On the Devil as Tempter (Homilies 1-3)

ON THE THREE FOLLOWING HOMILIES - MONITUM

Moved by the nature of the subject matter, we place these three homilies in sequence. In each of them, the weakness of the devil is discussed, and it is proved that he does not govern the world, and that whatever evils the devil brings into human life proceed from the laziness and sloth of men. In the Morellian edition, these three addresses are placed in various and widely separated locations: so that the one we place first is found in the sixty-third entry of the fifth volume; the one we place second, *On the Devil the Tempter*, lies in the twenty-fifth entry of the first volume; and the third, *On Laziness*, is the final entry in the second volume. That they are found so separated in the Morellian edition appears to have happened by chance rather than by design. However, in the Savilian edition, those two which we place first, namely, *That Demons Do Not Govern Human Affairs* and *On the Devil the Tempter*, are placed in sequence in Volume VI, while the third, *On Laziness*, is separated by certain other intervening works; although that most accurate Augustan catalogue connects it with the preceding *On the Devil the Tempter*, and the nature of the argument and the chronology demand the same.

243 As regards the first, namely, *That Demons Do Not Govern Human Affairs*, it is most certain that it was delivered after that Sunday on which he had delivered the second and longest address *On the Obscurity of the Prophecies*. For at the beginning of this one, which we are now considering, he repeats in order everything which he testifies he had said in that address; namely, concerning holy and just men who recounted their own sins, and not those of others, with a declaration of grief and execration: for he recounts the same examples, all in the same order. For as to the example that Tillemont complained was missing—namely, that of Peter, "Depart from me, for I am a sinful man, O Lord"—you have that already restored from the most ancient codex in that final homily *On the Obscurity of the Prophecies*. Just as it has been established that this homily on demons was delivered in the week following the Sunday on which he delivered the last address *On the Obscurity of the Prophecies*, so it is very uncertain whether the one which we place second, *On the Devil the Tempter*, follows or precedes the one we placed first; and likewise, it is doubtful whether it was written at the same or a different time. For in the one which he mentions at the beginning of this homily *On the Devil the Tempter* as having been delivered two days before, he had taken up the same argument which he pursues in this homily: "We said," he says, "recently" (that is, two days before, as he had already stated), "that he does not conquer through violence, nor through tyranny, nor by offering necessity, nor by forcing: for if it were so, he would surely lose everything; and we brought forth as proof of this matter the swine, against whom the demons could do nothing until they were permitted by the Lord; and the herds and flocks of Job: for the devil did not dare to destroy these until he received power from above." One thing, therefore, we have learned first: that he does not conquer through force or necessity. Second, we added to that, that although he conquers through frauds, he nevertheless does not by this means turn out superior to everyone, and again we brought forward the athlete himself, Job, to whom, although he brought to bear a thousand devices, he did not for that reason overcome him, but even retreated defeated. "One question now remains," etc.

Therefore, in that homily he mentions here, delivered two days before, the weakness of the devil was indeed being discussed; but it was said that he can do nothing regarding human wills; but rather that he conquers the unwary through frauds and guile. And this seems to have been the principal argument of the homily he mentions. But in the one which we place first, whose title is *That Demons Do Not Govern the World*, mention is made of the swine which were driven headlong by the work of the demons, and of the calamities brought upon Job by the devil, but the sentiment is far different from what is told above; for there it is said to have been demonstrated that the devil can do nothing regarding the wills of men, so as to drag them into evil through afflictions brought upon them: but in the homily we have established as first, Chrysostom proves that demons do not govern human affairs; for if they did govern, they would lose and devastate everything in the world: for the example of the swine and the losses brought upon the family of Job, all of which were accomplished by the demons with God’s permission, are proof of the ferocity of the demons and of the evils they would inflict upon men if they possessed such power: and not a word is held there regarding the power of the devil over the wills of men, by which he might drag them into sins. Wherefore I think that the homily which is mentioned at the beginning of this address *On the Devil the Tempter* is the same as that which is titled *That Demons Do Not Govern the World*, and that it has perished through the injury of time. To the homily which we place second, *On the Devil the Tempter*, we append the third, *On Laziness and that the Devil Cannot Harm a Vigilant Man*. We think it was delivered the day after the one titled *On the Devil the Tempter*: for thus it begins: "Before yesterday, we had a discourse regarding the devil before your charity." Moreover, the argument of both is exactly the same: in both, the…

AGAINST THOSE WHO SAY THAT DEMONS GOVERN HUMAN AFFAIRS, AND WHO TAKE OFFENSE AT THE PUNISHMENTS OF GOD, AND ARE SCANDALIZED BY THE PROSPERITY OF THE WICKED AND THE ADVERSITIES OF THE JUST.

HOMILY I.

1. I had hoped that through the continuity of the discourse you would tire of my words; but I see the opposite occurring—that you do not become surfeited by the continuity, but that your desire is increased, that no fullness is reached, but delight is accumulated; and the same thing happens which occurs at secular banquets among those who love wine. For even they, the more they pour out the unmixed wine, the more they kindle their thirst; and for you, the more we instill our teaching, the more we ignite the desire, make the appetite greater, and the love more vehement. For this reason, although I am conscious of the deepest poverty in myself, I do not cease to imitate the ambitious hosts, by setting before you a continuous table and— [alt-version omitted]

AGAINST THOSE WHO SAY THAT DEMONS GOVERN HUMAN AFFAIRS, AND WHO BEAR THE PUNISHMENTS OF GOD WITH AN UNEQUAL MIND, AND ARE SCANDALIZED AT THE PROSPERITY OF THE WICKED AND THE ADVERSITIES OF THE JUST. HOMILY 1.

^A I was indeed afraid that the unbroken continuity of my words would create in you a loathing for my speech; however, I see that the opposite has occurred, and that the continuity has not caused you loathing but has increased your desire, and has added not satiety but pleasure. And the very same thing has happened to you which usually befalls those who are habitually given to the excesses of profane banquets. For even they, the more they pour in of wine, the more they inflame their thirst; and we, the more wordy the doctrine we instill in you, the greater the cupidity we kindle, and the greater the appetite and the more vehement love we excite. For this reason, although I am conscious of the deepest poverty in myself, I do not cease to imitate the ambitious hosts, by setting before you a continuous table and—

a full crater of doctrine. For I see that when you have drained that whole vessel, you depart again thirsty. And this has been manifest for all time past, but especially from the last Lord’s day. For that day especially showed that you do not take in the divine oracles with satiety, when I was exhorting you not to speak ill of one another, ^A and at the time I provided you with an absolutely safe opportunity for accusation, when I urged you to pursue your own sins with reproaches, and not to be overly curious about others’ affairs—when I brought forward the saints, who accused themselves while sparing others, Paul himself saying, "I am the foremost of sinners," and that because he was a blasphemer and a persecutor and an insolent man, God had mercy upon him (1 Tim. 1:15), and not judging himself worthy of the title of Apostle; Peter saying, "Depart from me, for I am a sinful man" (Luke 5:8); Matthew, who even in the time of his apostleship called himself the tax-gatherer (Matt. 10:3); David shouting and saying: "My iniquities have gone over my head, and like a heavy burden have weighed heavily upon me" (Ps. 37:5); and Isaiah who laments and says: "I am undone, for I am a man of unclean lips" (Isa. 6:5); the three children in the furnace of fire confessing and saying that they had sinned and broken the law and had not obeyed the commandments of God; Daniel lamenting the very same thing. ^B At that time, after having enumerated these saints, I summoned the bees as accusatory, and I added the legitimate cause for the example, saying that just as those [the flies] settle upon the wounds of others, so also do accusers peck at others’ sins, and weave a malady from them for those who associate with them; but those who did the opposite, I called bees—not those who collect sicknesses, but those who fashion the honeycombs of utmost piety, and then, flying away, settle upon the meadow of the virtue of the saints. Then indeed you showed your insatiable love before me. For since the discourse was extended to great length, and an immense length, such as had never been, so that many feared lest by the multitude of words the zeal of your souls should be extinguished, the opposite completely occurred. For your heart was the more kindled, and your desire was the more inflamed. And whence is this clear? Indeed, the applauses were greater toward the end, and the acclamations were clearer, and precisely what happens in furnaces occurred. For just as there, at the beginning, the light of the fire is not very bright, but when the flame has seized all the wood that had been placed there, it is raised to a great height, so also did it happen at that time. ^C At the beginning this assembly was not much moved by me; but when the discourse was drawn out further and seized upon all the parts of the proposed subject, and the doctrine was sown more widely, then indeed you were inflamed with a greater desire for hearing, and more vehement applause erupted. For this reason, although I was prepared to speak less—and indeed I never exceeded the measure; for I am accustomed to measure the quantity of doctrine not by the multitude of the things said, but by the affection of those who hear. For he who encounters nauseous listeners, even if he draws out the doctrine, seems to cause annoyance; but he who encounters attentive and wakeful listeners, even if he extends it to greater length, does not even then satisfy the desire.

