≫ A is what Christ was showing when He said: "Come to me, all you who labor and are burdened, and I will give you rest." He calls us, then—let us not disobey; He draws us to Himself—let us not leap away. Even if we have ten thousand sins, let us run to Him all the more, for it is such as these that He calls. "For I came not," He says, "to call the righteous, but sinners to repentance." And here, too, He speaks of those who are burdened, those who have labored, those who are weary from the weight of their sins. For God is called the God of consolation B and the God of mercy, because this is His perpetual work: to console and comfort those who are in pain and affliction, even if they have ten thousand sins. Let us only offer ourselves, let us only run to Him, and let us not withdraw. Through experience itself we shall know the truth of these words, and nothing in existence will be able to grieve us, if we have C fervent and refined prayer; for whatever may befall us, we shall easily repel it through this. And what is wonderful, if the power of prayer knows how to dissolve human circumstances, when it even extinguishes and easily obliterates the very nature of sins? In order, therefore, that we may travel through our present life with ease, and lay aside such sins as we have contracted, and stand with confidence before the judgment seat of Christ, let us perpetually prepare this remedy for ourselves, compounding it from tears, D eagerness, perseverance, and endurance. For in this way we shall both enjoy constant health and attain the goods to come; may we all be granted to attain these, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, now and forever, and unto the ages of ages. Amen.
NOTICE
[The preceding homily] exhorts the people to celebrate the Nativity of Christ duly, and after having prescribed the manner of penitence and repentance to sinners, it concludes with a prayer. Furthermore, mention is made of this Philogonius, who from a lawyer became bishop of Antioch around the year of Christ 320, at the rise of Arianism, by Athanasius in his *Epistle to the Bishops of Egypt and Libya*, p. 278, where he enumerates him among the orthodox and apostolic men who wrote for the Catholic faith. He was the twenty-first bishop of Antioch, having Vitalis as his predecessor and Paulinus as his successor, whom Eustathius followed. See more regarding him in the later notes. We have edited Erasmus's interpretation, corrected in many places, alongside the Greek text.
[The author] delivered the following *Homily on the Consubstantial*, against the Anomoeans, as he himself indicates in number 2, a few days after having preached on the same subject, namely at the beginning of the year 387, and as far as can be conjectured, on the fifth of January, when the circus games were celebrated. Moreover, in the year 387, that day fell on a Sunday.
On the following day, in order to refute the Anomoeans—who were seizing an opportunity to oppose Him from the petition of the sons of Zebedee and Christ's response, "But to sit at my right hand or at my left is not mine to give to you"—he delivered the homily which, for the reasons mentioned, is inscribed as the eighth. Fronto Ducæus rendered both into Latin, which we have edited with very few changes.
On the Blessed Philogonius, who became Bishop from being a lawyer, and that there is nothing equal to caring for common interests for the sake of obtaining favor with God, and that approaching the divine mysteries negligently carries an unbearable punishment, even if we dare to do this once a year. It was spoken five days before the Nativity of Christ.
Homily Sixth.
1. I had indeed prepared myself today to strip for the contests against the heretics and to render you the remainder of the debt; but the day of the blessed Philogonius, whose feast we are celebrating, has called our tongue [493] to the narrative of his achievements. And it is necessary to obey by all means. For if he who speaks ill of his father or mother dies, it is clear that he who speaks well will certainly enjoy life, and if our natural parents deserve to enjoy such benevolence from us, much more do our spiritual parents, especially when praise makes the departed no more brilliant, but makes us who are gathered here, both those speaking and those listening, better. For the one who has ascended to heaven would have no need of human
praise to reach a more exalted and blessed lot; we, however, who for the time being linger here and are in need of much consolation from every side, have need of his eulogies, so that we may be stirred up to the same zeal. For this reason some wise man also exhorts us, saying: A *Memory of the just is with eulogies*, not that the departed are benefited by this, but that those who offer the eulogies are greatly profited by it. Since, therefore, the gain for us from the matter is so great, let us be persuaded and let us not contradict; for the season is also suited for such a narrative. For today the blessed one has crossed over to the undisturbed life, and has anchored his vessel where it is no longer possible to fear shipwreck, nor any dejection and pain. And what is wonderful if that place is clear of dejection, where Paul, addressing those who are still living, says: *Always rejoice, pray without ceasing*? But if here, where there are diseases, and injuries, and untimely deaths, and slanders, and envies, and dejections, and angers, and evil desires, and myriad plots, and daily cares, and continuous and successive evils that from every side bring on sorrows, Paul said it was possible to be always rejoicing, if one, having looked up a little from the surge of worldly things, would properly regulate his own life, how much more after the departure from here is it easy to attain this good, when all these things have been removed, and diseases and passions and the occasion for sins, when there is no "mine" and "thine," that chilly word, and all things that bring evils into our life and have begotten myriads of wars! Therefore I particularly bless this saint, because even though he has departed and left the city that is with us, yet he has ascended to another city, that of God, and, having left behind this Church, has entered into that of B the firstborn who are written in the heavens, and, having left these feasts, has passed over to the assembly of the angels. For that there is also a city above, and a Church, and an assembly, hear Paul saying: *You have approached the city of the living God, the heavenly Jerusalem, and the Church of the firstborn written in the heavens, and to the assembly of myriads of angels.