Consider, for what it is worth, when angels are present, when archangels are standing by, when the Cherubim and Seraphim and all the other heavenly powers are there, for a human being—himself just a man—to be able to approach with such confidence and converse with the King of those very powers! Of how great honor would this not be worthy? And it is not honor alone, but a very great benefit that might come to us from prayer, even before we receive what we ask. For as soon as someone has lifted up his hands to heaven and called upon God, he has immediately departed from all human affairs, and in his mind has moved to the life to come, and already imagines the things that are in the heavens, and has nothing to do with the present life during the time of prayer, provided he prays with precision. But even if anger should seethe, it is easily quieted; if desire burns, it is extinguished; if envy consumes, it is driven away with great ease. And this happen—that which the prophet says—at the rising of the sun. But what does he say? "You appointed darkness and it became night; in it all the beasts of the forest shall prowl, young lions roaring to snatch and to seek from God their food. The sun rose, and they were gathered together, and they shall lie down in their dens." As therefore when the ray rises, all the beasts are driven away and hide themselves in their own dens, so indeed through prayer, as if a certain ray appearing from our mouth and tongue, the mind is illuminated, while all the irrational and bestial passions flee and are driven away, and hide themselves in their own dens, provided only that we pray with precision, and with a soul aroused and a sober mind. Then, even if the devil is present, he is driven away; even if a demon, he retreats. For if when a servant is conversing with his master, none of the fellow-servants, nor any of those who have confidence, would dare to approach and disturb them, much more so these, being offenders and having no confidence, would not be able to disturb us as we converse with God with B the proper assiduity.
Prayer is a harbor for those storm-tossed, an anchor for those buffeted by the waves, a staff for those who are unsteady, a treasure for the poor, a security for the wealthy, the destruction of diseases, the guardian of health. Prayer also preserves our good things undisturbed, and changes our bad things quickly; and even if temptation should come, it is easily warded off; and if there is a loss of money, or anything else that brings sorrow to our soul, it quickly drives it all away. Prayer is a place of refuge for all sorrows, a cause of joy, a source of perpetual pleasure, a mother of philosophy. He who is able to pray with precision, even if he is the poorest of all, is wealthier than all; just as he who is deprived of prayer, even if he sits upon the royal throne itself, is the poorest of all. Was not Ahab king, and did he not possess untold gold and silver? But because he had no prayer, he went about looking for Elijah, a man who did not even have a lodging, nor a cloak, but a sheepskin only. What is this, tell me? You who have such storehouses, are you seeking him who has nothing? Yes, he says. For what good to me are the storehouses, when this man has locked up heaven and rendered everything useless? Do you see how this man was more well-to-do than that one? For until he spoke, the king was in great poverty with his entire army. O the miracle! He did not even have a cloak, and he locked up heaven! For this very reason he locked up heaven, because he had no cloak; because he possessed nothing here, for that reason he displayed great power. For by opening his lips only, he caused myriads of treasures of good things to be brought down from above. O mouth that possessed fountains of rain! O tongue that sent forth drizzles of showers! O voice that gushed forth myriad good things! Looking always to this man, the poor and the wealthy—the man who was wealthy for this reason, because he was poor—let us despise the present things, and desire the things of the future. For thus shall we obtain all the good things of both the present and of that world; of which may we all be granted to partake, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, now and ever, and to the ages of ages. Amen.
On the remaining points against the heretics, and on judgment and almsgiving, and on the request of the mother of the sons of Zebedee.
Homily Eight.
1. We have returned yesterday from war, from the war and battle against the heretics, having our weapons stained with blood, the sword of the word reddened—not having struck down bodies, but having slaughtered arguments and "every height raised up against the knowledge of God." Such, indeed, 514 is the kind of this battle; therefore also, such is the nature of the weapons. The blessed Paul, teaching both of these things, said: "For the weapons of our warfare are not fleshly, but powerful with God for the destruction of strongholds, destroying arguments and every height raised up against the knowledge of God." It was necessary, therefore, to tell those who were left behind the casualties that occurred yesterday, and to recount the line of battle, the conflict, the victory, the trophies. But in order that we might not make you more slothful, having run through these things, so that by the loss, you who were left behind might be stung and become more zealous, we shall touch upon what follows again today. If, however, anyone is zealous and aroused, he will learn from those who were present today what was said by us on yesterday's day. For our listeners displayed such eagerness toward us, that they departed home having taken everything, and having left nothing...