On the fact that the weak should not demand that the preacher be brief

But since it happens sometimes that in such a great throng there are some weak ones who are unable to follow the prolixity of the sermon, I wish to exhort them to this, that when they have heard as much as they are able to receive, and have departed having taken what suffices for them, no one forbids them nor forces them to remain here longer than their own strengths allow, lest they impose upon us the necessity of finishing the sermon before the proper time. ^D For you have indeed been filled, but your brother is still hungry; and you are drunk with the abundance of the things said, but your brother is still thirsty. Let not that brother be crushed by your weakness and be forced to receive more than your own strengths allow; nor do you vex his desire by preventing him from receiving what he is able to take.

That the slowness that occurs in the things of the spirit arises from a greater appetite

II. And so it happens also with tables outside: some are filled more quickly, others more slowly, and neither do the latter blame the former, nor do the former judge the latter. But there, to depart quickly is praiseworthy; here, however, to depart quickly is not praiseworthy, but is worthy of pardon; there, to finish slowly is liable to blame and censure, but here, to depart slowly brings the greatest praise and commendation. Why so? Because there, the slowness arises from gluttony, but here, it is joined to constancy and patience because of spiritual desire and a sacred appetite.

Whence the division of languages originated

more glorious than man. He was the lowest part of the rational creation, but his feet were brought even to the royal throne through the first-fruits. For just as a certain noble and munificent man, having seen someone who had escaped from a shipwreck, and who had been able to save only his naked body from the waves, might receive him with open hands, clothe him in a brilliant garment, and lead him to the highest honor: so also did God act with our nature. Man had cast away everything he possessed—his boldness, his communion with God, his life in paradise, his life free from calamity—and just as from a shipwreck, he emerged from there naked; but God received him, immediately clothed him, and little by little, leading him by the hand, raised him to heaven. Yet the shipwreck was not worthy of pardon. For not by the force of winds, but by the sloth of him who was sailing, did all this storm occur. And [God] covered him with all the angelic power. But God did not look to this; rather, He took pity on the magnitude of the calamity, and He received him who had suffered shipwreck in the harbor as benevolently as if he had suffered this in the middle of the open sea; for to fall in paradise is to suffer shipwreck in the harbor. Why so? Because not yet burdened by grief, nor by anxiety, nor by labors, nor by toils, nor by the myriad waves of desire assailing our nature, was he tripped up and fallen. And just as wicked men sailing the sea, having often bored a hole in the ship with a small iron tool, bring the whole sea into the ship from below: so also then the devil, having seen the ship of Adam—that is to say, his soul—full of many good things, approaching as if with some small iron tool, with a mere word, bored through and emptied out all his wealth, and sank the vessel itself. But God made the gain greater than the loss, and raised our nature to the royal throne. Wherefore Paul also cries out, saying: ^A He raised us up and seated us together in the heavenly places in His right hand, that He might show in the ages to come the exceeding riches of His grace in kindness toward us. What are you saying? Has the matter already happened and reached its end, and do you say: "That He might show in the ages to come?" Has He not already shown it? He has indeed shown it, but not to all men, only to me who am a believer; but the unbeliever has not yet seen the miracle. But on that day, the whole nature of men, having come into the midst, will marvel at what has happened, and especially to us it will then be more manifest. For we believe even now, but ^B hearing and sight do not present the miracle in the same way; but just as in the case of kings, when we hear of the purple robe and the diadem and the golden garments and the royal throne, we indeed marvel, but we experience this more greatly when, the curtains having been pulled back, we see him sitting aloft on the dais: so also in the case of the Only-Begotten; when we see the curtains of the heavens pulled back, and the King of the angels descending from there and attended by the celestial hosts, then we receive a greater miracle from the sight. For consider for me what it is to see our nature seated upon the cherubim. ^C 3. But consider also for me the wisdom of Paul, how many terms he seeks, in order to set forth the philanthropy of God. For he did not say simply "grace," nor simply "riches," but what? "The exceeding riches of His grace in kindness." But yet, even so, he fell short. And just as polished, slippery bodies, held by a myriad of hands, escape our grasp and slip away easily: so also the philanthropy of God, by however many names we may grasp it, we are not able to encompass it in that way, but the magnitude of it overcomes our weakness through the great abundance of our own ^D expressions. Which therefore Paul also experiencing, and having seen the power of words defeated by the magnitude of it, having said one word, he departed. And what is this? "Thanks be to God for His inexpressible gift." For neither word nor any mind will be able to set forth the providence of God. For this reason, here he says it is "inexpressible," but elsewhere he says it even surpasses our mind, speaking thus: "The peace of God, which surpasses all mind, shall guard your hearts." But as I was saying, these two ways of defense have been found for the time being: one, that God did not cast us out, but we destroyed ourselves; and second, that greater goods were given to us than those which were lost. And I wish to say a third. What, then, is the third? That even if He did not give greater things after that than those that were lost, but only took away the things given to us, when we ourselves provided the cause (for this must be added!), even this in itself is sufficient to show His providence toward us. For not only the giving, but also the taking away of things given, is of the greatest philanthropy; and, if you wish, let us test the argument in the case of paradise. He gave paradise; this is of His providence. We appeared unworthy of the gift; this is of our ingratitude. He took away the gift when we had become unworthy; this was of His goodness. And what goodness, you say, is it to take away a gift? Wait, and you shall hear by all means. For consider what Cain was going to be, dwelling in paradise after the murder. For if, even after being cast out of that way of life, if condemned to toil and labor, and seeing the threat of death hanging over him, if, seeing the calamity of his father before his eyes and still having the traces of God’s wrath in his hands, and surrounded by such great ills, he kicked out into such a degree of wickedness that he did not know nature, and forgot the communion of the birth-pangs, and slaughtered one who had done him no wrong, and laid hands on a brother’s body and stained his right hand with blood, and when God advised him to be quiet he did not bear to, but insulted the One who made him, and dishonored those who had begotten him—if this man were dwelling in paradise, consider to what degree of wickedness he would have rushed. For if, with such great bridles imposed upon him, he leapt out in deadly bounds...

if, being in paradise, he was not found worthy to continue in paradise... ^A

4

Why did he not come immediately to divide the tongue, but [instead] offers a defense beforehand, as if he were about to be judged? Although no one will say to him, "Why did you do this?" but rather, as Lord, he has the power to do everything he wills. Yet, as if he were about to render an account, he thus sets forth a defense and an excuse, so that he may teach us to be gentle and kind. For if the Lord excuses himself to his servants, and to those who had wronged him, how much more does it behoove us to excuse one another, even if we have been insulted by the greatest wrongs? Observe, therefore, how he excuses himself: "Behold one lip and one voice for all," he says, "and this they began to do" (Ibid.). It is as if he said: "Let no one criticize me for these things; when one sees the language divided, let no one think that this diversity of languages was implanted in men from the beginning. Behold one lip and one voice for all, but they did not use the gift as they ought." And so that you may learn that he does not punish what has been done so much as he preemptively corrects what is about to be, hear what he adds: "And now nothing shall be restrained from them, all that they may have attempted to do" (Gen. XI, 6). ^D The sense of these words is such: unless they now pay a penalty and are restrained from the very root of their sins, they will have no end of perpetrating wickedness. For this is what it means: "Nothing shall be restrained from them, all that they may have attempted to do"—as if he said: "They will add even greater crimes." Such is the nature of malice: when it has once taken a beginning, it is not held back; just as fire, having seized upon fuel [253], rises to an immense height. You see that even to take away the concord of language was [an act] of not mediocre kindness? He brought in the dissension of languages, so that they might not fall into greater wickedness. Keep this discourse in your memory always, and never let it slip, namely, that God is good and kind not only when he grants benefits, but also when he punishes. For his punishments and torments are even the greatest part of his benefits, and the greatest [proof] of his providence. When, therefore, you see famine, pestilences, air droughts, immoderate rainfall, and irregularities of the air, or anything else of such things that punish the human race, do not be chagrined nor indignant, but adore the author of these things, and commend him for his care and solicitude. For he is the one who does these...

things, and chastises the body so that he may bring the soul to its senses. And does God do these things, one might ask? God does these things—even if the whole city were present, even all the world, I shall not hesitate to say this. I wish I had a voice louder than a trumpet, and that it were possible to stand in an elevated place, and cry out to all and testify that God does these things. I do not say these things from madness, but I have the prophet standing by me, crying out and saying: *Is there evil in a city, which the Lord hath not done?* (Amos 3:6). Now "evil" is an equivocal name; and I wish for you to learn the exact meaning of both designations, so that by confusing the nature of things through the equivocation, you might not fall into blasphemy.

