Homilies on Ezekiel (Book Two)

Homilies on Ezekiel

continued

Homily 2.7

Readers must exercise great discernment, so that when any single word is used in sacred Scripture, it is not believed to always signify one and the same thing—just as sometimes "sun" is taken in a good sense, and sometimes in a bad sense. For by the name of sun, sometimes our Redeemer Himself is signified, and sometimes persecution. For as the Book of Wisdom attests, the impious in hell will say: "We have erred from the way of truth, and the sun of justice has not shone upon us. And concerning the seeds that were cast, the Lord says: "When the sun rose, they withered"—because, that is, when persecution arose, the words of preaching dried up in the hearts of the reprobate. Likewise, "lion" signifies the Lord. Hence it is written: "The lion of the tribe of Judah has conquered. Yet by the name of lion, the likeness of the devil is also expressed, as is said by the first pastor: "Your adversary the devil, like a roaring lion, goes about seeking whom he may devour. Likewise, by the name of ox, a wise person is designated. Hence it is written: "You shall not yoke together an ox and a donkey"—that is, you shall not join a wise person with a fool in preaching. Yet by "ox" a fool is also figured, as is said of one who has been captured in shameful love: "Immediately he follows her, like an ox led to slaughter"—that is, like a fool being dragged to death.

I have said these things, therefore, lest—because I have explained that a gate can signify the Lord, or preachers, or sacred Scripture, or faith—wherever "gate" is read henceforth in this prophet, it be believed that it cannot signify something else. For when the prophet was speaking of one gate, faith was rightly understood, because there is one faith of all the elect. But when other gates are named, the mouths of preachers can be understood, through which true life is known, and through which one ascends to the knowledge of spiritual sacraments. For regarding the gate by which we said faith is signified, we should note that it is called "lower. For while we are in this life, we are held as if placed in the depths, still kept below. And rightly is the lower gate faith, because it opens to us, placed on earth, the knowledge of God. And so now it is said: "He also measured the gate which looked toward the way of the North in the outer court, both in its length and in its breadth. And its chambers were three on this side and three on that side; and its fronts and its vestibule according to the measure of the first gate: fifty cubits its length, and its breadth twenty-five cubits. And its windows and vestibule and carvings were according to the measure of the gate which looked toward the East; and its ascent was of seven steps, and the vestibule before it.

Of the gate which looked toward the way of the North of the outer court, those same things are repeated which were already said above concerning the other gate, and other things are added which the prophet had passed over in silence concerning the aforesaid gate. Therefore, in order that we may discuss more fully those things which have not yet been examined, we ought to repeat briefly what has already been said. For the gate looks toward the way of the North when any preacher recognizes the life of a sinner and opens to him the interior things of life through the word of preaching. This gate is called the gate of the outer court. For the outer court is the present life, in which everything that is done bodily is also seen bodily. This gate is measured both in length and in breadth, because when a sinner is led to the faith, it is necessary that his teacher consider how much he advances in the length of hope or how much in the breadth of charity from his admonition. For he who is converted to God, if he still hopes for the good things of the present life, does not have length, because the life in which he has placed his hope is short. If he is confined by the desire for earthly things and still by hatred of his neighbor, he does not have breadth, because he does not know how to despise passing things or to expand himself in love of neighbor.

But when anyone who has been converted hopes with longsuffering for the joys of eternal life, bears the troubles of his neighbors with charity, and despises coveting what he does not have—the gate has length and breadth, because the glory of the preacher is the progress of the hearer. Whence it is said to certain ones through the great preacher: My joy and my crown. And again: Behold, now I live, if you stand in the Lord. And again: What is our hope or joy? Is it not you before the Lord? Therefore the length and breadth of the gate is that which looks toward the North, because when a preacher has converted to the faith any unbeliever who was torpid in the coldness of his sin, through the fact that he stretches him out in the length of hope and expands him in the amplitude of charity, he makes his glory his own. And because in the knowledge of the Holy Trinity hearers advance from the word of preaching in love of the same Trinity, this same gate has three chambers on one side and three on the other, because everything that the Creator speaks concerning the Trinity through the New Testament, He also shows from the Old Testament. And the heart of hearers advances in love of the heavenly fatherland, so that the soul clinging to God may sit as a bride with the bridegroom in a certain chamber already, and turn itself completely away from earthly desires.

