do you not know that he who insults the royal image transfers the insult to the dignity of the prototype? Or do you ignore that he who overturns a wooden or brass statue is punished, not as though he had harmed the wooden material, but as though he had laid hands upon the King himself? Inanimate material which bears the likeness of the King transfers the insult to the King; but if a living form, which God the Word has clothed himself with, is insulted, will it not transfer the insult to Him who is clothed with it? Appreciate the dignity, and do not insult the economy. But let these things suffice for now; reserving what remains to be treated concerning God the Word for another discourse, let us honor his moderation in some order, and render glory to God, to the Father, and to the Son, and to the Holy Spirit, now and always, and for ever and ever. Amen.
MONITUM ON THE HOMILY "IN THE BEGINNING WAS THE WORD"
Who the author of this discourse may be, is not easily perceived, nor at what time or in what city it was delivered. It is plain that it was spoken against the Pneumatomachi and the Anomoeans and the followers of Eunomius, who not long ago had held primacy in that city and oppressed the Catholics. This matter is described by the orator here near the middle of the discourse: "For when impiety flourished, when heresy devastated this city, the children of the Church were consumed..." But today, beloved, that pestilential doctrine has been cast out, and saving grace has entered in. It seems altogether that this concerns the Anomoeans and Arians expelled by Theodosius the Great, who occupied many churches in Constantinople. That event happened in the year of Christ 380; and thus this homily was delivered in the year about 381, which was also the opinion of Tillemont in his *Life of Chrysostom*, pages 392 and 587. To this opinion everything corresponds. For at Constantinople, where the homily is thought to have been delivered, there were many Pneumatomachi and many Anomoeans, whom this writer—whoever he is—harasses here: these were expelled from the Churches; yet they struggled against the Catholics, which lasted even until the times of Chrysostom, as can be seen in his homily against the Anomoeans delivered at Constantinople (Vol. 1, col. 701 et seq.). At the end of the homily, however, the speaker commends the whole assembly to the prayers of their common father and doctor. Truly, that was perhaps still St. Gregory Nazianzen, who in the same year resigned the episcopate of Constantinople for the sake of preserving peace. The style is altogether complex and iron-like, whence some have ascribed it to Severianus, bishop of Gabala, on account of the similarity of speech. But these things precede the age of Severianus as a speaker; nor did he labor alone under this defect of style, as we have often seen. We have rejected the Latin interpretation of Joannes Jacobus Beurerus, because it was composed in a paraphrastic manner, and we have prepared a new one.
ON "IN THE BEGINNING WAS THE WORD" AND THE FOLLOWING, AND THAT THE SPIRIT SEARCHES THE DEPTHS OF GOD (1 Cor. 2.10), AND CONCERNING THE NEWLY ILLUMINATED AND AGAINST HERETICS.
Our discourse yesterday ended at the contemplation of the great eagle, of that truly great one, I say, who flies beyond the heaven and the heavenly powers in spirit, and begins from the summit of all things. For John first preached to us, *In the beginning was the Word*, and philosophized concerning the uncreated nature; he who surpassed all created things more than any eagle, and rose above the sound of thunder, as he who alone preached the eternal and heavenly philosophy. For thunder, brothers, both terrifies and irrigates: it irrigates with the shower of clouds, it terrifies and strikes with its sound. Therefore, the voice of John adopts diverse parts: it irrigates the Church, and strikes terror into the host of the heretics. For when they speak vain things, when they deny things which they know to exist, when they contend with human language against divine Scripture: then John cries out, *Was*, before *Was not*. *In the beginning was the Word, and the Word was with God, and the Word was God*, [544] by his voice terrifying his adversaries: as David testifies and says, *At your rebuke they shall flee, at the voice of your thunder they shall be afraid* (Ps. 103:7). *In the beginning was the Word, and the Word was with God, and the Word was God*. For because the generation of the Word is free from passion, he calls Him "Word," so that through the things which are in you, he may teach you the things which are above you. For just as the mind, generating a word, generates without passion, without being cut, without flowing, without suffering any corporeality: so the divine and passionless generation is ineffable and incomprehensible, not cut, not divided; but while it is evilly cut by impious and incredulous heretics, it is rightly preserved by the pious without division. Why did the evangelist not wish to say, "In the beginning was the Son"? Lest the name of "Son" might introduce a generation liable to passion: but he calls Him "Word," so that he may declare a generation without passion. And lest you should think the Word to be prolatitious, he subjoined: *And the Word was God*: so that by the name of "Word" you might understand impassibility, and by the name of "God," dignity. Then, his generation having been set forth, he introduces the dignity and power of the Creator: *All things were made by him*.