A of what was said. Those things, then, you will learn from them; but what is necessary to say today, these things we will say to you, having set before you the objection which the children of the heretics have set in opposition. What then is this? Since recently we were discussing the authority of the Only-Begotten, showing the authority of the Father who begat Him to be equal, and we spent much discourse on these matters, they, being struck by what was said, brought forward in opposition some evangelical phrase—one spoken in one way, but suspected by them to be spoken in another—saying: "But it is written: 'But to sit on my right hand and on my left is not mine to give, but to those for whom it has been prepared by my Father.'"
But I, just as I always exhort your love, urge and advise this also today: that one should not approach the scriptures simply, but should search out the meanings. B For if anyone were to cling simply to the words, and to seek nothing more than what is written, he will commit many errors. For indeed, Scripture says that God has wings, as the prophet says: "In the shelter of your wings you will shelter me," but we will not on this account say that that intellectual and immortal essence is winged. For if this is not possible to say even concerning men, much more is it so concerning that undefiled, invisible, and incomprehensible nature. What then is to be understood by us from the wings? The help, the safety, the shelter, the alliance, the unconquerable nature of the help. Again, the Scriptures say He sleeps, speaking thus: "Arise, why do you sleep, O Lord?" Not that we should suspect that God sleeps—for this is the height of folly—but by the name of sleep, they signify to us His long-suffering and forbearance. And another prophet says: "Shall you not be as a man sleeping?" Do you see that we have need of much understanding to search out the treasure of the divine Scriptures? As if we hear the things being said simply and casually and as it happens, not only will those absurdities ensue, but also much conflict will appear in what is said. C For the one says He sleeps, and the other says He does not sleep; yet both are true, if you grasp the proper meaning. For he who says He sleeps signifies the intensity of His long-suffering, while he who says He does not sleep signifies the undefiled nature of His being to us.
Since, then, we have need of much understanding, let us not grasp this thing which was said simply: "It is not mine to give, but to those for whom it has been prepared by my Father." For this is not a removal of authority, nor a mutilation of sovereignty, but a proof of much care, and wisdom, and providence for our race. For that He is Lord, both to punish and to honor, hear what He Himself who says these things declares: "When the Son of man comes," he says, "in the glory of his Father, he will set the sheep on the right hand, and the goats on the left, and he will say to those on his right, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food; I was thirsty, and you gave me drink. And to those on the left he will say, Go from me, you cursed, into the fire prepared for the devil and his angels. For I was hungry, and you did not D give me food; I was thirsty, and you did not give me drink; I was a stranger, and you did not take me in." Do you see the judgment rendered, and how He both honors and punishes, and crowns and avenges, and brings some into the kingdom, and sends others away into hell?
Homily Eight
Observe also here His great care for us. For when He was speaking to those being crowned, He says, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." But to those being punished, He did not say, "Go from me, you cursed, into the fire prepared for you," but "the one prepared for the devil and his angels." For the kingdom I prepared for men, he says, but the hell I did not prepare for men, but for the devil and his angels I provided it. If, however, you displayed such a life as to become worthy of the punishment and the torment, you would be just in accounting this to yourselves. And observe how it inclines toward philanthropy: for though A the contenders were not yet existing, the crowns were prepared beforehand, and the prizes were made ready. "Inherit," he says, "the kingdom prepared for you from the foundation of the world." And in the parable of the ten virgins, one might see such a thing; for since the bridegroom was about to arrive, the foolish ones say to the wise: "Give us some of your oil." And they to them: "Lest it be not enough for us and you." The Scripture is not discoursing here about oil and fire, but about virginity and philanthropy, and it places virginity in the rank of fire, but almsgiving in the rank of oil, showing that virginity is very much in need of philanthropy, and without this, it is not possible to be saved.