* But he calls the things there an "assembly" not only because of the multitude of the powers above, but also because of the abundance of good things, and the continuous joy and gladness; for an assembly is accustomed to be made, not by anything else, but by the multitude of those gathered, and by the abundance of merchandise, when wheat and barley and all kinds of forms of produce, and flocks of sheep, and herds of oxen, and garments, and other such things are brought in, the ones selling and the others buying. And what of these things is in the heavens, he says? None of these things, but things much more solemn than these. For not wheat and barley and forms of produce, but the fruit there is everywhere of the Spirit: love and joy and gladness and peace and goodness and gentleness with much abundance; not flocks of sheep and herds of oxen, but spirits C of just men made perfect, and the virtues of souls, and the achievements of character are everywhere in the heavens to be seen; not garments and wrappings, but crowns of gold more precious than everything, and prizes and rewards and the ten thousand good things laid up for those who achieve. And the multitude of those gathering is much more solemn and greater; for it is not of men from the city and from the region, but where there are myriads of angels, there are thousands of archangels, elsewhere a company of prophets, elsewhere choirs of martyrs, ranks of apostles, assemblies of the just, various gatherings of all those who have been well-pleasing. Truly a wonderful assembly it is, and what is greater than all, that in the midst of the assembly the King of all these moves; for having said, *To myriads of angels in assembly*, he added, *And to God the Judge of all*. Who has ever seen a king present at an assembly? Here, indeed, no one has ever seen him, but there those who are present behold him, as it is possible for them to see, both present and gracing all who assemble with the brightness of his own glory. And these assemblies here, as the day passes, are often dissolved, but that one is not so. For it does not await the periods of months, nor the cycles of years, nor the numbering of days, but stands continuously, and all the good things in it have no end, know no limit, cannot grow old nor wither; but are ageless and immortal. No noise is there as here, no disturbance, but a great order of all things with the appropriate seemliness, as in some lyre, with rhythm sending up the all-harmonious melody and music sweeter than all other to the Master of both creations, and the soul there, as in holy of holies and certain divine mysteries, is perfected in the divine mystery.
Homily VI
II. To this blessed and ageless lot has the blessed Philogonius crossed over today. What speech then could be equal to a man deemed worthy of such blessedness? There is none. Why then, tell me, shall we be silent because of this? And for what reason have we gathered? But shall we say that we will not be able to reach the greatness of his deeds? For this very reason, it is necessary to speak, since this too is a very great part of a eulogy, when words are not able to be made equal to deeds. For whose achievements are above mortal nature, it is manifest that the eulogies are also above human tongue. Yet our words will not be held back by this, but will imitate the same Master; for he also, to the widow having cast in only two lepta, did not give a reward of only two lepta. Why? Because he did not attend to the quantity of the money, but to the wealth of the disposition. For if you examine the money, the poverty is great; but if you unfold the intention, you will see an ineffable treasury of magnanimity. So that if our words are small and mean, they are what we have; and if they fall short of the magnanimity of the noble and just Philogonius, yet even this would be the greatest token of his magnanimity, that he does not despise even the small, but
does the same for the wealthy. For even those, having received small things from the poor of which they have no need, add their own, bestowing in return honors upon those who offered what they had. Thus, even this man, having received from us an offering of words, which he does not need, will return to us in exchange the blessing of deeds, of which we are always in need. Where, then, must we begin our eulogies? Where else but from the authority which the grace of the Spirit entrusted to him? For secular authorities would not necessarily be a proof of the virtue of those entrusted with them, but are often even accusers of their wickedness. Why so? Because the offices and solicitations and flatteries of friends, and many other things even more shameful than these, are wont to procure such authorities. But when God ordains and votes, and that hand touches the holy head, the vote is incorrupt, the judgment is above suspicion, and the dignity of the ordainer becomes an indisputable proof of the one ordained.
