and my words shall not pass away. Wherefore blessed are the Christians, who even in honor are humble. Have you been humble in your honor? Humility does no injustice to you; for it finds you such as you ought to be. If, preventing it, you humble yourself before humiliation, then humiliation shall devise nothing strange against you, but having prepared your mind, you make yourself ready for the battle. Well, therefore, did David say: I was prepared, and was not troubled (Ps. CXVII, 20). Let us therefore flee arrogance, let us flee vain glory, let us love Christ, and for Christ’s sake the poor, that He who enriches all, who has mercy on all, may grant a multitude to the Church, so that it may abound in piety, so that it may have the tiller of justice, who having been absent yesterday by reason of another stewardship, is now with us because of this spiritual superintendence. For the people was not Jewish, that I should say that the people were as sheep not having a shepherd (2 Par. XVIII, 16); but it was apostolic, having an evangelical shepherd who said: Though I be absent in body, yet in spirit I am with you, rejoicing and seeing the firmament of your faith (Col. II, 5); to whom be glory and power, now and ever, and to the ages of ages. Amen.
ON THE FOLLOWING SERMON.
AWe desired that it be published; for this being premised, the following parts fit together; without this, the beginning is maimed. But without authority we did not dare to add it. Savile, furthermore, rightly omitted this oration, as unworthy of being read; for it is the work of some idle Greek, as anyone can see. Latin interpretation by Fronto Ducaeus.
BY THE SAME, SERMON ON SAINT JOHN THE THEOLOGIAN.
A1. John in Ephesus of Asia, John the boast of Asia, or rather the pillar of the world, John the beloved disciple of Christ, and the trumpet of the Word of God, the glory of the Ephesians, and the herald of the ends of the earth, the lyre of theology, worthily called Theologian; the Cherubic mouth, and the Seraphic mystery-teacher, or even if one should say more than these, I shall not gainsay it. For Him whom the upper powers of angels glorify with trembling, John proclaimed with a loud voice and with boldness: In the beginning was the Word (John I, 1). Blessed art thou, city of Ephesus, that in thee first this God-taught thunder made its sound; blessed art thou, city of Ephesus, that in thee was composed such a scroll; blessed art thou, that in thee is such a John. BFor while other Johns have been in the whole world and in thee, yet there is no John such as this, neither in thee, nor in all the world. Wherefore he who understands the mind of men, and knows the hidden things of the heart, having found such a one, holy and undefiled, exalted in life, pure in heart, adorned with chastity, perfected in love,—to him, as faithful in all things, He entrusted His own mother, the undefiled dove, the spotless ewe-lamb, the unblemished heifer, incomparable among men, higher than all the works of God; a trust which no other of the saints has been deemed worthy of. Blessed art thou, city of Ephesus, that the feet of such a man have trodden thee, whose pure conduct and footsteps the angels admired; blessed art thou, city of Ephesus, that thou wast manifested Cas higher than every city, because of John the beloved; blessed art thou, that all the Churches of the world happen to be thy disciples, having been taught by thee to theologize: In the beginning was the Word. For just as if a lamp be burning in some place, and many running together from all sides, each, having lighted his own from it, departs thereafter confident, in no wise stumbling, nor wandering; so also it happened in Ephesus. Having first lighted the lamp of theology, all the Churches of the ends of the earth ran to thee, and each lighted its own lamp—the theology—and returned rejoicing: In the beginning was the Word. And Ephesus was not diminished of its own light of theology, and the world, possessing equal lights, proclaims: In the beginning was the Word. And it is necessary to bring his struggles into the midst, as much as in us lies, a few things out of the many; for all the time in the world would not suffice to tell of all his achievements. DFor the most part we heard from the book of Acts, how well he fought while with the apostles; later, having been exiled by Domitian the King of the Romans to the island called Patmos for the word of God and the preaching of piety, he writes the Church, which God showed him, and an Apocalypse of unspeakable and fearful mysteries, and then also his three holy Epistles. Look now on the unspeakable goodness of God, who is everywhere a fellow-sojourner with those who love Him; whether they are held in prison, or whether they happen to be in exiles, whether in the depth of the sea, or whether they be shut up in a pit, or wherever they may be cast, He is not separated from them, aiding and strengthening, and lightening their labors. Then returning from exile, he reaches Ephesus, and dwelling there he composes the Gospel being a hundred years of age, having lasted until a whole hundred and twenty. Dwelling there, he writes the theology, or rather in the heavens, whence he received it; for the citizenship of such men dwells in the heavens. Dwelling in Ephesus, in the flesh, he spread the dragnet of theology to the ends of the world saying, In the beginning was the Word. Truly great is our Lord, and great is His power, and of His understanding there is no number (Ps. CXLVI, 5): He who said to them, I will give you a mouth and wisdom (Luke XXI, 15). How many kings and potentates and wise men have cried out often with great power, yet their voice did not even reach the walls of the city? And the poor fisherman in Ephesus cried out: In the beginning was the Word, and the voice covered the whole earth. Did you see a mouth higher than any voice? Did you see a tongue sharper than lightning? Did you see a voice clearer than any thunder? Did you see such power? A teacher from Ephesus instructing all the nations, and teaching them to theologize: In the beginning was the Word. This voice fished the world, and made firm that which was shaking; this voice enlightened the world, and strengthened it against the adversary; this voice is for many the resurrection and the cause of salvation, but for some a falling and ruin.