Who, then, are those who sell this oil? Who else but the poor? For they do not take, but rather give. Do not, therefore, think almsgiving to be an expenditure, but an income; not a loss, but a business. For you receive more than you give. You give bread, and you receive eternal life; you give a garment, and you receive a cloak of immortality; you give shelter from a roof, and you receive the kingdom of heaven; you provide things that perish, and you receive things that remain forever. And how, one says, can I give alms, being poor? You are most able to give alms when you are poor. For the one who is rich, drunk with the abundance of money, and suffering from a most grievous fever, and having an insatiable desire, wants to make what he has still more; but the poor man, released from this disease and pure from this infirmity, will more easily let go from what he has. For not the measures of wealth, but the measures of intention are what normally produce almsgiving; since even that widow at that time cast in two mites, and surpassed those abounding in wealth, and the other widow, with the handful of flour and a little oil, B performed the duty of hospitality for that heaven-reaching soul—and neither of these was poverty a hindrance. Do not, then, make empty and useless excuses; for it does not demand a surplus of contribution, but a wealth of intention; which is shown not by the measure of what is given, but by the eagerness of those offering.
A Are you poor, and poorer than all men? Yet you are not poorer than that widow, who surpassed the wealthy by the abundance of her surplus. But do you lack even the necessary sustenance? Yet you are not more destitute than the Sidonian woman, who, when she came to him at the very pit of famine, with death now expected and a choir of children standing around, even then did not spare what she had, but through her intense poverty purchased an unspeakable wealth, having made her hand a threshing floor and her jar a wine-press, and having arranged for many things to spring forth from a few. But let us proceed to the task at hand, so as not to wander into continuous digressions. Since, then, the bridegroom was about to come, the virgins were discussing these things among themselves. But those others were sending them to those who sell; yet it was no longer the time to buy oil; and rightly so. For those who sell are only in the present life; but after the departure from here and the dissolution of the theater, it is no longer possible to find a remedy for what has occurred, nor pardon and apology, but there is a necessity henceforth to be punished; which is also what happened then. For when the bridegroom came, some entered, having bright lamps, but others, having missed the entrance, were knocking at the doors of the bridal chamber, and were hearing that fearful pronouncement: "Depart, I do not know you." Do you see him again both honoring and punishing, and crowning and avenging, and receiving and sending away, and being Lord of both parts of the judgment? One could see this also in the case of the vineyard, and in the case of the five and two [517] talents, and the one; for those he commended and brought in to more, but the one he ordered to be bound and cast out into the outer darkness.
B 3. But what is this bitter argument of theirs, or rather, one filled with great folly? That although he has the power to punish and to crown, and to avenge and to give rewards, he said that this supreme presidency, and the highest honor, was not his to give. What then, if you learn that nothing of his judgment is excepted, will you ever lay aside this untimely contention? Therefore, listen again to him saying: "The Father judges no one, but has given all judgment to the Son." If, then, he possesses all judgment, nothing is excepted from his decree; for he who possesses all judgment is Lord to both punish and crown all. But do not interpret the word "given" here in a human manner, beloved; for he did not give to one who did not possess it, nor did he beget him as deficient, nor was it added to him later; but the word "gave" is such that it means he begat him thus, perfect and complete. And he uses this expression so that you might not imagine two created gods, but that you might know both the root and the fruit; not that you should imagine this was added to him later. For indeed, being asked elsewhere, "Are you a king then?" he did not say, "I received the kingdom"; he did not say that the kingdom was added to him later; but, "I have been born for this." If he was born a complete king, it is clear that he is also a judge and magistrate; for it belongs to a king C most especially to judge, and to decide, and to honor, and to punish. And one could see this from another angle, that he himself is Lord of giving the honors above as well. For when we bring into the middle the one who is better than all men, and show him being crowned by him, what pretext will be left to you?
