Forty Homilies on the Gospels

Forty Homilies on the Gospels

Gregory the Great

c. AD 540–604

Gregory preached these forty homilies in the churches of Rome in the first years of his papacy, on the readings from the Gospels at Mass, and he gathered them into a book at the request of Secundinus, bishop of Taormina. Each homily begins with the Gospel reading and then explains it.

Preface

To Secundinus, Bishop of Taormina. To the most reverend and holy brother Secundinus, bishop, Gregory, servant of the servants of God. During the sacred solemnities of the Mass, I have expounded forty readings from the Holy Gospel, from those which are customarily read on certain days in this Church. The exposition of some was dictated and recited by a notary before the assembled congregation; but the explanation of others I myself spoke aloud before the people, and it was taken down just as I spoke. But certain brethren, burning with zeal for the sacred word, copied them before I could bring what I had said to its intended form through careful revision. I might rightly compare these men to hungry people who desire to eat food before it is fully cooked. Now regarding what is written, "Jesus was led into the desert by the Spirit to be tempted by the devil," I first expounded it as though under a certain ambiguity, but afterward I corrected that doubtful passage with a definite notation. I also took care to arrange these same homilies in two volumes in the order in which they were delivered, so that the first twenty, which were dictated, and the later twenty likewise, which were spoken before the eyes of the congregation, might be distinguished in separate books.

But the fact that certain passages which are read later in the Gospel have been placed before, and certain ones placed after which are found written earlier by the evangelist, should by no means disturb your fraternity, because just as they were delivered by me at different times, so also they were arranged in the volumes by the scribes. Therefore let your fraternity, always attentive to sacred readings, if it finds the aforesaid Gospel passage set forth with ambiguity, or discovers these same homilies not arranged as I have described, know that these have remained uncorrected, and let it correct them according to those which I have taken care to send through the present bearer, and by no means allow those to remain without correction. Moreover, the corrected copies are kept in the archives of our holy Church, so that if any happen to be far from your fraternity, they may find here a source from which they may become certain about what has been corrected.

Homily 1

Delivered to the people in the basilica of Saint Peter the Apostle, on the Second Sunday of Advent of the Lord.

Reading from the Gospel According to Luke

At that time, Jesus said to his disciples: There will be signs in the sun, and moon, and stars, and on the earth distress of nations, because of the confusion of the sound of the sea and the waves, men withering away from fear and expectation of what will come upon the whole world. For the powers of the heavens will be shaken. And then they will see the Son of man coming in the clouds with great power and majesty. But when these things begin to happen, look up and lift up your heads, because your redemption draws near. And he told them a parable: Look at the fig tree and all the trees; when they now produce fruit from themselves, you know that summer is near. So also you, when you see these things happening, know that the kingdom of God is near. Amen I say to you, this generation will not pass away until all things come to pass. Heaven and earth will pass away, but my words will not pass away. Our Lord and Redeemer, most beloved brethren, desiring to find us prepared, announces what evils will follow upon the aging world, so that He might restrain us from love of it. He makes known what great calamities will precede its approaching end, so that if we are unwilling to fear God in times of peace, we may at least fear His judgment drawing near, worn down by these afflictions.

For to this reading of the Holy Gospel which your brotherhood has just heard, the Lord prefaced a little earlier, saying: "Nation shall rise against nation, and kingdom against kingdom; and there shall be great earthquakes in various places, and pestilences, and famines. And after some intervening matters, He added what you have just heard: "There shall be signs in the sun, and moon, and stars, and upon the earth distress of nations, from the confusion of the roaring of the sea and waves. Of all these things, we certainly see some already accomplished, and we dread others as soon to come. For we see nation rising against nation and their pressure bearing down upon the lands more in our own times than we read of in books. How often we have heard from other parts of the world that earthquakes have destroyed countless cities, you well know. We suffer pestilences without ceasing. Signs in the sun, and moon, and stars we do not yet see openly, but that these too are not far off we gather from the very changes in the atmosphere. Indeed, before Italy was handed over to be struck by the barbarian sword, we saw fiery battle lines in the sky, flashing with that very blood of the human race which was afterward shed. The confusion of the sea and waves has not yet newly arisen.

But since many things foretold have already been fulfilled, there is no doubt that the few which remain will also follow, for the fulfillment of past events is the certainty of things to come. We say these things, dearly beloved brethren, so that your minds may be awakened to the pursuit of caution, lest they grow sluggish through security, lest they become feeble through ignorance, but that fear may always stir them and solicitude strengthen them in good work, considering what is added by the voice of our Redeemer: "Men withering away from fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved. For what does the Lord call the powers of heaven except angels, archangels, thrones, dominions, principalities, and powers, which at the coming of the strict Judge will then visibly appear to our eyes, so that they may then strictly demand from us what the invisible Creator now patiently bears with us? And there it is added: "And then they shall see the Son of Man coming in the clouds with great power and majesty. As if it were openly said: They shall see in power and majesty Him whom, placed in humility, they refused to hear, so that they may then feel His power all the more strictly, inasmuch as now they do not bow the neck of their heart to His patience. But because these things have been said against the reprobate, the words soon turn to the consolation of the elect. For it is added:

"But when these things begin to come to pass, look up and lift up your heads, because your redemption draws near. As if the Truth openly admonishes His elect, saying: When the calamities of the world increase, when the terror of judgment is shown by the powers being shaken, lift up your heads, that is, gladden your hearts, because while the world, to which you are not friends, comes to an end, the redemption which you have sought draws near. For in Sacred Scripture the head is often used to mean the mind, because just as the members are governed by the head, so thoughts are arranged by the mind. Therefore to lift up our heads is to raise our minds to the joys of the heavenly homeland. Those who love God are therefore commanded to rejoice and be glad at the end of the world, because indeed they soon find Him whom they love, while that which they did not love passes away. For far be it that any of the faithful who desires to see God should grieve over the afflictions of the world, knowing that it will end through these very afflictions. For it is written: "Whoever wishes to be a friend of this world is made an enemy of God. Therefore whoever does not rejoice as the end of the world approaches testifies that he is its friend, and by this is convicted of being an enemy of God.

But far be this from the hearts of the faithful, far be it from those who both believe by faith that there is another life, and love it through their deeds. For to grieve over the destruction of the world belongs to those who have planted the roots of their heart in love of it, who do not seek the life to come, who do not even suspect that it exists. But we who have known the eternal joys of the heavenly homeland ought to hasten to them as quickly as possible. We should desire to journey there sooner and to arrive by a shorter way. For by what evils is the world not oppressed? What sadness, what adversity does not distress us? What is mortal life but a journey? And consider, my brothers, what it means to grow weary from the labor of the journey, and yet not want that same journey to end. Moreover, our Redeemer shows by a thoughtful comparison that the world ought to be trampled upon and despised, when He immediately adds: "See the fig tree and all the trees; when they now produce fruit from themselves, you know that summer is near. So you also, when you see these things happening, know that the kingdom of God is near. As if He openly said: Just as the approaching summer is known from the fruit of trees, so from the ruin of the world it is recognized that the kingdom of God is near.