A For at that time a great multitude of heretics had risen up, who were disturbing the Church and speaking iniquity against the Most High, saying that there was a time when he was not, and that before he was made he did not exist, and that he was made from non-existence. O foul mouths and detestable tongues, and lips filled with the venom of asps! What is worse than this blasphemy? What is more ignominious than this impiety? Wherefore the Apostle John, since he could no longer bear to hear the foul voices of these men, composes the Gospel and commends a great treasure to the Church, namely the fourth river and the precious pearl. For having returned, as has been said, from exile to Ephesus, and having subsequently observed that the books of the other evangelists were completed, and that almost all the divinely inspired Scripture was provided for the edification of the Church, but that the fourth foundation of the world was lacking, and that it was impossible for the world to stand without it, he pondered within himself, saying: "Why do I delay? Why do I hesitate any longer? B Why do I not bring forth into the middle this mystery hidden from the ages? Why do I keep hidden within myself that eternal wisdom which I drew from the immortal fountain while reclining upon His breast? Why do I not divulge Him whom angels know not? Why do I not reveal to the ends of the earth Him whom no one knows, except the Father? Why do I not write what Matthew and Mark and Luke passed over in silence for a laudable fear, after they had finished what was commanded to them? Wherefore I too shall speak according to the gift granted to me from above." Matthew indeed wrote as much as he was able according to his own strength; Mark and Luke likewise wrote their books for the dignity of God according to the largess of the Holy Spirit. C I too will write and add the fourth font of life to the former ones. For there is lacking, in order that we might have a voice suitable for commending the Deity, a discourse concerning theology, and the world is not without danger on this account. I will therefore write a book, through which "every mouth that speaks iniquity against God shall be stopped": I will write a book that shall eclipse all the wisdom that is in the world: I will write a book, which shall not institute a narration about a man. For it is not the case that the Church lacks what Moses wrote about these things, about the heaven and the earth and the sea and the birds and the fishes and the quadrupeds and the reptiles and the plants and the seeds and the luminaries and the foods and the other creatures; but I, having passed over all things that were made from time and in time, will speak of Him who is without time and uncreated, who before all ages was ineffably begotten of the Father as God the Word, concerning whom this Moses was not able to speak: but I "can do all things in Him who strengthens me" (Phil. 4:13). D John the Apostle, holding the writing reed in his hand, and pondering in his mind whence he should begin to discourse concerning the Divinity, rejoicing indeed in soul, but trembling in hand, is carried up on high, and while being in body at Ephesus, he was in heart pure and in spirit rapt on high. Having therefore left behind the whole earth, he penetrated the air spread out in the midst, he passed by the orders of the stars, he went beyond the hosts of angels, the choirs of archangels, and all spiritual virtues, the Cherubim and Seraphim ranks, and left behind all things whatsoever that were produced from non-existence, and transcended all the heavens, and passed by all things that were not. He approached the limits of those things which no one can reach, and nothing resisted or hindered his ascent. For whoever is immaculate in body and pure in heart and innocent in soul and humble in spirit, is neither hindered by the spirits of the air, nor is he forbidden by celestial powers from ascending to the supernal Jerusalem, where all the blessed are gathered, just as this blessed Apostle, the younger John, and the one greater than the great holy John. He passed through all, therefore, and no one opposed him. For the angels, seeing a man who had progressed from the earth, more glorious than the angels, having nothing to say, were silent: but the choirs of angels dared not restrain another angel from the earth, illustrious in virginity, filled with holiness, pure in heart, redundant with sweet odor. The gates of the heavens, seeing again an unusual countenance, glorified, who was emitting sacred rays brighter than solar ones, and suspecting him to be the one whom Jesus loved, who had reclined upon His breast with much purity, whence such glory surrounded him, suddenly they allowed his entrance. A Then he arrived subsequently at those things which were inaccessible; he reached the supreme depth. What then shall we say to these