Who, then, is better than all men? Who is another beside that tentmaker, the teacher of the world, who ran around land and sea as if winged, the vessel of election, the groomsman of Christ, the planter of the Church, the wise architect, the herald, the runner, the athlete, the soldier, the trainer, who left behind memorials of his own virtue everywhere in the world, who before the resurrection was caught up to the third heaven, who was taken into paradise, who shared in the unspeakable mysteries with God, who heard and spoke such things as it is not possible for human nature to speak, who also enjoyed greater grace, and showed forth a greater labor? And that he labored more than all, hear him saying, that "I labored more abundantly than they all." If he labored more than all, he is also crowned more; for "each will receive his own reward according to his own labor." If, then, he receives a greater crown than the apostles (and no one has been equal to the apostles, yet this man is greater even than them), it is clear that he will enjoy the supreme honor and presidency. Who, then, is the one [518] crowning him? Hear him saying: "I have fought the good fight, I have finished the race, I have kept the faith; henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me in that day." "The Father judges no one, but has given all judgment to the Son." And this is not only clear from this, but also from what follows: "And not to me only, but also to all who have loved his appearing." Whose appearing is it? Hear him saying, "The grace of God has appeared, bringing salvation to all men, training us that, denying ungodliness and worldly desires, we should live soberly, righteously, and godly in the present age, waiting for the blessed hope, and the appearing of the glory of the great God and our Savior Jesus Christ."
4. But our battle against the heretics has reached its end, and we have erected the trophy, and have won a brilliant victory, having proven from all the things said that he is Lord both to honor and to punish, and possesses all judgment, and crowns and proclaims the one who is better than all, and being the one who works both things in those parables. But it is necessary now to cast away the confusion of the brothers, and to teach for what reason he said thus, that "it is not mine to give"; for I think many are perplexed by the things said. In order, then, that we might solve the difficulty, and calm the confusion of the soul, apply your mind to me, and prepare your reasoning; for I have need of greater labor now. For it is not the same thing to fight and to teach, to strike the enemy and to correct one's own; but I have greater need D of effort here.
A For I am diligent so as not to pass by a limb that is lame, nor to run past anyone who is troubled. I say, then—but do not be troubled at what is said, nor be disturbed—not only do I say that it is not of the Son, but not even of the Father. And I cry these things out with a loud voice and more clearly than a trumpet, that it is not His to give, nor the Father's. For if it were His, it would be the Father's also; if it were the Father's, it would be His also. For this reason, He did not say simply, "It is not mine to give," but what? "It is not mine to give, but to those for whom it has been prepared." He shows that it is not His, nor the Father's, but that of certain others. What, then, is this that has been said? For I suppose that the confusion has increased for you, and that the perplexity has become greater, and that you are anxious; but do not fear, for I shall not withdraw until I have provided the solution. Endure, however, a little, while I lead the discourse back further; for it is not possible to impart everything clearly to your mind otherwise. What, then, is it that has been said? The mother of the sons of Zebedee, James and John, approached Jesus B as He was withdrawing towards Jerusalem, with her children, saying, "Command that these two sons of mine may sit, one at your right hand, and one at your left" [519]. Another evangelist says that the sons themselves asked these things of Christ. But there is no disagreement (for one ought not to pass over these small points), but they put forward their mother; since she had spoken and opened the door, they also brought forward the petition, not knowing what they were saying, yet saying it nonetheless. For even though they were apostles, they were still in a more imperfect state, wandering about like nestlings in a nest, the feathers not yet having grown for them. And this is most necessary for you to know, that before the cross they were in great ignorance; wherefore, reproving them, He said: "Are you even now still without understanding? Do you not yet perceive nor understand, that I did not tell you to beware of the leaven of the Pharisees regarding loaves?" And again: "I have many things to say to you, but you are not able to bear them now." And they were not only ignorant of the higher things, but even of what they heard, they often cast it aside out of fear and cowardice; which He, reproving them, said: "No one of you asks me, 'Where are you going?' but because I have said these things to you, sorrow has filled your heart." And again: "He will remind you of all things, and will teach you," speaking of the Paraclete. But He would not have said, "He will remind you," if they had not cast aside many of the things said. And these things are not said by me simply, but because Peter appears now to be making a complete confession, and now to have forgotten everything. For he who said, "You are the Christ, the Son of the living God," and was blessed for these things, erred so greatly a little while later as to be called Satan; for He says, "Get behind me, Satan; you are a stumbling block to me, for you are not mindful of the things of God, but the things of men." What could be more imperfect than not being mindful of His things, but of the things of men? C For since He was speaking to him about the cross and the resurrection, not knowing the depth of what was said, nor the mystery of the doctrines, nor the salvation about to overtake the world, D taking Him aside, he said, "Be merciful to yourself, Lord; this shall not be to you." Do you see how they knew nothing clear even about the resurrection? And the Evangelist, taking note of this very fact, said, "For they did not yet know that He must rise from the dead." But they, not knowing these things, were much more ignorant of the others; such as the things concerning the kingdom above, and our first-fruits, and the ascension into heaven, and they were still low-lying, not yet being able to fly on high.
