are the things which are to die entirely after a short time: think, how great is the blessedness of ministering all these things spiritually to souls in danger, which, being quickened, can live forever? By as much as the soul is better than the body, by so much are the things which are administered for the salvation of souls better than those which are administered for the sustenance of bodies. 41 Then He will say to those who are on the left: Depart from me, you cursed, into everlasting fire. As one who cannot endure even to look upon their presence, He says, Depart from me. For just as the carnal men of the age are delighted by seeing carnal beauty, yet if we see anything broken or deformed, our sight is as if wounded: so also God, who delights in the holiness of souls, looking upon sinful souls, does not endure it, as if burdened. It is as if He says to them: You are like rot and filth, nor do I sustain you for as long as you stand in my judgment. Why does He say above: Come, you blessed of my Father: and here He does not say, Depart from me, you cursed of my Father? Because blessing is indeed from God, but cursing is from the devil: just as is shown in that parable of the householder, who sowed good seed in his field, but the evil man sowed tares. 42 I was hungry and you gave me to eat, and the rest which follows. From this place it must be known, that men are to be condemned not only for that which they have sinned, but also for that which they do not do well. But if they are so condemned for that which they do not do well, think what punishments they will pay for that which they sin! And justly: for God created man for this reason, that he might do good, and pertain to the glory of God: not only that he might not sin. For if he does not do good, there is no cause why he was created. For without doubt, even if he had not been created, sin would not exist upon the earth. For he who understands the mystery of the divine dispensation, why man was created, will recognize that he is deservedly condemned as if sinning, he who does not do justice. Therefore God created man corruptible and infirm, as if for a struggle against the devil, so that he who boasted himself to be like God might, through a corruptible nature, be brought to nothing and defeated, and be shown not only not to be as God, but to be frailer than every frailty. Hence, when Christ shall have fulfilled this purpose of His through man, that is, when He shall have brought to nothing all principality and power, then He will deliver the kingdom to God the Father. And therefore he who by his own will and negligence gives place to the devil, confounds Him who, for the sake of His own glory, sent him as if on an expedition against the devil by creating him: and being defeated, he shows the devil to be powerful, when he can do nothing. Just as if someone sent by his king against an enemy should collude with him and, having formed a faction, should seek flight: he betrays the cause of his king, and confounds his virtue. 44 Then they also will answer, saying: Lord, when did we see you hungry or thirsty? O inconvertible disobedience of sinners! Who does not understand this, that we do every evil not because we are corruptible men, but because we possess an evil purpose? For behold, then the corruptibility of the flesh of sinful men will be dead, and yet wickedness will still live. Had they not heard the Lord saying above to the just, When you did it to one of these little ones, you did it unto me? And certainly they ought to have understood how he who does not do [it] for men, neither does he do it for Christ. But hearing, they still contend; knowing, they feign that they do not understand while they stand in judgment, and they do not cease to sin even then. And here, consequently, it can also be understood regarding evil teachers, who thus did not grant the food of justice, or the drink of the knowledge of God, or the Holy Spirit to the hungry and thirsty; who did not clothe the naked, either teaching justice or baptizing in Christ; who did not gather the pilgrims in the world through the word, nor introduce them into the home in the Church through faith; who did not cure the infirm with discourses; who did not lead them forth through repentance while they were sitting in such a prison of impiety. For if not to provide these things for bodies is to be of such great impiety, which, even if they receive them, cannot live forever: think, of how great impiety it is not to minister all these things spiritually to souls in danger, which could have lived forever if these things had been ministered to them! For by as much as the soul is better than the body, by so much is it a graver sin not to provide spiritual alms to laboring souls than corporal [alms] to bodies. In the Church, therefore, there are not only those who are poor corporally, hungry, or weak corporally, or pilgrims according to the body: but also those who are poor spiritually, without the food of justice, without the drink of the knowledge of God, without the clothing of Christ. They are especially spiritually poor who are seen to be rich corporally: since often in an abundance of things a poverty of justice is found. They are pilgrims in heart, they are weak in mind, they are blind in intellect, deaf in disobedience, and sick with other spiritual passions, whose souls abhor all spiritual food, And they have approached even to the gates of death (Ps. 106. 18). He, therefore, who does not have wherewithal to perform corporal alms, let him perform spiritual ones from the grace of the word, which he has received from God, and he will find a reward worthy from Christ: who commemorates all things, as well corporal as spiritual, given as if done unto Himself, whatsoever shall have been done among men. These things we have said, that teachers may know both how great a blessedness they acquire for themselves if they are diligent concerning the word of God, and how great a damnation [they acquire] if they are negligent.
