A in a long time having captives and nails [on the earth] in all things filthy. And that which is of greatest admiration, he was Holy dwelling in the holy, sitting at the right hand of the Father, pure proceeding from the world, the true light, the sun of justice; He who was worshipped by the angels, suffered that He might be mocked by men. And I indeed marvel at us and the bride, because we have not been stupified by the grace of Him who arrived, and of Him who sent the gift, and not immediately, not with a certain insanity, but with a religious mind and fervent desire stripped, we render up, if I may so speak, body and soul to God for all the things which He rendered to us. But what also can we render to Him? We shall die for Him, but He himself first died for us. And we indeed if we die, naturally undergo death; but He against nature was suffering unto death. And we indeed if we shall have died, we shall gain ourselves: He however died not for His own utility, but that He might gain us. And we die unto the hope of life: He however is life living. And we in martyrdom suffer, that we may not be condemned with the world, fleeing through death the gehenna, and in inheritance receiving the kingdoms of the heavens. We for a reward; He because of love. But if anyone assents to my counsel, let there be indeed a reward from Him, but let there not be for us a course unto a reward: for not because He promises ought He therefore to be loved, but because such is He held, and such is the Son: for surely He should not be loved for those things which He gives, but because of the nature of Himself and before the gifts. Since even this sensible light is not loved because it pastures the eyes, but because it is held most clear. For sometimes even seeing the fountains clear and pure, and if the time does not permit drinking, yet we admire the beauty, even with no use arriving. And looking back to heaven we are delighted, not because we eat. If therefore His works are so good, and before taste and food they delight when they are seen, and cause one to be affected; He who is truly held above all beauty, and truly is good, let Him not have love from a reward, but affection from nature. I indeed sometimes arrived at this thought; come and you also to a good suspicion: for often hearing from the holy and truly divine Gospels about the Lord Jesus, I turned hearing into seeing: for I was seeing the new admiration of God, the Son God on earth having a body: and as if expecting to reach back to the spectacle from the Scriptures and with outstretched hand to apprehend the hem of His garment, lest perhaps I also might be liberated from sins. Let us not therefore defraud ourselves from the vision of God the Only-begotten, who for us came to us: for even if He arrived in a body, yet God did not lie hidden, wrapped by a cloud B. For if even among us the state of the soul is given unto vision through the eyes, through the face, C through the cheeks; what sort dost thou think that face to be, what sort that divine constitution, that tranquil eye, that honorable tongue and movement? One thing is that which His advent confers, that such a habit should be received in mortal D lands. Because therefore our nature is not fit to be taken up by words to so much of God the Son of God, who that He might not only instruct by words, but also inform by works, He came visible, that while He is seen, He might show the invisible. And for me indeed let Him be a witness of the discourse. For when the Lord was washing the feet of the servants, the master of the disciples, and with Peter excused, He was saying, forming them and saying: These things I therefore do, that you also might be instructed in turn to do the same. As therefore in that act it was said what is commanded, because He does it for this reason that He might show the whole; so hear that He came to form men unto deity. But miserable are they who do not look; but blessed are the eyes of those who see. For the Lord is seen even now: if anyone has eyes he sees: for He never departs, just as He Himself says: Behold I am with you, even unto the consummation of the age. The Lord is present if you have eyes, and before you hear you see. But if you do not see from yourself, move with Him who shows, and you will see. But if even when it has been shown to you you do not see, you ought to lament your blindness. For just as the eye cannot see without light, so the mind cannot live without God: for more quickly shall the fish be saved without water than the soul without Christ. What then? Do the gentiles not live, and the Jews, and the heretics? Allow, He says, the dead to bury their dead. God came bringing to men that which no one of men brought: for it was not the work of servants to give great things, but it was the work of servants to announce the advent of the King: but to give was of the King Himself; therefore even the forerunners were saying: He will come. But He Himself who was speaking, arriving, gave: for through Moses indeed the law was given, but nothing was effected; but grace and truth was not given, but was made, and corrected. For just as that woman who had the fountain of blood against nature, was exhausted sustaining the remedies of men; but it profited her nothing, but only she was consumed both in body and in faculties: so according to this form human nature receiving remedy from the prophets and priests and from the law itself, is not cured; but he who was without the law entered in, that sin might abound. Because therefore it was not of man to correct the passions and vices of men, God took up in infirmity this very thing which was already dead, and life entered in, that the presence of virtue might drive back the venom of the serpent. Who will not be moved unto the desire of Christ? Since the Father of Christ. For to Him it becomes such and so great a generosity: For no one, He says, can come to me, unless my Father who is in the heavens shall have drawn him. Not because God makes force, but because He tames mortal men, for whom the immortal tasted death. Do not put grace in vain, not in sleep the Gospel: but waking up, compute what has been done, what has been born, what has been given. God sent His Son: he who does not obey Him, has judgment. He sent, I say, His Son God, justice to the unjust, Him who was without sin to the sinners, obeying even unto the rebellious, glorious to the ignoble.