By these words it is certainly shown that the fruit of the world is ruin. For it grows in order to fall. It sprouts forth in order to consume with disasters whatever it has sprouted. But the kingdom of God is rightly compared to summer, because then the clouds of our sorrow pass away, and the days of life shine bright with the radiance of the eternal sun. All these things are confirmed with great certainty when the sentence is added which says: "Amen I say to you, this generation shall not pass away until all things come to pass. Heaven and earth shall pass away, but my words shall not pass away. For nothing in the nature of corporeal things is more enduring than heaven and earth, and nothing in nature passes as quickly as speech. For words, as long as they are incomplete, are not words; but when they have been completed, they no longer exist at all, because they cannot be completed except by passing away. Therefore he says: "Heaven and earth shall pass away, but my words shall not pass away. As if he were saying openly: Everything that is enduring among you is not enduring unto eternity without change; and everything that is seen to pass away in me is held fixed and without passing away, because my speech which passes away expresses judgments that remain without mutability. Behold, my brothers, we now see what we used to only hear about. The world is pressed by new and ever-increasing evils daily.

You see how few remain from that countless multitude; and yet still daily scourges press upon us, sudden disasters overwhelm us, new and unforeseen calamities afflict us. For just as in youth the body thrives, the chest remains strong and healthy, the neck muscular, the lungs full; but in old age the stature becomes bent, the withered neck droops, the chest is burdened with frequent sighs, strength fails, and shortness of breath interrupts the words of one speaking; indeed even if illness is absent, for the senses their very health is often itself a sickness: so the world in its earlier years flourished as if in youth, was robust for propagating the offspring of the human race, vigorous in bodily health, rich in abundance of things; but now it is weighed down by its very old age, and is pressed as if toward imminent death by increasing troubles. Therefore, my brothers, do not love what you see cannot stand for long. Keep the apostolic precepts in your mind, by which he admonishes us, saying: Do not love the world, nor the things that are in the world, because if anyone loves the world, the love of the Father is not in him. Three days ago, brothers, you learned how by a sudden whirlwind ancient trees were uprooted, houses destroyed, and churches overthrown from their foundations. How many who were healthy and well at evening thought they would do something on the morrow, and yet that same night perished by sudden death, caught in the snare of ruin?

But we must consider, dearly beloved, that to accomplish these things the invisible judge moved the breath of the gentlest wind, stirred up the storm of a single cloud, and undermined the earth, shaking the foundations of so many buildings about to fall. What then will this judge do when he comes in person, and his wrath blazes forth in vengeance for sins, if he cannot be endured when he strikes us through the gentlest cloud? In the presence of his wrath, what flesh will stand, if he moved the wind and undermined the earth, stirred up the air, and laid low so many buildings? Paul, considering this severity of the coming judge, says: "It is a fearful thing to fall into the hands of the living God. The Psalmist expresses this, saying: "God shall come manifestly, our God, and he shall not be silent. Fire shall burn in his sight, and around him a mighty tempest. For tempest and fire accompany the severity of such great justice, because the tempest tests those whom the fire will burn. Therefore, dearest brothers, place that day before your eyes, and whatever now seems burdensome is lightened in comparison to it. For concerning that day it is said through the prophet: "Near is the great day of the Lord, near and exceedingly swift. The voice of the day of the Lord is bitter; there the mighty man shall be troubled.

A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor. Concerning this day the Lord again says through the prophet: "Yet once more I will move not only the earth, but also heaven. Behold, as we have said, he moved the air, and the earth did not stand; who then will endure when he moves heaven? What else shall we call the terrors we see but heralds of the wrath to come? Hence we must also consider that these tribulations differ from that final tribulation as much as the person of a herald differs from the power of the judge. Therefore, dearest brothers, think upon that day with all your attention, correct your life, change your ways, overcome evil temptations by resisting them, and punish sins committed with tears. For you will one day behold the coming of the eternal judge with as much greater security as you now anticipate his severity by fearing it.

Homily 2

Delivered to the people in the basilica of Saint Peter the Apostle, on Quinquagesima Sunday.

Reading from the Holy Gospel According to Luke

At that time, Jesus took his twelve disciples and said to them: Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon. And after they have scourged him, they will put him to death, and on the third day he shall rise again. And they understood none of these things. And this word was hidden from them, and they did not understand the things that were said. Now it came to pass, as he drew near to Jericho, a certain blind man sat by the wayside, begging. And when he heard the crowd passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus, son of David, have mercy on me. And those who went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus, standing still, commanded him to be brought to him. And when he had come near, he asked him, saying: What do you want me to do for you? And he said: Lord, that I may see. And Jesus said to him: Receive your sight, your faith has saved you. And immediately he saw, and followed him, glorifying God.

And all the people, when they saw it, gave praise to God. Our Redeemer, foreseeing that the souls of the disciples would be troubled by His passion, foretold to them long beforehand both the suffering of that same passion and the glory of His resurrection, so that when they saw Him dying, as had been predicted, they would not doubt that He would also rise again. But because the disciples, still carnal, were by no means able to grasp the words of the mystery, a miracle is performed. Before their eyes a blind man receives light, so that those who could not grasp the words of the heavenly mystery might be strengthened in faith by heavenly deeds. But the miracles of our Lord and Savior are to be received, dearest brothers, in such a way that we both believe them to have truly occurred, and yet understand that through their significance they indicate something to us. For His works both show one thing through their power and speak another through their mystery. For behold, we do not know who this blind man was according to the historical account, but yet we know whom he signifies through the mystery. For the blind man is the human race, which, expelled from the joys of paradise in its first parent, ignorant of the brightness of the light above, suffers the darkness of its condemnation;

but yet is illuminated through the presence of its Redeemer, so that it now sees the joys of the inner light through desire, and sets the steps of good work upon the way of life. It must be noted that when Jesus is said to draw near to Jericho, the blind man is illuminated. For Jericho is interpreted as "moon," and the moon in sacred speech stands for the weakness of the flesh, because as it wanes through its monthly phases, it signifies the weakness of our mortality. Therefore, while our Creator draws near to Jericho, the blind man returns to light, because when the divinity took on the weakness of our flesh, the human race received back the light it had lost. For by the very means through which God suffers human things, man is raised up to divine things. This blind man is rightly described as sitting beside the road and being a beggar; for the Truth himself says: "I am the way. Therefore whoever does not know the brightness of eternal light is blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he already believes but neglects to ask that he might receive eternal light, and ceases from prayers, the blind man indeed sits beside the way but does not beg at all. But if he has both believed and recognized the blindness of his heart, and asks that he might receive the light of truth, the blind man sits beside the way and begs.