And if anything has been made in him, it is not the uncreated nature of the Spirit. But, he says, it is stated, "all things." But the word "all things" does not include the uncreated nature together with the created. If, however, paying heed to the word "all things," you have dared against the holy nature, what would you say if you hear the Lord saying: *All who came before me were thieves and robbers* (John 10.8)? Do you call Moses a robber and call the prophets thieves? For, he says, *all who came before me were thieves and robbers*. But the sense distinguishes both concerning whom the discourse is and toward whom it is directed. And now the discourse is concerning creation, and he says that creation has been brought to be through him, not the essence of the Spirit, which so knows the things of God as the spirit of man knows the things in him, just as Paul says: *No one knows the things of man, except the spirit of man which dwells in him* (1 Cor 2.11). If, therefore, my spirit is alien to my nature, the Spirit of God is also alien to the nature of God. For, he says, *the Spirit searches all things, even the depths of God* (1 Cor 2.10). 417 But the heretic hears "searches," yet wrongly interprets the sense. For if the Spirit knew the things in God, he says, he would not search; for searching testifies to his ignorance. If, therefore, the Spirit’s searching the depths of God brings an accusation of ignorance against him, whenever you see God searching the hearts of men, will you pass a sentence of ignorance upon him? Hear then Paul saying, just as he spoke concerning the Spirit, *The Spirit searches all things, even the depths of God*, so also Paul, philosophizing about God, says: *But he who searches the hearts knows what the mind of the Spirit is* (Rom 8.27). If, therefore, God searches while ignorant, the Spirit also searches while ignorant. But so that you may learn that searching is not of one ignorant, but of one who knows, he added: *So also no one has known the things of God, except the Spirit of God* (1 Cor 2.11). And he attributes knowledge to the Spirit, not apprehension from nature, but acknowledgment from nature.
2. Therefore, do not divide the undivided nature, nor cut asunder the indivisible essence; but rather acknowledge the power accurately. The Father and the Son and the Holy Spirit are called one. For concerning the Father, the Son says: *When you see the Son of man sitting at the right hand of power* (Matt 26.64). And having mentioned power, he established the glory, so that you might marvel at the sense. Whence, calling the Father himself God "power," conversing with Caiaphas, he said: *When you see the Son of man sitting at the right hand of power*. The Father is therefore power; and the Son is also power, as Paul says: *Christ is the power of God and the wisdom of God* (1 Cor 1.24). And the Holy Spirit is power; for the Savior says to the disciples: *Stay in Jerusalem until you be clothed with power from on high* (Luke 24.49). Knowing then, beloved, this same power in the Father and the Son and the Holy Spirit, hold your faith unshaken; do not divide the incomprehensible glory, but acknowledge the conditions of the illumination; look at the sons of grace blooming through the great high priest, look at the children of light having run toward the heralds of the light; for it is necessary for those who have been regenerated from illumination to run toward those who have regenerated the world. Let us also say with the prophet and the apostles: *Look up with your eyes, and see your children gathered together* (Isai 60.4); and again, *As I live, says the Lord, because you will clothe them all as an ornament of a bride* (Isai 49.18). Isaiah, therefore, stands today saying to the multitudes of those who have been illuminated, those who have been generated from the Holy Spirit, those who have been suddenly renewed, those who have been transformed in a moment, those who have been transformed from a terrestrial state into a heavenly image; for Isaiah is struck with awe, saying: *Who has seen, who has heard such things, that the earth should bring forth her children in one day, and a nation be born all at once?