[E] 5. There is, therefore, evil—that which is truly evil: fornication, adultery, avarice, and countless evils that are worthy of the ultimate accusations and punishments. Again, there is evil—or rather, it is not, but is so called: famine, pestilence, death, disease, and all such things. For these things would not be evils; that is why I said "it is only called" so. Why? Because if they were evils, they would not have become causes of good things for us, bringing the mind to its senses, checking sloth, and leading one back to diligence, making one more attentive. For when he says, *When he slew them, then they sought him, and they returned and rose early to God* (Ps. 77:34). He terms "evil," therefore, this which brings one to one’s senses, which makes one luminous, which produces greater diligence, which leads back to philosophy, not that other hated thing worthy of accusations; for that is not the work of God, but an invention of our own choice, but this [latter] comes about for the destruction of the former. He calls this affliction "evil," [a term] arising from punishments, not according to their own nature, but according to the opinion of men, thus naming it. For because we are accustomed to call it evil—not only thefts and adulteries, but also calamities—according to the judgment of men, he thus called the matter. This, then, is what the prophet says, that there is no evil in a city which the Lord has not done. This God also made clear through Isaiah, saying: *I am God that maketh peace, and createth evil* (Is. 45:7); naming calamities "evil" again. Christ also alluded to this evil in the Gospels, saying to his disciples: *Sufficient for the day is the evil thereof* (Matt. 6:34), that is, the affliction, the hardship. It is therefore evident from everywhere that he here calls punishments "evil," and he himself brings these upon us, providing the greatest form of providence.

For indeed, the physician is not admirable only when he leads the sick into gardens and meadows, nor when he leads them into baths and pools of water, nor when he sets a rich table, but also when he commands them to remain without food, and when he strains them with hunger and thirst, pinning them to the bed and making the house a prison, and stripping them of light itself and shadowing the room on all sides with curtains; and when he cuts, and when he burns, and when he brings bitter medicines, he is a physician all the same. How then is it not absurd to call that man a physician while he is doing such "evils," yet if God were ever to do one of these things, such as bringing famine or death, to blaspheme and cast Him out of the providence of the universe? And yet, this one is the true physician of both souls and bodies. For this reason, he often takes our nature, when it is leaping about from prosperity and laboring with the fevers of sins, and releases it from diseases through want, famine, death, other calamities, and the other medicines which He alone knows.

But, one says, only the poor feel the famine. But he does not punish with famine alone, but with ten thousand other things also. Often he has brought to his senses the one in poverty through famine, and the one who is rich and enjoying plenty through dangers, disease, deaths, gifts; for he is full of resources and has varied medicines for our salvation. Judges do the same; they do not only honor and crown those who inhabit the cities, nor only distribute gifts, but they also punish often. For this reason, a sword is sharpened for them, and dungeons are prepared, and the rack, and pillories, and the executioner, and ten thousand other types of punishments. Therefore, what the executioner is for the judges, famine is for God—chastising us and removing us from evil. One can see the same also in the case of farmers. For they do not only trim the root of the vine nor surround it with hedges, but they also cut around it and prune off many of the branches; for this reason, they possess not only a hoe, but also sickles suitable for the pruning. But nevertheless, we do not accuse them; but we admire them most when we see them cutting away many of the useless things, so that by the casting away of the superfluous, they may prepare much salvation for those that remain. How, then, is it not absurd to judge a father, and a physician, and a judge, and a farmer in this way, and not to blame or accuse the one throwing the son out of the house, nor the physician cutting the sick man, nor the judge punishing, nor the farmer pruning—yet to blame God, if ever He should wish to awaken us, as if we were heavy-headed from much drunkenness of wickedness, and to pelt Him with ten thousand accusations? What madness would it not be, not to grant the Master as much right of defense as we grant to our fellow-servants, so that they might not, by kicking against the pricks, make their feet bleed, so that they might not, by casting stones into heaven, receive the wounds on their own heads? But I have another argument to say, greater than this. For having dismissed the questioning (I speak by way of concession) as to whether God received back from us what is useful, I will say only this: that if He took back what was given, not even then did anyone have ground to accuse Him; for He was Lord of His own. Among men, when they entrust us with money or lend us silver, we thank them for the time during which they lent it, and we are not indignant over the time during which they take back their own. But are we to accuse God when He wishes to take back His own, tell me? And how is this not the height of folly? But the great and noble Job did not act thus; he gave thanks not only when he was receiving, but also when he was being deprived.

^A For if one ought to give thanks for both of these, and if the deprivation is no less useful than the giving itself, what excuse shall we have, pray tell me, when we are treated with such gentleness, such kindness, such concern—by one who is wiser than any physician, more affectionate than any father, more just than any judge, and who cultivates our souls more diligently than any farmer—if we repay Him with the opposite deeds, and harbor resentment against the One whom it was our duty to worship? Can anything be more senseless or stupid than those who, even though all things are ordered with such harmony, say that our affairs are destitute of the providence and care of God? For as anyone who would say that the sun is dark and cold gives evidence of the utmost madness, so too is he much more liable to the charge of mania who doubts the providence and care of God.

^B The sun is not as bright as the providence of God is manifest; yet some dare to say that demons govern our affairs. What am I to do? You have a kind Lord; He prefers to be blasphemed by you while you utter such words, rather than to allow the demons themselves to teach you by experience how they govern. For then you would truly understand, with experience as your teacher, how great their wickedness is; or rather, we can show this even now by means of a small example. Certain men possessed by a demon met the Lord as they came out of the tombs, and the demons begged Him to allow them to enter into the herd of swine; and He permitted it, and they went and immediately drove them all headlong into the sea. This is how demons govern. And yet, they had nothing to do with the swine; they have, however, declared an irreconcilable war against you, a most fierce battle, and an immortal hatred. But if they could not bear their own enemies, or even those by whom they are being perpetually bitten, to take them in their grip for even a small moment of time—if they were unable to spare those whom they held in their power—what would they not do to us? What irreparable harm would they not inflict? It is for this reason that God permitted them to rush into the herd of swine, that in the bodies of brute animals you might learn their wickedness. And it is manifest to all that they would have done the same to the demoniacs as they did to the swine, had not God, even in that very madness of theirs, taken care of the demoniacs. And so now, if you ever see a man being shaken by a demon, worship the Lord and learn the wickedness of the demons; for it is possible to see both things in these demoniacs: both the kindness of God and the wickedness of the demons. The wickedness of the demons, when they disturb and agitate the soul of the demoniac; but the kindness of God, when He so restrains and coerces such a savage guest that is eager to hurl the man off a precipice, not allowing it to use all of its power, but permitting it to display only so much force as will both chasten the man and manifest their wickedness. Do you wish to see, by another example, how a demon governs when God permits it to exercise its power? Let the armenta and herds of Job come to your mind; ^C how in one moment of time it took everything away, both the miserable death of his children and the plague inflicted upon his body; and you will discern the cruelty, the inhumanity, and the savagery of the wickedness of the demons, and from this you will clearly know that if God allowed this whole world to fall under their power, they would confuse and disturb everything, and treat us as they did the swine and those herds, so that they would not be able to spare our salvation for even the smallest moment of time. If demons were governing, we should be in no better state than the demoniacs; indeed, we should be in a worse state than they. For God did not expose them entirely to their tyranny; otherwise, they would have suffered things much more grievous than what they now endure. I would gladly ask those who say these things: what confusion do they see in the present state of affairs, that they attribute the entire management of our concerns to demons? For we see the sun walking in an orderly fashion every day through the cycles of so many years: the varied choir of the stars, which preserves its own order; the paths of the moon, which are never interrupted; the accurate succession of night and day; all things, both those above and those below, as if in a harmonious dance—or rather, much better and more accurately—each part preserves its own place and does not transgress the order which God prescribed for them from the beginning.