Vel certe, ut longe superius dictum est, quia tres sunt ordines bene viventium, bonorum scilicet coniugatorum, continentium, atque praedicatorum, et quia alii etiam in coniugiis positi amore coelestis patriae anhelant, alii autem spe aeterni gaudii etiam carnem macerant, omnesque actus terrenos refugiunt, et in cura huius saeculi implicari contemnunt, alii vero et terrena bona despiciunt, et coelestia gaudia praedicant, quae cognoverunt, quid isti nisi in spiritali aedificio thalami sunt in quorum cogitatione et meditatione anima coelesti sponso sociatur? Or certainly, as was said far above, because there are three orders of those living well, namely of the good married, the continent, and the preachers, and because some even placed in marriages long for the heavenly fatherland with love, while others through hope of eternal joy even mortify the flesh, and flee all earthly activities, and scorn to be entangled in the care of this world, while others both despise earthly goods and preach the heavenly joys which they have come to know, what are these if not chambers in the spiritual building, in whose thought and meditation the soul is joined to the heavenly spouse? Quos tres bonorum ordines, quia non solum Ecclesia ex gentibus habet, sed aliquando etiam Synagoga habuit, dum magna multitudo spiritalium Redemptoris gratiam ardenter exspectavit, porta aedificii coelestis tres hinc, et tres inde thalamos habet, quia praedicator quisque, cum ad supernam patriam auditorem provocat, et novos patres et veteres anhelasse coelesti desiderio demonstrat.

Because the Church from the Gentiles not only has these three orders of the good, but also the Synagogue once had them, while a great multitude of spiritual persons ardently awaited the grace of the Redeemer, the gate of the heavenly building has three chambers on this side and three on that side, because every preacher, when he summons his hearer to the heavenly fatherland, demonstrates that both new and old fathers longed with heavenly desire. Plus enim plerumque exempla quam ratiocinationis verba compungunt; et cum praedicator dicit quales alii in coniugio, vel in continentia, vel in praedicatione erga omnipotentis Dei amorem in novo testamento fuerint, vel alii quales in veteri, porta quae loquitur ternos ex utroque latere habere se thalamos ostendit. For examples often pierce more than words of reasoning; and when the preacher says what kind of persons others were in marriage, or in continence, or in preaching regarding love of almighty God in the New Testament, or what kind others were in the Old, the gate which speaks shows that it has three chambers on each side. Quae porta habet et frontem, quia sunt in praedicatoris vita aperta opera quae videntur. This gate also has a front, because there are in the preacher's life open works which are seen. Habet et ante frontem vestibulum, quia priusquam bona opera insinuet, praedicat fidem, per quam anima humiliter veniens ad bonorum actuum altitudinem sublevetur.

It also has a vestibule before the front, because before he introduces good works, he preaches faith, through which the soul coming humbly may be lifted up to the height of good actions. Quae cuncta secundum mensuram portae prioris sunt, iuxta hoc quod subditur: Quia mensus est quinquaginta cubitorum longitudinem eius, et latitudinem viginti quinque cubitorum. All of which are according to the measure of the former gate, according to what is added: "That he measured its length at fifty cubits, and its width at twenty-five cubits. You remember that I have said these things more extensively above. For we said that rest is signified by the number fifty, because the fiftieth year was given to the ancient people for rest, since it was called the jubilee; and the number seven, through which this entire time unfolds, multiplied seven times leads to forty-nine. To this a unit is added, because eternal rest is perfected in the contemplation of the One. Therefore the same number fifty is for us in length, because one cannot arrive at that rest unless one can now patiently extend one's hope toward it. For since we are called to eternal rest through the number fifty, this also instructs us completely: that in the tabernacle ten curtains were commanded to be made, which would have fifty loops each, and fifty golden rings on the side and at the top. For the curtains of the tabernacle are all the saints who advance in the adornment of Holy Church from the diverse colors of virtues.