ORDER OF THINGS WHICH ARE CONTAINED IN THIS SIXTH VOLUME
PREFACE. — 5-12 INTERPRETATION into the prophet Isaiah. — The praise of the prophet Isaiah; the love of the saints and prophets toward the peoples; no one is more apt for undertaking the republic than the philosopher. 11-13 FIRST CHAPTER. The vision that Isaiah saw. — An apostle sent by God, as the name itself sounds; nobility not from ancestors but from one's own merit. The sacrifices of the Old Testament did not please God by themselves; why they were instituted; why repudiation was permitted in the old law. Useless is prayer when one perseveres in sins. The power of free will; the difficulties of exercising virtue. Not only to perpetrate evil, but even not to do good is given over to crime. The objection of the Jews is answered. The turpitude and vanity of idolatry. 13-27 CHAPTER II. The word which was made to Isaiah the son of Amos. — Many prophecies published concerning the Patriarchs were fulfilled only in their descendants. What the words mean, In the last days. The mount of the Lord is the Church; the Church vexed, conquered, and was increased. A valid weapon against the Jews. Another distinguished argument against the Jews. The state of the empire when Chrysostom was speaking; regarding war among more ancient peoples. 27-30 CHAPTER III. It is better to have no leader than an evil one. The wicked are hostile to virtue and can barely endure even its presence; wickedness has punishment in itself. God is introduced by Isaiah as passing judgment; it is not grave for the stupid to be accused, [but] it is terrible to be punished; the sins of princes and elders are greater than the sins of private persons. The luxury of women. The lasciviousness of women.
ORDER OF SUBJECTS.
in the time of Chrysostom. God does not always punish those who sin in like manner in like fashion. 39-54 81-88 CAP. IV. CAP. V. Why the Canticle contains accusations. The disease of avarice. Against drunkenness. 58-67 CAP. VI. How God may be seen. The offices of the celestial virtues. He attacks the Anomoeans. How great the profit of confession is. 67-77 CAP. VII. The reason for prophecies; how God pledged faith to the prophecies. Against Marcion and Valentinus. The anger of God [is] a goad. 77-90 CAP. VIII. He who is afar off is present to God. 90-94 NOTICE concerning the Homilies on Uzziah or on the Seraphim. 95-98 HOMILY I in praise of those who appeared in the Church, and what moderation should be maintained in divine praises. Also on the text, I saw the Lord sitting upon a throne high and lifted up (Isa. 6. 1). Preaching is compared to agriculture. Chrysostom rejoices at the gathering of the auditors; praise of the ecclesiastical assembly. Moral exhortation; the unseemly gestures of some in the Church. How great a joy the enjoyment of the vision of the Lord brings to the Seraphim and why that joy is mixed with fear. Why the Seraphim cover their face and feet. Why public spectacles are to be avoided. The negligence of princes often arises from the fault of the people. The history of Achan; Jesus Nave [Joshua], a figure of Jesus Christ; what anathema is; the sin of one sometimes brings down vengeance upon the whole people. 98-107 HOMILY II on that statement of the prophet Isaiah, It happened in the year that king Uzziah died, I saw the Lord sitting upon a throne high and lifted up (Isa. 6. 1), and that one should not pass over even time or one element of the divine Scriptures. Chrysostom congratulates his own on their zeal for hearing the word of God; his modesty and love toward his own. How the Scriptures are to be heard. Against the Anomoeans; the divine nature is incomprehensible to angels. Scripture has nothing superfluous. 