things? True is that divine voice uttered by the mouth of the prophet: "But I will glorify those who glorify me" (1 Kings 2:30); as also the father of God, David, prophesied concerning this: B "The strong ones of God of the earth were vehemently exalted" (Ps. 46:10) and again, "To the saints who are in his earth, the Lord hath made wonderful all his wills in them" (Ps. 15:3). For what greater miracle is there than a terrestrial man being exalted to such a sublimity? With much confidence, and as far as it is possible to be seen, he gazed, and if he had wished to contend toward the further things—whom no one of men saw, but neither can see, and John himself writes similar things: "No man hath seen God at any time" (John 1:18). What then shall we say to these things? That Paul indeed wrote rightly when he said: "Whom no man hath seen, but neither can see." C For in this life it is not allowed according to the faculty of men, nor according to nature, but above nature, and this is not of servitude, but of the adoption of sons and of friendship ("For you are my friends, I will no longer call you servants" (John 15:14, 15)); nor is it not pure, but pure, and washed, as the divine voice says to them: "You are clean" (Ibid. 13:10): "but those who are clean in heart shall see God" (Matt. 5:8). John, therefore, bearing before him these greatest and divine gifts, and confidently advancing to the sublime, arrived at that immense sea, and contemplating with the unpolluted eyes of his heart the Word in the bosom of the Father lacking beginning, and Himself lacking beginning, who before ages was ineffably born of the Father, and no longer being able to contain within himself that ineffable joy, opened his holy and seraphic mouth, and with a loud voice proclaimed, saying: "In the beginning was the Word." D See, I pray, the prudence of the fisherman, consider the wisdom of the illiterate man. Did you see the inexplicable sublimity of the doctor? He resided at Ephesus, and was contemplating those things which are above the heavens! By the spirit he migrated to that supernal depth, and when he had fished out theology from the paternal bosom, he wrote while in body on earth: "In the beginning was the Word." Hear, O faithful, and be strengthened: "In the beginning was the Word"; hear, O you of petulant tongue, adversaries, and blush: "In the beginning was the Word." Do not speak confidently any longer, blasphemers, do not attack the Church any longer, Antichrists, do not act iniquitously any longer, do not exalt the horn any longer, "Neither lift up your horn on high, and speak no iniquity against God" (Ps. 74:5, 6), saying: "There was a time when he was not, and before he was made he was not, and he was made from non-existence." "Keep thy tongue from evil, and thy lips from speaking guile" (Ps. 33:14). For He was, and was before, and was ever, neither having a beginning, nor ceasing to be, nor is He in time who is without time, nor is He a creature, or a work: for He Himself is the Creator and Maker of all things, of those things which are visible, along with those things which are not visible. "For all things were made by him" (John 1:3). Truly now is the time to employ that prophetic saying: "This is our God; none other shall be accounted to him" (Baruch 3:36). "He found out all the way of knowledge, and gave it to John his beloved." For see, I pray, by what pact through one voice he corrected the whole world, which "shall not be moved" (Ps. 95:10): behold for me one man sitting at Ephesus, and teaching the whole world theology: consider how many cities in the East, how many
regions, how many Churches there are; how many again toward the sunset, and the great Rome likewise, and toward the sides and the regions of the south, and the country of the Cappadocians, and all that lie between, islands, deserts, and the ends of the earth. Consider again the multitudes of the Churches, the clergy, and the masses of the people, men and women, if you can enumerate them. But it is easier to count the sand of the sea than such great multitudes. And all these are disciples of John, taught by him to theologize: *In the beginning was the Word*. And in the marketplace they chant this, *In the beginning was the Word*; and wayfarers, and those who sail the seas and practice the art of navigation, intone this, *In the beginning was the Word*; and in the wildernesses, and on the mountains, both the unlearned and the wise, and the small and the great, and everyone who understands, theologizes these things, *In the beginning was the Word*; and finally, with the number everywhere increasing, those who cry out unceasingly the "was" and "was," those who said "It was not" have perished. The theologians have been multiplied, and the vain-talkers have perished; the pious have flourished, and the impious have stumbled; the faithful have been gladdened, and the