That God ordained him is clear from the very manner of his election. For, having been snatched from the midst of the marketplace, he was brought to this throne; so grave and brilliant he showed his previous life to be, even while having a wife and daughter, and moving within the law courts. He shone so much more brightly than the sun that he immediately appeared worthy of this office; and he was led from the tribunal A of the judge to the holy tribunal. And whereas before he pleaded for men against men who were plotting against them, making those being wronged stronger than those doing the wrong, here, having arrived, he pleaded for men against the demons who were assaulting them. And what a great proof of virtue it is to be deemed worthy of such an office from the grace of God, hear what Christ says when He asks Peter after He rose from the dead: For since He asked him, "Peter, do you love me?" and when he said, "You, Lord, know that I love you," Christ did not say: "Cast away your riches, practice fasting, hardship, raise the dead, drive away demons"—none of these things, nor any of the other signs or achievements did He bring forward. But, passing over all those, He says, "If you love me, feed my sheep." He said this not only wishing to show us the greatest sign of his love for Him, but also of the affection which He shows for the sheep; and already he has made this the greatest sign of his favor toward Him, saying as it were, "He who loves my sheep, loves me." Behold, then, how much Christ endured for this flock: He became man, He took the form of a servant, He was spat upon, He was struck, and in the end, He did not refuse even death, and that an ignominious death; for upon the cross He poured out the blood. So if anyone wishes to be approved by Him, let him care for these sheep, let him seek the common good, let him care for his own brothers; for there is no achievement more precious to God than this. For this reason, He says elsewhere: "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail." What return, then, do you give me for this care and providence? What return does He seek? This very same thing again; for He says, "And you, when you have turned, strengthen your brothers." Thus Paul also says: "Become imitators of me, as I am of Christ." How did you become an imitator of Christ? "By trying to please everyone in everything, not seeking my own profit, but that of the many, that they might be saved." And elsewhere he says: "For Christ did not please himself, but the many." And there would be no badge or character of one who is a believer and who loves Christ as great as this: to care for the brothers and to be concerned for their salvation.
B Γ'. Let all the monks also hear this, both those who have occupied the summits of the mountains and those who through all things have crucified themselves to the world, that they may, according to their own strength, support those who stand at the head of the churches, and fortify them with prayers, harmony, and love, knowing that if they do not support those who are appointed by the grace of God and who have taken upon themselves the cares of so many, even while sitting far away, the capital of their life is lost, and all their wisdom is mutilated. But that this is the greatest proof of affection for Christ, is manifest from this. Let us see, too, how he conducted this episcopacy—or rather, there is no need of words here anymore, nor of our voice; your own zeal demonstrates this itself. For just as one who enters into a vineyard and sees the vines teeming with leaves, heavy with fruit, and walled in on every side with ridges and fences, will have no need of any word or further proof to learn the virtue of the vine dresser and the husbandman, so too here, one who enters and sees these spiritual vines and your fruit will have need of no word or teaching to learn about your leader. Just as Paul also says: "You are our letter, written C and read." For the river shows the spring, and the fruit shows the root. It was necessary, then, to speak also of the time when he was entrusted with this authority; for this too is no small part of a eulogy, but is quite enough to show the man’s virtue. For the difficulty was great then, just as the persecution had ceased, and the remains of that most grievous storm were still lingering, and many things were in need of correction. And it was necessary to add to these things again, how the heresy of the heretics was cut short upon taking its beginning in his time, his wisdom having foreseen everything beforehand. But nevertheless, our discourse hastens to another necessary subject. Therefore, leaving these things to be told by our common father and emulator of the blessed Philogonius, as he knows all the ancient things more accurately than we do, we shall walk onto another path of discourse D. For a feast is about to approach, which is the most solemn and awesome of all feasts, and one would not be wrong to call it the metropolis of all feasts. And what is this? The birth of Christ according to the flesh.