^D And what is the use of these, one might say, when the heaven, and the sun, and the moon, and the choir of the stars, and all [257] other things possess much order, but our affairs are full of confusion and disorder? What confusion, my man, or what disorder? That man is rich, he says, and uses force, he steals and commits fraud, he consumes the property of the poor every day, and nothing bad happens to him; another lives modestly, practices temperance and justice, and is adorned with all other good things, and is afflicted with poverty and diseases and the most extreme evils. Are these, therefore, the things that scandalize you? These are, he says. If, therefore, you see many of those who steal being punished, and some—or even countless—of those who live endowed with virtue abounding in goods, why do you not cast off this opinion and praise the Lord? Because, naturally, this very thing is what scandalizes me even more. For why, when there are two wicked men, is one punished and the other departs, avoiding the punishment, and when there are two good men, is one crowned with honors and the other afflicted with continuous pains? This very thing is also the greatest work of divine providence. For if He punished all the wicked here, and here rewarded all the good with honors, the day of judgment would be superfluous. Again, if He punished only the wicked and rewarded no good person with honor, the wicked would become worse and more depraved, as if they were much more negligent than the virtuous; and those who wished to blaspheme would accuse God even more and would clearly deny that our affairs are governed by the providence of God. For if even now, when some of the wicked are punished and the good are honored, they equally say that human affairs are not governed by the providence of God, if this were not done at all, what would they not say, what words would they not pour forth! For this reason He punishes some, and does not punish others from the im-

wicked, and honors some, but does not honor others from among the good. He does not punish everyone, so that He may persuade you that there is a resurrection; but He punishes some, so that He may make the more negligent more diligent through the fear caused by the punishment of others. Again, He honors some of the good, so that He may draw others toward the zeal for virtue by means of these honors; but He does not honor all, so that you may learn that there is another time which renders rewards to all. For if everyone were to receive their deserts here, they would have refused to believe in the word of the resurrection; and if no one received their deserts, the majority would have become more negligent. For this reason He punishes some and does not punish others, benefiting both those who are punished and those who are not: for He cuts off the wickedness of the former, and makes the others more sober through the punishment of those. And this is evident from what Christ Himself said. For when they reported to Him that a tower had collapsed and buried some men, He said to them: "Do you think that those were sinners only? No, I tell you; but unless you repent, you will all likewise perish" (Luke 13: 4). Do you see how those perished through sin, and the rest did not escape because of righteousness, but so that they might become better through the punishments of others? "Then," one may say, "the punished are treated unjustly; for they could have become better without being punished, through the punishments of others." But if God had known that they would become better through repentance, He would not have punished them. For if, foreseeing that many would gain nothing from His long-suffering, He nevertheless bears with them with great patience, fulfilling His own part and enabling them to someday recover from their own folly, how would He have deprived those who were about to become better through the punishment of others of the profit of that repentance? So these have suffered no injustice, both because their wickedness was cut off by the punishment, and because the punishment there will be lighter, because they have already suffered evil here. Again, those who were not punished suffered no injustice. For it was possible for them, if they had wished, to use the long-suffering of God for the best transformation, and, admiring His patience, to be moved by the excess of His forbearance, and to turn at last toward virtue, and to secure their own salvation through the punishments of others. But if they persist in wickedness, God, who is long-suffering for this reason so that He might win them over, is not to blame, but they themselves are unworthy of forgiveness, as they did not use the long-suffering of God to good purpose. 8 But even more than this reason, there is another no less significant, for which not all the wicked are punished here. What is this? That if God were to bring punishments upon all immediately upon their sins, our race would have been snatched away beforehand, and would not have reached succession. And that you may learn that this is true, hear the prophet saying: "If You should mark iniquities, O Lord, who could stand?" (Ps. 129: 3). And if it seems good to examine this statement, leaving aside each one's life to be scrutinized with precision (for it is not possible for us to know what each has done), let us bring into the middle those things which we all undeniably commit, and from this it will be evident and clear to us, that if we were punished for each of our sins, we would have perished long ago. "Anyone who calls his brother a fool," He says, "is liable to the hell of fire." Is there, then, any one of us who has not committed this sin? What then, ought we to have been snatched away immediately? Then we would all have been snatched away, and would have vanished long ago, indeed very long ago. Again, "The one who swears," He says, "even if he swears truly, does things from the Evil One." Who then is there who has not sworn? Or rather, who is there who has not perjured himself at some point? "The one who looks at a woman," He says, "with lascivious eyes, is an adulterer perfected." One would find many accountable for this sin as well. When, therefore, the acknowledged things are such, and so unbearable, and each of these by itself brings upon us an unavoidable punishment, if we were also to recount the sins we have committed in secret, then we would grasp most of all the providence of God, which does not bring the punishment upon us for every single sin. So when you see someone seizing, acting greedily, and not being punished, unfold your own conscience as well, recount your own life, go over the sins you have committed, and you will learn well that it is not to your advantage that you should be punished for each of your sins. For this is the reason why many speak thoughtlessly, since they do not consider their own deeds before those of others, but we all, leaving our own affairs alone, examine those of others. But let us no longer do this, but the opposite; and if you see a righteous person being punished, remember Job; for even if someone is righteous, he will be neither more righteous than him, nor even slightly near to him; and even if he suffers ten thousand evils, he has not yet suffered anything as much as he did. 8 Having taken this into your mind, therefore, cease accusing the Master, having learned that God does not abandon the likes of him to suffer evil, but does so wishing to crown him and make him more glorious. But if you see a sinner being punished, remember the paralytic who spent thirty-eight years on his bed. For that even he was delivered to that disease at that time because of sin, hear Christ saying: "See, you have been made well; sin no more, lest something worse happen to you" (John 5: 14). For we either pay penalties for our sins by being punished, or we receive the basis for crowns, if we suffer evil while living in good deeds. So whether we live in righteousness or in sins, punishment is useful to us, at times making us more glorious, and at times making us more sober, and lightening for us the punishment in the life to come. For that those who have been punished here and have borne it gratefully enjoy a milder punishment there, hear Paul saying: "For this reason many among you are weak and infirm, and many sleep. For if we judged ourselves, we would not be judged; but since we are judged by the Lord, we are disciplined, so that we may not be condemned along with the world" (1 Cor. 11: 30-32). Knowing all these things, therefore, let us philosophize in this way about the providence of God, and let us stop the mouths of those who contradict it. And if anything of what is happening surpasses our understanding, let us not from this...

not consider the direction of human affairs as unprovoked, but rather, having in part grasped His providence, let us, in those matters which cannot be comprehended, defer to His inscrutable wisdom. For if a man cannot attain to the craft of a human being who is uninitiated, much more is it impossible for the human mind to understand the infinite providence of God. ^A For "His judgments are unsearchable, and His ways past finding out" (Rom. 11:33). Nevertheless, since from a few instances we can receive a clear and certain assurance of the whole, let us give thanks to God for all that happens. For there is also another way we can philosophize about divine providence without any contradiction, if we should wish. Let us ask our adversaries: is there a God? And if they say there is no God, let us not count them worthy of a response. For just as it is not right to respond to the insane, so neither to those who say there is no God. For if a ship, in which there are a few sailors and passengers, cannot be saved, not even for the space of a single stadium, without the hand of a pilot, much more would this world of such magnitude, containing in itself so many bodies composed of diverse elements, not have endured for so much time, were there not some providence that presides over it and ever governs and holds this universe together. ^B But if, respecting the common opinion of all and the very experience of things, they confess that there is a God, let us say this to them: If there is a God, as is indeed the case, it follows that He is also just; for if He is not just, He is not even God; and if He is just, He renders to each according to his merits. But we see that not all here receive according to their merits; therefore, it is necessary to hope for a different retribution laid up for us, so that when each has received according to his merits, divine justice may appear. This discourse, then, introduces to us a philosophy not only of providence but also of the resurrection. Knowing these things, therefore, let us both meditate upon providence and the resurrection ourselves, and teach others, and devote all our effort to this, that we may stop the mouths of those who rage against the Lord, and glorify Him in all things. For thus we shall win His greater care and patronage, and shall obtain much help, and so be freed from true malice, and attain to future goods, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, ^C now and always, and unto the ages of ages. Amen.

TO THOSE WHO OBJECT, WHY THE DEVIL HAS NOT BEEN REMOVED FROM THE MIDST, AND THAT HIS MALICE DOES NOT HARM US IF WE ARE ATTENTIVE, AND CONCERNING REPENTANCE. HOMILY II.

^D The first part: Isaac once, desiring to eat a meal prepared by the hands of his son, sent the lad out of the house; but this Isaac of ours, when he had desired to take a meal prepared by our hands, did not send us out of the house, but he himself hurried to our table. Who ever showed greater fatherly love? Who has deigned to show greater humility than he who was willing to show such a fervent love, and wanted to humble himself so much? Therefore, we also, who by our morning discourse have strained the tension of our voice and the strength of our feet, being refreshed by the sight of the fatherly countenance, have at once forgotten our infirmity, cast off our lethargy, and have been moved and lifted up by delight; we have seen his magnificent grey hair, and our soul has been filled with light. For this reason also, with a prompt and eager mind, we set the table, that when he has eaten, he may bless us. There is no theft here and deceit, as there was there in that former case; for there, one was ordered to bring, and another brought; but I was ordered to bring, and I also brought. But do thou bless us with a spiritual blessing, father, and with that which we all desire to accept, and which is useful not only to thee, but also to me and to all these; pray to the common Lord of us all that He may prolong thy life to a long Isaac-like old age: for this is even to me and to them more precious and fruitful than the dew of heaven and the fatness of the earth.