Therefore whoever recognizes the darkness of his own blindness, whoever understands that the light of eternity is what he lacks, let him cry out from the depths of his heart, let him cry out with the voices of his mind, saying: "Jesus, Son of David, have mercy on me. But let us hear what is added as the blind man cries out: "And those who were going before rebuked him, that he should be silent. Those who precede Jesus as he comes—what do they signify but the crowds of carnal desires and the tumults of vices, which, before Jesus comes to our heart, scatter our thoughts with their temptations and disturb the voice of the heart in prayer? For often when we wish to turn to the Lord after committing sins, when we strive to pray against those very vices we have committed, the phantoms of the sins we have done rush upon the heart, strike back against the vision of our mind, confuse the soul, and suppress the voice of our entreaty. Those who went before, therefore, were rebuking him to be silent, because before Jesus comes to the heart, the evils we have done, thrust upon our thoughts through their images, disturb us in the very midst of our prayer. But let us hear what this blind man who was to be illuminated did in response to these things. It follows: "But he cried out all the more: Son of David, have mercy on me.

Behold, the one whom the crowd rebukes to be silent cries out more and more, because the more heavily we are pressed by the tumult of carnal thoughts, the more ardently we ought to persist in prayer. The crowd opposes us lest we cry out, because we often suffer the phantoms of our sins even in prayer. But indeed it is necessary that the voice of our heart insist all the more strongly the more harshly it is repelled, so that it may overcome the tumult of unlawful thought and burst forth to the merciful ears of the Lord by the excess of its importunity. Each one, as I suspect, recognizes in himself what we are saying, because when we turn our mind from this world to God, when we turn to the work of prayer, the very things we previously did with delight we afterward endure as troublesome and burdensome in our prayer. Scarcely is the thought of them driven away from the eyes of the heart by the hand of holy desire; scarcely are their phantoms overcome through the laments of penance. But when we persist intensely in our prayer, we fix Jesus as He passes by in our mind. Hence it is added there: And Jesus, standing still, commanded him to be brought to Him. Behold, He who was passing by before now stands still, because while we still suffer the crowds of phantasms in prayer, we perceive Jesus as somewhat passing by.

But when we persist intensely in prayer, Jesus stands still to restore our sight, because God is fixed in the heart, and the lost light is restored. Yet in this matter the Lord suggests something else to us, which can be usefully understood concerning His humanity and divinity. For Jesus passing by heard the blind man crying out, but standing still He performed the miracle of illumination. For to pass by belongs to humanity, to stand still belongs to divinity. Through His humanity indeed He experienced being born, growing, dying, rising again, coming from place to place. Therefore, since in divinity there is no changeableness, and this very thing—to be changed—is to pass by, certainly that passing by is from the flesh, not from the divinity. But through His divinity it belongs to Him always to stand still, because He is present everywhere, neither coming through movement nor departing through movement. Therefore the Lord passing by hears the blind man crying out, but standing still illuminates him, because through His humanity He had compassion on the cries of our blindness and showed mercy, but He poured into us the light of grace through the power of His divinity. And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you? Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant.

For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what you need before you ask Him. Therefore He requires to be asked for this reason: He requires it in order to arouse the heart to prayer. Hence the blind man immediately added: "Lord, that I may see. Behold, the blind man seeks from the Lord not gold, but light. He considers it worthless to seek anything apart from light, because even if a blind man can possess anything whatsoever, without light he cannot see what he has. Let us therefore imitate, dearly beloved brethren, him whom we have heard was saved both in body and in mind. Let us not seek from the Lord false riches, nor earthly gifts, nor fleeting honors, but light; and not that light which is confined to a place, which ends with time, which is interrupted by the variation of nights, which is perceived by us in common with beasts, but let us seek the light which we can see together with the angels alone, which no beginning commences nor any end confines. To this light, indeed, faith is the way. Hence rightly it is immediately answered to the blind man as he is enlightened: "Receive your sight, your faith has saved you. But to these things carnal thinking says: How can I seek spiritual light, which I cannot see? How is it certain to me that it exists, since it does not shine upon my bodily eyes?

To which thought, indeed, anyone may briefly respond that even these very things which he perceives, he thinks not through the body but through the soul. And no one sees his own soul, yet he does not doubt that he has a soul which he does not see. For the visible body is governed by the invisible soul. But if what is invisible is taken away, immediately that which seemed to stand visibly collapses. Therefore from an invisible substance one lives in this visible life, and is the existence of an invisible life doubted? But let us now hear what happened to the blind man who was asking, or what he himself did. It follows: "Immediately he saw, and followed him. He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works. If therefore, dearest brothers, we now recognize the blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the wayside, if by praying daily we seek light from our Creator, if having been illuminated after our blindness we now see that same light through understanding, let us follow in our works the Jesus whom we perceive in our mind. Let us observe where he walks, and by imitating hold to his footsteps. For he follows Jesus who imitates him. For this reason he says: "Follow me, and let the dead bury their dead. For "follow" means "imitate.

Again he admonishes on this point, saying: "If anyone serves me, let him follow me. Let us therefore consider where he walks, that we may deserve to follow. Behold, though he is Lord and Creator of the angels, about to take up our nature which he created, he came into the womb of the Virgin. Yet he did not wish to be born in this world through the wealthy; he chose poor parents. Hence even a lamb to be offered for him was lacking; his mother found young doves and a pair of turtledoves for the sacrifice. He did not wish to prosper in the world; he endured reproaches and mockeries; he bore spitting, scourging, blows, a crown of thorns, and the cross; and because we fell from inner joy through delight in bodily things, he showed with what bitterness one returns there. What therefore ought man to suffer for himself, if God endured such things for men? He therefore who has now believed in Christ, but still pursues the gains of avarice, is lifted up in the pride of honor, burns with the torches of envy, pollutes himself with the filth of lust, desires the prosperous things that are in the world—he disdains to follow the Jesus in whom he has believed. For he walks by a different path, if he seeks joys and pleasures, when his guide showed him the way of bitterness. Let us therefore call back before our eyes the sins we have committed;

let us consider how terrible is the judge who comes to punish these things; let us form our mind for lamentation; let our life become bitter for a time in repentance, lest it feel eternal bitterness in punishment. For through weeping we are led to eternal joys, as Truth promises when it says: "Blessed are those who mourn, for they shall be comforted. But through joys one arrives at weeping, as this same Truth attests when it says: "Woe to you who laugh now, for you shall mourn and weep. If therefore we seek the joy of reward at our arrival, let us hold to the bitterness of repentance on the way. And so it happens that not only does our life advance toward God, but this very conversion of ours kindles others to the praise of God. Hence it is added there: "And all the people, when they saw it, gave praise to God."

