and again on the third year, the resurrection will be known on the twenty-ninth of the month; and no one is harmed by these, no one is grieved by these, but each seeks the harmony. We ought to stand and acknowledge that this presentation happens harmoniously. We ought to acknowledge these things; and before the coming week, let the clean one have known that this [resurrection] is to be the first of the seven weeks in which we ought to fast. But we [ought] for our part to have satisfied the logion concerning the promise, if only those things that we have said are retained in memory. And may God grant that all the mysteries be kept in your hearts, and you in Christ, through whom glory is rendered to God and the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.
Notice on the Following Sermon
We publish this finding of the idle Greeks after Savile, because it is our intent not to leave out anything of what he himself brought to light. He could certainly, having left out not a few other things of no value, have left this also in the shadows without any scruple.On the Synaxis of the Archangels
Angels are to be praised; for they, celebrating the Creator, render Him propitious and benevolent toward men. I speak of the angels, our fellow-soldiers, who fight against the adversary powers, of whom one is the archangel Michael (Jude 9), who struggled against the devil for the body of Moses, and fought against the prince of the Persians for the liberty of the people (Dan. 10:13). Of their number is he who struck the she-ass and repressed Balaam from his insane fury (Num. 22:27); and because that prophet did not understand what was being done, he was brought back to a sound mind by the voice of the brute animal. Among whom also is he who grasped his sword and incited Joshua the son of Nun, that he might conflict against the enemies. Of whose number also is he who struck one hundred and eighty-five thousand of the Assyrians in one night, and joined the sleep of the barbarians with death (4 Kings 19:35). Of whose number is he who carried the prophet Habakkuk in an aerial leap, that he might refresh the prophet Daniel in the midst of the fasting lions with food (Dan. 14:35). These, therefore, and those like them stand against enemies and strenuously struggle against vices. Such was the admirable and divine Raphael, who by the cutting of a single fish restored a maiden vexed by a demon, and procured light for an old man who was blind (Tob. 11).But neither are those to be passed over in silence who served in the New Testament, a great part of whom is the archangel Gabriel, who poured out the oracles to Zacharias, who punished his incredulity with silence because he did not believe that the sterile woman would become pregnant, on account of the future economy; who announced to the venerable Mary that the birth would be without a spouse; who led the shepherds to the cave, and signified that He who cannot be contained is in a manger, in swaddling clothes, uncircumscribed; and with them sent forth a song consonant to the glory of God: Glory to God in the highest, and on earth peace, good will among men (Luke 2:14). Another prevents the magi from approaching the tyrant; others on earth were ministering to Him who created the earth; another warns the spouse of the Virgin not to dismiss as corrupted her who was incorrupt; another, because of the infanticide carried out by Herod, counsels flight to the spouse, and afterwards a return; since, seeing in the flesh Him who was uncreated, they, after the manner of servants, ministered to Him. For they marveled at His fortitude, by which it came to pass that the tempter fell, according to the voice of David: Bearing Him up in their hands, they carried Him out of the reach of stones (Ps. 90:12). For the Jews took up stones, that they might cast them at Him (John 8:59). Others were present at the passion; others sat at the empty sepulcher after the resurrection, and said to the faithful women, Why do you seek the living with the dead (Luke 24:5)? After the ascension, however, they were present with the disciples after the manner of guards, loosening the bonds of Peter, lightening the perils of Paul on the sea and on the land, aiding the faith of Cornelius, striking the slayer of the just, Herod, who was speaking magnificently. Are they not, therefore, worthy of the greatest honor, who also direct our life? For not only were the angels commanded to guard the nations, as the oracle cries: When the Most High divided the nations, when He scattered the sons of Adam, He set the bounds of the peoples according to the number of the angels of God (Deut. 32:8); but also individuals have been allotted an angel.