They both veil the interior things and adorn the exterior things in every way, because their life, insofar as it is seen, is an ornament; and their understanding is hidden within, while the heavenly things which they keep in mind and cannot express are in some way veiled in them. Rightly there are ten curtains, because through the keeping of the Decalogue the very hearts of the saints have progressed. The hyacinth-colored loops of the curtains were commanded to be made fifty in number. Hyacinth has the appearance of the sky. Therefore the loops of the curtains are the heavenly precepts, by which souls are bound, so that lifted up from lower things they may hang above. These loops indeed have golden rings, namely understanding shining with true wisdom. This understanding, because it ought to be circumspect in all things and fortified by the vigilance of cautious solicitude, is rightly designated by rings. And it should be noted that loops or rings are commanded to be made on the side and at the top of the curtains, because heavenly precepts and spiritual understanding ought not only to suspend us upward in the love of God, but also to unite us with our neighbor in charity. For in that we love our Creator, we hang in the air, as it were, by the upper loops.

But in that we love our neighbors as ourselves, we have loops and rings on the side, so that the curtains of the tabernacle, that is, the souls of the faithful, may be joined together through charity and not divided through discord. Hence here also, after the length of fifty cubits, the width of twenty-five cubits is immediately added, which width indeed pertains to love of neighbor. For it expands itself into love of the brethren and exercises toward them every good work that it can. Moreover, all the good works that are done bodily are performed through the five senses of the body, namely through sight, hearing, touch, taste, and smell. The number five multiplied by itself arrives at twenty-five, because good works, when they have begun to be done, stir up the mind through fervor to increase, and are multiplied through themselves. Hence they also create breadth for the mind, so that it may not be narrow through lukewarmness, but expanded in good actions through charity. For all sluggishness of lukewarmness is narrowness, but all kindness of charity is great breadth. For even if resources are lacking that might perhaps be offered to a needy neighbor, the substance of good will is ample, which suffices for the reward of the kingdom, as it is written: On earth peace to men of good will. There follows: And its windows, and its vestibule, and its carvings were according to the measure of the gate that looked toward the East.

All these things have already been discussed more extensively above, and therefore the discourse should not be delayed with a lengthy exposition. However, this must be especially noted: that the gate toward the North is said to have all the same things that the gate toward the East has, namely the windows of contemplation, the vestibule of humility, and the carving of good works. For all who have persevered in innocence because they were born to God in their conversion have the gate toward the East, because the entrance to the heavenly kingdom lies open to them from the light they received. And all who, having later fallen into sins, were weighed down by the coldness of their torpor, but who, when they return through penance, grow warm again toward love of the heavenly homeland, have the gate toward the North, because for them also, after the coldness of their sin, the entrance to the heavenly kingdom lies open through mercy. Therefore the gate toward the North is said to have the same things that the gate toward the East has, because converted sinners are enriched with virtues just as those are rich who avoided falling into sin. Hence also by the voice of the Psalmist it is said through the Lord: "I ate ashes like bread," because He receives the penitent just as He does the righteous. For it is written concerning sinners: "They would have done penance long ago in sackcloth and ashes.

Therefore ashes are eaten like bread when a sinner is recalled through penance to the grace of his Creator just like an innocent person. Therefore the gate toward the North has windows, has a vestibule, has carvings, because when a sinner is led back to life after his faults, he often receives the light of contemplation, and from the very memory of his iniquity he gains the grace of great humility and also the efficacy of good works, so that everything that is commanded to be done appears as if carved in his life. Its ascent was of seven steps, and a vestibule was before it. The gate is ascended by seven steps, because through the sevenfold grace of the Holy Spirit the entrance to heavenly life is opened to us. Isaiah, enumerating this sevenfold grace in our very Head, or in His body, which we are, says: "The spirit of wisdom and understanding shall rest upon Him, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill Him. Speaking of heavenly things, he numbered these steps by descending rather than ascending, namely: wisdom, understanding, counsel, fortitude, knowledge, piety, fear. And since it is written, "The fear of the Lord is the beginning of wisdom," it is without doubt established that one ascends from fear to wisdom, but does not return from wisdom to fear, because indeed wisdom possesses perfect charity. And it is written: "Perfect charity casts out fear.