Homily 3

Delivered to the people in the basilica of the holy martyr Felicitas, on the day of her nativity.

Reading from the Holy Gospel According to Matthew

At that time, while Jesus was speaking to the crowds, behold, his mother and brothers stood outside, seeking to speak with him. And someone said to him: Behold, your mother and your brothers are standing outside, seeking you. But he, answering the one who spoke to him, said: Who is my mother, and who are my brothers? And extending his hands toward his disciples, he said: Behold my mother and my brothers. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. The reading recited from the Holy Gospel, dearly beloved brethren, is brief, but laden with the great weight of mysteries. For Jesus, our Creator and Redeemer, pretends not to know His mother, and indicates who is His mother and who are His relatives not through kinship of the flesh, but through union of the spirit, saying: "Who is my mother, and who are my brethren? For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. By these words, what else does He suggest to us, except that He gathers many who are obedient to His commands from among the Gentiles, and does not acknowledge Judea, from whose flesh He was born?

Hence also His mother, when she is seemingly not acknowledged, is said to be standing outside, because clearly the Synagogue is not recognized by its Author, since, while holding to the observance of the Law, it lost spiritual understanding, and fixed itself outside in guarding the letter. But since he who does the will of the Father is called sister and brother of the Lord, on account of both sexes who are gathered to the faith, this is not surprising; yet it is greatly to be wondered how one is also called mother. For he deigned to call his faithful disciples brothers, saying: Go, announce to my brothers. Therefore, he who could become a brother of the Lord by coming to faith—it must be asked how he can also be a mother? But we should know that one who is a brother and sister of Christ by believing becomes a mother by preaching. For one gives birth to the Lord, as it were, when one has poured him into the heart of the hearer. And one becomes his mother if through one's voice the love of the Lord is begotten in the mind of one's neighbor. To confirm this matter fittingly for us, blessed Felicity is present, whose birthday we celebrate today, who by believing became a handmaid of Christ, and by preaching was made a mother of Christ.

For she feared to leave her seven sons, as is read in the more accurate accounts of her deeds, alive in the flesh after her, just as carnal parents usually fear to send their dead children before them. For when she was seized in the labor of persecution, she strengthened the hearts of her sons by preaching the love of the heavenly fatherland, and she brought forth in spirit those whom she had borne in the flesh, so that by preaching she might bear to God those whom she had borne in the flesh to the world. Consider, dearest brothers, a manly heart in a womanly body. She stood undaunted before death. She feared to lose the light of truth in her sons, if she had not been bereaved. Shall I then call this woman a martyr? Rather, more than a martyr. Certainly the Lord, when He spoke of John, said: "What did you go out into the desert to see? A prophet? Indeed I say to you, and more than a prophet. And John himself, when asked, answered, saying: "I am not a prophet. For he who knew himself to be more than a prophet denied being a prophet. He is therefore called more than a prophet because the office of a prophet is to foretell things to come, not also to show them. But John is more than a prophet because he pointed out with his finger the one whom he proclaimed with his word.

I would therefore call this woman not a martyr, but more than a martyr, who, having sent seven pledges ahead to the kingdom, came first but arrived eighth. The mother beheld the death of her sons both in anguish and undaunted; she applied the joy of hope to the pain of nature. She feared for them while living, she rejoiced when they were dying. She wished to leave no one behind her, lest if she had any survivor, she could not have a companion. Let no one among you, dearest brothers, suppose that her heart was not at all struck by carnal affection when her sons were dying. For she could not see her sons, whom she knew to be her own flesh, dying without grief; but there was an inner force of love that conquered the pain of the flesh. Hence also to Peter, about to suffer, it is said: "When you are old, you will stretch out your hands, and another will gird you and lead you where you do not wish to go. For if Peter had completely not wished to suffer for Christ, he could not have done so; but the martyrdom which he did not wish through the weakness of the flesh, he loved through the strength of the spirit. While through the flesh he trembles at punishments, through the spirit he exults toward glory; and it was accomplished that the torment of martyrdom... So we also, when we seek the joy of salvation, drink the bitter cup of purification.

The bitterness in the cup displeases, but the health to be restored through bitterness pleases. Therefore Felicity loved her sons according to the flesh, but for love of the heavenly fatherland she wished even those whom she loved to die before her eyes. She herself received their wounds, but she herself grew through those same ones who preceded her to the kingdom. Rightly therefore I would call this woman more than a martyr, who, having been desirably extinguished so many times in her sons, while she obtained multiple martyrdom, surpassed even the palm of martyrdom itself. It is said that among the ancients there was a custom that whoever became consul would hold his place of honor according to the order of time; but if anyone coming later to the consulship became consul not once, but perhaps twice or three times, he would surpass in praise and honor even those who had been consuls no more than once. Blessed Felicity therefore surpassed the martyrs, because, with so many sons dying before her, she frequently died for Christ, since her own death alone was not sufficient for her love of Him. Let us consider, brothers, this woman; let us consider ourselves, who are men in bodily members, and in comparison with her what shall we be thought? For often we propose to do certain good things, but if even the slightest word bursts forth against us from the mouth of a mocker, we immediately recoil, broken and confused, from the intention of our action.

Behold, mere words often call us back from good work. But torments could not break Felicity from her holy intention. We stumble at a breath of cursing; she passed through even to the kingdom by the sword, and considered as nothing whatever stood in her way. We are unwilling to give away even our superfluous possessions at the Lord's commands; she not only offered her substance to God, but for His sake gave even her own flesh. We, when we lose children by divine decree, mourn without consolation; she would have lamented them as dead if she had not offered them. When therefore the strict Judge shall come to that terrible examination, what shall we men say when we see the glory of this woman? What excuse will there be for men on account of the weakness of their mind, when she shall be shown forth who conquered both the world and her sex? Let us therefore follow, dearest brothers, the strict and harsh way of the Redeemer; for by the practice of virtues it has already been made so smooth that women are pleased to walk upon it. Let us despise all present things, for those things which can pass away are nothing. Let it be shameful to love what clearly perishes quickly. Let not the love of earthly things overcome us, let not pride puff us up, let not anger tear us apart, let not luxury pollute us, let not envy consume us.