This is not my discourse, but that of the divine Scripture. For when the maiden Rhoda announced to the apostles that Peter was standing before the doors, having escaped Herod's shackles, not believing her, they said: It is his angel (Acts 12:15). This the Savior also testifies, speaking of those who were little in this life: See that you do not despise one of these little ones; for I say to you that their angels in heaven always see the face of My Father, who is in heaven (Matt. 18:10). Furthermore, in each individual Church, Christ appointed angel custodians, as He says, revealing to John: Tell the angel of the Church of Smyrna: I know thy poverty and tribulation, but thou art rich (Apoc. 2:8-9). What art thou saying, Lord? I am rich, and I am poor? Why dost thou endow me with a vain name? For if I am rich, I am not poor; if poor, how rich? For there is much distance between riches and poverty, as Thou Thyself testifiest; there is a great gulf between the rich and the poor. The rich man averts himself from the poor, the poor man looks up to the rich; they are contrary things, an unequal life. For the one groans in hardships, the other shows himself off in pleasures; the one seeks bread, the other abounds in the delights of the gullet; the one has not a drop of wine, the other, engulfed in surfeit, belches from drunkenness; the one is clothed in tattered rags, the other is adorned in various garments; the one lies abandoned on the pavement and vigilant, the other snores in his bed dreaming of delights; the one seeks a penny, the other is overwhelmed with gold. For he who hoards and does not dispense is like a poor man expecting a magnificent tomb. But neither do they enjoy the weather equally. For winter is burdensome to the poor man, who has nowhere to warm himself; summer is harmful to the rich man, who cannot bear the heat from his gluttony. How, therefore, is the same man poor and rich? The saying is true, and He who speaks is truthful. There are those who are poor indeed due to a lack of money, but rich in the treasures of faith. It is better to be poor in secular things and rich in spiritual ones; for the end of the former is corruption, but of the latter is a gain that cannot be taken away. And therefore the Son says: Do not store up for yourselves treasures on earth (Matt. 6:19); calling us to store up in the heavens, to feed the poor, to visit the infirm, to cover those who are without clothing, to forgive needy debtors, to seek a loan from God. For He who pities the poor, lends to God (Prov. 19:17). These things indeed the angels seeing, refer to the Judge of all; and He truly commands them to say to the one doing good: Thy prayers and thy alms have gone up into memory before God (Acts 10:4). To Him be glory and power, now and always, and unto the ages of ages. Amen.
MONITUM IN SEQUENTEM ORATIONEM
A It was a scattered piece when this little book, which comprises few pages, came to the notice of all the learned, even in Gaul, where it was neglected.
However, not without astonishment do I see so many men considering this homily to be the true and genuine offspring of Chrysostom: for unless my opinion deceives me, there is almost nothing among the spurious works that is more at variance with the style of Chrysostom. I do not deny, however, that some good, useful, and ingeniously worded things appear here, but with such perplexity and with such a convoluted series of words, that one who has read the works of Chrysostom with constant diligence, especially [the text] *in Greek*, if he were to stumble upon this, would think it had been translated into another world. It cannot be denied that this writer is also worthy of mention for his inventiveness; but anyone of a keen nose will perceive that this invention generally degenerates into nonsense. Therefore, we class it among the spurious works, provided with a new Latin interpretation.
ON PENITENCE, AND ON HEROD AND JOHN THE BAPTIST
1. Come, let us prefer your benefit to your applause, and after briefly reminding your assembly regarding the moral life, let us discourse among you on those things from which, although the speaker draws minimal applause, the hearers gain the greatest benefit for the salvation of their souls. For the discourse on faith is good and becoming to souls that love God; and when we see your zeal aroused in hearing the discourses on faith, we accurately understand the loyalty of your soul to its Master. A bad servant indeed brings accusation against his master, but a good servant rejoices when his master is praised by all; therefore, the eagerness shown in praising the Master is a proof of the servant's loyalty. It is also good to clean out the vessel of the soul, so that, being purified beforehand by moral instruction, it may be found receptive to the ointment of theology; for, as it says, “Instruction shall not enter into an unclean soul” (Sap. 1. 4).
Furthermore, our discourse on the life-rule requires most careful examination. For if I hold out hopes of repentance, I fear that someone, emboldened by the hope of future repentance, may grow lax in his manner of life; and if, on the other hand, I close off the hopes of repentance, I fear that someone, becoming dispirited, might surrender his body to his desires. For to be emboldened by the desire of the soul and to despair of repentance are equally conducive to indulgence and sloth. For this reason, let our discourse be divided into two parts, for both the healthy and the sick. “He who seems to stand, let him take heed lest he fall” (1 Cor. 10. 12). He who has chanced to slip, let him anticipate his fall with repentance; he who is in danger of falling, let him not crash down; and if anyone has already crashed down, let him not despair of the loving-kindness of the One who raises up those who have collapsed. It is possible sometimes to be shaken a little: “My feet were almost moved” (Ps. 72. 2). It is possible, even when shaken, to be helped by the Master: “If I said, My foot was moved, thy mercy, O Lord, helped me” (Ps. 94. 