But indeed it is now time that we set the table; and what, then, is that? The remains of those things which were recently spoken to your charity; for still—still, I say—we have a discourse concerning the devil, which we set in motion two days ago, which we also had in the morning to those who are initiated into the mysteries, when we were discoursing to them concerning renunciation and union. We do this, not because it pleases us to make words about the devil, but because the doctrine which is brought forth about him is safe for you. For he is an enemy and our foe; furthermore, it creates great security if the affairs of enemies are clearly known to us. We said recently that he does not conquer by violence, nor by tyranny, nor by bringing necessity, nor by forcing; for if it were so, he would surely destroy everyone; and of this matter we brought forward as an argument the swine, against which the demons were able to do nothing, before it was permitted by the Lord; the herds of Job, and the flocks; for neither did the devil dare to destroy these until he received power from above. Therefore, we learn this first thing, that he does not conquer by force or necessity; we added a second thought after that, that although he conquers by fraud, he still does not in this way turn out superior to everyone; and again we brought into the midst that athlete Job, against whom, though he applied a thousand machines, he did not by this method overcome him, but even departed vanquished.

Why, then, this? Because, they say, if he does not prevail by force, he prevails by deceit; and for this reason it would have been better for him to have been utterly destroyed. For even if Job was victorious, yet Adam was deceived and tripped up; but if he had been removed from the midst once for all, not even Adam would ever have been tripped up. Now, however, remaining, he is indeed overcome by one, but prevails over many: ten prevail against him, but he prevails over and defeats ten thousand; and if he [God] had removed him from the midst, not even the ten thousand would have perished. What then shall we answer to this? That, in truth, those who prevail are far more precious than those who are defeated, even if the former are few and the latter are many. For one who does the will of God, he says, is better than ten thousand lawless ones. Second, because if the adversary were removed, the victor himself would be injured by that very fact. For if you allow the opponent to remain, the more slothful are harmed not because of the more diligent, but because of their own sloth; but if you remove the competitor, the more diligent are conspired against on account of the slothful, and they do not display their own strength, nor do they attain the crowns.

2. Perhaps you have not yet understood what has been said; therefore it is necessary to speak of it more plainly again. Let there be one opponent; and let there be two athletes who are about to wrestle against him, and of these two athletes, let one be corrupted, neglected, weakened, and unnerved by gluttony, but let the other be diligent, in good condition, spending his time in the wrestling school, in many gymnasia, and displaying all the exercise pertaining to the contest. If, therefore, you remove the opponent, which of these have you injured? Is it the slothful and negligent one, or the diligent one who has labored so much? It is manifest that it is the diligent one; for the one has been wronged by the removal of the opponent on account of the slothful one; but the slothful one, while this man remains, is no longer injured because of the diligent one; for he fell because of his own sloth. Let me say also another solution to this question, so that you may learn that it is not the devil who brings injury, but one’s own sloth that trips up those who are not attentive everywhere. Let the devil be passed over—he who is very wicked, not by nature, but by choice and intent; for that the devil is not wicked by nature, learn from the very names themselves; for "devil" (diabolos) is so called from "slandering" (diaballein); for he slandered man to God: "Does Job worship you for nothing?" he says; "But send forth your hand and touch what he has; if he will not curse you to your face" (Job 1. 11). Again, he slandered God to man: "Fire fell from heaven," he says, "and burned the sheep"; for he was eager to persuade him that this war was fanned from above, from the heavens, and he pitted the servant against the master, and the master against the servant; or rather, he did not pit them, but he attempted to, yet he did not have the power, so that when you see another servant pitted against his master—Adam against God—and believing his slander, you may learn that he received his strength not from his own power, but from the sloth and negligence of the other. The devil, therefore, is so called for this reason; but "to slander" and "not to slander" is not a nature, but a thing that comes to be and ceases to be, happening and ceasing to happen; and such things do not hold the rank of nature or essence. I know that this argument concerning essence and accidents is difficult for many to grasp; but there are those who are able to hear more subtly; and for this reason we have spoken these things. Do you wish that I should come to another name? And you will see that that too is not a name of essence or nature. He is called "wicked" (ponēros), but wickedness is not of nature, but of choice; for this too sometimes comes to be, and sometimes ceases. Do not say this to me, that in his case it remains always; for in his case too it was not from the beginning, but came to be after; wherefore he is also called an apostate; although there are many wicked men, he alone is called the Wicked (the Evil One) by way of excellence. Why, then, is he so called? Because, although he has been wronged by us in nothing—having nothing small or great to complain of—upon seeing man honored, he immediately envied his good things. What, then, could be worse than this wickedness, which is an enmity and war having no reasonable cause? Let the devil, therefore, be passed over, and let us bring into the midst creation, so that you may learn that the devil is not the cause of evils for us, if we are willing to be attentive; so that you may learn that he who is weak in his choice, and neglected and slothful, falls even when the devil is not present, and casts himself into many abysses of wickedness. The devil is wicked; I know this, and it is confessed by all, but attend with accuracy to what is about to be said now. For these are not ordinary matters, but things concerning which, in many places, many discussions are frequently held by many; matters over which there is much battle and war, not only by believers against unbelievers, but also by believers against believers: for this is what is full of pain.

3. The devil, then, is confessed, as I said, by all to be wicked; what shall we say concerning this beautiful and wonderful creation? Or is creation also wicked? And who is so defiled, who is so senseless and mad as to accuse creation? What, therefore, shall we say concerning it? For it is not wicked, but it is both beautiful and a proof of the wisdom, power, and philanthropy of God. Hear, at least, how the prophet admires it, saying: "How great are your works, O Lord! In wisdom you have made them all" (Ps. 103. 24). He did not go through them one by one, but yielded to the incomprehensible nature of the wisdom of God. And that He made it so beautiful and great for a useful purpose, hear someone saying: "From the greatness and beauty of created things, their Creator is analogously perceived" (Sap. 13. 5); hear also Paul saying: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made" (Rom. 1. 20). For each of these hinted by what he said, that this [creation] is for the knowledge of God...

teaching us, as if by the hand, to be led to the knowledge of God. What then? If we see that this good and admirable creation has become a cause of impiety to many, shall we blame it? By no means, but rather those who did not use the medicine as they ought. How then will that which leads us to the knowledge of God be a cause of impiety? ^A "They were darkened," he says, "in their thoughts, and worshipped and served the creature rather than the Creator" (Rom. 1. 21, 25). The devil is nowhere here, the demon is nowhere here, but the creation alone is set forth in the midst as a teacher of the knowledge of God. How then has it become a cause of impiety? Not by its own nature, but because of the negligence of those who did not attend to their own affairs. What then? Shall we, I pray, abolish the creation too?

Negligence corrupts the right use of our members.

^B But why do I speak of the creation? Let us come to our own members, for we shall find that these too are a cause of ruin, if we do not watch, not because of their own nature, but because of our negligence. And see, I pray: the eye was given so that, beholding the creation, you might glorify the Lord; yet if you do not use the eye rightly, it becomes a procurer of adultery for you. The tongue was given so that you might praise, so that you might celebrate the Creator; yet if you do not attend rightly, it becomes an instrument of blasphemy for you. Hands were given so that you might stretch them out to prayer; but if you are not sober, you stretch them out for plunder. Feet were given so that you might run to good works; but if you are negligent, by their help you execute evil deeds. Do you see that the infirm person harms everything? Do you see that the infirm person turns salutary remedies into death, not because of their own nature, but because of his own weakness? God founded the heaven so that, admiring the work, you might adore the Lord; yet others, leaving behind the Creator, adored the heaven itself; this indeed happened because of their negligence and folly. But why do I speak of the creation? For what could be more salutary than the cross? And yet this cross has become a stumbling block to the infirm; for "the word of the cross is to those who are perishing foolishness, but to those who are being saved it is the power of God" (1 Cor. 1:18); and again, "We preach Christ crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness" (1 Cor. 1:23). What could be invented for teaching more suitable than Paul and the apostles? Yet these apostles have become to many the odor of death; he says, therefore, "To some indeed the odor of death unto death; to others the odor of life unto life" (2 Cor. 2:16). Do you see that the infirm person is harmed even by Paul, while the strong person is not affected by harm even from the devil? What can be compared with that salvation? What is more fruitful than that advent? And yet this very advent, salutary and useful, has become for many an increase of punishments. "For judgment," he says, "I have come into this world, that they who do not see might see, and they who see might become blind" (John 9:39). What do you say? Has light become the cause of blindness? Light has not become the cause of blindness, but the weakness of the eyes of the soul could not receive the light. Do you see the infirm person harmed on all sides, ^C while the strong person reaps utility on all sides? For everywhere the will is the cause, everywhere our own choice is the author; since the devil, if you wish to know, is even useful to us if we use him as we ought, and he brings us great utility, nor is the profit we derive from him insignificant. We have shown this many times from Job himself: it can also be understood from Paul himself, for thus he says, writing about the fornicator: "Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved" (1 Cor. 5:5). Behold, the devil has become the author of salvation, although not by his own intent, but by the artifice of the apostle. Just as physicians take vipers, and having removed the lethal members, prepare theriac medicines, so too did Paul; taking whatever was useful from the punishment inflicted by the devil, he omitted the rest. For that you may understand that the devil is not the author of salvation, but that he had intended to destroy and devour man, while the apostle by his own wisdom broke his throat, hear what he says in the second Epistle to the Corinthians about the same fornicator: "Confirm charity toward him, lest perhaps such a one be swallowed up by overmuch sorrow, and we be circumvented by Satan" (2 Cor. 2:7-8, 11); he says, "Let us snatch the man from the jaws of the beast." For the apostle used the devil as a common executioner; but executioners indeed punish the wicked, yet not as much as they wish, but as much as the judges allow: for this is the law of the executioner, that he should look to the nod of the judge to inflict the punishment. Do you see to what rank the apostle ascended? ^D He who was surrounded by a body used the incorporeal as an executioner; and what the common Lord of all said regarding Job, giving orders thus: "Touch his flesh, but do not touch his soul" (Job 2:6), prescribing the limits and measures of punishments, so that since the beast is brazen and unbridled, it might not make an attack too insolently: the apostle does this too; for when he had delivered to him the fornicator, he said, "For the destruction of the flesh" (1 Cor. 5:5). Know then the authority of the servant! Do not, therefore, fear the devil, even though he be incorporeal; for he is nothing more than impact; but nothing is weaker than he who impacts, even if he is not surrounded by a body; just as nothing is stronger than he who can act with freedom and confidence, even if he carries around a mortal body.

