ON THE CENTURION
A A certain centurion’s servant, who was ill, was about to die; but he did not die, thanks to the Master whom he was about to depart from. For he was but a human being, yet he did not die, thanks to the intercessor who happened to be dear to God. Nature demands her own debt, yet the Master of nature conceded his possession to the Creator on account of faith. Death and the necessity of nature were trending toward the end, but faith, warring against death and loosening its laws, drew him back. And do not disbelieve that faith is capable of so much, that it can even break the bonds of death and pull souls back from the very abysses of the underworld. Faith opens the gates of Hades, places bolts upon the heavens, changes the boundaries of nature, puts the power of fire to sleep, proves flame to be dew, and blunts the sting of death. I am not speaking without witnesses: I will prove it to you from the Holy Scriptures. B I said that faith opens the gates of Hades and places bolts upon the heavens. Therefore, accept the clear proofs: behold for me the blessed Peter, who by a word opened the gates of Hades and led Tabitha back from below. For he merely said, "Tabitha, arise," and immediately the gates of Hades are opened, the bars of Tartarus fall, and the dead woman obeys more quickly than the living. Again, the prophet Elijah, trusting in this faith, said: "There shall be no rain except by my mouth"; and the heaven is forged, and the rain is held back for three years and six months, and the earth, like iron in its nature, denies its accustomed fruit, that you may know what faith is capable of. A human being on earth speaks, and God in heaven confirms the pronouncement; a mortal mouth speaks, and the mind of God votes in favor, ratifying the words by deed. Elijah, it says, shut up heaven for three years and six months. The mouth of a mortal man, adorned with pious faith, was the bolt of heaven. The same Elijah again dared to face chariots of fire, and just like a winged creature he flew into the ethereal abodes; indeed, to this day he remains untasted by death, not by the law of nature, but by the grace of the Only-Begotten and kept firm by the power of faith. And what need is there to say much? C Enoch was taken from life to life with his body, having overcome death, old age, and nature through faith. Much indeed can be said concerning faith, but I draw in my discourse, so as not to cause weariness. I know, however, that although the divine words know how to create not weariness but longing for your Christ-loving ears, yet I shall return to the matter at hand. A certain centurion’s servant, it says, who was ill was about to die, who was precious to him. A precious servant to his master! For even if greed for life might have desired a servant, yet the master’s nobility of character did not deny the kinship of nature. He did not spurn him as a menial, but loved him as a kinsman, lightening the heavy yoke of slavery with kindness. Hear and learn, you masters of servants, not to despise your household members as aliens to nature, nor to treat as enemies those of the same race, obeying the blessed Paul who says: "Masters, afford justice to your servants, relaxing the threat, knowing that both their Lord and yours is in the heavens." God allowed one to be a servant, that you might learn to serve God. Do you demand goodwill from your servant? Show goodwill yourself to the Master. Do you punish him when he commits wrong? Then do not commit wrong, that you might not be punished by God. Do you not grant forgiveness to a kinsman? Then do not ask for forgiveness. D For the Gospel teaches you hereafter to pray thus: "Forgive us our debts, as we also have forgiven our debtors." As, therefore, you seek kindness from God, so also you distribute kindness to your kinsmen. Hearing about Jesus, he sent to him elders of the Jews. What did he hear? That he heals by a word, that he brings the dead to life by a word, that he drives out demons by a word, that by a word he accomplishes all things. "For the word of God is living and active and sharper than any two-edged sword." He brings no herbs, no medicines, but a word is sent from him, and the work is accomplished. See how great is the difference between the centurion and the Jews. The one, having heard, believed from mere bare hearing, and having believed, approached him as God; the others, seeing miracles with their eyes, denied the miracle-worker; and yet sight is more active than hearing. Sight is more active than hearing, but they had wickedness as a teacher of disease. For this reason, being blind in their judgment, they despised the Judge. He sent, it says, elders of the Jews, asking him so that he might go and save his servant. He sent elders to him, not out of arrogance refusing to go himself, but hesitating to intercede on his own behalf because of the greatness of his dignity. He knew himself to be a man from a corruptible man, but Jesus to be God from God, the Only-Begotten Son from the unbegotten Father. Therefore, moved by piety, he sends the elders of the