18). It is possible not only to be shaken, but even to be pushed and endangered before falling; but God does not overlook even this: “I was pushed and was overturned that I might fall, and the Lord took me up” (Ps. 117. 13). Has he who fell, then, perished utterly? By no means. There is comfort even for him. “When he falls,” it says, “he shall not be dashed to pieces” (Ps. 36. 24). What is the cause? “Because the Lord supporteth his hand.” For it is possible to have fallen gently, and not to have crashed more violently into indulgence. Have those who crashed, then, perished? Let us see here, too, the loving-kindness of the Master. “The Lord supporteth all who are falling, and raiseth up all who are dashed down” (Ps. 144. 14). These things, it seems to me, are well indicated by the psalmody, which does not lead us to despair of repentance. For it says regarding God: “God is a just judge” (Ps. 7. 12). Do not despise the expression: for justice is that which distributes exactly according to merit. First, hear that he is just, and prepare yourself for an apology, then, since it often happens that the mind objects: If God is just, why does He not immediately render a recompense to those who sin? This man is unjust, and prospers; that man is violent, and is wealthy; this man is licentious, and holds power: how are these things [part of] the justice of God? If He is just, why does He not immediately bring punishment upon those who sin? Is He then not just, or is He unable to immediately render the punishment to those who sin? For sometimes a judge judges justly, but is too weak to bring his own sentence into effect. Is the delay of the punishment, then, due to weakness? Heaven forbid. Why then does He immediately bring it? “God is a just judge and strong.” Therefore, as He is just, He knows what is just, and as He is strong, He is able to bring into effect what He has conceived. What then is the cause of the delay of the sins? What is the delay of the punishment? He is just, He knows the sinner; He is strong, He is able to bring the verdict to its end. What then is the cause of the delay? “God is a just, and strong, and patient judge” (Ibid.). And it explains what is meant by ‘patient’: “Does He not bring wrath every day?” (Ibid.) It is a little transposed according to the wording; [it means:] “Does He not bring wrath every day?” And so that you may know that the delay of the punishment awaits your repentance, “If you do not return,” it says, “He will whet his sword” (Ibid. v. 13). If you do not return. Therefore, if we return, we do not immediately receive the experience of the cutting. And do you wish to see the excess of His loving-kindness? “He will whet his sword.” He did not yet say that He will use the sword face to face, but, “He will whet it,” so that, having seen the gleaming of the sword, you may anticipate the cutting of the sword with repentance. By the whetting He inspires fear, and does not cut. Let fear constrain you, let repentance anticipate your cutting. And so that you may know the intent of this judge in all things, “He hath bent his bow, and made it ready and in it He hath prepared the vessels of death” (Ibid. v. 14). Is the appearance not enough to inspire fear? Did He not describe the incorporeal one in the discourse? “He hath bent His bow, and made it ready. And in it He hath prepared the vessels of death”; He has fashioned its members for those who are burning. Here, just like a painter, He has brought the judge before our eyes. Conceive for me the bow bent, the hands prepared, one pushing the bow and the other pulling the string; the arrow held at the fingertips by the judge. The bow is stretched; the arrow is ready, the judge is prepared. Do not despise the bow; for it is stretched: but do not despair of repentance; for the arrow has not yet been shot. But do not grow lax because of the excess of His patience, nor desire to always hold yourself to indulgences. Do not say, "For a time I will enjoy my desire, for a time I will use my youth, after a little while the time for repentance will come, I will repent tomorrow, I will secure my life in old age." Vain are such calculations, and rotten are your plans of desire.
you have an evil counselor in pleasure. You say, "I will commit the sin today, and repent tomorrow." Are you master of the day of tomorrow? Who is your sponsor for tomorrow? If you listen carefully, even the whole of today is not yours: part of it has passed, part remains; the former is no longer yours, the latter is not yet yours. You say, "I will enjoy pleasure today, and repent tomorrow." Do you pledge to repentance what you hold for pleasure—which is not even yours? Use rather my advice: pledge today to repentance, and do not pledge even tomorrow to sin. Therefore, the divine Scripture calls us away from sin in various ways, saying, "Today if you will hear his voice, do not harden your hearts as in the provocation" (Ps. XCIV, 8); and, "Exhort one another while it is called today" (Heb. III, 13). For the devil also often brings this about by a malicious art. When he sees the soul beginning to perceive its sins, and B beginning to think of the end that punishment brings, he injects such thoughts: "I am young, there is time for repentance; meanwhile, today I will use the present things, meanwhile I will gain this suit, I will avenge myself on that person, I will enjoy this desire, and then finally I will repent." But tomorrow comes again, and he injects the same thoughts into you; by the same diabolical reasonings he intercepts you, showing you the future and snatching away the present; and so, by keeping you occupied every day with pleasure in the present, while showing you the hope of repentance in the future, he consumes your life in daily sins.
But strive against pleasure, hear the Lord crying out: Be favorable to your adversary today, while you are in the way with him (Matt. V, 25).