5. Since, then, they possessed such a concept and expected that the kingdom would immediately meet Him in Jerusalem (for they knew nothing more than this; which another Evangelist notes, saying that they thought the kingdom was already present, suspecting it to be of a human kind, and expecting Him to proceed to this, but not to the cross and death; and for although they heard it a myriad of times, they did not clearly know it); since, therefore, they had not yet attained a firm precision of the doctrines, and thought that He was proceeding to this sensible kingdom and would rule in Jerusalem, having caught Him on the road, as thinking they had a favorable time, they make this request. For, having torn themselves away from the choir of the disciples, and having centered the whole matter on themselves, they demand precedence and being the first of the others, thinking that the affairs had already reached their end, and that everything had been brought to a successful conclusion, and that it was the time for crowns and rewards; which itself was also of the utmost ignorance. And that these are not mere conjectures, nor persuasive arguments, I bring to you the proof from Jesus Himself, who knows the secrets. For since they asked these things, listen to what He says to them: "You do not know what you are asking." What is clearer than this proof? Does it not define that they did not know what they were asking, as they were discussing with Him about crowns and rewards and precedence and honor, with the contests not yet having even begun? Two things He hints at by saying, "You do not know what you are asking": one, that they were discussing a kingdom of which there was no concern for Christ—for He had not promised this lower and sensible one; and another, that as they were already seeking precedence and the highest honors, and wishing to appear brighter and more conspicuous than the others, they were not even asking for these things at the right time, but very unseasonably. For that time was not one for crowns, nor for prizes, but for struggles and wrestling, and labors, and sweat, and the training ground, and wars. What He says, therefore, is such as this: You do not know what you are asking, discussing these things with me, having not yet labored, nor stripped for the contests, while the world still remains uncorrected, while wickedness prevails, while all men are
lost; you have not yet leapt from the starting-line, have not yet stripped for A the struggle. Can you drink the cup that I am about to drink, and be baptized with the baptism with which I am baptized? He calls the cross and his own death here "cup" and "baptism": "cup," because he drank it with pleasure; "baptism," because through it he cleansed the world. And not only for this reason, but also because of the ease of the resurrection. For as one who is baptized in water rises with great ease, hindered in nothing by the nature of the waters, so too he, having descended into death, rose with greater ease; for this reason he calls it a baptism. What he says is of this kind: "Can you be slaughtered and die? For the time for these things is now—the time for deaths and dangers and labors." They say to him, "We can," not even knowing what was being said, but promising out of the hope of receiving. He says to them: "You shall drink the cup, and with the baptism with which I am baptized you shall be baptized." He speaks of death in this way; for indeed James was cut off by the sword, and John died many times.
"But to sit at my right hand and my left, this is not mine to give, but to those for whom it has been prepared."