* (Isai 66.8). For swift is the regeneration of the Spirit; it does not wait for time, it does not serve seasons and generations, but at the same time it wills, at the same time that which is being regenerated is born. It was meet for the sons of light to process through the whole marketplace and to glorify and acclaim him who came down for their sake, that he might lead the whole world up to himself 418 on high. Christ came down from the heavens; he came down not having departed from the heavens; he ascended not having departed from the earth; for neither having come down did he leave the heavens empty, nor having ascended did he leave the earth destitute of his own superintendence. It was meet for the sons of light to carry around the lamp of the Word in the marketplaces; the mystery was not insulted, the character of the truth of the newly illuminated was not dishonored. It was meet for them also to hymn in the squares; *For wisdom is hymned in the exits, and in the squares she acts with boldness, and is preached on the top of the walls* (Prov 1.20). Let us purify the air, which lascivious songs polluted, and which cries of the impious once defiled, and the ululations of those performing the mysteries of the demons. The air, and the earth, and the heaven were purified by the word of light. For just as heaven and earth groan at the malice of the impious, so do they rejoice again at the justice of those who are upright; for whenever man sins, heaven is indignant, and the earth is also indignant, as Jeremiah says: *Heaven was astonished at this, and the earth shuddered, because the people have done two evil things* (Jer 2.12, 13). Do you see how heaven and earth shudder, when men sin? But when they transform themselves into piety, hear the prophet saying: *Let the heavens be glad and the earth exult; let the mountains break forth into gladness, and the hills into exultation, because God has had mercy on his people* (Isai 49.15). Let the Church also, which abounds with such a crowd and people, say: *I was once left alone; where did these come to me? I was childless and a widow; and who has generated these for me?* Let the children of the Church, who are contained by the multitude, also say to God the voice of the prophets: *The place is narrow for me; make room for me, that I may dwell* (Ibid. v. 20).
For when the things of error were flourishing, when the pasture of heresy was feeding upon this city, the children of the Church were consumed; and as a locust having fallen upon the earth under the sky consumes its fruits, so the corrupting teaching was consuming the fruits of truly true teaching and of piety. But today, beloved, the corrupting teaching has been cast out, and saving grace has entered, regenerating the people, and saying to him: *Now I will recompense in place of the progeny, which the locust and the caterpillar and the rust have consumed* (Joel 2.25). What
A are you contending, O heretic, with the Jews, in trying to hide the glory of the Only-Begotten? They hid the resurrection as far as lay in them: you hide the divinity as far as you are able. But neither can they vindicate the truth for themselves, nor do you have a clear understanding of piety. Hear, then, the prophet saying: *His virtue covered the heavens, and the earth is full of his praise* (Hab. 3.3). Of his praise, not of his comprehension; of faith, not of investigation; of charity, not of curiosity. We have been instructed not to investigate, but to believe: believing, we are illuminated; not by curiously investigating are we baptized. Do not let the gatherings of heretics deceive you: they indeed have baptism, but they do not have illumination; and they are baptized in body, but they are not illuminated in soul. For just as Simon was baptized but not illuminated, in the same way are these found to be. Let the spirits of the apostles therefore exult, who by a spiritual net caught such a multitude of this people through the Holy Spirit. Now the prophetic voice is fulfilled in our eyes: *In the last days*, God says, *they shall say no more, Behold, the ark of the covenant of the holy Israel*; that is, the ancient cult; *neither shall the ark’s covenant ascend into their heart* (Jer. 3.16). Why? Because *behold, I will send many hunters and fishers* (Jer. 16.16). He circumscribed that ancient ark, and brought in the ark of the Church, which never perishes. *I will send many hunters and fishers.