It is good for all, and especially for those involved in business, not to conduct lawsuits contentiously. It is better for you to resolve a dispute with a friendly pact, while the outcome is uncertain, than to trust in an uncertain sea, supported by the hope of victory. You read your C contracts, you hope for a favorable outcome; the lawyer, extending his hand for gain, promises you victory so that he may receive his fee. Sometimes even a corrupt judge promises the outcome of the case. You rely on an uncertain hope. And if you, having anticipated him, have corrupted the judge... [index: entries preserved] ...and opened the way for foreign gifts; I would like to urge you to meditate on the adversary himself, and to persuade him while you are still navigating the calm course of your affairs. For have you never seen a sea that is calm at the shore, but agitated by waves on the high seas? How many have sailed on a calm sea, only to be overtaken on the high seas by waves and sudden tempests, and have suffered shipwreck? Such is the final outcome of this business. Sometimes the beginnings hold out hope, but the end brings the contrary result. Therefore, it is advantageous, as I said, to settle financial lawsuits in a friendly manner, so as to win over a friend for yourself at the end of the business; but as for criminal cases, it is not only not permitted to settle them, but not even to initiate them; rather, in these cases too, it is better to give place to forgiveness than to anger. But it does not seem to me that here he is speaking only of financial matters. "Be," he says, "favorable to your adversary D quickly, while you are in the way with him." This addition gives me an opportunity to think more deeply. For if he were speaking only of financial lawsuits, or of criminal and insensible ones, why would he add, "While you are in the way with him"? Who would set out on a journey with his adversary? Who would give himself as a travel companion to one who does not agree with him in spirit? Does he not fear that his documents might be stolen, that witnesses might be corrupted, or that ambushes might be laid for him on the way? We must find, therefore, an adversary who accompanies us always, whose company, even if we take great precautions, we cannot escape, and think of this as the adversary with whom it is appropriate to deal favorably. Who, then, is that true adversary? If you search diligently, it is the body of the soul; this is the adversary of that which is in you, the spirit. Do not think that this is my own word, but let Paul confirm what has been said: "The flesh lusts against the spirit, and the spirit against the flesh; and these things are contrary to one another" (Gal. V, 17). I do not introduce the doctrine of the Manichaeans, nor do I establish another creator of the body; but the flesh lusts against the spirit, using pleasure as its counselor; and the spirit against the flesh, relying on the hope of the things to come. The desire of the world and the desire for the kingdom of heaven are opposed to each other. This is the adversary who, whether I wish it or not, accompanies me; for this life is the way. The soul strives to imitate its own image; the flesh decays into dust. And these things are contrary to one another. Be favorable to this adversary of yours. When? "While you are in the way with him" (Matt. V, 25), while you are living in this life. For if life has an end, there is no longer any time for repentance for you. "For in death there is no one who remembers you, and in Hades who will confess to you?" (Ps. VI, 6). Therefore, be favorable to this adversary. He did not say, "Gratifying," but, "Favorable." Do not do anything sweet for your adversary, but as a favorable person, call him back from pleasures to repentance. He does not command you to do everything for the sake of bodily pleasure, like a snack-seller; but to act as a physician. For a physician often mixes something bitter, cuts, and cauterizes, and receives a reward for the pain he inflicts. For although he has affected the sense with some pain, he has had the patient's health as his goal—lest he deliver you to the judge (Matt. V, 25), namely, the future Judge: the adversary to whom, if you gratify him now, the Judge will then deliver you to the minister, that is, to the avenging powers; and you will be thrown into prison, into the outer darkness, a place of horror. You will not come out from there until you pay the last farthing. If you settle the debt before death, it is entirely settled; if you die a debtor, even the remainder of the smallest debt will be demanded of you. What is that last farthing? "For the thought of man will confess to you, and the remains of the thought will keep a feast to you" (Ps. LXXV, 11). Since you know these things, brethren, compare pleasures with the future day of judgment and the Judge's verdict, and then you will know how bitter pleasure is, for which you know of what great bitterness it is the promoter. Do you wish us to learn what admonition we can borrow from the two banquets in the Gospels—namely, what the end of the pleasure-seekers is, and what the fruit of the penitent? Do not marvel if Scripture often describes the banquets of pleasure-seekers; for it describes everything, so that you may know what to avoid and what to imitate. It describes the pleasure-seekers so that it may mark them with perpetual infamy, and so that you may beware of imitating them; it describes the religious so that you may run to the example of repentance, and so that, by comparing the pleasure-seeker with the religious, you may loathe the former and imitate the latter. And let this be a lesson for the prudent, so that they may not feast their eyes on public spectacles, nor run easily to the hippodrome, nor occupy a seat in the theater at night; for the anticipation of shameful spectacles is a madness. For they anticipate the day out of an intense desire, and occupy the place of the darkness at night in order to feast their eyes on shameful spectacles and see the fights of wild beasts against those who battle with beasts; and the spectators often sit, showing more benevolence toward the beasts than toward their fellow men. Do you not pity that unhappy man who, to fill his belly, goes willingly into the belly of wild beasts; and to satisfy the disease of his gluttony, willingly prepares a tomb for himself in the belly of the beasts? He has an intemperate belly; do not have an intemperate eye. Another mime enters, composing his limbs toward shame, renting himself out for money for laughter, and he who feels no shame unless he is publicly beaten, prepares his cheeks for the crash of hands, and shaves off his hair with a razor, so that not even a hair may stand in the way of the insults. Another, softened by feminine dancing, and imitating those things which are not becoming for a man, and grieving that he was not born a woman, aims at a feigned change of nature. And he does all these things for the sake of his belly and gain, pursuing the most shameful things, about whom it is fitting to say these words of Paul: "Whose god is the belly, and whose glory is in their shame" (Phil. III, 19). Do not join in these things, do not turn your swift feet to such steps, and do not introduce foul pleasures into your banquets. Sometimes you say, "I avoid the theater, I do not ascend to the tiers; the banquet is a time of joy." But there you present the shameful spectacles of the theaters. Why in the world...do you benefit by avoiding the theater? Or are we to detest the stones? Are the stones of the theaters condemned? It is the shamefulness of the acts, the wickedness of the unseemly spectacles, which enter through the senses of the eyes and the ears, bringing in the robber just as if through some windows. When, therefore, you keep away from the theater, and you bring the shameful acts of those spectacles even to your own table, you have unknowingly made your own house a theater. For I do not hate the place of the theater, but I fear the conduct of those who gather there.