Chapter 5.

These things have all been said by me: not that I would liberate the devil from the charge, but that I might render you free from negligence. For that one strives mightily that we might cast the blame for our sins upon him: so that, being suckled by this hope, when we have traversed every kind of wickedness, we might increase many punishments for ourselves, nor obtain any pardon for this reason, that we have transferred the blame to him, just as Eve did not obtain it. But let us by no means do this, but let us acknowledge ourselves, let us acknowledge our wounds: for thus we shall also be able to apply medicines: for he who does not know the disease will be anxious about nothing regarding his ailment. We have sinned much; I know indeed; for we are all liable to punishments; but pardon has not been denied to us, nor have we fallen away from repentance: for we still stand in the arena, and we are engaged in the struggles of repentance. Are you an old man, and have you arrived at the very end of life? Not even then should you consider yourself to have fallen away...

knowledge of your own salvation; rather, consider the thief who was set free upon the cross. For what is more brief than that hour in which he was crowned? Yet even this sufficed him for salvation. ^A Are you young? Do not be confident in your youth, nor imagine that you have a long term of life ahead. For the day of the Lord so comes as a thief in the night (1 Thess. 5:2). For this reason He made our end uncertain, that we might make our zeal and providence clear. Do you not see those who are snatched away untimely, day by day? For this reason someone counsels: Do not delay turning to the Lord, nor put it off from day to day (Eccl. 5:8), lest, while you delay, you be destroyed. Let the old man have that counsel; let the young man have this admonition. ^B But are you in safety? Do you abound in wealth? Are you flourishing in money? And does nothing terrible happen to you? But hear what Paul says: When they shall say peace and safety, then sudden destruction comes upon them (1 Thess. 5:3). Human affairs are full of change; we are not masters of our end; let us be masters of virtue. Our Master Christ is a lover of mankind. Do you wish me to tell you also of the ways of repentance? There are many and varied and diverse, and all lead to heaven. The first way of repentance is the condemnation of sins. For you, say your sins first, that you may be justified (Isa. 43:26). Therefore also the prophet said: I said, I will declare against myself my transgression to the Lord, and you forgave the ungodliness of my heart (Ps. 31:5). Condemn, therefore, even you your own sins; this suffices the Master for a defense, for he who has condemned his own sins is more reluctant to fall into them again. ^C Arouse the accuser within, your own conscience, so that you do not have an accuser there at the judgment seat of the Lord. And so, this is one most excellent way of repentance; but there is another not less than this, which is not to bear malice against enemies, to control anger, to forgive the sins of fellow servants; for so shall those committed against the Master be forgiven us. Behold also a second cleansing of sins; for if you forgive, He says, those who owe you, your heavenly Father will also forgive you (Matt. 6:14). Do you wish to learn a third way of repentance? Fervent and precise prayer, and doing this from the deepest heart. Have you not seen that widow, how she drew the shameless judge to herself? You have a Master who is gentle and a lover of mankind. ^D She asked against enemies, but you do not ask against enemies, but for your own salvation. But if you also wish to learn a fourth, I will tell you of almsgiving; for this has great and ineffable power. For to Nebuchadnezzar, who had come to every kind of wickedness and had exceeded all ungodliness, Daniel says: O King, let my counsel be acceptable to you; redeem your sins with alms, and your iniquities with the mercies of the poor (Dan. 4:24). What could be equal to this loving-kindness? After ten thousand sins, after so many transgressions, He promises to be reconciled with the one who has offended, if he will show loving-kindness to his own fellow servants. And the moderate and humble mind, no less than all that has been said, consumes the nature of sins; and the witness is the publican, who had no successes to mention, but in their stead put off a heavy load of sins (Luke 18:13). Behold, I have shown you five ways of repentance: the first is the condemnation of sins, the second is the forgiving of sins of your neighbor, the third is that which consists in prayer, the fourth is that which is from almsgiving, the fifth is that which is from humility. Do not therefore be idle, but practice all these each day; for the ways are easy, and you do not have to plead poverty. But even if you are poorer than all, you will be able to leave off anger, and to be humble, and to pray fervently, and to condemn your sins; and poverty nowhere becomes a hindrance. And why do I speak here, where not even in that path of repentance in which it is possible to dispense money (I mean almsgiving), does poverty hinder us from the commandment? And the widow who cast in two mites made this clear (Mark 12:42). Having therefore learned the cure for our own wounds, let us apply these remedies continually, so that having returned to true health, we may enjoy the sacred table with confidence, and encounter the King of Glory with much glory, and attain eternal goods, by the grace and mercies and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father glory, power, honor, together with the all-holy and good and life-giving Spirit, now and always, and to the ages of ages. Amen.

THAT WICKEDNESS ARISES FROM SLOTH, AND VIRTUE FROM DILIGENCE; AND THAT NEITHER WICKED MEN, NOR THE DEVIL HIMSELF, CAN HARM A VIGILANT MAN. PROOF IS PRESENTED AS WELL FROM MANY OTHER PLACES, AS FROM THOSE THINGS WHICH HAPPENED TO ADAM AND JOB.

HOMILY III

1. On the day before yesterday, our discourse concerning the devil was brought before your charity; but others, on that same day, while we were here discussing these matters, were sitting in the theaters, watching the devil’s procession. They were partaking of lascivious songs, you were sharing in spiritual teachings. They were eating the devil’s uncleanness, you were being anointed with the spiritual ointment. Who then led them astray? Who then separated them from the sacred flock? Sitting in the theaters, they were watching the devil’s display; they were partakers of harlots' songs, you were partakers of spiritual doctrines; they were feeding on the devil’s most impure foods, you were being nourished with spiritual ointment. Who then caused them to wander? Who from the sacred fold...

^A led them astray? The very same men caused them to wander—you! I am speaking in accordance with nature; you possess the same soul as they, you have the same desires as those who seem to be different by nature. How then are you not the same as they? Since your choices are not the same as theirs, that is why they fell into deception and you did not. I do not say this to exempt the devil from his crimes, but to strive to set you free from your sins. The devil is wicked, I agree, but he is wicked to himself, not to us, if we be vigilant. For such is the nature of wickedness: it is harmful only to those who possess it; virtue, on the contrary, can be useful not only to those who possess it, but to their neighbors as well. And that you may learn that the wicked man is wicked to himself, but the good man is good also to others, I offer you a proverbial testimony: "My son," it says, "if you become wicked, you alone will reap the evils; but if you are wise, you will be wise both for yourself and for your neighbor" (Prov. IX, 12).

Against those who frequent the theaters. Will is everywhere dominant.

They were deceived in the theaters, but you were not deceived. This is the greatest proof of the matter, a clear refutation, and an irrefutable argument that the will is the master of all. Use this same method of demonstration yourself: and if you see a man living in wickedness and pursuing every sort of evil, and then blaming the providence of God and saying that chance, fate, and the tyranny of demons have imposed necessity upon our nature—and from every side stripping himself of the blame and placing it upon the Creator, who cares for the whole—shut his mouth, not with words, but with deeds, and show him another fellow servant living in purity and temperance. There is no need for long speeches, no need for complex arguments, nor syllogisms; the demonstration is made through actions. Say to him: "And you are a servant, just as he is; you are a man, just as he is; you dwell in the same world, live under the same heaven, and are nourished by the same foods: how is it that you live in wickedness, and he in virtue?" This is why God allowed the wicked to be mixed with the good, and did not give one earth to the good and another world to the wicked; but He mixed them together, accomplishing a most useful thing. For the good appear more approved when they are in the midst of men who entice them from the right way of living and draw them toward evil, and yet they lay hold of virtue. For there must, He says, be heresies among you, that those who are approved may become manifest among you.