* O new fishing! He who yesterday was caught, today is fishing: for the earth has been filled with the glory of Christ, and the ends of the world have been filled with faith. Do not, therefore, on account of the economy of the flesh, affect his dignity with insults. From the Jews a rumor went out that the resurrection had been sold, and the report spread that his disciples had stolen him. They pronounced the sentence of death against his body, but these proclaim his theology with all their might. Truly, because of their works error is spread abroad today; but by the Church, eternal life is preached. And, if you wish, you have an ancient image: for when the brothers of Joseph plotted against him, Jacob and his family mourned him greatly; yet Egypt held him alive and reigning: here he was mourned among Jacob’s kin as one dead; but in Egypt he was living and ruling. So too, now, among the Jews and the raging heretics, he is thought dead; for those who take away faith and stir up questions destroy the theology; but with us he reigns living, and as fitting, is worshiped. But truly, the word of God is firm and strong, the invincible doctrine of the apostles. Therefore, not in vain does the voice of Paul labor, pleading the cause of truth. Come, blessed Paul, incited for the truth, be indignant for the faith, and being angered, say to the heretics: From where have you been taught Aristotelianism? Who preferred Plato to the Gospels? Who cast out the proclamation of faith, and introduced an incredulous question? Where did you learn that [term], "unbegotten and begotten"? You have abandoned the Father, rejected the name of the Son, deemed the dignity B of the Spirit unworthy, and turn yourself to human words. Rightly did Jeremiah say: *Faith has perished from their mouth* (Jer. 7.28). What did Peter say, for which he was proclaimed blessed? *You are the Christ, the Son of God* (Matt. 16.16). He did not say: "You are the offspring of the unbegotten"; but, *You are the Christ, the Son of God.* When the Father revealed wisdom to him, could he not grasp it? Could Christ not have told the apostles, when he commanded them to baptize, "Go, baptize the nations in the name of the begotten and the unbegotten"? But he found a wiser name from mystical traditions. You circumscribe divine things, you take away faith, and you induce questioning. But fear, O enemy: Peter holds the keys; for because he said, *You are the Christ, the Son of God*, he received the keys. Whomsoever Peter sees saying the Son [is such], to them he opens the gate of the kingdom: but whosoever he sees saying that he is a created thing and blaspheming, to them he shuts the gate of the Church. For he did not receive the keys before he said, *You are the Son of God*: then he also hears from him: *Blessed are you, Simon Barjona; to you I give the keys of the kingdom of heaven* (Matt. 16.17). After confession is power; after faith, the Church and the kingdom are handed down.
III. But these are warring against the Son, while others are arrayed against the Holy Spirit—and they profit nothing who confess Christ, while they deny the Holy Spirit; just as it profits nothing to those who confess the Father and deny the Son. For even the Jews confess the Father, who deny the Son, and they do not have eternal life. Whoever despises the glory of Christ is not acceptable before the Father. Attend carefully. For even the friends of Job were gathering with God, but they condemned Job: yet God, although they were defending his own cause, did not approve them, but said: *Why have you spoken against my servant Job?* (Job 42.7). If God did not approve the friends who had spoken against Job and had glorified themselves, will he approve those who deny the Son, even if they confess themselves? By no means: for, *He who hates me*, he says, *hates my Father also* (John 15.23). As the eye does not receive light if the Son is not honored, so neither is the Father nor the Son [received] if the Holy Spirit is despised. Paul certainly found the heretical weeds sprouting, but they had never openly broken out. For at Ephesus in Asia, when he had found some who had been baptized, he said to them: *Have you received the Holy Spirit believing?* They answered him: *We have not even heard if there is a Holy Spirit* (Acts 19.2). Hence that famous voice: *In what then were you baptized?* Let Peter and likewise Paul teach the Church that those heretical questions are not to be woven. From where that nefarious appellation of Eunomius? From where the heretical seeds? Truly, truth has perished among the impious and Aristotelian doctrine has prevailed. You usurp the terms of human nature regarding the divine and unbegotten nature, and call it begotten? "But you," he says, "what do you say the Father is?" I say he is unbegotten, but not as you assert: I say the Father is unbegotten, because he was not begotten. Yet I also say Adam is unbegotten, because he was not begotten, but was formed. Do not strike the hearers with foreign sayings; these are figments. The Father is unbegotten; and many other things are unbegotten. For *unbegotten* is whatever has not been begotten; moreover, that is called *unbegotten* which is indeed being made, but is not yet made. The resurrection of the dead is now unbegotten; for it will happen, but it has not yet happened, and it is unbegotten because it has not yet been begotten. That is also called unbegotten which C is neither made, nor is it ever to be made, and for that