[Γ] 3. But in order that you may know that even at banquets, spectacles are often brought in which are unseemly and harmful to souls, and become the cause of condemnation, I shall remind you of a royal—or rather, a tyrannical—banquet that is recorded in the book of the Gospels. It was a royal dinner, or rather, if one must speak the truth, a tyrannical one; it was the birthday of Herod, that foul fox, that bloodthirsty beast, that deceiver. The Lord, knowing his character, did not say, "Tell that lion" (even though this beast seemed royal), but "Tell that fox." For even if his power was that of a lion, his character was that of a fox. While the banquet was being held and they had proceeded to drinking, a dancing girl entered the banquet—a shameful and unworthy spectacle, pathetic indeed, even if she had entered in the theater or on the stage, and certainly not in a royal banquet.
Do you wish to know the shameful spectacle of this banquet? The dancing girl comes from the kings, the daughter of Herodias is of royal lineage, and the manner is that of a dancing girl. This is that Herodias who did not even remain within the bounds of nature; she who was joined to Philip and lived with Herod. This is an enigma, and indeed it is into the inquiry of riddles that the end of debauchery leads. For Herod, having cast aside the memory of his brother, and having become altogether a slave to debauchery, was indeed a king of the Jews, but was more a slave to pleasures. Perhaps such as are those who are governed, such also are the masters.
When, therefore, Herod’s living together in this manner was coming about, John the Great, who is more than a prophet, was boldly rebuking the debauchery—for indeed he is more than a prophet. For every prophet, when he had come into the age of adulthood, was then deemed worthy of the prophetic grace; some indeed even many years later. But John alone, while still having his conception in the womb for months, and being nourished according to the laws of nature, leaped at the greeting of the mother of God, incomplete in his limbs, but perfect in faith. And perhaps the infant leaps in exultation, hastening, if it were possible, to anticipate the deadline of nature. He saw the mother of the Lord present; he is cramped by the prison of the womb, he leaps in exultation; and because he is not yet able to speak, nor having a tongue yet able to articulate, nor a mouth serving his desires, he uses the tongue of his mother and prophesies, and Elizabeth speaks indeed, but John dictates the words from the womb. [Δ] Is he not justly then more than a prophet? There is also another reason according to which he is more than a prophet. The prophets used to announce what was to come, and longed to see what they foresaw in their soul. For this reason they cried out: "Show us, O Lord, your mercy, and grant us your salvation." For this reason the Lord said concerning them: "Many prophets and righteous men desired to see what you see, and to hear what you hear; and they did not see, nor did they hear." The prophets then announce the future; John, however, even points out Him who is being prophesied. He announces the future from the womb, and after these things he says: "Whose sandal strap I am not worthy to untie, He is standing in the midst of you." How does he point Him out? "Behold the Lamb of God, who takes away the sin of the world."
This man, then, being a prophet and more than a prophet, did not endure the unseemly living together, but spoke out boldly on behalf of chastity. The narrative is good; let it admonish everyone, because even if there are not obvious persecutions, there is always a time for martyrdom. For did anyone set up an altar and incense for John? Did anyone provide sacrifices and libations? Did anyone say, "Deny God"? Did anyone say, "Sacrifice to idols"? But on behalf of chastity, speaking out with a free tongue, he is found to be a martyr of chastity. For in order that you may know how much prophetic boldness can achieve, he says to the king: "It is not lawful for you to have your brother’s wife." Do you see how naturally virtue rules over vice?
Herod is a king, having bodyguards, clothed in wealth, wielding a royal power; John is poor, homeless, without a city, without possessions, without food, eating only as much as nature compels. He who is clothed in camel’s hair legislates to him who is clothed in the purple; he who travels in the deserts to the ruler of populous cities; he who eats locusts of the plants and wild honey dictates with authority to him who has the bright and royal banquet set before him: "It is not lawful for you." And yet it seemed that for a king everything was lawful. But "All things are lawful, but not all things are beneficial." Regarding these things, where he ought to have given thanks, where he ought to have shown kindness, or to have adored the teacher of chastity, Herod was provoked, but Herodias was provoked even more (for they were neighbors in names, and more than husband and wife in their character; and the two shall be, not one flesh, but one incontinency); and because of these things they cast the prophet into prison, in order that they might show their own lack of wisdom. Rebuke a wise man, and he will love you; but a foolish man, and he will add to his hating you. He is cast into prison, and he does not change his boldness. "Untie," he says, "the limbs; only untie the unjust living together."