Why the good are mixed with the wicked.

Therefore, He left the wicked in the midst, so that the good might shine more brightly. Do you see the gain? And the gain is not from the wicked, but from the steadfastness of the good. For this reason we admire Noah, not because he was righteous and perfect alone, but because he preserved virtue in that perverse and corrupt generation, when he had no example of virtue, when everyone urged him toward wickedness: yet he kept a course contrary to them, just as if some traveler were to pursue a contrary path while a great multitude rushed headlong in the same direction. For this reason, it is not said simply that Noah was righteous and perfect, but Scripture added, "in his generation" (Gen. VI, 9), a perverse and desperate one, where there was no intercourse with virtue. And so, this gain came to the good from the wicked: just as trees are made more robust by contrary winds. There is also profit for the wicked from the company of the good: they are ashamed, they are touched by modesty and blush before them; and even if they do not cease from their wickedness, yet they only dare to commit their crimes in secret. And it is no small thing that the boldness of iniquity is removed: the life of others condemns their wickedness. Hear then what is said about the righteous man: "He is troublesome to us even when he is seen" (Wis. II, 15). And this is not the least beginning of amendment, that they are tormented by his presence: for if his presence were not troublesome to them, they would not speak thus. Nor is that a small obstacle, which prevents them from using their malice freely. Have you seen how much gain the good receive through the wicked, and the wicked through the good? For this reason, God did not separate them, but left them intermingled.

Why the devil is allowed to remain.

^B The same then holds true for us regarding the devil. For He allowed him to be here, to make you stronger, to make you a more glorious athlete, so that the contests might be greater. If anyone, therefore, says, "Why did God leave the devil?" answer him with these words: "Because to those who are vigilant and attentive, he does no harm, but is even useful—not by his own will, which is evil, but by the fortitude of those who utilize his malice as they ought." For even if he struggled with Job, he did not do so to make him more glorious, but to supplant him: and he is therefore wicked, because such is his purpose and will; yet he harmed the righteous man not at all, but rather the latter harvested gain from such a conflict, as we have already shown: and the demon exhibited wickedness, while the righteous man exhibited fortitude. But he supplants many, you will say: this is because of their own infirmity, not because of his power, which has already been demonstrated at length. Therefore, rightly direct your own mind, and you will never receive harm from anyone, but rather will gain the greatest things, not only from the upright but also from the wicked. For this reason, as I said before, ^C God left men mixed together, especially the good with the wicked, so that they might lead these to their own virtue. Hear what Christ says to His disciples: "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal" (Matt. XIII, 33). Thus, the righteous have the power of leaven, so that they may transfer the wicked to their own condition. But the righteous are few, because the leaven is also small; yet that smallness does not harm the mass, but transforms the whole flour to its own condition according to its inherent power. So too, the virtue of the righteous is not situated in number, but the whole strength lies in the grace of the Spirit. There were twelve apostles: do you see how small the leaven is? The whole world was wallowing in infidelity: do you see how great the mass? Yet those twelve turned the whole world to themselves. The leaven and the mass are of the same nature, but not of the same quality: for which reason He left the wicked among the righteous, so that, just as these are of the same nature as the righteous, they might likewise become of the same purpose.

Man alone is the author of sin.

Bear this in mind, and with these things shut the mouths of those lazy, dissolute, and sluggish ones who flee the labors of virtue and accuse our common Master. "You have sinned," He says, "be quiet" (Gen. IV, 7): do not add another more serious sin.

It is not so grave a thing to sin, as it is, after having committed sin, to accuse the Lord. Recognize the author of the sin, and you will find no one else but the one who has sinned. Everywhere there is a need for a good purpose. I have demonstrated this to you, not from bare rationalizations, but from fellow servants living within this very world. Use this demonstration yourself; in this way, our common Master will also judge us. Learn this method of demonstration, and no one will be able to out-argue you. Is someone committing fornication? Show him another who is acting with temperance. Is someone greedy and grasping? Show him one who is giving alms. Is he living in envy and jealousy? Show him one who is pure from that passion. Is he being mastered by anger? Bring into the midst one who lives in philosophy. For it is not necessary only to have recourse to ancient stories, but also to take examples from those present; for even today, by the grace of God, the achievements are no less than those of old. Is someone an unbeliever and thinks the Scriptures are false? Does he not believe that Job was such a man? Show him another human who is emulating the life of that righteous person. Thus, too, will the Master judge us. He sets fellow servants with fellow servants, and He does not bring forth the verdict from His own judgment alone, so that no one might begin to speak again, just like that servant who had been entrusted with the talent, and instead of [the return of] the talent, brought forth an accusation: "That you are a hard man" (Matth. 25. 24). For it was necessary to groan because he had not doubled the talent, but he committed a more serious sin, adding the accusation against the Master to his own sloth. For what does he say? "I knew that you are a hard man." O wretched, unhappy, ungrateful, and slothful man, when you ought to have accused your own sloth and diminished [the weight of] your former sin, you transferred the accusation to the Master, and instead of the talent, you doubled the sin.

^C 3. For this reason, God sets servants against servants, so that these may judge those, and those, being judged by these, may have no cause left to accuse the Master. For this reason He says: "The Son of man shall come in the glory of His Father" (Matth. 16. 27). See the equality of the glory: He did not say, "In glory similar to the glory of the Father," but "In the glory of the Father," and "He will gather all the nations." Terrible is the tribunal, terrible for those who sin and are liable; since for those who are conscious of their own good works, it is desirable and pleasing. "And He shall set the sheep on His right hand, and the goats on the left" (Matth. 25. 33). And these and those are humans. Why then are those sheep, but these goats? It is not so that you might learn of a change of nature, but a change of purpose. And why are those who do not give alms goats? Because the animal is barren, and it can contribute neither the service of milk, nor the generation of offspring, nor the wool to its owners, being everywhere devoid of such a contribution because of the unripeness of its age. For this reason, He called those who bring no fruit of alms "goats," and those on the right "sheep"; for from these there is much produce, from the nature of the animal, from the offspring, from the milk. What then does He say to them? "I was hungry, and you fed me; naked, and you clothed me; a stranger, and you took me in" (Matth. 25. 35). Again, the opposites to those others; although these and those are the same humans, receiving the same promises, the same things proposed to both for having performed the good deeds, the same [Judge] came to these and to those, with the same nakedness to both, with the same hunger to both, and as a stranger to both; all things were equal for those and for these. ^D How then is the end not equal? Because the purpose did not permit it; for this alone created the division. For this reason, the former are destined for hell, the latter for the kingdom; but if the devil were to them the author of their sins, they would not be going to be punished, when another has sinned and pushed them. Do you see here both those who have sinned and those who have achieved? Do you see how, by seeing their fellow servants, they were silenced? Come, let us lead our discourse to another example for you. "Virgins," He says, "there were ten" (Matth. 25. 1). Again, here are the purposes that achieved, and again those that failed, so that from the parallel we may see the sins of the latter and the achievements of the former; for the comparison makes these things clearer. These were virgins, and those were; these five were, and those five; these had lamps, and those did; all were waiting for the bridegroom. How then did some enter, and others did not? Because the ones were inhuman, while the others were gentle and philanthropic. Do you see again the purpose becoming the cause of the end, and not the devil? Do you see the judgments in parallel, and the verdict being carried from similar [cases]? Fellow servants will judge fellow servants. Do you wish that I also show you a comparison made from dissimilar things? For it happens also from dissimilar things, so that the condemnation may be made clearer. "The men of Nineveh," He says, "shall rise and shall condemn this generation" (Matth. 12. 41). The persons being judged are no longer similar; for the former were barbarians, the latter Jews; the former enjoyed prophetic teaching, the latter never shared in divine hearing. And this is not only the difference, but also that there a servant went [to preach], but here the Master; and that one, upon arriving, preached destruction, but this One was preaching the kingdom of heaven. Who then was it likely would believe more, the barbarians and senseless ones who had never shared in divine teaching, or those who from infancy were nurtured in prophetic books? It is clear to everyone that the Jews [would] more; but the opposite happened. And these disbelieved the Master preaching the kingdom of heaven, but those believed the fellow servant threatening destruction, so that in a greater way the gentleness of those and the ingratitude of these might appear. Is it some demon? Is it some devil? Is it some chance? Is it some fate? Was not each one the cause to himself of both the wickedness and the virtue? For if they themselves were not going to be liable, He would not have said that "They shall condemn this generation," nor would He have said that the queen of the south would condemn the Jews. For they will not condemn only simple persons at that time, but also one human often a whole nation, whenever those who were more liable to be deceived appear to have remained undeceived, while those who ought to have prevailed in every way happen to have been defeated. For this reason we also made mention of Adam and Job; for it is necessary to return again to that subject, so as to give the remainder to the discourse. By bare words indeed [the devil] attacked Adam, but [he attacked] Job even by deeds; for the former he stripped of all his wealth and deprived of his children; from the latter [he took] not a small or great [portion] of his goods. Rather, let us examine even the steps themselves.