δ'. For from this, the Theophany, the holy Passover, the Ascension, and Pentecost took their beginning and their foundation. For if Christ had not been born according to the flesh, He would not have been baptized, which is the Theophany; He would not have been crucified, which is the Passover; He would not (have...)
sent the Spirit, which is Pentecost. Therefore, from this, like streams flowing from some fountain, these feasts were born for us. Now, the day is worthy of having this preeminence A not only on this account, but because what happened on it is far more awesome than all others. For that Christ, having become man, should die, was the logical consequence; for even if He committed no sin, He nevertheless took on a mortal body; and this indeed was wonderful. But that being God, He should be willing to become man and endure to descend so far, as much as even the mind cannot conceive—this is the most awesome thing, filled with astonishment. This is what Paul, marveling, said: *And confessedly great is the mystery of godliness.* What is great? *God was manifested in the flesh.* And again elsewhere: *For not of angels does He take hold, but of the seed of Abraham does He take hold; whence He ought in all things to be made like unto His brethren.* On this account, I especially cherish and love this day, and I set the love of it in your midst, so that I may make you partakers of this affection; and on this account, I entreat all of you and beseech you with all diligence and eagerness to be present, each one having emptied his house, that we may see our Master lying in the manger, swaddled, that awesome and paradoxical spectacle. For what apology, what excuse is there for us, B when He Himself, for our sake, descends from the heavens, but we do not even come from our house to Him? When the Magi, barbarian and foreign men, run from Persia so that they may see Him lying in a manger, but you, a Christian, do not endure even a small distance so that you may enjoy this blessed sight? For even if we come with faith, we shall surely see Him lying in the manger; for this table fulfills the role of the manger. For here, too, will lie the Master’s body, not swaddled, as it was then, but surrounded everywhere by the Holy Spirit. Those who have been initiated know what is said. The Magi, therefore, merely worshipped; but you, if you approach with a pure conscience, we shall grant you to receive Him and to depart home. Therefore, approach also, offering gifts, not such as those, but much more majestic ones. C They offered gold; you offer temperance and virtue. They offered frankincense; you offer pure prayers, the spiritual incense. They offered myrrh; you offer humility and a contrite heart and almsgiving. If you approach with these gifts, you shall with confidence partake of this sacred table. For I am urging these words now because I know that surely many will approach on that day and will fall upon this spiritual sacrifice. In order, therefore, that we may not do this to our own harm or judgment, but for salvation, I testify beforehand now and exhort you to approach the holy mysteries in every way, having purified yourselves.
4. And let no one say to me, "I am full of shame, I have a conscience filled with sins, I bear a very heavy burden." For the interval of these five days is sufficient, if you are sober and pray and watch, to cut away the multitude of your sins. For do not look at the fact that the time is short, D but consider this, that the Master is philanthropic; since the Ninevites also in three days warded off such great wrath, and the narrowness of the time did not hinder them; but the eagerness of the soul, having seized upon the philanthropy of the Master, was sufficient to accomplish the whole. And the harlot, too, in a moment of time, by approaching Christ, washed away all her reproaches; and when the Jews complained that Christ had received her and granted her such boldness, He indeed silenced them, but having delivered her from all evils and having accepted her zeal, He thus sent her away. Why so? Because with a fervent mind and a burning and boiling soul she approached in faith, and she touched those holy and sacred feet, having loosened her locks, having let fall fountains of tears from her eyes, having poured out the ointment. For by those things through which she entrapped men, through these she prepared the medicines of repentance; through those by which she aroused the eyes of the wanton, through those she wept; through those [499] braids, through which she tripped up many into sin, through those she wiped the feet of Christ; through the ointment, with which she lured many, through this she anointed His feet. And you, therefore, through those things by which you have provoked God, through these make Him propitious again. Have you provoked Him through the seizure of money? Through these things reconcile Him, and by returning what was seized to the wronged, and by adding others to these, say after Zacchæus: "I give back fourfold all that I have seized." Have you provoked Him by abusing many through your tongue and reviling? Make Him propitious again through your tongue, by sending up pure prayers, by blessing those who revile you, by praising those who speak ill of you, by confessing gratitude to those who wrong you. These things do not need days or many years, but only a purpose of mind, and it is accomplished in one day. Depart from wickedness, take hold of virtue, cease from evil, and promise to do these things no longer, and this suffices for your apology. I testify and guarantee that for each one of us who sins, if he, having departed from his former evils, promises to God with truth that he will no longer touch them, God expects nothing else for a greater apology. For He is philanthropic and merciful, and just as the woman in labor desires to give birth, so He Himself desires to pour out His own mercy; but our sins intercept this. Let us therefore remove the partition wall, and from this point let us now begin the feast, having taken leave of all things for these five days; let courts be dismissed, let council chambers be dismissed, let worldly affairs and contracts and business dealings howl; I wish to save my soul. "For what is a man profited, if he should gain the whole world, and suffer the loss of his own soul?" The Magi came from Persia; depart you from worldly affairs, and travel toward Jesus; do not