A Him who is at the right hand of the Father to those who were lying on the earth, the Son to the servants, the judge to be condemned for those who were condemned. Who is not inflamed? Who is not amazed? Whose inner parts are not kindled by this flame? If we are not stone, and if previous words do not move us, it is fitting that we weep, because while thinking that we live, we are dead. Those to whom Jesus is not pleasing as God, whom do you think will delight them? But if beauty in dead flesh, and precious stones, and the brightness of pearls move a man's cheerfulness; when God the Son is seen, from whom even these good things were made, how will that passion in man not truly come, regarding which it was said: "You shall love the Lord your God with all your soul, and with all your strength, and with all your power, and with your mind and sense?" For when the Lord Jesus appears, no part of love is left for anything else, because charity is not divided between God and men and the dead things that are on the earth; but just as before the sun appears, we enjoy lamps and endure the stars and are delighted by the moon; but when the sun has been seen, some things indeed do not appear, and some are even hidden, while all turn their faces toward the sun; and although there are many good things—for all things are very good—yet when He through whom these things exist appears, nothing of that which is good will now be seen as good. If anyone has seen the image, he hears; if anyone is not seen, in order that he may see, he consents to those things which are said: for loves contend for clear beauty; for as great as the good is that is loved, so great is the measure of charity. For if eyes are on the face of the good, as great a motion is brought about as the eyes themselves have been moved; B but if there is something else in the eyes, love is doubled; if the whole face is good, the charity of the whole countenance is measured; but if other members are also good, with the beauty added, desire grows. But Jesus is wholly good, and truly good, for the offspring of the good Father is good; the heaven proclaims His beauty by its own splendor. The sun's brightness praises Him; the moon, both waxing and full and waning, declares Him. The choirs of the stars crown Him, yet not by their works is He praised, nor does His glory come from works, but from His own nature. The sea presents Him with waves; the earth crowns Him with fruits and flowers, and the animals, while they exult, form choirs for Him. But when you hear that the Son is glorified by all, do not forget the Father whom the Son glorifies. But concerning the ineffable and unbegotten nature of the Father, there is fear in coming to the memory of it. Since, therefore, He is to be feared on account of His goodness and supereminent kindness, and because we cannot even look toward Him with our mind, by considering His image we marvel at that ineffable virtue of the Father; and therefore we consider Him who comes to us, and we shall have fruit. For He Himself also says: "If anyone sees me, he sees the Father." C He recognizes the image; through the image, he recognizes the principal one. The Son, therefore, comes to us, yet we do not come to Him; or, let us even now be toward Him: God calls; and for those who do not come, the punishment is sufficient because they do not obey. God calls. To what? To those things which become God. And certainly God called Abraham, and commanded him to offer his only-begotten Son to Him. And this seems a destructive thing, perhaps to you, but not to Abraham; for Abraham considered it a gain; for his inner parts and his religiousness seemed to be struggling. But for us, they can still struggle; but as for Abraham, there was not even a doubt, nor a thought, nor a delay: but Abraham was rejoicing, because his son, once offered, was to live: for religiousness is love, in which both charity is measured and affection is fulfilled: D for if charity is not idle, all things will be, even if you are co-affected; for if you obey on account of fear, you will not be perfect; but on account of the threat of hell, you will have a bad intention of a bad servant: but on account of the kingdom of heaven, it is the will of a hireling. What then is the beautiful way? To be amazed at the good, to wonder at the immense, to love God. For if you know, you cannot not love; if you have seen, you cannot not be co-affected. For nothing among all things that are, nor all things together, allure as much as the one Lord of all delights. Thus does the Father also allure if He is seen: for just as much as He appears, no one will now be able to sustain it. But He will be seen by those who are pure in heart; for if the heart is pure, light shines forth from it, and that which shines forth will be seen, and immediately the martyrs, confessors, holiness, virginity, the dead nature, the crucified members: for desire burns in souls, and is joined to the beloved: for when one has gathered the assembly of goods, the magnitude of heaven, and the beauty that is in it, the previously mentioned brightness of the sun, and all other goods that are there; and also those things which germinate, bloom, expand, proceed, and are born on the earth; and those things which fly in the air, and swim in the waters: when he has gathered all these as composing them into one, they will not even be a drop compared to that beauty, so that desire is rather in amazement, and charity, and wonder, so that such a man now desires a new constitution of himself to become invisible: for the affection toward the invisible is held to be invisible, and it seeks solitude. And he who has encountered that constitution does not know that he does not see both heaven and earth, nor does he know in what place on earth he is: but he is not even mindful of the sea, and he despises the rivers: he does not see the sun, he does not consider the moon, he is not mindful of the stars; he even despises the choirs of angels: for that one does not permit the vision to be divided toward many. For he who is held in such a constitution does not know that he even has flesh, and what is greatest, he is not even mindful of his own soul: for he is wholly emptied
A of it—of him whom he desires—and to him all things are dead, and he alone lives. And this is that notable thing which the Apostle says: "I live, now not I, but Christ lives in me." For being entirely devoted to desire and departing from himself, but moved by the affection of Him, he is dead by a good death, but has changed to a good life, so that he may say: "I live, now not I." If any one is of one mind and of the same tongue as Paul, he will hear Paul saying: "I live, now not I." But what is your life, O Paul? "But," he says, "Christ lives in me." He in whom Christ lives has put on Christ: such a man who has put on Christ, not a tunic, but as iron thoroughly glowing through and through with fire, is entirely illuminated throughout, and there is no motion or affection left in him. But to us who possess the sense of Christ, it will not be unpleasant to say that such a man has become Christ. B Moreover, just as it is said, the affection is mingled with the one desiring, and the eye receiving light is made luminous: and as iron—for comparisons of goods are often repeated—before the fire was iron, but in the fire it is made rather fire than iron. Hear the words of those who desire, lest perhaps you also be moved to desire. This man, drunk not with wine, but with the desire with which Christ has intoxicated him, says: "But far be it from me to glory except in the cross of Christ," in which some are confounded, but others glory: for he who is drunk does not know how to be mocked, but mocks those who mock, for he is entirely in wine. If therefore he who is in wine is not mocked, do you think that he who is in Christ knows what confusion is? For wine does not touch a man as much as virtue touches him; neither does fire touch things that have fallen into it as much as the Son illuminates those who have put Him on. Who do you think possesses Christ, who is preached, so as to know what is said? For when there is no conscience within which testifies to the discourse, his words are considered idle, and he who speaks will become a barbarian to those who do not hear. But when the soul, going before, has stored it up for itself, and has been finished by desire, perhaps it is even angered at the speaker, because he does not interpret as much as moves it itself. But return, whoever has so proposed; for He who is desired is ininterpretable. I truly call her blessed