^A For simple looks, he says, and nothing else, the woman believed. Do you see that it was from sheer folly and lethargy, and not from the fraud of the serpent that the fall occurred? And that you may learn this more clearly, listen to how the Scripture accuses the woman. It did not say, "Having been deceived," but, "Looking at the tree, that it was beautiful," she ate. Thus, the crime was of the intemperate gaze, not of the diabolical deception alone; for she was overcome by her own concupiscence, not by the malice of the demon. For this reason, she did not even receive indulgence, but when she said, "The serpent deceived me," she nevertheless paid the ultimate penalty; for it was within her power not to fall. And so that this may become clearer, come, let us turn the discourse to Job, from the vanquished to the victor, from those who were overcome to the one who overcame; for he will give us greater courage to join battle against the devil. ^B There, a serpent [was the one] who was deceiving, and he prevailed; here, a woman [was the one], who did not prevail, even though she was more apt at persuasion than he was. And yet, against Job, after the loss of his money, after the loss of his children, and the stripping away of all his goods, [the devil’s] machine was brought to bear; but there [in the case of Adam], there was nothing of the kind. He had not lost his children, he had not lost his money, Adam; nor was he sitting on a dunghill, but he was dwelling in the paradise of delight, and he was enjoying an abundance of trees of every kind, and of a fountain, and rivers, and every other comfort. There was no labor, no sadness, no grief, no insults and reproaches, nor those myriad evils which were cast upon Job; yet, although nothing of this kind was present, he fell and was tripped up. Is it not clear that this happened out of lethargy? Just as, when he [Job] stood bravely while all those things were pressing down and weighing upon him, is it not clear that this arose from the vigilance of his soul?

^C From both sides, dearly beloved, you may reap the greatest gain; flee the zeal of Adam, knowing how many evils are born from lethargy; imitate the piety of Job, having learned how many good things are born from diligence; always consider this crowned victor [with you], and in every pain and calamity you will have great consolation. For just as that blessed and noble man, stationed in the common theater of the world, exhorts everyone through the labors he suffered to bear everything that happens bravely, and not to yield to things that befall [them]. For there is no, I say, there is no kind of evil from which we cannot derive consolation from him. For all the labors scattered throughout the entire world were gathered into this one body. What pardon, therefore, is there for one who cannot bear even a part of those [afflictions] that have been inflicted upon him with thanksgiving, since he [Job] appears to have borne not a part only, but all the evils of mankind? And lest you condemn me for saying too much, come, let us treat each of the sufferings and make faith in our words. ^D And if it pleases, let us bring into the middle what seems to be the most intolerable of all, poverty, I say, and the grief born from it; for this is what men everywhere lament. What was poorer than Job, who was poorer even than those who are thrown away in the baths, or those who sleep in the ash of an oven, and poorer than all men whatsoever? For these have at least a torn garment, but he sat naked, and the only garment he had from nature, his flesh

the devil was destroying everywhere with a grievous putrefaction. Again, these poor men are at least under the shelter of the porticoes in the baths, or they are covered in a hut; but he was always spending his nights in the open air, not having even the comfort of a bare roof. And what is more, they are conscious of many evils of their own, but he was conscious of nothing in himself. For this, which is to be observed in each of the things that happened to him—which made his pain greater and his distress more abundant—was that he did not even know the cause of what was happening. Now these men, as I said, might have many things to blame in themselves; and it is no small thing for the comfort of a misfortune to be conscious that one is justly punished. But he was deprived even of this comfort, and after having shown a life full of virtue, he endured the uttermost things that those who have dared the worst might suffer. And these poor men among us have practiced for this misfortune from above and from the beginning; but he endured an unpracticed poverty, having suddenly received the change from wealth. Just as, therefore, to know the cause of what is happening is the greatest thing for comfort, so it is not less than that to have practiced poverty from the beginning and thus to live in poverty; of which both that righteous man was deprived, and yet he did not collapse. Do you see him even having come to extreme poverty, and than which it is not possible to find another? For what could be poorer than a naked man who did not even possess a roof? Or rather, he was not even able to enjoy the ground at all; for he did not sit on the earth, but on the dunghill. Therefore, when you see yourself having become poor, think of the suffering of the righteous man, and you will immediately rise up and beat back every thought of despondency. ^A One such misfortune indeed seems to be the potential cause of all evils together for men; but the second after that, or rather before that, is the wound of the body. Who then has ever languished thus? Who has endured such a disease? Who has received such a wound, or seen another receive it? There is no one. Little by little his body was being consumed, and a fountain of worms was gushing forth for him from every part of his limbs, and this flow was continuous, and the stench was great from every side, and the body being gradually destroyed and melting away with such putrefaction made the food unpalatable, and his hunger was strange and paradoxical; for he was not able to enjoy the provided food. For, he says, "My food is my groaning." When, therefore, you fall into sickness, O man, remember that body and that holy flesh—for it was holy and pure—and having such wounds. And even if one be in the army, and then is unjustly and without any reasonable pretext suspended on the rack and has his sides torn, let him not think the matter a reproach, nor yield to the pain, considering this holy man. But, he says, this man had sufficient consolation and comfort, to know that God was bringing these things upon him. This, indeed, was what troubled and disturbed him most, that he thought the righteous God, by Whom he had been tended in every way, was warring against him. And he had no reasonable pretext to find for what was happening; for since later he learned the cause, see what reverence he showed. ^B For when God said to him, "Do you think that I have dealt with you for any other purpose than that you might appear righteous?" he was struck with awe, and says: "I will lay my hand upon my mouth; once have I spoken, but on the second I will add nothing." And again, "I had heard of You by the hearing of the ear before, but now my eye has seen You; therefore I have rendered myself miserable and I have melted away, and I think myself earth and ashes" (Job 42:5, 6). ^C But if you think this enough for consolation, you will be able to have this comfort yourself. For even if you do not suffer any of the terrible things for the sake of God, yet if you give thanks for the sake of human injury, and do not blaspheme Him who is able to restrain them but has allowed them for the sake of your trial, just as those who suffer for the sake of God are crowned, so you also shall attain the same rewards, because you have borne nobly the misfortunes brought upon you by men, and have given thanks to Him who was able to prevent them but did not will to do so. Behold, therefore, you have seen both poverty and disease, and both brought upon the righteous man with extreme excess. Do you wish that I show you the war from nature also, brought upon that noble man at that time with such excess? He lost ten children, the ten, suddenly; the ten, in the very flower of their age; the ten, having shown forth much virtue, and not by the common law of nature, but by a violent and pitiable death. Who could tell of such a misfortune? There is no one. When, therefore, you lose a son and a daughter at the same time, run back to that righteous man, and you will surely find much comfort for yourself. Do you see then that these evils alone befell him? But the abandonment and betrayal of friends, and the mocking and the reviling, and the scoffing and the laughter—and to be maligned by all was unbearable. For not so much did the nature of the misfortunes as did those who reproached us because of our misfortunes pierce our soul. Not only was there no one to comfort, but many from all sides pressed on, reproaching. And you see him lamenting this and saying, "Even you have risen against me," and he calls them merciless, and says, "Because my neighbors have renounced me, and my servants spoke against me, and they called me the sons of my concubines, and they themselves slipped away." Others, he says, were spitting on me, and I became a byword for all, and, he says, "my very robe abominated me." These things are not even bearable to hear, much less to endure through the things themselves. ^D Extreme poverty and intolerable and new and paradoxical disease; the loss of children, so many and such, and in such a manner; reproaches and mocking and reviling from men; some were scoffing, others were reproaching, others were despising—not only enemies, but also friends; not only friends, but also servants. And they were not only scoffing and reviling, but even abhorring, and this not for two or three or ten days, but for many months. And what happened to him alone, he did not have comfort even from the night, but the imagination of nocturnal fears was a greater addition to the terrible things of the day. For that he endured things more grievous in his sleep, hear what he says: "Why do you frighten me in sleep, and terrify me with visions?" What kind of man are we, what kind of adamantine man could have endured such terrible things? For if each of these things is unbearable by itself, consider how much agitation it raised when they came all at once.