While he was persisting in the prison, that bitter banquet takes place, the tyrannical and cruel one; of whose mirth the end is a prophet's murder. Herodias enters—the daughter of Herodias, child of the flesh, child of the soul; she enters into a drunken banquet, the princess dances in public, she whom it was not right to have peeked out from the women's quarters, she whom it was not right to be seen by the eyes of men. But perhaps, just as John used the tongue of his mother a little while before, even so the girl used the eyes of shamelessness from her mother. She enters into the banquet. This did not suffice to have the excess of shame; but even how does she enter? Is it as a princess? Is it chastely? Is it with eunuchs, is it with handmaidens, is it adorned with other finery and modesty? Not at all. But she enters dancing. Worse than the evil entrance is the intention. And she danced in the midst of the banquet, in the eyes of the debauched, when wine was also stirring the passion more. And do you wish to know the worse thing? She does not dance only, but she even dances well. An addition to the shame is even to practice the evil things well. For it seems she had corrected the shame not perfunctorily. She pleases Herod and those reclining with him.
And the fox does not cover himself. He sees the daughter of his brother and of the one who is living together wrongly dancing amidst men, and he is not covered, but he is pleased, and he pleases both him and those reclining with him. "With a holy one you will be made holy, and with a perverse one you will be turned aside." I desired for him to be a disciple of Paul for a brief time: "It is generally heard among you that there is dancing, and such dancing, as is not even among the nations, that a king’s daughter should dance. And you have been puffed up, and have not rather mourned." But she also pleases badly, and receives a reward for the accomplishment that is worse, so that Herod swore: "Ask whatever you desire, and I will give it to you, up to half of my kingdom." Do you see the end of those who love pleasures? Do you see the shame of those who love spectacles? You swear beforehand: "Whatever you ask, I will give you"; and you make a dancing girl the mistress of a request, and you pledge your decision with the addition of an oath. Do you see how the dignity of kings is dragged to the ground by the love of pleasure? Do you see where he has thrown away the kingdom? "Whatever you ask, I will give you, even to half of my kingdom." Do you judge the royal dignity to be worth so much? Were your eyes so corrupted beforehand? The maiden danced once, and you paid half; if she should dance a second time, the king is a private citizen. Where is the dignity of those who love pleasure? Where is the purple of the debauched? You have thrown half of the kingdom to the feet of the dancing girl; pray that she does not dance again, or that she does not dance again and be successful; and if not, there remains for you to beg. But while she is a debauched...
A woman, what can you expect from the end of the dancers? Do you not loathe their rhythm? Do you not abhor the contortions of the half-naked? Do you dare to have a dancer as a friend? Do you dare to call yourself a lover of a dancer? If you do not loathe the thing that, when neglected, moves the spectators to laughter? It moves them to laughter indeed; but when it is performed with the utmost refinement, it kills a prophet. Let us hold dancing in hatred, the invention of demons, the exercise of the evil spirits. B Concerning these things Herod was grieved (Mark 6:26); extremely grieved, as one might say, and he imitates Pilate, or rather, the ways of Pilate; for this matter, which is under discussion, had happened earlier. He washes his hands and hands Christ over to punishment (Matth. 27:24). This one, too, is grieved, but yields on account of both his oath and those reclining with him. Did the Lord not rightly say today, "Do not swear at all"? You see the Lord exhorting, "Do not swear at all" (Id. 5:34). For why do you swear—is it to ensnare yourself by perjuring, or in order to keep your oath, to kill a prophet? He swore badly, he stood by his oath even worse, yet, he says, "on account of the oath and on account of those reclining with him" (Mark 6:26). You revere those reclining with you, and you do not fear the Judge? And he commanded, it says, "And immediately the head of John the Baptist was brought on a platter, and given to the girl" (Ibid. vv. 27-28). Behold the more bitter end of a bitter banquet. The head of a prophet is severed, given to a girl; the girl receives it, does not shudder at this spectacle, is not stunned at the sight of the head, does not turn away from the drops of blood—truly the cub of a cruel lioness. C The head of a prophet is placed upon a platter, on which it was customary for food to be served: that same vessel is for food and for slaughter; and at that same hour, with the blood still dripping and the head still palpitating, the head was perhaps brought into the banquet; while the tongue was still flickering it shouted, "It is not lawful for you to have her." And having received it, she brought it to her mother (Ibid.). The teacher of the dancing girl received the impious wage of an evil doctrine. D ...so that we might wipe away the eyes of those dedicated to spectacles, and persuade you to turn away from such spectacles. But we shall not reach the end of our prayer even in this sorrowful narrative, nor should the dancer hinder the ecclesiastical sermon; but let us oppose the lascivious, tyrannical, and bitter banquet with the Lord's and human banquet, that we may understand how great is the fruit of repentance. A certain Pharisee asked the Lord to come in and eat bread (Luke 7:36). The Lord entered, and reclined. For although He knew the mind of those who invited Him, He endured it patiently. For that the one who invited Him was a hypocrite, the following events demonstrate. While the Lord was sitting at the feast, "a certain woman," it says, "was in the city, a sinner" (Ibid. v. 37); who, when she had heard that Jesus was reclining there, came to the house, and bringing an alabaster jar of ointment, poured