many things are unbegotten: as when the prophets speak, and especially Daniel: *I was beholding four beasts coming up out of the sea; and the first beast was as a lioness, and its wings as an eagle’s* (Dan. 7:3-4). And tell me, where did you see a beast possessing a lioness’s form? Where did you see a beast that has iron claws and bronze teeth? The prophet certainly fashioned this for the sake of the vision; it never occurred, nor will it occur; yet that beast is called unbegotten, never having been made, but merely named. What women ever existed having wings, such as Zechariah saw carrying them (Zech. 5:9)? Where did you see a leopard having wings? All these things the blessed Daniel C set forth. Or where did you see a statue made of gold, silver, bronze, iron, and clay, such as Daniel saw? Every one of these is unbegotten; for it did not come to be; it was written down as a fiction and a vision. Therefore do not think you are bestowing something great upon the Father by calling him unbegotten, since many other things that have not been generated are also called unbegotten. I know that this argument is profound, but in order to refute the heretical malice, I have come to these topics. A human who has not been born is also called unbegotten. And if he was not born, you say, how is it said? I shall show you a human not born; the Savior says concerning Judas the betrayer: *Woe to that man by whom the Son of Man is betrayed; it would have been good for him if he had not been born* (Matt. 26:24). And how was it good for him? For for that which does not exist, nothing is either good or harmful. Solomon also calls the man who has not been born blessed, saying: *Blessed is he who is dead more than the living, and better than both is he who has not been born* (Eccl. 4:2-3). And if he has not been born, how is he blessed? Look at the names of the unbegotten nature. He called the man who has not been born and has not been fashioned blessed. So the name of "unbegotten" does not interpret a divine nature, nor, as you say, does it signify an unbegotten essence, nor does it bring honor to the Father; there being other names among the prophet, both unbegotten and generated, as has been demonstrated beforehand; but it merely shows what has not occurred. But let us say to them with David: *The lawless have told me fables, but not as thy law, O Lord* (Ps. 118:85). Receive the voice of Peter, the doctrine of Paul: *Christ according to the flesh, who is over all, God blessed for ever* (Rom. 9:5). Let the Holy Spirit be worshipped, celebrated, glorified. From the divine Scriptures we theologize, whether the enemies wish it or not; and Paul will testify to me, saying: *Do you not know that you are the temple of God, and who is he that dwells within?* and, *The Spirit of God dwells in you* (1 Cor. 3:16). One, then, is the temple, and another is he who dwells within. Have you not heard Peter saying: *Ananias, why has Satan tempted thy heart to lie to the Holy Spirit?* and he added, *You have not lied to men, but to God* (Acts 5:3-4). But the heretics say: He did not call the Spirit God, but [said this] because the Spirit was sent by God. He who insults, he says, the Spirit, insults God who sent the Spirit. But, O foolish and irrational man—for no other title is fitting for an atheist, if not that of the foolish; for *the fool has said in his heart, There is no God* (Ps. 52:1)—he did not say what you have understood. For if the insult to the Spirit went back to God as the Sender, he ought to have said: You have not lied to the Spirit, but to God. But enough of this; for it is necessary to yield to the apostolic choir the holy Trinity, which the Father proclaims. The triad of the apostles is a witness to the heavenly Trinity. Let us dance sincerely, therefore, and let us say: *Many are the children of the wilderness, rather than of her who has a husband* (Is. 54:1); that is, or every heresy that has a man as teacher, and not God. And may it come to pass, by the prayers and intercessions of the common father and teacher, that we may all be gathered together with the apostles and martyrs in the orthodox faith, in Christ Jesus our Lord, to whom be glory and power with the Father, together with the holy Spirit, now and always, and for ever and ever. Amen.