Out of love for us, dearest brothers, our Redeemer died, and let us learn through love of Him to conquer ourselves. If we do this perfectly, we shall not only escape impending punishments, but we shall be rewarded with glory together with the martyrs. For although the occasion of persecution is lacking, yet our peace also has its own martyrdom, because even if we do not subject the necks of our flesh to the sword, yet with the spiritual sword we slay carnal desires in our mind, with His help, etc.

Homily 4

Delivered to the people in the basilica of Saint Stephen the martyr, concerning the apostles.

Reading of the Holy Gospel According to Matthew

At that time, Jesus sent his twelve disciples, instructing them and saying: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but rather go to the lost sheep of the house of Israel. And as you go, preach, saying that the kingdom of heaven has drawn near. Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you have received, freely give. Do not possess gold, nor silver, nor money in your belts; no bag for the journey, nor two tunics, nor sandals, nor a staff. For the laborer is worthy of his food. Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless we understand from the outcome of the event that He wished the preaching to be first to Judea alone, and afterward to all nations, so that when she, though called, refused to be converted, the holy preachers might come in due order to the calling of the nations, and thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples as though they were strangers;

and what was done as a testimony to the Jews might become an increase of grace for the Gentiles. For there were then some who were to be called from Judea, and some from the Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when Peter preached, first three thousand Hebrews believed, and afterward five thousand. And when the apostles wished to preach to the Gentiles in Asia, they are recorded to have been forbidden by the Spirit; and yet the same Spirit who first forbade the preaching afterward poured it into the hearts of the Asians. For it has been a long time since all of Asia believed. Therefore He first forbade what He afterward brought about, because there were then in that land those who were not to be saved. There were then in that land those who did not yet deserve to be restored to life, nor yet to be judged more severely for having despised the preaching. By a subtle and hidden judgment, therefore, holy preaching is withdrawn from the ears of certain people, because they do not deserve to be raised up by grace. Hence it is necessary, dearest brothers, that in everything we do, we fear the hidden counsels of almighty God over us, lest while our mind, scattered outwardly, does not recall itself from its pleasure, the Judge within terribly arranges adversities against it. Perceiving this well, the Psalmist says:

"Come and see the works of the Lord, how terrible He is in His counsels over the sons of men. For he saw that one is mercifully called, while another is rejected as justice demands. And because the Lord arranges some things by sparing, and other things by showing wrath, he trembled at what he could not penetrate. And because he saw Him to be not only unsearchable, but also inflexible in certain of His judgments, he declared Him to be terrible in His counsels. Now let us hear what is commanded when the preachers are sent. "Go and preach, saying: The kingdom of heaven is at hand. This, dearest brothers, even if the Gospel were silent, the world proclaims. For its ruins are its voices. For the world, which has fallen from its glory after being worn down by so many blows, shows us, as it were, from close at hand, another kingdom that follows. It is already bitter even to those by whom it is loved. Its very ruins proclaim that it should not be loved. For if a shaken house threatened to collapse, whoever lived in it would flee; and one who had loved it while it stood would hasten to withdraw as quickly as possible from it as it falls. If therefore the world is falling and we embrace it by loving it, we wish to be crushed rather than to dwell in safety, because no reasoning separates us from its ruin when love binds us to its sufferings.

It is easy, therefore, now when we see all things destroyed, to separate our heart from love of it. But this was most difficult at that time when they were sent to preach the invisible kingdom of heaven while they saw earthly kingdoms flourishing far and wide on every side. Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things, as is added in this same reading: "Heal the sick, raise the dead, cleanse the lepers, cast out demons. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous.

Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers. Hence also that same distinguished preacher, amidst the words of his preaching, raised by praying, in the sight of all the unbelievers, Eutychus who had fallen asleep and fallen from the window and was completely extinguished from life. Coming to Malta, and knowing the island was full of unbelievers, he healed by praying the father of Publius who was afflicted with dysentery and fevers. But his companion on his journey and helper in his holy preaching, Timothy, who was growing weak from a stomach ailment, he does not cure by a word but restores by the art of medicine, saying: "Use a little wine, for your stomach and your frequent infirmities. Why then does he who saves an unbelieving sick person with a single prayer not also strengthen his sick companion with prayer? Because surely that one who was not inwardly alive needed to be healed outwardly through a miracle, so that through what the external power displayed, the internal virtue might animate him to life. But to the faithful sick companion, outward signs did not need to be shown, since he was living healthily within.

But having granted the power of preaching, having granted the miracles of virtues, let us hear what our Redeemer adds: Freely you have received, freely give. For he foreknew that some would bend this very gift of the received Spirit to the use of commerce, and turn the signs of miracles to the service of avarice. Hence it is that Simon Magus, seeing miracles performed through the laying on of hands, wished to obtain the gift of the Holy Spirit with money, namely so that he might sell more wickedly what he had acquired wrongly. Hence our Redeemer, having made a whip of cords, drove the crowds from the temple and overturned the seats of those selling doves. Indeed, to sell doves is to give the laying on of hands by which the Holy Spirit is received, not for the merit of life, but for payment. But there are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise. These certainly do not bestow freely what was freely received, because from the service of holiness they have rendered, they seek the coin of favor. Hence the prophet spoke well when describing the just man, saying: Who shakes his hands free from every gift. For he does not say: Who shakes his hands from a gift, but added from every, because one thing is a gift from service, another a gift from the hand, another a gift from the tongue.

A gift from service is deference unduly rendered, a gift from the hand is money, a gift from the tongue is favor. Therefore he who bestows sacred orders shakes his hands free from every gift when in divine matters he seeks not only no money, but also no human favor. But you, most beloved brethren, whom the secular state holds, when you learn what our circumstances are, turn the eyes of your mind back to your own. Do all things among yourselves freely. Do not seek the reward of your work in this world, which you now perceive has failed with such great speed. Just as you wish your evil deeds to be hidden so that others may not see them, so take care that your good deeds do not appear for human praise. Do not do evil things in any way, nor good things for temporal reward. Seek as the witness of your work the very one whom you await as judge. Let him now see that your good deeds are hidden, so that at the time of his recompense he may display them publicly. Just as you provide food daily to your flesh lest it fail, so let your daily nourishment for your mind be good works. The body is fed with food; let the spirit be nourished with pious work. What you give to your mortal flesh, do not deny to your soul that will live forever.

For if ever a sudden fire consumes a dwelling, whoever was its owner seizes what he can and flees, counting it gain if he carries anything away from the flames. Behold, the flame of tribulations is burning up the world, and the end now near is devastating like fire all the things that seemed beautiful in it. Therefore, most beloved brethren, count it the greatest gain if you snatch something from it to take with you, if you carry anything away as you flee, if what could perish by remaining you preserve for your perpetual reward by giving it away. Indeed, we lose all earthly things by keeping them, but we preserve them by giving them away generously. Times flee with speed. Therefore, since we are driven with great urgency to see our judge more quickly, let us prepare ourselves for him with good deeds in haste, by the gift of our Lord, etc.