who was deemed worthy to carry God in her womb. I also love that manger in which the medicine of life was placed. And I call the magi blessed because of the change of their [previous] art. Blessed also is Rachel, and now she does not weep, because her sons have become martyrs of Christ. Simeon, moreover, and Anna for that reason gave thanks, because they were deemed worthy to see Him whom they desired—many indeed desired, but not all saw. But John, he who reclined on the breast of the Lord, drawing from thence speaks to us: "In the beginning was the Word." Peter truly, who was deemed worthy by the Father to receive the revelation, and to see Him whom he saw not, and to know Him who was hiding C Himself. Truly blessed is the Rock, in which we are and are placed: blessed the waves of the sea that kissed the footsteps of the Lord: and the fishes that were brought forth by [His] command. Blessed also is that fish which gave the tribute for the Lord. Blessed are the earth and the sea: for both received the sufferings of the Lord. Blessed also is Zacchaeus who ran to the sycamore, and was called to the house. And that sinful woman, who entered with good importunity to those reclining: for she entered contaminated, and went out cleansed. Therefore all are blessed from the advent of Christ, both the dead who now are not dead, and the blind who now are not blind, and the lame leaping, and the dumb praising, and he who sat at the feet, who before ran impulsively from a legion. Blessed are they who drank wine at the nuptials by command. What then, are all blessed, or are some of them D miserable? For Judas, who would that he had not been born, do you think he did not say to himself: "Would that he had not come, that I might not be condemned!" Do you think that the Jews also, if they had willed, would have been blessed, and the first? What then? Because the Jews were unwilling: "Shall their unbelief make the faith of God of no effect? God forbid." For He who came to do good, comes indeed, and the light arises, not that we should kill anyone: for he is evil who uses the good wrongly. For even iron is given for the medicine of cultivation: but if anyone having used the iron has killed, the one who gave it is not to be blamed. Since even fire is given to us for cares, for lights, for cookings: but if anyone has used it to burn the house of his neighbor, that man is evil who uses it badly. Nor is water evil because some are drowned: for if some, using that which was given for much use and for refreshment, having used the good for evil, to kill, they are rather themselves pernicious than the work. And a stone is given for construction, but Cain used it for the killing of his brother: for so great is the evil of those who are evil, that they convert the good to evil. Jesus is peace, and He came to pacify things which are in heaven and on earth. If these things are true, as they are true; what shall we do [at the end of lines reading] those things which have been read today? For the Savior himself says in the Gospel: "Do not think that I came to send peace upon earth." Can snow warm, or fire give cold? Can peace not send peace? How then does Peace itself say: "Do not think that I came to send peace upon earth?" of which truly it is said, and of Him, that He came to pacify things that are in heaven and on earth. Since also in another place the Gospel says: "He came, not that He might judge the world, but that the world might be saved through Him." He who believes is saved: but he who does not believe is judged. And again: "I am not come but to the lost sheep of the house of Israel": and certainly they were the more lost. What then, are these things contrary? Shall truth, so that they may be divided, not consent to itself? If therefore truth shall have departed from itself, it will lose also its nature; for the nature of falsehood is in dissension, but the nature of truth is consensus.
How then will these things be consistent with one another? Jesus is peace, and He Himself says: *Do not think that I came to bring peace upon the earth* (Matth. x, 34). Yet it was said concerning Him: *He came to pacify things which are in heaven and on earth* (Ephes. ii, 14). How then did He not come to bring peace upon the earth, He who for this purpose came, that He might pacify both things in heaven and on earth, and who came to the lost sheep of the house of Israel, and those who were perishing were found? He was not sent to judge, yet He is found condemning. If anyone desires to be taught the things that are of the Lord, let him cast everything from his heart, and let him intent upon it with the pure eye of the mind. The purpose of God, indeed, who sent His Son was such that men might be saved. But the obedience of Him who was sent was such that there might be peace in heaven and on earth. Whence then is there no peace? By reason, indeed, of the infirmity of those who were not able to receive the splendor of the true light. For He Himself preaches peace, and therefore the apostle Paul exhorts to this, and says: *For He is our peace* (Ephes. ii, 14). It is indeed peace for those who believe and receive. How then does He not bring peace upon the earth? The daughter believed, the father remained incredulous. *What communion is there for a believer with an unbeliever?* (2 Cor. vi, 15). For the preaching of peace works division. The son is a believer, the father is an unbeliever; of necessity, there is a dispute; and the peace which is preached has brought about division, and a good division; yet in peace have we been saved. But that I may not interpret this on my own—for there is nothing of His which we ought not to hear—He Himself says: *Do not think that I came to bring peace upon the earth.* And He adds yet more vehemently: *I came not to bring peace, but a sword* (Matth. x, 34). In what manner not peace, and in what manner a sword? For He comes *to set a man at variance against his father* (Matth. x, 35); for I receive His Son, and the father is not pleased. But observe also the efficacy of the words themselves; because for He said that the sword sets at variance, He adds: *Do not think that I came to bring peace upon the earth.* The earth does not receive it. *I came not to bring peace*: hear again, *upon the earth*. For I, He says, preach peace, but the earth does not receive it. The fault, therefore, is not the sower's; for He sustained them that they might make grapes, but they made thorns. Nor is He in fault who did good to the vineyard: *For I came*, He says, *to set a man at variance against his father, and the daughter-in-law against her mother-in-law*. These words are confirmed by the things themselves. For how many of those who have gathered here now have experience of the things which are said? For there is a father chiding his sons because of their faith, and sons urging their fathers to the faith, and daughters teaching their mothers. For if even from nature itself all are the same, they are not from the same purpose. Finally, even from one kneaded lump of flour, some parts which are in the leaven are dissolved, while others which have been leavened are held together; and meats are preserved in one way if they have salt, and in another way they are corrupted without salt. For even if the nature of flesh is the same, yet the mixture is not. Another wine is without water, and another with water. And there is a diversity of mixtures to the pot; and A in roses there is diversity, namely in color and in odor; and in fruits there is variety, both in size, and color, and taste, and touch: and all wine is from the vine, but the tastes are diverse: and the fruits of the olive are varied. But the variety of all these things, and of animals, and of those things which are of the same species: for one horse is swifter than another horse, and not as much as man is to man: for no horse runs backward: but some men are religious, some sacrilegious, some modest, some luxurious, some plunder the property of others, some scatter their own, some defile women not their own, some do not even touch their own wives. For there is not as much diversity of the earth as there is variety of souls: for one exists as a martyr, another persecutes; and the nature indeed is the same, but the will is adverse. Thence it is that one runs limping to the Church, another stumbles on the stones rising up to the light B. Thence it is that one rejoices that he is modest, another delights that he wallows in debaucheries. Thence it is that one sells and is distracted in the marketplace, another coming to the Church enriches himself. Thence