Therefore the prophet, because he was speaking from heavenly things down to the lowest, began rather from wisdom and descended to fear. But we who strive from earthly things toward heavenly things, let us enumerate those same steps by ascending, that we may be able to arrive from fear to wisdom. For in our mind the first step of ascent is the fear of the Lord; the second, piety; the third, knowledge; the fourth, fortitude; the fifth, counsel; the sixth, understanding; the seventh, wisdom. For the fear of the Lord exists in the mind. But what kind of fear is this, if piety is not with it? For he who knows not how to show mercy to his neighbor, who pretends not to share in his tribulations, his fear is nothing before the eyes of almighty God, because it is not raised up to piety. But often piety is accustomed to err through disordered mercy, if perchance it spares what ought not to be spared. For sins that can be struck by the fires of hell must be corrected by the rod of discipline. But disordered piety, when it spares temporally, drags one down to eternal punishment. Therefore, that piety may be true and ordered, it must be raised to another step, that is, to knowledge, so that it may know what to punish by judgment and what to forgive by mercy. But what if someone knows what he ought to do, yet lacks the strength to do it?

Therefore let our knowledge grow to fortitude, so that when it sees what must be done, it can do this through strength of mind, lest it tremble with fear and, collapsed by dread, be unable to defend the good things it perceives. But often fortitude, if it is improvident and less circumspect against vices, falls into ruin by its very presumption. Therefore let it ascend to counsel, so that by foreseeing it may fortify everything it can do boldly. But there cannot be counsel if understanding is lacking, because he who does not understand the evil that burdens the doer, how can he strengthen the good that helps? And so let us ascend from counsel to understanding. But what if understanding watches with great sharpness, yet knows not how to moderate itself through maturity? Therefore let one ascend from understanding to wisdom, so that what understanding discovers keenly, wisdom may arrange with maturity. Because therefore through fear we rise to piety, through piety we are led to knowledge, through knowledge we are strengthened to fortitude, through fortitude we strive toward counsel, through counsel we advance into understanding, through understanding we arrive at the maturity of wisdom, we ascend to the gate by seven steps, through which the entrance to spiritual life is opened to us. But it is well said that the vestibule was before it, because unless one first has humility, he does not ascend to these steps of spiritual gifts, as it is written:

Upon whom shall my spirit rest, if not upon the humble and quiet one, and the one trembling at my words. Concerning which it is said through the Psalmist: He disposed ascents in his heart in the valley of tears. For a valley is a low place, and every sinner, while he humbly afflicts himself in tears in his heart, advances through the ascent of virtues. Who again says: He sends forth springs in the valleys, because almighty God bestows the gifts of spiritual grace upon the humble. The vestibule can also be understood as faith. For faith itself comes before the steps and the gate, because we first come to faith so that afterward we may enter the access to heavenly life through the steps of spiritual gifts. For one does not come to faith through virtues, but through faith one attains to virtues. For Cornelius the centurion, whose alms before baptism were praised by the testimony of an angel, did not come to faith through works, but came to works through faith. For to him also it is said through the angel: "Your prayers and alms have ascended in the sight of God. For if he had not believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he was not asking to be perfected in good things by Him? Therefore he knew God the Creator of all things, but he did not know that His almighty Son had become incarnate.