107-112 HOMILY III on the second book of Chronicles [Paralipomenon], where it is said, His heart was lifted up [Uzziah], and concerning humility; then that a man endowed with virtue should not be confident; finally, how great an evil arrogance is (2 Chron. 28. 16 and 4 Kings 15). Pride often arises from a good conscience. The fragility of man; tightrope walkers in the time of Chrysostom. The devil attacks those more who are instructed in good works. That the wickedness of others is a consolation to the wicked. 112-118 HOMILY IV on that statement of Isaiah, It happened in the year that king Uzziah died, I saw the Lord sitting upon a throne high and lifted up (Isa. 6. 1), and the praise of the city of Antioch, and a demonstration against those who forbid marriage. He congratulates himself and the people on the frequency of the auditors; he prefers his own city to Rome. The Church of Christ is invincible; it is easier for the sun to be extinguished than for the Church to be destroyed. A wicked wife is to be corrected or endured. How great a good humility is; shipwreck in port. A king ought not to usurp the dignity of the priest. Evil priests are to be blamed, not the priesthood; the dignity of priests is greater than [that] of a king; the history of king Uzziah is recounted. The vengeance of God is clement. 1
A futuri simus post resurrectionem. Mortem magis optanda quam lugenda, sed non sibi inferenda. 293-290 SERMO II. Resurrectio unde apud infideles dubia. Mortui quomodo resurgent; probatur Deum mortuos posse suscitare. Aliud argumentum. Christus futuram resurrectionem testificatur; item apostoli et martyres, et Machabæorum mater. Formido mortis excluditur. Egregium Davidis exemplum; vestes nigræ in luctibus. Ethnici audita filii morte dictum; plangendi ethnici, Judæi, et catechumeni morientes. Tristitia salutaris quænam. 299-306 DIATRIBA in synopsin sequentem. 303-314 SYNOPSIS veteris et novi Testamenti, quasi commonitorii more. Conspectus operis. — Quare prius Testamentum appelletur vetus; scopus utriusque Testamenti unus; divisio veteris Testamenti in historiam, consilia et prophetiam. Judæorum genus unde. Prophetiæ duæ species, per opera et per verba; prophetiæ est non solum futura sed etiam præterita aperire. 313-317 SYNOPSIS Genesis. 318-323 SYNOPSIS Exodi. 323-328 SYNOPSIS Numerorum. 328-330 SYNOPSIS Levitici lib. III. 330-334 SYNOPSIS Deuteronomii. 334-336 SYNOPSIS libri Jesu filii Nave. 336-338 SYNOPSIS Judicum. 338-341 SYNOPSIS libri Ruth. 341 SYNOPSIS quatuor librorum Regnorum. 341-345 SYNOPSIS Regnorum lib. II. 345-349 SYNOPSIS Regnorum lib. III. 349-351 SYNOPSIS Regnorum lib. IV. 351-357 SYNOPSIS Paralipomenorum lib. I. 357 SYNOPSIS Paralipomenorum lib. II. 357-358 SYNOPSIS Esdræ lib. I. 358 SYNOPSIS Esdræ lib. II. 358-359 SYNOPSIS libri Esther. 359-360 SYNOPSIS libri Tobit. 360-361 SYNOPSIS libri Judith. 361 SYNOPSIS libri Job. 362-368 SYNOPSIS Sapientiæ Salomonis. 368-370 SYNOPSIS Parœmiarum seu Proverbiorum Salomonis. 370-375 SYNOPSIS Siraci. 375-376
950 B prædicationem docuit se mundi opificem esse; miracula sequuntur. Terra quomodo invisibilis erat in principio; firmamenti et cæli ratio secundum Severiani mentem. Mens quomodo est imago Dei. Historia cujusdam, qui ex sanctificatione volebat detruncari illud, Dominus Sabaoth. 