it is that one cultivates the interests of others, another spares himself. Thence it is that one builds with stones, another piles up virtues. Thence it is that one cleanses the body, another loses the soul. This is not peace, but dissension; because one thinks one way, and another knows another way. Nor indeed when this sensible light has arisen, do all receive it in the same way. But they, indeed, who have healthy eyes, both run to it, and attend, and enjoy it: but those who are infirm in their eyes, correct themselves, and avoid, and flee. For light is burdensome to robbers, and not beloved by thieves, and odious to adulterers. Finally, even those things which creep away flee; for the light has risen; and those who are drunk do not willingly take it in, because the light urges them to rise up. There are, indeed, certain turncoat animals and beasts, and whatever of this kind are held to exist, which do not at all endure the rays of the light. But there are also many turncoat men, and worse than turncoats, vipers more than men, bitter, envious, malicious, whom the light puts to flight once it has arisen. But the discourse returns again to the contest itself, to those things which were said yesterday. For the Lord Jesus is set forth again, and many other things are set forth. A father litigating, a mother contradicting, a sister chiding, a brother reproaching, servants rising up, handmaids exaggerating. For everyone, preferring his own will before the salvation of others, draws them to his own purpose, ignoring the betrayal. Contests, therefore, are for us for the sake of Christ: Christ is so great a gain: for one comes to the Church, another distracts and buys, having forgotten Christ: one hears Christ speaking through the Gospels, another is present with his feet, but his mind wanders outside. One gives his own perdition to his father, another consents to his mother so that he may not restore to God what is fitting. To many, therefore, it is fitting to dispute, so that many crowns may be fashioned. Indeed, against the devil and his soldiers: many
are also these [opponents]. The father is surely pressed, and [so are] the mother, and brothers, and kinsmen, and friends, and servants, and handmaids; for from many [sources] there is sadness, therefore that so great a joy may be held, and marriages may be added, and promises of riches also to mortals, but not to the dead: for those who have once lived are not even called dead, but go by a worse name. But in all these things, says the Apostle, we are more than conquerors through him who loved us. And if anyone is an imitator of the Apostle; whoever imitates him, imitates Christ; he passes from the imitation to the principal. All things are disputed A so that we may be crowned; in all things let there be a dispute regarding beauty, regarding possessions, regarding riches, regarding kinsmen, regarding father, regarding mother, regarding brothers, regarding servants; and let neighbors be existing assailants: for the charity of one suffices to overcome all things. But I even think them miserable, who have not experienced such disturbances for the sake of the Lord Jesus. To those, however, I congratulate who have it in their mind and conscience to say: Behold, Lord, for your sake (85) my father is an enemy to me, my mother is a stormer, a brother persists, servants sadden, handmaids wrangle, and none of these is an enemy to me for the sake of thy love. Indeed, even in wars, how many wounds do soldiers receive for the love of a king? For sometimes they even show, while rejoicing, the flow of blood and the scars of wounds, through which proofs the loves that are held for the king shine forth. And certainly let each one seek, and let it be a concern to everyone, that he may be accepted by another. The one indeed has proposed it in this way, another has been eager in another way. To recount individual things, for what do I even have to recount for his sake? For who has held me in hatred for the sake of Christ? Who has castigated me for his sake? B Who—a father—has disowned me? What mother is opposed to me? Who—a brother—has risen up against me? O the wretchedness of those who do not have these things! But another, rich and stuffed with wealth, is glad in mind because he is sung about by cities and nations, because he has become a theater to both angels and men. For he is worthy who is desired, and because he is rebuked and hated, because the enemies of a man are those of his own house, and because father is cut off from him, and mother does not consent, because he is stormed by nights, and crowned by days, to me and my bowels and bones are the wars which are for Christ. And whence is this for me above my dignity, that I should even sustain an injury for Christ? But to be fixed to the cross and with head inverted, is rather Peter's than other men's. There is need of drunkenness and fervor—drunkenness not from wine, but that which is for the love of Christ. For those who love see nothing except him whom they love. They do not know that there is anyone else on earth: for where the treasure of the mind shall be, there also the soul is held; all other things are dead to him. If you rebuke, do you not [rebuke] him who hears? If you castigate, C do you not [castigate] him who feels? For those who are Christ's are held to be crucified. Why do you labor without cause? If a dead man be tortured, he does not feel; even if you have rebuked, he does not hear: for he is dead. But he is afraid that someone may live a bad life: for we are dead. Or do even those who place tables and food for the buried go mad? If, therefore, to place tables for the dead is madness, and to threaten the dead is mockery: and certainly, if threats should come, and swords and armies and laws and the virtue of the Lord Jesus Christ and love and fire should appear in the cities. Listen, therefore, you who are participants of the mysteries of the Lord Jesus: listen to Christ, his worshippers. What does the true light say? What does the way speak? What does the door cry out? What does life shout? He who loves, he says, father or mother above me, is not worthy of me. And this is not enough. For he says again: And he who does not take up his cross and follow me, is not worthy of me. This is the calling of those who desire to do military service for Christ. D If therefore anyone is prepared to be crucified, let him come: if anyone is quick to death, if anyone is able to the sword, if anyone to the flame, if anyone to the fire, if anyone to armies, if anyone to concupiscences, if anyone to lusts, if anyone to anger, if anyone to indignation, if anyone to wealth and riches, and possessions, and buildings, and trades, and to principalities and powers, to visible and invisible enemies, to wicked spirits, to flesh, to the thoughts of the soul, to nocturnal ambitions, to meridian movements, to the fervor of youth, to the impulse to hunger and thirst, to men, to languors, to sanities, to riches. For by all these things desire is conquered; but rather, desire is neither conquered, nor deflected, but it conquers through all these things, and is again abounding in preaching. For the Word, the Word God, is not silent; yet the voice is not the Word, because neither was John, who was called a voice, the Word, but John. What, however, does he who comes to save say? He who finds his soul, will lose it. Perhaps it seems obscure to you what has been said: because, for the reason that you do not have the sacrament, and we do not all understand all things, and we are not all moved by all things, you therefore think it obscure: He who finds his soul, will lose it, this is, he who wishes to find will lose. How? What is the finding, and what the loss? Of the selfsame soul, he who undergoes martyrdom, takes it away from men, but finds it for God. He who will have lost his soul for my sake, will find it. It does not need interpretation, the discourse; he who desires has already heard. But I suffer with our nature, we who are so needy that we cannot in turn give anything for our debt. But what are we even able to repay to Christ the Lord? The soul which he created, the body which he fashioned, the modesty through which he bestows a benefit, martyrdom through which he sanctifies, justice through which he honors. What we seem to return to him, we rather receive. Let the flame therefore arrive to the marrow, let the fire penetrate to the viscera, and let the soul be enkindled to martyrdom, to confession, to modesty, to justice, to mercy, to fasts; so that both the devil may be overcome, and the demons...