BY THE SAME: ON MEEKNESS
a. I think that all of you know clearly that it is proper for those who listen to the oracles of God prudently to cultivate good character and virtue of habits. For this is what most distinguishes the servants of Christ from those who are ignorant of the truth, that they live with goodness and provide a life worthy of piety. For it is nothing surprising that those who are ignorant of Christ are wicked and base in their conduct; but let the servant of Christ be called by the gentleness of his character, rather than the name given to him by his parents. For the human race is not so loved by God, not because of virginity, not because of fasting, not because of despising riches, not because of eagerly extending a hand to those in need, as it is because of gentleness and the orderliness of character; although even to provide eagerly for the needy comes from nowhere else, but from goodness for all who love Christ. And just as streams come from springs, so the providence of the poor comes from the gentleness of character. For everyone who is equitable and meek is easily drawn to philanthropy, andthey cannot bear to despise the poor, but they even consider the destitution of others to be their own misfortune. Therefore, envy is the worst of all affections; nor does the kind and meek man ever admit that grievous disease into his soul; but if he sees his brothers honored, he rejoices with them and offers congratulations, considering the glory of others his own; otherwise, counting all things of his friends common, he rejoices with them in good fortune indeed, and in sad matters he feels sympathy. For these are the gifts of mansuetude, and such is the life of the meek: the meek man is a father to orphans, a patron of widows, a curator of poverty, a helper to those afflicted by injury, always strenuously doing what is just. And to a son, a meek father is reverend, and [the son is reverend] to the father, and he is to be observed by servants as a master, and nothing so conciliates his household to a master as when they see him behaving modestly toward all, and pleasant to all through his mansuetude; for they value such a one more highly and admire him, holding him as a father, not as a master.
What good things mansuetude produces
Come, let us inquire diligently according to our strength what goods come to the meek from the sweetness of their character. He is pleasing and lovable to those who see him, and pleasing likewise to those to whom he is known only by name; nor could you easily find anyone who, hearing a meek man praised, does not desire to see and embrace him, and does not consider it a share of profit to be able to enjoy his friendship. But if it happens that some, on account of wealth, disagree among themselves, they quickly hasten to that kind and meek man, with good hope that through his goodness whatever strife and contention there may be will be removed from their midst. Again, if they are mortal enemies among themselves, they are appeased by the correction of a meek man and become mild, even if by nature they are inclined toward wrath and fury. Those, however, who are otherwise affected, if they wish to reconcile those who are fighting and struggling among themselves, can in no way seem venerable; but in any cause, he is more apt and better suited to persuade and give advice who is the first to undertake the actions for which he gives counsel. Moreover, since he is a master of mansuetude by his own example, and he stabilizes by his own example the things he teaches, as soon as he appears, he mitigates even the furious, nor is there need for many words or admonitions for him, but he persuades them even to peace before he speaks. Just as the sun's radiance, as soon as it appears, puts the darkness to flight, so the meek and kind man by his presence composes turbulent matters and renders them quiet and tranquil. It is also worthy to be noted that Christ calls only the peacemakers the sons of God (Matt. 5:9). And why does He communicate His own name to the meek? That man alone imitates the Son of God according to his strength, who becomes an author of peace and friendship to others. For just as Christ, being God and Lord of all, appearing to us in divine flesh, rendered the holy angels in concord with men, who were as if in a war against us; so also the meek man makes brothers and kin and household members revere the law and commandment of God, and having cast aside enmities, he makes them return to mutual grace. Furthermore, what B the nerves are in our bodies, this the meek man is in the house and the church and the city. For Paul, according to his custom, calls brothers the body and members of one another (Ephes. 4:25): he who makes those who are divided and fighting come together into friendship already confirms the word of Paul, who persuades everyone not to be ignorant of their members nor to devour one another.Hence, that saying is true, that the peacemaker of brothers has the same power in the church and house and city that the nerves have in bodies, while it joins and couples those things that were dispersed and fighting one another. But this virtue is given to someone when he himself first begins to live meekly; but he who easily erupts into wrath will appear ridiculous to the common people if he ever tries to appease others who have been exasperated.