A be negligent, for the distance is not so great, if we are willing. For it is not necessary to cross the sea, nor to climb the peaks of mountains; but sitting at home, showing piety and great contrition, it is possible to destroy the whole wall, to remove the obstacle, to shorten the length of the road. "For I am a God drawing near," He says, "and not a God far off"; and, "The Lord is near to all who call upon Him in truth." But now, many of the faithful have fallen into such folly and contempt that, pregnant with ten thousand evils, and taking absolutely no care of themselves, they approach this table at festivals simply and as it happens, not knowing that the time of communion is not a festival or a public gathering, but a clean conscience and a life delivered from sins. And just as he who is conscious of nothing evil in himself ought to approach day by day, so it is not safe for one caught in sins, and not repenting, to approach even on a festival. For approaching once a year does not deliver us from our transgressions if we approach unworthily, but it condemns us even more, because, approaching once, not even then do we approach in purity. Therefore, I entreat you all not to touch the divine mysteries simply because of the necessity of the festival; but if ever you should intend to participate in this holy offering, cleanse yourselves many days beforehand through repentance, prayer, almsgiving, and devotion to spiritual things, and do not turn back again like a dog to its own vomit. For how is it not absurd to take such care of bodily things—so that when a festival arrives, one brings out the finest garment from one’s chests many days beforehand, and makes preparations, and buys shoes, and uses a more lavish table, and devises many sources of income from everywhere, and in every way brightens and adorns himself—yet to take no account of the soul B that is neglected, filthy, parched, perishing from famine, and remaining unclean, but while adorning the body for entering here, to look on as it stands naked and unseemly? And yet, the fellow-servant sees this latter, and there is no harm even if it should be arrayed [in a certain way], but the Master sees the former, and He brings the greatest punishment for such neglect. Do you not know that this table is filled with spiritual fire, and just as springs gush forth the nature of water, so also this possesses a certain ineffable flame? Do not, therefore, approach bearing straw, nor wood and hay, so that you do not cause a greater conflagration and burn up your participating soul; but possess precious stones, gold, silver, so that you may make the material purer, so that you may depart having gained great profit. If there is anything evil, banish it, drive it away from your soul. Does anyone have an enemy, and has he been greatly wronged? Let him dissolve the enmity, let him calm his inflamed and swollen mind, so that no disturbance or turmoil may be within. For you are about to receive a King through the communion; and when a King descends upon the soul, there must be great calm, great quiet, and deep peace of mind. But you have been greatly wronged, and you cannot bear to dismiss your anger? Why, then, do you wrong yourself in a much greater and more grievous way? For the enemy will not treat you as you do yourself by not being reconciled to him, but by trampling underfoot the laws of God. Did he insult you? Tell me, do you therefore insult God? For the failure to be reconciled to one who has offended is as much an injury to Him who legislated these things as it is an act of revenge against the person. Do not, therefore, look at your fellow-servant, nor at the magnitude of his offenses; but, casting God and the fear of Him into your mind, consider this: that just as you suffer greater violence in your soul, being forced through many evils to be reconciled to the one who offended you, by so much more do you enjoy honor from God who commanded these things; and just as you will receive Him C with great honor here, so also He will receive you with great glory there, paying you back a thousandfold the rewards for this obedience; of which may we all attain through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, honor, power, and worship, together with the holy Spirit, unto the ages of ages. Amen.
To those who have been absent from the assembly, and a demonstration that the Son is consubstantial with the Father, and that the things said and done by Him in a humble manner were not done or said through weakness of power, nor through diminution, but through various economies. From the discourse concerning the Incomprehensible, and following thereafter.
Discourse Seven.
1. Again horse races, and again our gathering has become smaller; or rather, as long as you are present, it could not become smaller. For just as a farmer, if he sees the grain ripening and completed, does not make much account of the leaves falling off; so I, too, now, with the fruit present to us, do not feel such pain, seeing the leaves being snatched away. For I am pained indeed because of the laziness of those [who are absent], but nevertheless, the eagerness of your love comforts the pain felt because of them. For they, even if they should arrive sometime, are not truly present then, but their body is stationed here, while their mind wanders outside; but you, even if you should be absent sometime, are still present; for your body is outside, but your mind is here. I wished, therefore, to extend a long speech against them, but, so that I may not appear to fight against air by rebuking those who are not present and do not hear, having reserved these words for their presence, the