be put to flight, and man be saved for Christ; and always give thanks to God the Father through his only-begotten Son, through whom to him is glory, honor, empire, majesty, with the Holy Ghost, both now, and always, and through all ages of ages. Amen.
EUSEBIUS PAMPHILI ON THE COMMAND OF THE LORD, WHICH SAYS: What I tell you in the dark, preach upon the housetops, BOOK SEVENTH.
A These words which have been read, did lead the Lord's martyrs to their passion; for by these words they kindled a flame in their hearts. By this teaching he raised them up, that they might contemn present things, and expect the future. By this instruction he armed them for death. Moreover, he uses this order, keeping his duty: constancy precedes the passion of the martyrs; for he who does not preach will not be seized; he who has not spoken with boldness will not be sorrowful, but constancy precedes passion. For when the soul has had enough proof of the coming of God—for God will be present in the soul—it, while containing all things, cannot be silent about its own desire, but senses what it has, and what it does not have, those who have defrauded themselves of the good. But he who is established as a lover of God, and preserves humanity, immediately rejoices on account of God, but on account of humanity he does not remain silent: men, however, not bearing the benefit, ignorant of who dwells in the speaker, do not indeed bear [his] constancy. But just as the Jews, when Stephen, the first martyr of Christ among men, was speaking, stopped their ears, that God might not enter; so also some men—for because constancy precedes passion, from where it ought, from thence begins the Lord, who brings forth martyrs to passion. He says: What I tell you in darkness, speak in light, and what you hear in the ear, preach upon the housetops. Assume, he says, constancy; let your words go out even to the ends of the earth: do not be silent concerning that of which you yourselves have been made certain: do not hide the talent; put the money to the bankers: for I shall exact my own for the salvation of those who have worked. But someone will say: if it is good to speak in the light, why did he himself speak in darkness? And if it is good to preach upon the housetops, why did he speak in the ear? For if he himself were to speak concerning himself, there would be a trick B—indeed, as the Jews have already said: "Thou bearest witness of thyself, and thy testimony is not true." Therefore, lest he himself should appear to claim honor for himself and not to speak for the sake of truth, and lest the Jews, who have dared all things, should anticipate the passion ordained by the Father, he himself indeed is silent on occasion, but he commanded the disciples to speak and cry out; not that he is afraid, for this indeed belongs to men ignorant of the dignity of the Lord Jesus, but he is dispensing, that he himself might be silent in time, and speak, however, in time. For neither did the Lord remain silent in all things; lest the disciples might be thought to be learning things alien from him; nor did he always speak, lest it be thought that he was testifying concerning himself. For what was the need when John was the precursor? I, he says, receive not testimony from man, but I have a greater testimony than John. For I do not seek, he says, how I am to be persuaded, but how you may not be unreligious; since a lamp ought not to testify of the sun, but the sun ought to confirm the lamp. And lest anyone marvel, do you think lamps are made obscure by the coming of the sun? For it does not happen as we think, but that which we do not perceive surpasses it: for a lesser light does not diminish their sweetness, [when] cast upon them by a greater light: nor when the stars do not appear, are they not seen as if obscured by light; but set in a sea of light, they do not offer [any] distinction. The sun of justice, therefore, did not need a lamp for testimony; for John says: "I ought to be baptized by thee"; but he, who was a burning lamp, did indeed need it: the lamp has light cast upon it; yet it does not have efficacy from within like the sun. You, he says, wanted to boast a little in the light of the lamp, the lamp is useful to you: but they were so blind, that they did not even see the way of the lamp, nor did they walk straight in the light: What I tell you in darkness, speak in light; this is: shout the things that are said in secret: And what you hear in the ear, preach upon the housetops; assume the confidence of constancy. Let us also assume constancy. But what is it that follows? We fear the consequential suspicion. But the Lord says, Do not fear. Therefore, let us not fear D when we are killed: for the Lord himself says: Do not fear them who kill the body, but cannot kill the soul. He divided the fear; and to men he indeed gave power against the body,
but to God he attributed power, casting out fear with fear, and with a greater fear striking down that which was lesser. For if one must fear, he says, it is not a man—for God is greater—but you fear the punishment of death against the body: "Fear rather," he says, "him who can destroy both soul and body in hell." For to men, power against the body was given, and that only once; but to God there is power both over the body which He fashioned, and over the soul which He created, and to destroy not simply, but in hell. For the fear of hell is greater than that of death. Why is it greater? Because the perdition is twofold, of soul and body; but simple and bodily is that which occurs in death. For first, even if the danger is divided, with men having the body and God the soul; the fear is not equal in that way, but by as much as the soul is more honorable, by so much is the fear greater than the fear. For the body, against which men have power, is encompassed; and this is in the hands of God. And the soul—which men, even if they wished, could not kill—and both these are said to depart not to death, but to hell. The fear therefore is multiplied, both in multitude and in magnitude; therefore, fear overcomes fear. But you will say: How is it possible for the soul to perish in hell? For if it perishes, its immortality is corrupted. Yet how, then, does the body [perish]? For if there are worms there and gnashing of teeth, not only does the immortal soul not perish, nor even the body; for the body is clothed in immortality. If they inquire about these things, they ought to be attentive to the power of the discourse, that what is now called "destroy" is accepted in the sense of "punish"; for if it perished, it would not be in hell. For hell is the punishment of those who live, yet not the slaughter of those who are lost. For because those who dreaded the death of men feared perdition, the Lord therefore uses the very language of fear and says: "Fear rather him who can destroy both soul and body in hell." For the soul is not converted to mortality; for the gifts of God are without repentance. Nor is the promise of the resurrection infringed, but as in Adam we all die, so also in our Lord Christ we all rise again. For Adam introduced this common death on account of sin: but the One