What he says is of this sort: B
You shall indeed die, and be slaughtered, and be honored by martyrdom; but to become the foremost, this is not mine to give, but to be received by those who strive, through more toil, through greater zeal. And that what I say may be clearer, let us suppose there is some judge of the games, and a mother having two athlete sons approaches the judge with her children, and says, "Command that these my two sons receive the crown." What then will he answer? The same thing as this, that "it is not mine to give; I am the judge of the games, not awarding by favor, nor by the entreaty and petition of those who approach, but by the result of their deeds." For this is most characteristic of a judge of the games, not to give the prizes simply and as it happens, but honoring courage. This is what Christ also does; he did not speak thus to exclude the things of his essence, but to show this, that it is not for him alone to give, but also for those who strive to receive. For if it were his alone, all men would have been saved, and would have come to the knowledge of the truth; if it were his alone, there would not be diverse honors; for he made all, and cares for all alike. But that there are diverse honors, hear Paul declaring this and says: "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory." And again, "If anyone builds upon this foundation gold, silver, precious stones." For Paul, revealing the variety of virtue, thus set forth the discourse. And he was saying these things, showing that it is not for those who are sleeping and snoring to enter into the kingdom of heaven, but that through many tribulations one must receive those prizes. For since, because of enjoying much friendship and boldness, they thought that they would be preferred C to others—so that they might not, suspecting these things, become more sluggish—leading them away from this suspicion, he says: "It is not mine to give, but yours, if you should be willing, to receive," in order that you might show4 greater zeal, in order that you might endure greater pain, in order that you might show much diligence; for I set the crowns for the works, and the honors for the toils, and the prizes for the sweat; this is the best constitution with me, the proof from works.
5. Do you see how it was not in vain that I said that it is not his, nor the Father's, but of those who strive and toil and labor? For this reason he also said to Jerusalem: "How often I willed to gather your children, as a hen gathers her own chicks, and you would not? Behold, your house is left to you desolate." Do you see that it is not possible for those who are sluggish and fallen and lying on their backs to be saved at any time? From this we also learn another secret, that neither is witness sufficient to give the highest honor and the most exalted seat. Behold, at any rate, to these he foretold that they would indeed bear witness, but they would not altogether obtain the first places; for there are some who are able to show even greater. And declaring this, he said: "You shall indeed drink my cup, and you shall be baptized with the baptism with which I am baptized; but to sit at the right hand, and at the left, is not mine to give." Not that he does not grant it, but that to enjoy greater honor, to attain the first places, to be above all, this is what it is, he says. To sit, therefore, at the right hand and at the left, he says, condescending to them in their suspicion. For they were seeking the first places, and to appear greater than all others. This then itself, he says, that you should appear greater than others, and above all, is not to be received from him alone; for you shall indeed die; but to enjoy the highest honor is not mine to give, but to those for whom it has been prepared. And for whom has it been prepared? Tell me. Let us look at who these blessed, and thrice-blessed ones are, and who enjoy those bright crowns. Who then are these, and what have they done to appear so bright? Hear him saying: For since the ten were indignant at the two, because they, having broken away from the choir, desired to seize the highest honor for themselves, see how he corrects the passion of both them and these. For having called them, he says: "The rulers of the Gentiles lord it over them, and their great ones exercise authority over them; but among you it shall not be so; but whoever desires to be first among you, let him be the last of all." Do you see that this is what they wanted, to become first and greater and D higher, and, as one might say, their rulers? For this reason, standing against this, and bringing out their secrets into the midst, he was saying: "Whoever desires to be first among you, let him be the servant of all." If you desire seats of honor, he says, and the highest dignity, pursue the last places, to be the simplest of all, the most humble of all, the least of all, to rank yourselves after others. For this virtue gives that honor. And the example is at hand, and with much abundance. For not even the Son of Man came to be served...