Homily 5

Delivered to the people in the basilica of blessed Andrew the apostle, on the day of his nativity. Reading from the Holy Gospel according to Matthew. At that time, Jesus, walking by the Sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishermen), and he said to them: Come, follow me, and I will make you become fishers of men. And they immediately, leaving their nets, followed him. And going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in a boat with Zebedee their father, mending their nets, and he called them. And they immediately, leaving their nets and their father, followed him. You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near;

and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age? But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow. Let no one therefore, even when he sees that certain people have left many things behind, say to himself: I want to imitate these despisers of the world, but I have nothing to leave behind. You leave many things, brothers, if you renounce earthly desires. For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth.

For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have. Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows which I shall pay, praises to you. As if he were saying openly:

Even if outwardly I do not have gifts to offer, yet within myself I find what I may place upon the altar of your praise, because you who are not fed by our giving are better pleased by the offering of the heart. For nothing richer than good will is offered to God. But good will is to fear the adversities of another as our own, to rejoice in the prosperity of our neighbor as in our own advancement, to consider the losses of others as our own, to reckon the gains of others as our own, to love a friend not for the sake of the world but for the sake of God, to tolerate even an enemy by loving him, to do to no one what you do not wish to suffer, to deny to no one what you justly desire to be rendered to yourself, not only to assist the needs of your neighbor according to your abilities, but to wish to help even beyond your abilities. What then is richer than this holocaust, when through what the soul sacrifices to God on the altar of the heart, it slays itself? But this sacrifice of good will is never fully paid unless desire for this world is perfectly abandoned. For whatever we covet in it, we without doubt envy our neighbors. For it seems that what another obtains is lacking to us. And because envy always conflicts with good will, as soon as the former seizes the mind, the latter departs.

Therefore the holy preachers, that they might perfectly love their neighbors, strove to love nothing in this age, never to desire anything, to possess nothing even without desire. Looking upon them well, Isaiah says: "Who are these that fly as clouds, and as doves to their windows? For he saw them despise earthly things, draw near to heavenly things in mind, rain down words, flash forth miracles. And those whom holy preaching and sublime life had lifted up from earthly contagions, he calls both flying and clouds. Moreover our windows are our eyes, because through them the soul looks upon what it desires outwardly. But the dove is a simple animal, and free from the malice of gall. Therefore they are as doves to their windows who covet nothing in this world, who look upon all things simply, and are not drawn by the zeal of rapacity in what they see. But on the contrary, the kite and not the dove is at its windows, who pants with desire for plunder at what it considers with its eyes. Therefore, dearest brothers, since we celebrate the birthday of blessed Andrew the apostle, we ought to imitate what we honor. Let the solemnity of a changed mind show the service of our devotion; let us despise what is earthly, and leaving behind temporal things, let us purchase eternal ones. But if we cannot yet leave our own possessions, let us at least not covet those of others.

If our mind is not yet kindled with the fire of charity, let it have the bridle of fear in its ambition, so that invigorated by the steps of its progress, while it is restrained from desire for others' goods, it may eventually be led to despise its own, with the help of our Lord Jesus Christ, etc.

Homily 6

Delivered to the people in the basilica of Saints Marcellinus and Peter, on the third Sunday of the Advent of the Lord.

Reading from the Holy Gospel According to Matthew

At that time, when John had heard in prison about the works of Christ, sending two of his disciples, he said to him: Are you he who is to come, or do we look for another? And Jesus answering, said to them: Go and report to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them, and blessed is he who shall not be scandalized in me. And when they went their way, Jesus began to say to the multitudes concerning John: What did you go out into the desert to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. For this is he of whom it is written: Behold, I send my angel before your face, who shall prepare your way before you. We must inquire, dearly beloved brethren, why John—a prophet and more than a prophet, who pointed out the Lord coming to the baptism at the Jordan, saying: "Behold the Lamb of God, behold him who takes away the sin of the world"; who, considering both his own humility and the power of Christ's divinity, says:

"He who is of the earth speaks of the earth, but he who comes from heaven is above all"—why, when placed in prison and sending his disciples, he asks: "Are you he who is to come, or do we look for another? As if he did not know the one he had pointed out, and did not know whether he was the one whom he had proclaimed by prophesying, baptizing, and pointing him out. But this question is quickly resolved if the time and order of events is considered. For standing at the waters of the Jordan, he declared that this was the Redeemer of the world; but sent to prison, he asks whether he himself is coming—not because he doubts that he is the Redeemer of the world, but he asks in order to know whether he who had come into the world by himself would also descend by himself to the prison of hell. For he whom John had announced to the world as his forerunner, he was now preceding to hell by dying. Therefore he says: "Are you he who is to come, or do we look for another? As if he were openly saying: Just as you deigned to be born for mankind, indicate whether you also deign to die for mankind, so that I who have been the forerunner of your birth may also become the forerunner of your death, and may announce to hell that you are coming, whom I have already announced as having come to the world.

Hence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me. Seeing so many signs and such great powers, no one could be scandalized, but only marvel. But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness. For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed is he who is not scandalized in me," except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer lowly things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs. But after John's disciples were dismissed, let us hear what He says to the crowds about the same John:

"What did you go out into the desert to see? A reed shaken by the wind? This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone's detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace.

Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things. But still more is added about the description of him: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings. For John is described as having been clothed in woven camel's hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in the houses of kings," except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: "Not in costly apparel. Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from the wrath to come? Hence it is also said through Solomon: "The words of the wise are like goads, and like nails driven deep. For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them. But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him. There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you.

For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name. Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: "The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts. But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to admonish, I am not fit to exhort. Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent.

And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give.

For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: "Every idle word that men have spoken, they will render an account of it on the day of judgment. An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John; which may he himself deign to grant, who lives and reigns as God forever and ever. Amen.

Homily 7

Delivered to the people in the basilica of Saint Peter the Apostle, on the Fourth Sunday of the Advent of the Lord.

Reading from the Holy Gospel According to John

At that time, the Jews sent priests and Levites from Jerusalem to John, to ask him: Who are you? And he confessed, and did not deny. And he confessed: I am not the Christ. And they asked him: What then? Are you Elijah? And he said: I am not. Are you the Prophet? And he answered: No. Therefore they said to him: Who are you, that we may give an answer to those who sent us? What do you say about yourself? He said: I am the voice of one crying in the wilderness: Make straight the way of the Lord, as the prophet Isaiah said. And those who had been sent were from the Pharisees. And they asked him, and said to him: Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? John answered them, saying: I baptize in water; but there has stood in your midst one whom you do not know. He it is who is to come after me, who was made before me, whose sandal strap I am not worthy to untie. These things took place in Bethany across the Jordan, where John was baptizing. From the words of this reading, dearest brothers, the humility of John is commended to us, who, though he was of such great virtue that he could have been believed to be Christ, chose to stand firmly in himself, lest he be carried away vainly above himself by human opinion.