How great the baseness of anger is
Now what is worse for men who serve wrath? Who, seeing them, does not avert his eyes? The irascible man is unpleasant to those he meets, unpleasant also to his neighbors; and if it happens that he lacks funds, he does not easily find someone to help his destitution. He is a common enemy of both citizens and foreigners; he shouts, he bellows, he threatens blows to those who happen by, he speaks what should be said and what should not be said, with a grim aspect, an inflated face, a rabid tongue, with hands breaking out toward everything, and, as it appears, full of a demon; and if anyone sees a man raging in this way, would he not doubt whether the poor man is agitated by a demon, or whether he has leaped of his own will into such madness? Wrath is a voluntary demon, a spontaneous insanity, a defect of the mind; he who becomes angry is a mockery of the devil, a workshop of demons, and a worthy minister of their wickedness. Tell me, I beseech you, what the demons most of all want men to do? Is it not to reproach their parents? Is it not to bring polluted hands upon their parents? Is it not to blaspheme God? These are all the works of those who are angry. And so, anger is easily the author of impiety to its servants; for those who are conquered by fury and wrath cannot easily govern themselves; but they are like a ship which, in the midst of a storm, is deserted by its helmsman and submerged, with the tempests having entered into it from every side. For wrath, like a thunderbolt and a certain storm, rushes into the soul and renders the one who serves it stupid and mad. What, therefore, must be done? It will be the part of a prudent man to beware of this disease for himself, to contain his mind and to soothe his fury with the admonitions of the Scriptures, before he is induced into wrath. For if beasts obey the incantations of sorcerers: what wonder is it if the words of Christ render the state of a savage soul easily tranquil and equitable? For all, he says, bitterness and wrath and fury and clamor let be taken away from you with all malice. Be kind to one another, merciful, forgiving yourselves, if anyone has any complaint against someone: just as God in Christ forgave you. Be therefore imitators of God (Ephes. 4:31-32; 5:1). You see what the meek man is like; of whom is he called an imitator? Not of the angels, not of the archangels, but of the Lord of all: although they also are very meek and complete in every virtue; Paul nevertheless called the meek the imitators of God, so that by setting forth the magnitude of such great honor he might persuade those who hear to be very meek, so that all who are affected by contumely, or suffer some other grave thing, might bear the revilings and other things moderately, and, being masters of their wrath, and about to follow God in mastering anger. For what is God? From above He sees everything and hears everything and the many injustices being done on earth. There are some who are so impious as to even blaspheme God, when they are pained by circumstances, and refrain from nothing, saying [anything]. But God bearsA with them, and though he has such power to take vengeance from the impious, he does not take it. But if God punished all who sin, very little would be saved, and the living would not even suffice for the burials. Therefore David says: If thou shouldst mark iniquities, O Lord, O Lord, who shall stand? For there is propitiation with thee. But now, in this very thing, God shows his own love for mankind, in that he does not even punish justly. Whoever, therefore, wishes to resemble God, let him be meek and gentle according to human ability, and let him bear bravely whatever terrible thing he suffers from others.
Love, he says, your enemies, do good to them that hate you, pray for them that despitefully use you and persecute you, that you may be children of your Father who is in heaven; for he makes his sun to rise upon evil and good, and rain upon the just and unjust.
There are indeed many virtues appropriate for Christian men, but the greatest of all is meekness; for Christ calls those alone who shine in this to be imitators of God. It is fitting, therefore, that we, when anyone insults or strikes or does any other terrible thing, should bear all things bravely with a quiet soul, bearing in mind that meekness makes one an imitator of God. For even our Master and Savior himself, being insulted, receiving blows, being nailed, being crucified, meekly bore the madness of the Jews, and though he had such power to take vengeance B from the impious, he did not take it; but he showed his power in shaking the earth, and raising the dead, and hiding the sun, and making the day night, but his meekness and love for mankind in punishing none of those who acted impiously; so that all who stretch forth impious hands against the Master might learn that he who so easily shook the earth and commanded the sun to suddenly vanish could easily have punished those who were maddened. But now, since he is gentle and meekly bears the madness of the impious, not only did he himself meekly endure those who were crucifying him and blaspheming him, but he also pleaded with the Father not to use heavenly bolts against the impious. Whenever, therefore, anger and wrath beset you when you are suffering something terrible and unbearable, remember the meekness of Christ, and you will quickly be gentle and meek, not only gathering the greatest gains from your gentleness, but also benefiting the enemy and teaching him to be good. For when he sees you, the one suffering the worst things, being meek and refraining