438-447 ORATIO III ejusdem in diem tertium creationis, et de resurrectione. Contra Anomœos. Cur solem et lunam non primo die fecerit Deus. Deus cur lunam plenam primo fecerit. Astrologia vana quæ; discrimen inter χρόνον et καιρόν; Filius non factus est. Futilis Severiani sphæricam orbis formam negantis opinio. Christus in omnibus elementis miracula fecit, hinc probatur Deus. Moralis conclusio; sacrificium vespertinum quid. 447-457 ORATIO IV ejusdem in quartam diem creationis mundi. — Deus præterita, præsentia et futura videt; baptismus emundat a peccatis omnibus; baptismi figura et vis. Stellis cur non benedixerit Deus. Scripturæ cur Judæis relicta. Illud, Faciamus, trinitatem et unitatem subindicat. Contra Arianos; primogeniti et unigeniti differentia. Continentia sacerdotii soror est. Jejunium cum bonis operibus conjunctum esse debet. 457-471 ORATIO V ejusdem in quintam diem creationis. — Patris, Filii et Spiritus sancti una voluntas. Contra anthropomorphitas: Deus non circumscribitur. Imago Dei sumus, quomodo. Cur tam late pateret paradisus, cum Adam solus inhabitaret; fluviorum ex paradiso manantium explicatio singularis. Contra Arianos. 471-484 ORATIO VI in diem sextum creationis, et in primos parentes, in serpentem, et in lignum scientiæ, de habitatione in paradiso, deque Adami cum Deo colloquio. — Animantium tria genera. Animalia ad recreandum hominem apta. Serpens initio amicus hominis; quomodo ille Evam alloquutus est. Serpens mulierem alloquens mentitus est. Deus non prohibuit scientiam boni; Adam ante peccatum scientiam boni habebat. Cur lignum scientiæ boni et mali sic dictum est. Contra eos qui dicebant paradisum in cælo esse. Si diabolus decepit, cur serpenti maledicitur. Maria virgo pro virgine Eva intercedit; Maria quotidie beata dicitur. 471-500 SYNOPSIS eorum quæ ab Isaia propheta dicta sunt. 376-377 SYNOPSIS eorum quæ in Jeremia propheta dicuntur. 378-380 SYNOPSIS eorum quæ ab Ezechiele propheta dicta sunt. 380-382 SYNOPSIS eorum quæ a Daniele propheta dicta sunt. 382-383 SYNOPSIS Osee. 383 SYNOPSIS Joel. ibid. SYNOPSIS Amos. 383-384 SYNOPSIS Abdiæ. 384 SYNOPSIS Jonæ. ibid. SYNOPSIS Michææ. 384-385 SYNOPSIS Nahum. 385-386 MONITUM ad Homiliam in natalem Christi diem. Ibid. HOMILIA in Salvatoris nostri Jesu Christi nativitatem. 385-394 MONITUM ad Homiliam de Legislatore. 393-398 HOMILIA, unum et eumdem esse legislatorem et Veteris et Novi Testamenti; item de veste sacerdotali, necnon de pœnitentia. Novum Testamentum cur sic appelletur. Justitiæ evangelium; servitutis species diversæ. Vestitus pontificis figura Christi; virtus perfecto ornamentum. Flores spirituales sacerdotis; Christus sacerdos et pontifex. Pœnitentiæ laudes; martyres et angeli orant pro nobis. 397-410 MONITUM in Homiliam sequentem. 409-412 HOMILIA in dictum illud, in qua potestate hæc facis (Matth. 21. 25). — Opera ipsa potestatem Verbi Dei probant. Hæreticis quomodo respondendum; contra Anomœos, agitur. Anomœorum objectio; opera Dei non capimus quanto minus Deum. 411-428 MONITUM ad sex Homilias Severiani, Gabalorum episcopi, de mundi creatione. 427-430 ORATIO prima. In primum diem creationis mundi. Scripturæ sacræ dignitas utilitasque; exordio modestiam spirante animos audientium sibi conciliat orator noster. Genesis auctor Moyses et Spiritu sancto revelante. Duplex Moysis scopus; cur invisibilium creationem tacuit. Cœlorum formatio. Homo quomodo lux. Jejunium quomodo sanctificemus; jejunandum maxime a peccatis. 429-438 C ORATIO II ejusdem in secundum diem creationis et adversus eum qui sibi dixerat, non oportere nos Christianos in sanctificatione dicere Deus Sabaoth. — Efficacia verbi divini; abstinentia mater piæ mentis. Christus ante 471-500 MONITUM ad Homiliam de serpente. 499-500 ORATIO de serpente, quem Moyses in cruce suspendit in deserto, deque divina trinitate. — Divinitas Christo vindicatur; Pneumatomachi redarguuntur. 499-516 MONITUM in Epistolam sequentem ad Theodorum Mopsuestenum, cujus antiqua versio latina hic profertur. 515-518 EPISTOLA ad Theodorum Mopsuestenum, episcopum. 