For he confessed and did not deny, and he confessed: "I am not the Christ. But because he said "I am not," he plainly denied what he was not, but did not deny what he was, so that by speaking the truth he might become a member of Him whose name he would not falsely claim for himself. Therefore, because he did not wish to grasp at the name of Christ, he became a member of Christ, since by striving to acknowledge his weakness humbly, he merited to truly obtain His loftiness. But when the statement of our Redeemer from another reading is brought to mind, a very complex question arises for us from the words of this reading. For in another place, when asked by his disciples about the coming of Elijah, the Lord replied: "Elijah has already come, and they did not recognize him, but did to him whatever they wished. And if you wish to know, John himself is Elijah. But when John was asked, he says: "I am not Elijah. What is this, dearest brothers, that what Truth affirms, the prophet of Truth denies? For "He is" and "I am not" are very different from each other. How then is he a prophet of Truth if he does not agree with the words of that same Truth? But if the truth itself is carefully examined, what sounded contradictory between them is found not to be contradictory. For the angel says to Zechariah concerning John: "He will go before him in the spirit and power of Elijah.

He is said to be coming in the spirit and power of Elijah because just as Elijah will precede the second coming of the Lord, so John preceded the first. Just as the former will be the precursor of the Judge, so the latter was made the precursor of the Redeemer. John therefore was Elijah in spirit; he was not Elijah in person. What the Lord therefore declares concerning the spirit, John denies concerning the person, since it was also fitting that the Lord should speak to his disciples a spiritual statement about John, and that John should answer the carnal crowds not about his spirit but about his body. Therefore what John said seems to be contrary to truth, yet he did not depart from the path of truth. When he also denies that he is a prophet, because evidently he was able not only to preach the Redeemer but also to demonstrate him, he immediately expresses who he is when he adds: I am the voice of one crying in the wilderness. You know, dearest brothers, that the only-begotten Son is called the Word of the Father, as John testifies when he says: In the beginning was the Word, and the Word was with God, and the Word was God. And from your own manner of speaking you recognize that the voice sounds first, so that the word may afterward be heard. Therefore John asserts that he is the voice, because he precedes the Word.

And so, going before the coming of the Lord, he is called a voice, because through his ministry the Word of the Father is heard by men. He also cries out in the wilderness, because he announces the comfort of the Redeemer to abandoned and forsaken Judea. But what he cries out he indicates when he adds: Make straight the way of the Lord, as Isaiah the prophet said. The way of the Lord is made straight to the heart when the word of truth is humbly heard. The way of the Lord is made straight to the heart when one's life is prepared according to his commandment. Hence it is written: If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him. Therefore whoever raises his mind in pride, whoever pants with the fevers of avarice, whoever defiles himself with the pollutions of lust, closes the door of his heart against the truth; and lest the Lord come to him, he condemns the gates of his soul with the bars of vices. But still those who were sent inquire further: "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet? Because this was said not from a desire to learn the truth, but from the malice of pursuing rivalry, the Evangelist silently made known when he added, saying: "And those who had been sent were from the Pharisees. As if he openly said:

Those men inquire of John about his actions who do not know how to seek teaching, but only how to envy. But every holy person, even when questioned with a perverse mind, is not changed from his pursuit of goodness. Hence John also responded to the words of envy with proclamations of life. For immediately he adds: "I baptize in water; but there has stood in your midst one whom you do not know. John baptizes not with the Spirit, but with water, because, not being able to forgive sins, he washes the bodies of the baptized through water, but nevertheless does not wash the mind through pardon. Why then does he baptize who does not remit sins through baptism, unless, preserving the order of his role as precursor, he who had preceded by being born the one who was to be born, might also precede by baptizing the Lord who was to baptize; and he who by preaching became the precursor of Christ, might also become his precursor in baptizing through imitation of the sacrament? Who, announcing the mystery amid these things, asserts that he both stood in the midst of men and was unknown, because the Lord appearing through flesh both existed visible in body and invisible in majesty. Of whom he also adds: "He who comes after me was made before me. For it is said thus: "Made before me," as if it were said, "Placed before me. Therefore he comes after me, because he was born afterward;

but he was made before me, because he was preferred to me. But saying these things a little earlier, he also opened the reasons for his preference when he added: "Because he was before me. As if he openly said: Hence he surpasses me even though born after me, because the times of his birth do not confine him. For he who is born in time through a mother was begotten without time from the Father. He shows by adding with what great reverence of humility he is indebted to him: "Whose sandal strap I am not worthy to untie. The custom among the ancients was that if someone did not wish to take as wife the one who was suited to him, he who came as bridegroom by right of kinship to her would untie his sandal. What then did Christ appear as among men, if not the bridegroom of holy Church? Of whom the same John also says: "He who has the bride is the bridegroom. But because men thought John was the Christ, which the same John denies, he rightly declares himself unworthy to untie the strap of his sandal. As if he openly said: I am unable to uncover the footsteps of our Redeemer, because I do not undeservedly usurp for myself the name of bridegroom. This however can also be understood in another way. For who does not know that sandals are made from dead animals?

But the Lord coming incarnate appeared as if shod, because in his divinity he assumed the dead flesh of our corruption. Hence also through the Prophet he says: "Over Edom I will extend my sandal. For by Edom the Gentile world is signified, and by the sandal the assumed mortality is designated. Therefore the Lord asserts that he extends his sandal over Edom, because when he became known to the Gentiles through flesh, divinity came to us as if shod. But the human eye does not suffice to penetrate this mystery of the incarnation. For it can in no way be investigated how the Word becomes embodied, how the supreme and life-giving Spirit is animated within the womb of a mother, how he who has no beginning both exists and is conceived. The strap of the sandal therefore is the binding of the mystery. And so John is not able to untie the strap of his sandal, because he does not suffice to investigate even the mystery of his incarnation, he who recognized it through the spirit of prophecy. What therefore does it mean to say: "I am not worthy to untie the strap of his sandal," except openly and humbly to profess one's own ignorance? As if he plainly said: What wonder if he is preferred to me, whom I consider indeed born after me, but whose mystery of birth I do not comprehend? Behold John, filled with the spirit of prophecy, shines forth with wondrous knowledge, and yet he intimates concerning himself that which he does not know.