who took up Adam raised him to the resurrection. He who is from the earth introduced death; but He who came from above introduced the resurrection. And the resurrection indeed is common to all; but the inheritance [belongs to] those who bring something from their provisions. The advent therefore had preceded, but fear had struck him; fear was loosened by fear. Yet an exhortation was also necessary. What exhortation? The Lord says: "Are not two sparrows—two and not many—both sparrows and not greater birds—sold for an assarion? and not to one assarion" A a sparrow, so that he might show what is less by its price. For things that are precious are sold one by one in the market, and at a higher price; but whatever things are considered frivolous or vegetables are sold many at a time for an assarion. Wishing therefore to show the frivolous sparrows, he says, "Two sparrows are sold for an assarion." He accepted what was the minimum, that he might exhort those who were held in honor: "And one of them," he says, "does not fall to the ground without your Father who is in heaven." If therefore sparrows, which are sold for a small price—shadows, so to speak—and are not even captured or accepted [immediately], he did not say "without God," but "without your Father," he says, so that the proposition of paternal love might extend its defense and root its exhortation. Thus also in another place, exhorting to frugality, and wishing to relieve superfluous cares, he says: "If the grass of the field, which exists today and tomorrow is thrown into the oven, God clothes so, how much more you, of little faith?" By the minimum he admonishes those who are of a better dignity: thus also now, because sparrows are of no value in comparison to men; yet they are sold for a small price or for no price at all; wishing to admonish us of our dignity, he brings forward that we ought to become constant. "Are not two," he says, "sparrows sold for an assarion, and one of them—not two at once, but one of them—does not fall to the ground?" Because of the flight, he says, so as to imply, it will not be captured without your Father. If therefore even those whose Father he is not, not even the minimum is produced without Him; much more to you, whose Father He is, will He provide defense. "But of you," he says, "even the hairs of the head are numbered." Was the fear about the soul, or about the body? But regarding the soul, he says, "Do not fear: for they will not be able," he says, "not even those who wish, to kill the soul." But do you fear for the body? Nor ought you to fear for the hairs of your head; they are numbered. If therefore one ought not to fear for the soul, nor for the body; as far as we are concerned, the fear has been removed: "For your," he says, "hairs of the head are numbered." Are only our hairs [known]? Does the sand of the sea escape the knowledge of God? Or are the seeds of the hay, or the feathers of sparrows ignored? For as far as the discourse is concerned, it seems to say that God knows even your hairs. But other things which are thought D to be contemptible he does not despise, but has knowledge of all things. For even that which is said in the Scriptures, "All things are known to Him": not frivolously indeed, nor with labor, or with pain, but ineffably his knowledge anticipates all things. What then is it that he accepted in saying: "But even the hairs of your head are numbered"? Because he is your provider even up to the hairs. If therefore he has already armed the soul with immortality, and the flesh from that which he provides and defends up to the hairs; what is left for fear? What is left for fear, that the accidents to men, such as of wealth, riches, friends, parents, relatives, the fatherland itself—are affected? Thus it is that he says: "He who…"
loves father or mother more than me is not worthy of me." There are these three things which are around us, and in us, and are ours: for what we are, we are an anima. If anyone, however, recognizes himself more intently, and, as it were, in the second place, we are a body; there are therefore three things that are in us: but as for what are around us, these are possessions, friends, parents, and fatherland. But concerning the anima there is no fear, because it is immortal. Fear is taken away from the body, because even the hairs are numbered. But concerning those things which are outside, the Lord says: "Everyone who has left for my sake, and for the sake of the kingdom of heaven, father, or mother, or brothers, or children, or wife, or relatives, or house, will have in this world a hundredfold; and in the future, eternal life." Therefore, no cause for fear is left. For you ought not to fear for the anima with a mindless fear, so as to call the mortal immortal. But you fear for the body: for they are able to kill; yet He who created it defends even the hairs. But you seek friendship, and father, and mother: be mindful of Him who says: "He who loves father or mother more than me is not worthy of me." But you desire riches and things similar to these. Whoever has left father or mother, or house, or whatever things are upon the earth for my sake and for the kingdom of heaven, will have a hundredfold: just as those who sow in good soil, in this age indeed a hundredfold, but in the future eternal life. Do not fear, therefore. For if one sparrow does not fall to the ground without your Father who is in heaven, and you are better than many sparrows, then fear has no place. Because, therefore, He destroys fear, He finds B the confidence of constancy with confession, and says: "Everyone who will have confessed me before men—for these are they who persecute—I also will confess him before my Father who is in heaven." And first, indeed, He intercepts fear, but secondly He instills hope: "Everyone who will have confessed me before men, I also will confess him": considering that it is fitting for men to confess God, and how it is fitting for God to confess men? Regarding men, that He may not say to them: "Depart from me, I do not know you"; but that He may rather say to them: "Come, blessed of my Father." Do you see the denial of the Son concerning men, and the confession of God concerning men? Is it possible for Him to say, I do not know the Father? He knows surely both men, and those sinners He does not know: for this addition provides the solution to the question; for indeed sinners are unknown, not because they are not known, but because they are not confessed by Him: for those of a wicked life He does not know, knowing who they are. For if the wicked were counted among the living, the flood would not have come in the time of Noah: and some indeed He enumerated whom He saves, but those whom He does not know, He destroys in order to purge the earth. Therefore, He ought not to have spared them, who C were unwilling to spare themselves beforehand. For what was lacking to the son to the patience of God? Did not Noah establish for them a herald of repentance for a hundred years, and as for his own promise, for one hundred and twenty? Was the ark not being built, by its very work urging men to repentance? Or was it a small vessel, that