it over the Lord’s feet, and kissed His footprints, and wiped them with her hair. Furthermore, so that you may know that he who invited Him was a hypocrite: the Pharisee was thinking to himself: "If this man were a prophet, he would surely know who and what kind of woman it is that is touching him, because she is a sinner." For the Pharisees were not only hypocrites, but also envious. Christ reclines in your presence, even if He knew your ways, and no one envies: a sinful woman comes seeking salvation, and you envy, O Pharisee? Perhaps she was his kinswoman, or rather a follower of his doctrine. In order that you may know, therefore, that He is not simply a prophet, but *the* prophet (for the addition of the article signifies something); what would be so great a thing if He knew the woman was a sinner? That could be known from rumor; that you, too, O Pharisee, know, even though you are not a prophet. She shows something greater than that knowledge. For her fame perhaps announced her, since she was a great sinner indeed: the Lord, however, to show His divine power, knew the Pharisee’s reasoning. For it is not related that the Pharisee said this to any of the guests; but he was saying and reasoning these things within himself. In order, therefore, that you may know that He is not merely a prophet, but *that* Prophet: you reason within yourself, and the Lord reads it; you revolve thoughts in your mind, and the Lord finds them, and heals them; and so He instituted the narrative about two debtors, to one of whom five hundred, and to the other fifty, the creditor remitted, saying, "Which loves more?" Upon the Pharisee answering, "He to whom He forgave more" (Luke 7:42-43), He finally compares that Pharisee with that woman who had received the remission of many sins: whom I do not praise concerning her past life, but I pronounce her blessed for her end. Let no one reproach her with the Pharisees. She was a harlot and an unchaste woman. Let Paul interpret, let Paul plead the cause for the woman, "God who justifies. Who is it that condemns?" (Rom. 8:33-34). But come, let us examine this history more subtly, so that we may not only pronounce her blessed, but also imitate her. She comes to Jesus with an apparatus, bringing ointment in an alabaster jar, and tears in her eyes: an inanimate vessel of ointment, an animate fountain of repentance brings ointment from the body of her flesh, so that she may extinguish the stench of lust: for sin is foul-smelling, as David testifies: "My sores have rotted and rankled, because of my foolishness" (Ps. 37:6). Everyone who sins, smells foul; everyone who performs repentance, prepares ointment. But just as there are many spices in ointments, so too are there various kinds of repentance. For it is necessary to gather many fruits, many good works, which prepare the ointment of repentance. Do you wish to know the humility of the woman? That other woman, bringing ointment, pours it over Christ's head (Matth. 26:7): for she had confidence from her well-doing; this one, from the consciousness of her offenses, does not dare to touch the head, but only the extremities of His feet. Nor do the feet work any less. For if not the garment alone, but even the fringe of the garment bestows perfect health upon one who believes, and renders the theft of the believer praiseworthy (Ibid. 9:20); how much more can the footprints of Christ wipe away the welts of sins? She did not, therefore, merely pour out ointment, but also moved the fountains of tears. Blessed are the pools of the woman, whence flow rivers washing away sins. Let her teach you why God gave us eyes. Is it only that they might serve only for sight? Even individual brute animals have this; indeed, if you look accurately, certain brutes see more keenly than we do. For to you, eyes are for use not only for sight, but also for repentance. Blessed are you if you have preserved the bath of baptism; if, however, you have been interrupted as a man, send forth fountains of tears. You have a well; draw out sadness from the depth of the heart, stir your twin pupils, pour out streams of tears; let the tears be according to the ratio of the offenses. Small drops take away light husks; deep rivers and rapid torrents are accustomed to drag away the burdens of trunks and the masses of rocks. Weigh your sins. If the sin is light, a little bit of tears suffices; if the sin is great, let the torrent of tears be greater. If, however, you have tears at the ready and a contrite heart with confidence of life, and you do not pour out all tears for yourself, lend me a portion of tears; mourn for the sins of your brothers. And you have been inflated, and have not rather wept for the sinner? Paul is a vessel of election, but he grieves for us. Who is scandalized, he says, and I do not burn, and I do not have my heart crushed? Would that every one of us could wipe away his sins with tears. Let us imitate the woman; she waters the feet of Jesus with tears, she anoints them with ointment. With tears upon the feet. Whence the sins, thence the remedies. You have heard the Lord today saying: "Whoever shall look at a woman to lust after her, he has already committed adultery with her in his heart" (Matth. 5:28). Because the sin began from sight. Where the root of lust is, there is the fountain of healing. And she wiped them with her hair (Luke...). ...had she prepared, did she not have a linen cloth ready? Could she not water them with tears and wipe them with a linen cloth? But she does not dare to do this; for to wipe Christ with a linen cloth was reserved (John 13:5). Perhaps she, fearing, acts more cautiously: for she does not wish to apply inanimate remedies to the sins of the body. For what profit was it to her to sanctify an inanimate linen cloth by the touch of the body of Christ? She renews nature, instead of a linen cloth she wipes them with her hair. Whence the sins, thence the remedies. She had sinned with all her members, with all her members she is healed. She had looked lasciviously at a young man; she sends forth fountains of tears: she had sinned with the kisses of a harlot and the touch of her hands by contaminating her soul; she kisses the feet of Christ.