In this matter we must consider, dearest brothers, and reflect with all our attention how holy men, in order to preserve in themselves the virtue of humility, when they know certain things wonderfully, strive to recall before the eyes of their mind what they do not know, so that while they consider their weakness in one respect, their spirit may not be exalted in that respect in which it is perfect. For knowledge is a virtue, but humility is the guardian of virtue. It remains therefore that in all that it knows the mind should humble itself, lest the wind of pride carry away what the virtue of knowledge has gathered. When you do good things, brothers, always recall to memory the evil things you have done, so that while fault is carefully observed, the mind may never carelessly rejoice in good work. Consider as your superiors one another, especially those who are not committed to your charge, your neighbors, because even those whom you see doing certain wicked things—you do not know what good things may lie hidden in them. Therefore let each one strive to be great, but yet in some way not know that he is, lest while he arrogantly attributes greatness to himself, he lose it. For hence it is said through the prophet: "Woe to you who are wise in your own eyes, and prudent before yourselves. Hence Paul says: "Be not wise in your own eyes. Hence against the proud Saul it is said:

"When you were little in your own eyes, you were made head among the tribes of Israel. As if it were openly said: When you saw yourself as little, I made you great above others. But because you now see yourself as great, you are esteemed little by me. On the contrary, when David despised the power of his kingdom by dancing before the ark of the Lord's covenant, he said: "I will play and become more vile than I have become, and I will be humble in my own eyes. For whom would it not exalt to break the jaws of lions, to tear apart the arms of bears, to be chosen while his elder brothers were passed over, to be anointed to the governance of the kingdom when the previous king was rejected, to strike down Goliath—fearsome to all—with a single stone, to bring back the numerous foreskins proposed by the king after slaying the foreigners, to receive the kingdom by promise, and afterward to possess the entire Israelite people without any opposition? And yet in all these things he despises himself, who confesses that he is humble in his own eyes. If therefore holy men, even when they do mighty deeds, think lowly of themselves, what will those say in their own excuse who swell with pride without any virtuous work? But even if any good works are present, they are nothing unless they are seasoned with humility. For a wondrous deed accompanied by pride does not elevate but weighs down.

For he who gathers virtues without humility carries dust in the wind; and from the very source whence he seems to carry something, he is more grievously blinded. In all things that you do, therefore, my brothers, hold fast to humility as the root of good work; and look not to those to whom you are already superior, but to those to whom you are still inferior, so that while you set before yourselves the examples of better persons, you may always be able to ascend to greater things through humility.

Homily 8

Delivered to the people in the basilica of the blessed Virgin Mary, on the day of the Nativity of the Lord.

Reading from the Holy Gospel According to Luke

At that time, a decree went out from Caesar Augustus that the whole world should be enrolled. This first enrollment was made by Quirinius, the governor of Syria. And all went to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his betrothed wife, who was with child. And it came to pass that while they were there, the days were fulfilled for her to give birth. And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for him in the inn. And there were shepherds in the same region, keeping watch and guarding their flock through the watches of the night. And behold, an angel of the Lord stood near them, and the glory of God shone around them, and they feared with great fear. And the angel said to them: Do not be afraid. For behold, I bring you good tidings of great joy, which shall be to all the people, for today a Savior has been born to you, who is Christ the Lord, in the city of David. And this shall be a sign to you: You will find an infant wrapped in swaddling clothes, and laid in a manger.

And suddenly there was with the angel a multitude of the heavenly host, praising God and saying: Glory to God in the highest, and on earth peace to men of good will. Because, by the Lord's bounty, we are going to celebrate the solemnities of Mass three times today, we cannot speak at length about the Gospel reading. But our Redeemer's nativity itself compels us to say something, even briefly. What does it mean that the world is enrolled when the Lord is about to be born, except that this is openly shown: that he was coming in the flesh who would enroll his elect in eternity? Concerning the reprobate, by contrast, it is said through the Prophet: Let them be blotted out of the book of the living, and let them not be written with the just. He is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread. For he himself is the one who says: I am the living bread who came down from heaven. The place, therefore, in which the Lord is born was previously called "house of bread," because it was surely going to happen that he would appear there through the substance of flesh, who would refresh the minds of the elect with inner satisfaction. He who is born not in his parents' house, but on the way, surely showed that through the humanity which he had assumed, he was being born as if in a foreign place. I say "foreign," of course, not according to power, but according to nature.

For concerning his power it is written: He came unto his own. In his own nature, indeed, he was born before all ages; in our nature he came in time. He, therefore, who remaining eternal appeared temporal—the place where he descended is foreign to him. And because it is said through the prophet: All flesh is grass, he, having been made man, turned our grass into grain, he who said of himself: Unless a grain of wheat falling into the earth dies, it remains alone. Hence also, when born, he is laid in a manger, so that he might refresh all the faithful, namely his holy animals, with the grain of his flesh, lest they remain fasting from the food of eternal understanding. But what does it mean that the angel appears to shepherds keeping watch, and the glory of God shines around them, except that they deserve above others to see sublime things, who know how to preside over their faithful flocks with care? And while they themselves watch piously over their flock, divine grace flashes upon them more abundantly. An angel announces the King's birth, and choirs of angels join their voices with his, and rejoicing together they cry out: Glory to God in the highest, and on earth peace to men of good will. Indeed, before our Redeemer was born in the flesh, we were at discord with the angels, from whose brightness and purity we stood far distant through the guilt of the first sin and through our daily transgressions.

For since by sinning we were estranged from God, the angels, citizens of God, regarded us as strangers from their fellowship. But because we have come to know our King, the angels have recognized us as their fellow citizens. For since the King of heaven assumed the earth of our flesh, that angelic majesty no longer despises our weakness. The angels return to peace with us, they set aside the intent of their former discord; and those whom they had previously despised as weak and cast off, they now honor as companions. This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping him, saying: See that you do not do this, for I am your fellow servant and of your brethren. Why is it that before the Redeemer's coming angels are worshipped by men and remain silent, but afterward they refuse to be worshipped, unless it is that our nature, which they had previously despised, they now fear to see prostrate before them after they behold it assumed above themselves? Nor do they now dare to scorn as weak what is beneath them, since they venerate it above themselves in the King of heaven. Nor do they disdain to have man as a companion, since they adore man as God above themselves. Let us therefore take care, dearest brothers, that no uncleanness defile us, who in God's eternal foreknowledge are citizens of God and equal to his angels.

Let us vindicate our dignity by our conduct; let no lust stain us, let no shameful thought accuse us, let no malice gnaw at our mind, let no rust of envy consume us, let no pride puff us up, let no ambition tear us apart through earthly delights, let no anger inflame us. For men have been called gods. Therefore, O man, defend for yourself against vices the honor of God, because for your sake God became man, who lives and reigns forever and ever. Amen.