Church, fulfilling the apostolic commands before the apostles: "Is anyone downcast? Let him call the elders of the Church, and let them pray over him, and if he has committed sin, they will be forgiven him." He sent, therefore, the elders to him, asking him so that he might come and save his servant. And you, too, admire the man’s sympathy; for while his servant was suffering, he did not look down on him, but exerted such great diligence as one would display while suffering on his own behalf. And these things are for a man looking toward virtue, to make such great diligence and to send an embassy for the healing of a servant. He knew the equal honor of nature; and he neither despised him as a slave, but suffered with him as a fellow-servant, knowing that God is common to all. But such was the centurion. Many of the wealthy, however, demand services from the healthy without forgiveness, but when they are sick they take no care; but when illness strikes, with the handmaid lying on the ground, the master does not pay heed, the mistress does not visit; and if ever it is necessary for the mistress to approach, she does not visit as a kinswoman, but pays heed with a scowling gaze, speaks with a severe gait, through the bulk of pride denying the kinship of nature. And read the Scriptures. Do you not know what the holy David says? "Behold, as the eyes of servants look to the hands of their masters, as the eyes of a maid-servant to the hands of her mistress, so our eyes look to the Lord our God." Respect the image, revere what is written, come down as a helper to the ailing. The Savior, the only-begotten Son of God, deemed it fit to become man for the sake of men; you, being human, do you reject a man of equal honor as if he were not of equal honor, do you reject sympathy for the kindred nature? And when a brute animal limps, you practice care on account of the need; but when the rational creature, that is, your servant, is sick, you cast him away and do not provide for him. Do you disregard that it is a rational creature that serves? For this reason we are jealous. Man is a very good thing before God; but a merciful man is precious. We, however, do not pay heed to what is written, but we feed those on the outside, sometimes courting glory from men, but we leave those on the inside to perish of hunger, and to freeze cold, not considering the recompenses from God. But the centurion was not like this, he who was everywhere sober, who truly possessed his possessions and kept himself as God’s possession, who was full of prudence and shimmering with divine self-possession. Therefore, he first sends the elders to Jesus. They, therefore, with much eagerness intercede, and offer sufficient reasons to persuade, and say: "He is worthy for whom you should grant the favor, grateful is he who receives the gift, worthy of your presence. For he loves our nation, and he himself built us the synagogue." Truly these are sufficient tokens of piety, sufficient proofs of a good conscience. What are these? Love for God, and a genuine disposition toward man. "For he loves our nation"—evidently the Law. For love is the fulfillment of the Law. "And he himself built the synagogue," showing his goodwill toward God. For in building a house for God, he was raising this temple as a sort of conspicuous monument of his love toward Him. See how good deeds, when recalled in a time of need, provide great boldness to those being interceded for; for everywhere good deeds have received a sufficient persuasive plea. They, therefore, were interceding in this way; but Jesus, with his—
771 A received the request of the elders, not out of fear for himself, but accepting the faith of the centurion. And so, he went with them. Perhaps he was walking at a slower and more leisurely pace B, not to delay the bestowing of the benefit, but to allow time for the interior affection of the centurion to be revealed, so that he might make public an unshakable faith to rebuke the unbelievers, and that he might manifest a sincere, pure, and unfictional purpose. For when he was not far from the house, the centurion sent his servants to him, saying: "Lord, do not trouble yourself; for I am not worthy that you should enter under my roof" (Luke 7:6). From the first impulse of his soul, he sent the elders, but after he had done this, he did not rest. For meanwhile, reflecting on how great was the difference in dignity, he sends servants beseeching him and saying: "Do not trouble yourself; for I am not worthy that you should enter under my roof." O the prudence! O the watchfulness of the centurion! C God, hidden in man, did not escape him, nor did the only-begotten Word, wrapped and concealed in a body, escape him. He sees the temple, and perceives Him who dwells within it. The Lord in the office of a servant did not escape him, the King in the guise of a captive, He who is small in infinite magnitude. Therefore, Jesus immediately marvels and bears witness to his supreme faith, and to the urbanity of his spirit by which he said to the Savior: "I am not worthy that you should enter under my