from anger, he himself will quickly become amenable and good, and having cast away his wrath, he will desire to become an imitator of your gentleness. Whoever, therefore, wishes to conquer those who are wrathful, let him bravely bear insults and blows, and he will see a great transformation in the one who is maddened and striking. If, however, he himself, C being defeated by anger, is eager to defend himself against the enemy with the same [actions], there will never be an end to the anger and the fight, but always being maddened and desiring to conquer one another with insults and blows, they are carried away into an endless war and combat, plotting against each other, concocting slanders, daring to perjure themselves, planning to accuse of things they have neither seen nor heard, at day raging like dogs and seeking the enemy, and spending the greatest part of the night in planning some evil and sewing D schemes. For such people, not even sleep is free from passions, but thinking the enemy is present and insulting and striking him, they leap up from their sleep, lusting for each other's slaughter more than for a feast. Others, getting drunk on anger, hiring slanderers, and providing unspeakable troubles for each other, in proportion as they provide more evils for each other, to that extent they are all the more stirred into madness. For just what they say those who are drunk suffer—namely, to be carried away by an insatiable drunkenness into a worse thirst—this do those who are slaves to anger suffer, being carried away by measureless contentiousness into a greater and worse madness. One called him a slave, the other the son of a harlot; one a fool, the other a madman; one a thief and an unjust man, the other full of all wickedness. Then, being drunk on anger, having grappled with each other, they nearly mimic wild beasts, striking, kicking, biting, mangling their bodies, sparing no part—not eyes, not ears, not nose, not face, not any other limb—but torn apart and mangling themselves, and what evil have they not done? They depart from the fight, some with an eye gouged out, others their lips, others some other part of their body, more corrupted in soul than in body, maddened, deranged, raging, ignoring the law of God and Savior, which commands those who are slapped and struck and suffering other things to bear all things bravely with a quiet soul, and to conquer the wrath of the unjust with meekness. For he who does this is praised by men, but is crowned by God and Savior. Wherefore it is necessary to endure, and to bear with those who are angry meekly, looking toward the crown which God prepares for those who are amenable and good. For it is absurd that athletes in gymnastic contests should endure dust and blows and wounds, looking toward empty glory and a crown of no moment; while we, who are about to be crowned by Christ, should not hold back our anger, nor bear all things bravely, but prefer brief pleasure and unjust wrath to the honor and glory that is in heaven. And indeed, we know this too, that while there are many and great things with which the life of the righteous is adorned, this before others has made men brilliant: to live with goodness and to behave meekly toward those who act unjustly. For by this, Moses, meekly bearing with the madness of the Jews and saving his enemies with prayers, enjoyed the honor and glory in heaven before others, and was called a friend of God; by this, David, sparing his enemies and foes, drew God into great favor and friendship. For all this can ornament a man, especially those who are in positions of power. For to hold oneself in check while the kingdom permits doing all things, and to make the law of God the leader of one's deeds, is a great thing for renown and glory. Furthermore, Paul and Peter, having touched the heavenly arch because of the virtue with which they lived, shone from their gentleness more than from their other good qualities, honoring those who insulted them, doing good to their enemies, and often saving those who stoned them with their prayers; for they knew this was most pleasing to God, and was admired in heaven before other good qualities. For this reason they themselves adorned their own life.
A with humanity and mansuetude, and exhorted other men to the same. Since, therefore, we see even Stephen, when he was in danger for piety’s sake, praying for those who were stoning him, we marvel equally at his gentleness and his struggles. Since, therefore, we have such and so many leaders of gentleness, let us exhort ourselves and one another to follow in their footsteps, and to serve God through gentleness, inasmuch as He receives this service more gladly than all other virtues. For the most divine Paul, too, wishing to show the virtue of an apostle, wishes the minister of Christ to be seen above all through the excellence of his mildness; though he could have mentioned many things, had he wished to speak of what adorns an apostle, such as the expulsion of demons, the resurrection of the dead, and other things—yet, having passed over all those, he dwells time and again on the gentleness of character B or disposition, showing how he conducted himself toward his enemies, and speaking of it, that he might persuade us also to follow in his own footsteps, and to be kind and meek. It is just, therefore, to follow those saints, and to set them up as an example of life, so that, shining with all good things, we may attain to the promised blessings from the great God and our Saviour, through whom and with whom, to the Father, with the Holy Spirit, be all glory, honor, and power, unto the ages of ages. Amen.