517-518 SPURIA. Ibid. MONITUM in duas sequentes Homilias in Genesim. Ibid. SERMO I in illud, vidit Deus cuncta quæ fecerat, et ecce valde bona (Gen. 1. 31); et de eo quod divina eloquia jucundis quibusque rebus antecellunt. Quomodo differunt calliditas et malignitas; prudentia quomodo adhibenda. 519-523 SERMO II ejusdem seu demonstratio primum hominem per inobedientiam abjecisse imaginem ad similitudinem Dei factam, et per novum Adamum eam rursus recuperasse. In Ecclesia nulla distinctio divitis et pauperis. 522-528 MONITUM in sequentem Homiliam seu concionem. 523-526 CONCIO in principium jejunii, in exsilium Adami, et de improbis mulieribus. 525-538 MONITUM ad sermonem sequentem in Abraham et Isaac. 537-538 SERMO in Abraham et Isaac. 537-548 MONITUM in sequentem Homiliam. 541-542 HOMILIA. Quod non sit accedendum ad theatra, quodque id plane adulteros reddere soleat spectatores, sitque dissensionum ac litium causa; et de Abrahamo. 541-554 MONITUM in Homiliam sequentem. 553-554 HOMILIA in illud Abrahæ dictum, Pone manum tuam sub femur meum (Gen. 24. 2); et in diversos martyres. 553-581 MONITUM ad quatuor sequentes Homilias in Jobum. 563-564 SERMO primus in justum et beatum Job. 563-567 SERMO II. — Sacerdos cælebs esse debet. 567-570 SERMO III. 570-576 SERMO IV. 576-582 MONITUM in sequentem Homiliam in Eliam. 581-582 HOMILIA seu sermo in Eliam prophetam. 583-586 MONITUM in Sermonem de beato Joseph. 585-586 SERMO seu oratio de Joseph et de castitate. 587-590 SERMO de Susanna. 589-594 MONITUM ad Homiliam de tribus pueris. 595-594 HOMILIA seu oratio de tribus pueris, et de fornace Babylonica. 595-600 D
ORDER OF SUBJECTS
Diatribe on the *Opus Imperfectum* in Matthew, which circulates under the name of Chrysostom. 599-600
§ I. The opinion of Erasmus concerning the *Opus Imperfectum* in Matthew. 599-601
§ II. From the preface of John Mabusius, Franciscan, to the *Opus Imperfectum* in Matthew. 601-602
§ III. From the fourth book of the *Bibliotheca Sancta* of Sixtus Senensis. 602-604
§ IV. The opinion of Baronius on the *Opus Imperfectum* in Matthew, *Hist. Eccl.*, Vol. V, for the year 407. Tillemont’s opinion on the same matter. 604-605
§ V. This work cannot be Chrysostom’s; who the author may be, and at what time it was written, is investigated. 605-607
§ VI. It is proven that this writer was truly an Arian and an Anomoean. 607-609
§ VII. Other errors which are detected in this work. 609-610
§ VIII. On the style of this Anonymus. He excerpted much from apocryphal books. 610-612
PROLOGUE to the learned commentary on the Gospel of Matthew, by an uncertain author. 611-612
HOMILY I on the first chapter.—The wonderful birth of Christ, specifically through sinners. A double prophecy. The heresy of Eunomius. 612-636
HOMILY II on the second chapter.—An apocryphal book by the name of Seth; the Mount of Victory. What the gifts of the Magi signify. 636-646
HOMILY III on the third chapter.—How the voice and the word differ; why John is called the Voice. Justice flourishes in temptations; various species of temptations. 646-657
HOMILY IV on the same chapter. 657-661
HOMILY V on the fourth chapter.—The sons of God are baptized in the fire of temptation. The three nets of the devil by which he ensnares souls. The fast of the body is one thing, the fast of the soul another. 661-671
HOMILY VI on the same chapter. 671-674
HOMILY VII on the same chapter. 674-676
HOMILY VIII on the same chapter. 676-679
HOMILY IX on the same chapter.—Why Christ ascended the mountain to teach. Who is meek? Who are the peacemakers? 679-684
HOMILY X on the same chapter.—A doctor ought to be adorned with all virtues. 684-689
HOMILY XI on the same chapter.—The law is not taken away by grace. 689-693