roof." How he was like Peter, stunned at the catch of fish, and from this understanding His great virtue, then beseeching Him and saying: "Depart from me, for I am a sinful man, O Lord" (Luke 5:8). But others who were looking at Peter did not know, and he knew that which is recorded in Leviticus: "Leprosy," it says, "lying upon one makes him unclean who falls into the disease" (Lev. 13:2). D Now, similar to leprosy are impetigo, vitiligo, and white spots. To distinguish these diseases is difficult, especially at the beginning of the sickness; for which reason the law wants the priest to be skilled in these matters. The law therefore leads the priest into the house of him who is being examined; and when he has judged there to be leprosy, he declares everything that is in the house unclean. For this reason, many first empty their house, and then call the priest. Since the blessed centurion knew these things, he fled from the arrival of the Savior. "I am not worthy," he says, "that you should enter under my roof." Many are under that roof: I know my sins; I refuse, therefore, your presence as a judge before I cleanse myself. I know that you are the prince of all priests, and the high priest of the Father. "I am not worthy that you should enter under my roof." Heaven is your throne, the earth your footstool; what house will contain the Immense One? I do not have a heavenly house that you should enter under my roof; I do not have royal halls to receive the King of heaven. How shall I receive under a roof Him, "who covers his chambers with waters" (Ps. 103:3)? How will a vile lodging receive Him who "measures the heaven with his palm" (Is. 40:12)? What roof will contain Him who contains the whole heaven and earth together? "I am not worthy that you should enter under my roof." As a benefactor, I snatch at your entry; as a judge, I fear your presence. You are the explorer of souls, the examiner of reins, the searcher of the heart, and the 772 judge of sins. I am not worthy that you should enter under my roof. I fear for myself. "Say therefore a word, and my servant shall be healed." Does it not seem to you that he who says, "Only say the word," clearly knows that "by the Word of the Lord the heavens were established, and all the host of them" (Ps. 32:6); and that all things were made, are held together, and are administered by the Word? For the man, illuminated by divine thought, as soon as he saw God in a body, knew that this is the Son of God. "Say only a word," he says. I know what the wise Solomon foretold about you: "Neither herb, nor mollifying plaster healed your people, but your Word, O Lord, which heals all things" (Wis. 16:12). "Say only a word." I know whose Word you are, and how much virtue you possess, and that you have perfected all things by a word. The Father did not have labor pains when He begot you, nor do you have labor pains while creating. "Say only a word." For your Word has the strength of perfecting all things, not beating the air, but signifying your will. "Say only a word": give the sign, so that those who hear may become more certain. See his prudence; he asks that the arrival be deferred, yet does not limit the knowledge; for he bears witness to His knowledge, and asks that He not travel along the way. This truly wise thought receives another, greater one. For thus does the man progress from virtue to virtue, so that among him the riches of worthy senses abound, renewed by the accessions of speculations. "Say only a word, and my servant shall be healed." "For I also am a man set under authority, having soldiers under me, and I say to this one, Go, and he goes; and to my servant, Do this, and he does it." I know, he says, that you have come to us as the Lord of all power, as one of us. You have come to where we have come, having power over all things, as the holy David says: "By your ordinance the day continues, for all things serve you" (Ps. 118:91). You sleep, and the sea is stirred up; you arise, and the waves are stilled; you call the dead, and he obeys faster than a living one. "Say a word, and my servant shall be healed." "For I also am a man set under authority." This declares that the free movement of the soul does not impede it from proceeding to better things. "I have," he says, "soldiers under me." He calls soldiers those truly diverse and various thoughts lying hidden in a man; for the blessed Paul is accustomed to call these soldiers. "I delight," he says, "in the law according to the inward man: but I see another law, warring against the law of my mind, and captivating me in the law of sin" (Rom. 7:22-23). These—he says—I have under me; and I say to this one, Go, and he goes, and to another, Come, and he comes; I am not commanded, but I command my thoughts. And perhaps the centurion is called such, as a prince and commander of his affections, so that he may exhibit to us such power and perseverance against brutish affections; may it be our lot to attain this, by the grace and kindness of our Lord Jesus Christ, to whom be glory and imperium, now and always, and unto ages of ages. Amen.