For he could not have done good things unless he had first believed. For it is written: "Without faith it is impossible to please God. Therefore he had faith, whose prayers and alms were able to please God. But through good action he merited to know God perfectly and to believe the mystery of His incarnation, so that he might arrive at the sacraments of baptism. Therefore through faith he came to works, but through works he was strengthened in faith. And so the vestibule is before the steps, because he who first believed, he himself afterward ascends by the steps of the virtues to the access of the gate. There follows: "And the gate of the inner court opposite the gate to the North and to the East. In this place "contra" [against/opposite] is placed not for opposition, but for straightness; for the gate of the inner court was shown to be positioned such that the gate of the North and of the East extended to it by a straight approach. What therefore does it mean that the inner gate is shown positioned in a straight path opposite the gate of the East and of the North, except that it is openly given to understand that whether to the Jewish or Gentile people, or to the righteous and to sinners, but those converted after sins, the entrance to the heavenly kingdom is equally opened? For the mercy of our Creator is abundant.

And the inner gate looks not only upon the gate of the East, but also of the North, because the joys of the inner court are opened not only to those who remain in innocence, but also to sinners condemning their sins through penance, so that they may recognize the ineffable mysteries of the heavenly homeland, thirsting by recognizing, running by thirsting, arriving by running. He who said knew these secrets of inner joy: "My soul has thirsted for the living God, when shall I come and appear before the face of God? The preacher of the Gentiles was yearning for this entrance to the heavenly kingdom when he said: "I desire to be dissolved and to be with Christ. The bride who said knew these secrets of hidden exultation: "My beloved put his hand through the opening, and my belly trembled at his touch. For the beloved puts his hand through the opening when our Lord strikes our soul by his power through subtle understanding. And the belly trembles at his touch, because our weakness, through being touched by the understanding of heavenly joy, is disturbed by its very exultation, and there arises fear with gladness in the mind, because it now senses what it loves concerning heavenly joy, and yet fears lest it not receive what it barely and faintly senses. What therefore remains except that all who recognize those joys of the heavenly homeland should direct themselves to the course of the life of perfection? Whence here also is fittingly added:

"And he measured from gate to gate one hundred cubits. The number one hundred, because it is produced by ten times ten, we have already said above is perfect. Therefore, he who sees the entrance of the inner court must necessarily run through the life of perfection, and arrive from the gate of beginning to the entrance of consummation. Let the inner court therefore be measured, which extends from the outer gates to the inner gate, at one hundred cubits, so that he who has begun to enter by loving may have the breadth of perfection in mind, so that in him whom he loves neither adversities may constrain him nor prosperities exalt him, but, despising all transitory things, until he arrives at the secret joys, he may run through the court of perfection. For there are many who have already entered the entrance of the outer gate by seven steps, according to a certain manner of heavenly dispensation: humble through the fear of God, merciful through the pursuit of piety, discerning through knowledge, free through strength of mind, cautious through counsel, prudent through understanding, mature through wisdom; but, still bound by certain necessities, they serve the cares of this world, and where they have already for the most part shaken off their mind, there they are still held unwillingly. And while they bear the burdens of earthly occupation imposed upon them, they are less exercised in the heavenly precepts. There is no leisure to yearn from the depths of their heart for the eternal homeland;

their very desires in some way grow weak in them, because indeed, hindered by temporal cares, it is not permitted to love the true joys that they have come to know as much as they would wish. These often shake off the yoke of the world from the neck of their mind, abandon all things, lay down the burdens of earthly care, and in order to open more widely the bosom of their soul to heavenly desire, they seek a secluded life, and intent on holy prayers, devoted to sacred meditations, they afflict themselves with daily weeping, and melt the oldness of their heart in the fire of love, and renew themselves by kindling themselves toward heavenly joy. These often, enkindled in their very desire, now long to depart from the flesh, and do not wish to return to the present life after weeping. But nevertheless they are delayed, so that their deferred love may profit from its very deferral, and may grow with ardent desire as if for what is denied. Thus in the region of the Gerasenes, he who had been freed from the legion of demons already wished to go with the Lord, but nevertheless it is said to him: "Return to your house, and tell how great things the Lord has done for you. Thus the bride in the Song of Songs, anxious with holy desires, speaks, saying: "In my little bed through the nights I sought him whom my soul loves. I sought him, and did not find him.