HOMILY XII on the same chapter.—Against clerics who offer the Gospels to those intending to take an oath. 693-702
HOMILY XIII on the same chapter.—It is not prohibited for alms to be given before men, but the hunt for vainglory is inhibited. 702-711
HOMILY XIV on the sixth chapter.—What the Kingdom of God is. 711-715
HOMILY XV on the same chapter.—The first three evils: gluttony, avarice, vainglory; the first three goods: alms, prayer, fasting. 715-722
HOMILY XVI on the same chapter. 722-725
HOMILY XVII on the seventh chapter. 725-729
HOMILY XVIII on the same chapter. 729-736
HOMILY XIX on the same chapter.—Christ prohibits ostentation; nothing drives away good so much as feigned good. What it is to believe, or not believe, in Christ. How a Christian is to be recognized. 736-743
HOMILY XX on the same chapter.—What must be done for a true Christian; the fortitude of faith is called a rock; how concordant are heretics. 743-747
HOMILY XXI on the eighth chapter. 747-750
HOMILY XXII on the same chapter. 751-754
HOMILY XXIII on the same chapter. 754-756
HOMILY XXIV on the tenth chapter. 756-760
HOMILY XXV on the same chapter.—He who fears death does little good. It profits nothing to believe with the heart, unless confession of the mouth is present. 760-767
HOMILY XXVI on the same chapter. 767-771
HOMILY XXVII on the eleventh chapter.—The carnal man, like a reed, is bent by every wind of temptation. 771-775
HOMILY XXVIII on the same chapter. 775-780
HOMILY XXIX on the twelfth chapter.—The world of God and the world of the devil. 781-787
HOMILY XXX on the same chapter. 787-791
HOMILY XXXI on the thirteenth chapter.—The double fruit of the Word of God. 791-798
HOMILY XXXII on the nineteenth chapter.—Matrimony is not made by intercourse, but by the will. A description of an evil woman. For what cause some things sometimes happen against the course of nature. 798-805
HOMILY XXXIII on the same chapter. 805-816
HOMILY XXXIV on the twentieth chapter.—Who is an idler. 816-822
HOMILY XXXV on the same chapter.—Why Christ foretold His passion to the disciples. God alone knows the difference between the saints; in heaven, envy and pride are unknown. 822-832
HOMILY XXXVI on the same chapter. 832-834
HOMILY XXXVII on the twenty-first chapter. 834-839
HOMILY XXXVIII on the same chapter. 839-843
HOMILY XXXIX on the same chapter. 843-849
HOMILY XL on the same chapter.—For what cause there are strifes and altercations among us; why Christ is called a stone. 849-859
HOMILY XLI on the twenty-second chapter.—Prophets are rarely accepted in their lifetime. 859-863
HOMILY XLII on the same chapter.—The custom of hypocrites. What it is to love God with all the heart, with all the soul, with all the mind; who is our neighbor. 863-875
HOMILY XLIII on the twenty-third chapter.—Where is the virtue of the Gospel. 876-880
HOMILY XLIV on the same chapter.—What the Scriptures call the Kingdom of Heaven; why they are obscure. 880-885
HOMILY XLV on the same chapter.—What kind of wife should be chosen. Two degrees of piety; heretics compared to serpents. 885-890
HOMILY XLVI on the twenty-fourth chapter.—Who is said to depart from the Church. The church of heretics is abandoned by God and all the saints. 890-898
HOMILY XLVII on the same chapter.—How Christ, being hungry, is satisfied. 898-900
HOMILY XLVIII on the same chapter. 900-906
HOMILY XLIX on the same chapter.—Why Christ kept His wounds. 906-921
HOMILY L on the same chapter. 921-924
HOMILY LI on the same chapter. 924-928
HOMILY LII on the twenty-fifth chapter. 929-934
HOMILY LIII on the same chapter.—Christ ascended for the sake of our humility. 934-941
HOMILY LIV on the same chapter. 941-946
THE END OF THE FIFTY-SIXTH VOLUME.