unfaithful have wasted away. The bow of the mighty has been broken, and the weak have girded themselves with strength. The foolish things of the world have been put to shame, and the wise of the world have been brought to naught. But until when shall I not stay my speech concerning them? For if I persist in speaking, I shall not attain to describe the height of their glory. For the glory which the teacher received from the Father, he has given to them. And why then do I persist in pursuing the unattainable? For even what we have dared to say is not as much as the choir of the holy disciples deserves, but as much as is possible for our own strength; for every man is at a loss to praise them worthily. Whence I also speak with fear, the things I speak concerning them, lest perhaps through my own inadequacy, and the smallness and poverty of my speech, I belittle the praises of them, and cause them to be indignant against me. Nevertheless, even as they are compassionate toward all, so now they will forgive our weakness. For if, when reviled, they bless, when persecuted they endure, when slandered they entreat, how much more, when praised according to our ability, will they not be indignant, knowing the weakness of nature, even if they have now received what is above nature from the God who has loved them. And finally, those who were once poor have become rich, the obscure famous, the illiterate wise, fishermen of fish, fishers of men; and having thus finished their course, they departed to the life that has no end, to their own teacher and Lord Jesus Christ: to Him be glory. Amen.
D 2. They handed down to their successors the nets and the traps, and the authority which they received from Him who has all authority in heaven and on earth. For, "Behold," He says, "I give to you the authority to tread upon serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you" (Luc. 10. 19). Therefore, those who succeed them in authority and leadership and zeal, as has been said, the honored teachers, the high priests, and shepherds of the flock of Christ, walking in the footsteps of the apostles, the noble champions of the Trinity, who, having passed beyond the status of the law and having received the life-giving Spirit, like a plow, excavate deeply, and search, and clearly reveal the meaning in the divine Scriptures to all—those who strengthened the faith and drove away malicious unbelief, who established the orthodox with divine dogmas, and crushed those who hold wrong opinions with divine missiles, who found the hidden wine of compunction and gave drink to the thirsting flock, who took up the shepherd's staff themselves, and sounded the divine trumpets, the ministers and guards and workers of the vineyard, the orators of the divine dogmas, and swords against the heretics, who were appointed bishops by the holy Spirit, as the holy Paul said: *Shepherd the Church of God* (Act. 20. 28); who have not shrunk from the impending tribulations, and have obtained the promised crown of life; who have avoided youthful desires, and have inherited the blessed hope; the generals of the great King, rich in the word of God, and poor in spirit; the imitators of the apostles and types of the faithful; the leaders of the cities and heralds of the world; who laid down their souls for the flock, and shed their own blood for the faith; who imitated that ancient Abraham, and have rested in his bosom; in the same way, these too, as defenders of the Lord, having received the information concerning the evil-named and wrong-thinking men, who corrupted the divine Scriptures and threw the truth into confusion, and having turned away from the straight path, capture souls, dragging them into the eternal darkness of heresy—all the faithful, being gathered together unanimously, with Davidic zeal, like the stones from the brook, that is, from the Gospel, and having taken up the unbreakable faith of the holy Trinity, declared a unified war against the countless and impious heretics, like-minded and agreeing on the one thing, saying with the Apostle: *One Lord, one faith, one baptism, one God and Father of all, one Holy Spirit, the illumination of all, one divinity, one God*: to Him be glory and power always, now and ever, and unto the ages of ages. Amen.
CONCERNING THE DENIAL OF PETER, AND CONCERNING THE CROSS, AND HOW JOSEPH BECAME A FIGURE OF CHRIST, HOMILY.
1. It is necessary in the present time both to pay the debt of Joseph, and to announce the calling of the Cross. This day Joseph is crowned, and the Cross is planted; this day Peter denies, and the robber rejoices; this day the law is fulfilled, and the prophesied Christ is glorified; this day is truly fulfilled the saying regarding the Lord's death: *In his own snare the sinner is caught* (Ps. 9. 16). And who is the sinner? The devil, the inventor of sin. And what is the snare constructed by him? The cross.