetual fornication. For after they have vowed to God the renunciation of the world, if they turn back, it is no longer wedlock, but the whole life is a crime, a damnable union, the children are bastards, and the marriage is in lawlessness. For no one who has put his hand to the plow and looks back is fit for the kingdom of the heavens 41. For the Apostle did not say, as they suppose, to those who have renounced ^C that they should leave the order of renunciation and the monastery and be joined in marriage; but this is what he said: *If they do not contain themselves, let them marry*; that is, before renouncing, one should test himself, and examine his own soul, whether he is able to endure the necessities of the body, and the scandals coming from the evil demon, and the heat of passions; and, having done this, only then should he take upon himself the yoke of renunciation. But if he does not contain himself in these matters and recognizes that he is easily overcome, let him marry according to that condition. For it is better to marry than to be burned 42, lest, while he is unable to guard himself, he fall into the depths of hell. These things being heard and known, whoever you are about to renounce, you ought to examine yourself much, and not submit yourself to the yoke of renunciation except after much ^D consideration, so that then, until death, bearing the excellent conti-

to enter the yoke of detachment, so that by bearing to the end the gentle yoke of self-restraint, you may attain the heavenly kingdom, which may we all be granted to attain by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, and honor, now and always and unto the ages of ages. Amen. ^A

EUSEBIUS EMESENUS BISHOP. NOTICE.

(ANG. MAI, Biblioth. nov. t. II, 528.)

Regarding Eusebius of Emesa, and how he must by all means be distinguished from Eusebius of Alexandria, I have discoursed sufficiently, I hope, in the preceding Monitum (above col. 287 and 311). Now it pleases me to advise the readers that I have seen in the Vatican Library a very ancient Latin manuscript, of approximately the 11th century, containing thirty-four homilies with this title: *Incipit liber domni Eusebii, qui translatus est ex Hebræo in Latinum* (Here begins the book of Lord Eusebius, which has been translated from the Hebrew into Latin). Furthermore, these homilies, with the exception of the fourteenth and fifteenth, are all read under the name of Eusebius Gallicanus in the *Patrum Bibliotheca Lugdunensi*, vol. VI. However, where there is a lacuna in the edition on page 631 G, in our codex, leaf 49b, it is filled thus: "again may virginity be made fruitful, again may human nature be born from incorruption, so that man may have a glorious and virginal birth, etc." But the second lacuna in the same place cannot be filled with the help of the codex, because the leaf has fallen out. Now, I intend later, if it is worth the effort, to give an account of two of the codex's homilies which I said were missing in the edition, and which were recited on the feast of Easter, when I commit to type other homilies of the Latin Fathers, which I am collecting from manuscripts. These homilies of Eusebius are therefore said to be translated from the "Hebrew" (that is, from the Syriac). And indeed, Socrates (Hist. II, 9) and Sozomenus (III, 6) relate to us that Eusebius (who was later bishop of Emesa) was born in Mesopotamia and educated in the school of the Syrians at Edessa. Finally, it is not the place here to make a judgment on these homilies—now in the Latin tongue—of which there was certainly not one single author; and while the Emesene is not to be denied, no Gallican author is to be excluded either; a controversy which learned men have long debated.

SECOND NOTICE.

(JOS. FESSLER, Institutiones Patrologica, t. II, p. 2.)

Eusebius, bishop of Emesa (in the year 360), wrote many and varied works, among which were included for the explanation of Holy Scripture an *Exposition of the Epistle to the Galatians* comprised in ten books, and *Short, but very numerous, Homilies on the Gospels* (St. Jerome, *De Scriptor. eccles.* c. 91), as well as a *Commentary on Genesis*, of which only certain fragments are found today in the Catenae. Some small Greek works, which exist today under his name—namely, the *Oration on the Advent and Annunciation of John the Baptist in Hades*, the *Oration on the Betrayal of Judas*, the *Oration on Good Friday* or *Kata-syllogismos against the Jews*, and fragments from his lost works—scattered here and there, were collected into one and edited in Greek by C. G. Augusti under the title: *Eusebii Emeseni quæ supersunt Opuscula Græca* (Elberfeld, 1829). However, those works, as J. C. Thilo has recently demonstrated convincingly (*Ueber die Schriften des Eusebius von Alexandrien und des Eusebius von Emisa*, Halle 1832), have as their author a certain later Eusebius of Alexandria, who lived in the sixth century. Under the name of the same Eusebius of Emesa, a double collection of Latin sermons has been circulated for some centuries, namely, 56 *Homilies to the people and monks* (first edited under his name by J. Gagneius, Paris 1547 in 8vo, reprinted at Louvain 1560).