so that she might wipe away her lips and cleanse the filth; she wipes them also with her hair, perhaps in this way also instructing women who are immoderate. For since the braids of hair often weave snares for young men (wherefore Paul also rightly advises women not to adorn themselves with braided hair), since then she is conscious in her soul that she had hunted many young men through her braids, just as does are hunted through snares, she wishes to make an apology for her repentance also through her hair; and since she had often woven them impiously, she has once and for all unbound them piously. What then is the reward she receives for these inventions? Hear the voice of the Master: "She loved much, wherefore her many sins are forgiven her." [E]
5. The Master tore up the handwriting, and Novatus gathers together the fragments. Did you ever see a meddlesome man gathering up a torn document, and painstakingly gluing it together again, so that he might renew the process of slander? The Master tore up the handwriting, He forgave the debt, but the registrar slanders. But our discourse concerning Novatus is brief. Imitate the woman, and you will receive the reward of the remedy. Do you fear the judging of Novatus? For is he the one who is about to judge the living and the dead? Or will the throne of Novatus be placed in the judgment alongside the twelve apostles for the thirteenth time? Who will grant me the precision of repentance, and I will guarantee the philanthropy of the Master Jesus? The name of repentance is not enough for you, but works of repentance are [needed]. If you say, "I repent," and again like a dog you return to your own vomit, or again as a sow to the wallowing in the mire, the word did not profit, but the mire suffocated you. But if you wish to repent accurately, take heart concerning past sins, only secure what remains. It is better not to have an opening for a wound; but if it must be, rather heal it, rather bandage it, do not neglect it so that it breeds worms. And if it heals over, do not cut it again. The opening of the scar becomes quick, but that which has been hardened by a scar is difficult to pull together again. For that the Judge is a lover of mankind, it is easy for me to demonstrate to you not only from the words, but from the deeds themselves. You have certainly heard of the philanthropy of [F] the Master, that He placed even this among the other praises for the blessed Peter: "I will give to you the keys of the kingdom of the heavens. Whatever you shall loose on earth shall be loosed in heaven, and whatever you shall bind on earth shall be bound in heaven." Does this not show the philanthropy of the Master? "I will give to you the keys." And why did He not give them to John, who leaned upon the breast of the Master, possessing the exact symbol of love? Why did He not give them to James, who was the first to be beheaded? For Herod killed James the brother of John with a sword. Do you wish to know how He loved John? At the very cross He says to his mother: "Behold your son." Do you ask for a greater love than this? "Behold your son." He fulfilled the common proverb. What is a friend? Another self. "Behold your son." As if He handed over His mother to this one. Why did He not entrust the keys of the kingdom to him, even though He loved him above all others? But what has been said holds a demonstration of the Master’s philanthropy. He does not give the keys to James, He does not give the keys to John, He does not give them to any other of the sinless apostles; but He has chosen Peter because of His own philanthropy. For since Peter, before the cock crowed (and I pass over what remains, out of reverence for the man’s virtue), was caught by sin, for this reason He did not entrust the keys of the kingdom of the heavens to any of the sinless disciples, but He entrusts the keys to Peter, so that when Peter sees someone who has repented from sins, and who has emptied himself of sin through repentance, and who wishes to enter into the kingdom of the heavens, he, having remembered his own example, might become a fellow-worker with him for his salvation. How do I not bless the hunter of the Church, what kind of whelps he has reared! For we have not yet demonstrated to them the body of the thought, and already they have hunted down the animal. Nevertheless, according to the hunters, after we have hunted the thoughts for you, let us divide the limbs that have been hunted. We said therefore, that because of this He entrusted the keys of the kingdom to Peter, and did not entrust them to any of the sinless ones, so that when Peter sees some of those returning from their sins, and forcing their way into the kingdom through repentance (for the violent take the kingdom of the heavens by force), he, having remembered his own example, might open the door for us who are approaching through repentance. Do you see the philanthropy of the One who entrusted [them]? Pay attention to the keys. Repent before you are locked out. For the Son of Man has authority on the earth to forgive sins. Wherever there is sin, there is the loosing. Do not have pleasure on the earth, and repentance there. Loose it here, and then Peter will receive you in Christ Jesus our Lord, to whom be glory forever and ever. Amen.