it could be constructed even under a roof? Was it not of such height, and of such length and breadth, according to measure? But the ark was being built like a huge trumpet, already proclaiming the coming flood, and crying out repentance before the flood. If, therefore, in one hundred and twenty years they were not persuaded, being recalled from their malice, they themselves used force so that the flood would come upon them, for they were unwilling to be persuaded. But God overturned Sodom, because the Sodomites had already corrupted their own nature. And certainly, not even there did God despise them, but He suffered Lot to be separated from Abraham on account of the contention of the shepherds. Perhaps, however, He also sent for the sake of endurance the salt to Sodom, that Lot, by his righteousness, might be held, as if by salt, and they might not be corrupted. They, however, trampled even the salt, and said to him who salted them: "You came to dwell, but not also to judge the judgment." And saying these things they stirred up a just judgment against themselves, they who were not content to commit unworthy acts against men, but even raged against those holy angels, who had come to avenge the injury of men admitted by them. But neither did God despise Noah in the flood; for his hairs were numbered: nor Lot at Sodom. But others, however, did not offend God, but men, those who mutated human nature. Therefore, God is not to be reproached, because neither if bulls are killed for use, nor because sheep and doves [are sacrificed]; for all this has been verified, and there is much abundance, and some things are necessary for others, and others were created otherwise. Just as, therefore, God is not reproached for the bulls that are killed for use; and certainly bulls do not sin, nor is there irreligion in bulls; not only is there no reproach to be made concerning the destruction of the irreligious, but it is also to be admired. For God ought to be praised, because He washed the earth from the filth of its inhabitants with waters; it ought to be approved, because through fire He refined our nature, so that our legitimacy might be called forth. Thus God does not know those He does not wish to know; thus He was ignorant of those who were under Noah; thus He did not know those who were under Lot, and those who denied Him before men, of whom He also says: "Whoever will have denied me before men, I will deny him before my Father who is in heaven." They deny Christ, however, not only those who deny in persecution—since not even those who confess in persecution are the only ones who confess—but let us descend to deeds, and let us flee irreligion. Who, therefore, are those who deny the Son, and where, and in whom, let us observe. When someone enters the city of the Gentiles, and, as religion requires, is confused about placing the sign of the cross...
A on his forehead, he will deny and sacrifice even without torture. And who else denies Christ? When someone has been invited to a banquet of the Gentiles and has gone—for this is not yet forbidden—but sees wine poured out from the diner to the earth as a libation, and hears those who are ungratefully eating the things that are the Lord's begin to blaspheme God, if he becomes confused and remains silent—as Herod did because of those reclining at table—not setting Christ before his eyes, he truly denies Him whom he does not confess by answering. And therefore the Lord says: "Whoever shall deny me before men, I will also deny him before my Father who is in heaven." For he denies Him, everyone who hears the blasphemers and remains silent; B he denies, everyone who hears the cross mocked and lowers his eyes in shame: those who say, "I accepted what I heard from my parents," as if thrusting away what is good, and falling into an evil inheritance; those who happen upon some people coming to the Church and tremble in their feet, because they also tremble in their mind; those who hide their fasting as if it were a disgrace; those who are ashamed to go out to the martyrs because they heard some people telling them, "You ought to have helped the martyrs of Christ"; those who do not wish to be mocked by men, enduring whatever the prophet says: "He who dwells in heaven will laugh at them." There is always persecution, there is always an invisible war, there are always crowns, there is always denial. Do you wish to see the struggles C of religion? Sometimes someone has boiled over with anger against one subject to him; but having remembered the Lord, he laid aside his bitterness: for it is worse to resist the fervor of kindled anger than the flame of fire that is felt from the outside. Since, therefore, he is a martyr who resists the outward flame for the sake of God, he is a martyr and a great martyr who extinguishes the interior fire of envy for the sake of the Lord Jesus; for often something good or evil is seen, and envy arises, and no one sees it; for what is inside remains hidden. But because God is a witness against envy, looking toward Him—just as Moses (88*) [looked], when he did not see the Lord who was on earth, [but] looked to the invisible [Lord], and received the reward of his purpose. Again, he who restrains envy exists as a martyr, and he who has judged it with alacrity to speak ill of a brother, and has brought the intent even to his tongue, but has not opened his mouth due to the fear of God, this man invisibly confesses God. And he to whom it is permitted to defraud, and does not defraud; and he to whom it is permitted to steal another's marriage, and refrains—in all these things which the sensible eye does not see, but the invisible [God] beholds, martyrdoms and confessions are held. But those deny in reality and in deed to whom, when desire has taken hold, and after these things the memory of Scripture has come, that there is a God who sees and judges, and that there is D a judgment, the concupiscence—sullied by a base desire—presses upon them, and begins to suggest and to say, "When will the judgment be? When will it come to pass? Does this pertain to God? Has He left heaven, and does He see the things which are around me?" For concupiscence suggests such things: those, therefore, who consent to these, deny God. But what of those who commit perjury? For they do not sin only against the man whom they despise, as much as they sin against God whom they scorn; for he who scorns an oath denies God. Whence also the Savior, sparing us, commands regarding other matters as much as He ought to command. Coming to the oath on account of the easy slip of the tongue, He did not say, "Swear truly," but said in general, "Do not swear at all"; lest perchance the tongue, having become accustomed to swear truly, might, on account of an easy slip, wander and fall into danger, and incur irreligion. These, therefore, are the daily struggles which are ours day and night: for the beauty of a woman is set before us, and [so is] the resplendent image of Jesus. And the one has looked downward and perishes; the other, however, has looked upward and is taken up: for where the heart is, there also is the eye held. Truly, both gold and Jesus