to be born, but to serve, and to give his life as a ransom for many. For that he does this to render [us] brilliant and notable, you see in my own case, he says, the event taking place, [even for me] who stand in no need of honor or glory; but nevertheless, even I accomplish those myriad good things through this. For before he took on the flesh, and humbled himself, everything was lost and corrupted; but since he did humble himself, he raised everything to a height, wiped away the curse, extinguished death, opened paradise, mortified sin, spread open the vaults of the heavens, raised up our first-fruits to heaven, filled the world with piety, drove away error, brought back the truth, raised up our first-fruits to the royal throne, [and] performed those myriad good things, which neither I nor all men could describe in speech. And before he humbled himself, only angels knew him; but since he humbled himself, the whole nature of men has come to know him. See how his humility did not work a diminution, but, on the contrary, myriad gains, myriad achievements, and made his glory shine forth even more brilliantly. And if in the case of God, who is in need of nothing, humility became the cause of so many good things, and brought even more servants to him, and extended his kingdom, what do you fear, [my student], that you might be diminished by being humbled? B You shall be higher then, then great, then brilliant, then manifest, when you make yourself lowly; when you do not pursue the first places; when you accept being diminished, and slaughtered, and endangered; when you pursue the service of the many, and their care and guardianship, and are prepared to both do and suffer all things for this. Reasoning these things, therefore, beloved, let us pursue humility with much eagerness, and when we are reviled and treated with contempt, and endure all the final things, and are dishonored and despised, let us bear everything with pleasure. For nothing is wont to produce height and glory and honor, and to show one great, as the virtue of humility; which, may it be granted to us to accomplish with precision, that we might attain the promised good things, by the grace and philanthropy of our Lord Jesus Christ, with whom be glory and honor and worship to the Father and to the Holy Spirit, now and always, and to the ages of ages. Amen.
CONCERNING THE TWO FOLLOWING HOMILIES ON THE PRAYERS OF CHRIST
That we should place these two subsequent discourses on the prayers of Christ, which are separated by a long interval in previous editions, together—and that we should append them to the other homilies against the Anomoeans—is prompted by the nature of the argument as well as the occasion. For in both, the prayers of Christ directed to the Father are discussed; from which the heretical Anomoeans and Jews deduced that Christ did not possess power equal to the Father, nor the same substance, but a dissimilar one—an argument that pertains to the sequence of those debates which he held against the Anomoeans at the turn of the year and into the following year. That these were delivered at about the same time is not obscurely signified by Chrysostom in the second [homily], no. 2, where he intimates that the controversies concerning the glory of the Only-Begotten (thus he is wont to call the disputes against the Anomoeans) were then prevalent. Furthermore, in the same discourse, he makes mention more than once—as having been delivered not long before—of the first discourse on the four-day Lazarus, or on the prayers of Christ regarding the four-day Lazarus.
[524] Regarding the former, which is on the four-day Lazarus, Halesius raises a not-to-be-despised question in his notes on Savile, where it is read thus: "We have emended this oration, transcribed from the Royal Library at Paris, from a manuscript in the Augsburg Library. To Halesius it does not seem genuine. The style, certainly, he says, does not differ much; but the method of handling [the subject], and the manner of invention, do not taste of our John. The reason he gives as to why Christ called Lazarus by name, the apostrophe to hell, and the personification there, savor of the youthful boldness of a more recent talent, not the solidity of John." It certainly should have been placed among those that are doubted or even spurious. But I do not know how it happened that, while we were busy with other things, it slipped into the number of the genuine and authentic. This is Halesius, who, if he had noticed that this discourse is explicitly mentioned in the one which is inscribed "On the Prayers of Christ"—into which no suspicion of spuriousness can fall—he might perhaps have abstained from so grave a judgment. But because in the Savilian edition the former [homily] on Lazarus lies separated by a long interval from the later one on the prayers of Christ, Halesius did not notice that Chrysostom himself confirms [the former discourse] on Lazarus in this later one. For in no. 2, he has: "You know, therefore, and remember, that recently, when we were discoursing on the glory of the Only-Begotten... we sufficiently examined those causes, and refreshed the memory of that prayer which he offered for Lazarus, and the other which he offered on the cross, and we showed that the former was poured forth so that the faith of the dispensation in the flesh might be established, but the latter to consult the weakness of the hearers, since he himself was in no need of help. Furthermore, that many things were also done by him as a means to teach them to be humble, hear what proves it. He sent water into the basin, etc." Which are all clearly narrated in the discourse on the four-day Lazarus. And in no. 3: "And that you may understand that the oration is an accommodation, we have already demonstrated in the beginning from those things which happened regarding Lazarus... and we stated the cause then, that he wished to consult the weakness of those standing by: which cause he also said himself, when he openly added: 'Because of the crowd, which...'"