are set before us, and the proposition is not an equal one. But what [can we say], since we do not make equal use of them, but become more inclined to lesser things, and to such a degree are we defrauded on account of things which do not live. In each, therefore, of acts of this kind, struggles are set, and domestic struggles, because the woman is seen from within, and beauty blazes up from concupiscence, and provokes us, and ambition delights, and speech exhorts, and a dispute and a struggle is made from a quarrel—and not against flesh and blood, but against invisible enemies, invisibly—and in all these things there are struggles and contests. When fasting and food are set before us, when thirst and fasting, when chastity and lust, when the Church and the theaters, when the day of the Lord and the days of the demons, when affection for men and charity toward God. And in all these some indeed deny, but some confess; and each one procures for himself good or evil, judgment or rest, hell or the kingdom of heaven. But what of those who draw lots, who go to the prophets of idols? These secretly sacrifice to idols, and deny God. What of those who believe that evils come to them from the stars, and profess that it is fate? What of those who practice divination, who avoid [certain] days and voices and steps? Or are not all, and especially most women, full of such things, observing such [signs]? Who spoke? Who brought forth a spirit through the nostrils? Who was moved? Which bird flew, and from where, or how, or in what manner? Who howled? We ought to close up such [omens] like dogs, lest they proceed from the houses. For it cannot be that something of this sort does not occur. Prove yourselves, and you will see how often you have struggled against such auspices, how often concupiscence was moved, but [also] the memory of God: and there was a struggle, and a contention, and a race. And just as in the wrestling schools one is sometimes made superior to another, and
sometimes lies beneath, and in that very struggle a conversion frequently occurs; thus also the mind has often struggled with concupiscence in bedrooms, in the forum, at home, in theaters, and in brothels. And it does those things which we see visibly with our eyes: concupiscence has held sway, and has driven out the mind, and has killed thought, and has placed itself above. But again, the mind, exerting force, is corrected, and becoming A bolder, has overcome the libidinous desire: you have experience of all these things among you. For you know how often you have been enticed to concupiscence, how often to lust, how often to avarice, how often to fraud, how often to anger, how often to indignation: for the flesh is prone to these vices, as are the movements of the flesh itself. But the mind struggling through the spirit overcomes such things. Thus we sometimes see a poor man; and while mercy softens him, avarice holds him back; and we desire, acknowledging that he is a kinsman, to show mercy; but that which is foreign does not allow it. Thus the struggle is greatest in acts of this kind; for the struggle is held between God and mammon, because the Lord Himself says: *No man can serve two masters*; and He opposes mammon to the soul in the living God; not because of any exchange, but because that which should not happen is brought about. Therefore, let us be made martyrs of God, and let us not deem it a small thing what He says: *I too will confess him before my Father who is in heaven*. For those things which are here will not depart with us; but if they do go, let the argument be refuted; in truth, they remain here; but the sins which are from them depart with us and before us. Why do we hasten to losses? We have come into this life; let us use the light. What, however, does light provide to those who have eyes? Discernment indeed of affairs. If, therefore, anything is honorable, let it be sought with haste; for it is not so that we may deceive you that we preach; it is not to make you poor that we admonish you, but rather rich in the kingdom of heaven. Not that we may cast down your body with fasts, but that we may clothe you with immortality; not that we may kill you in martyrdom, but that you may not go into hell, body and soul. We are not, therefore, your B enemies; for we do not speak these things so that we may defraud you of fathers and friends, but so that you may not fall away from God the Father, but rather win yourselves: for this alone is the gain, but other things are the loss of C shadow. Where is yesterday, so that you may be anxious about today? Where are those things which were cast into the stomach yesterday, that you prepare many things again? The present age is a figure, and not the truth: they are flying shadows. What is swifter than the sun, in which life is measured? Wake up, O just ones, and do not sin. But sin is brought about on account of ignorance of God. For if God, who looks upon all things, is acknowledged, every sin is struck down. For with God present and seeing, who would want to steal? But he who steals admits irreligion first, and thus does harm. For if Cain had thought that God sees, he would never have killed Abel, whom he even denied was his brother. If Eve and Adam had seen God, they would not have seen the tree. Can we focus our sight on two faces at once? But the eye does not receive this. We cannot, therefore, look at God and a woman at the same time: for just as no man can serve two masters, so no man can look at two countenances simultaneously. Let God only be set before the eyes, and all things are in tranquility; nor is there need for labor, for He who is present suffices. He who looks to God has, first of all, help from Him who is present; after that, also an imitation of Him that is possible for himself, and a fear of the good; and he is in protection, and sin does not approach him. One thing is necessary of these, that it be believed that God exists, and is present, and sees, and searches, and there is nothing that can be hidden from Him; and all things D shall be easy. But if you remove the foundation, nothing shall remain of those things which were placed upon it. If, therefore, anyone with an irreligious purpose has removed God, he now wanders everywhere as one without light. But let us, brothers, turn to the living God, to Him who is, who made all things, who saves the universe; for all other things are vanity of vanities: for he was wise who had proclaimed these things: *And all is vanity, and one is true*. Let us not, therefore, spend our life without cause: for there will be a time when we shall seek these days, in which we owed it to God to live. May He who is the good God Himself raise the souls of you all to the knowledge of Himself; to whom is, through His only-begotten Son, glory, honor, empire, majesty with the Holy Spirit, both now, and always, and for all ages of ages. Amen.
EUSEBIUS OF PAMPHILUS ON GOOD AND EVIL WORKS, BOOK EIGHT
The life of many men is placed on the earth; for they are burdened with pleasures, and lusts, and concupiscences, nor can they look upward to God because they are unwilling, nor see His works, nor from the works