For she seeks the beloved in her little bed, when in that very rest and leisure which she desires, the soul now longs to see the Lord, now desires to go out to him, now yearns to be free of the darkness of the present life. But she seeks him and does not find him, because although she desires with great love, it is still not granted to her to see him whom she loves. Such minds of the saints, therefore, what else do they do in this desire except run from the outer gates through the inner court to the gate? It often happens to them that when they have seen themselves pierced with the great gift of heavenly grace, they now consider themselves perfect and think themselves obedient; but because there is no one who commands hard things, they believe themselves to be patient, but because no one strikes them through insults and adversities. And it frequently happens that they undertake spiritual ministry even unwillingly, and are led to the governance of the faithful. When they have been struck on all sides by great tribulations, troubled in mind, they find themselves imperfect, who when not struck believed themselves to be perfect. From this matter it comes about that they gather themselves to themselves, and silently blush at the reproach of their own weakness before themselves, and, strengthened from their very confusion, they set patience against adversities, and profit from tribulation, who previously in leisure grew sluggish from their very security.

And they truly begin to be such as they previously thought themselves to be in vain. Therefore when these are carried from the outer gates all the way to the inner gate through the court of good zeal, this same court is measured in them at a hundred cubits, because by holy delay and exercise they daily advance toward perfection. For to advance daily in the mind through desires is, as it were, to measure the inner court at a hundred cubits. Therefore from the gates to the gate there are a hundred cubits, so that the very delay of living may be, as it were, a certain pause of going, through which one daily grows in virtues, so that one may arrive more perfectly at the inner entrance. There follows: And he led me out to the way of the South, and behold a gate which looked toward the South; and he measured its front and its vestibule according to the measures above; and its windows, and the vestibules round about, like the other windows, fifty cubits in length and twenty-five cubits in width. And by seven steps one ascended to it, and a vestibule before its doors. All these things have already been said regarding the gate of the East and the North, and it is not fitting that we should repeatedly go over what we have already explained once and twice. Nevertheless, we must note that in the spiritual building one entrance opens to the East, another to the North, and another to the South.

For just as sinners are designated by the cold of the North, so those who are fervent in spirit are designated by the Southern way, who, kindled by the heat of the Holy Spirit, grow in virtues as if in the noonday light. Let the gate to the East therefore stand open, so that those who have well begun the sacraments of faith, and have not afterward been submerged in any depth of vices, may arrive at the secret joys. Let the gate to the North stand open, so that those who after the beginning of warmth and light have fallen away into the cold and darkness of their sins may return to pardon through the compunction of repentance, and may know what is the true gladness of internal reward. Let the gate to the South stand open, so that those who are fervent in virtues through holy desires may daily penetrate the mysteries of internal joy through spiritual understanding. Among these matters, however, it can be asked, since there are four parts of this world, why in this building of the outer court are not four but three gates mentioned? This would rightly have needed to be asked if the Prophet had seen a corporeal rather than a spiritual building. For the holy Church, that is, the spiritual building, has only three gates to reach the secret joys, namely faith, hope, and charity: one to the East, another to the North, a third to the South.

For the gate to the East is faith, because through it the true light is born in the mind. The gate to the North is hope, because anyone placed in sins, if he has despaired of pardon, utterly loses mercy. Whence it is necessary that he who has been extinguished through his own iniquity may revive through hope of mercy. The gate to the South is charity, because it burns with the fire of love. For in the southern region the sun is raised on high, because through charity the light of faith is elevated in the love of God and neighbor. Therefore through three gates one proceeds to the inner court, because through faith, hope, and charity one arrives at the secret joys. Another question also arises, why the gate of the inner court is said to be placed opposite the gate of the East and the North, while the fact that it opens toward the Southern gate is left unspoken. But because we have said that beginners are designated by the East and the fallen by the North, it was fitting that it be openly stated regarding either the beginners, for whom the sun is still in lukewarmness, or even regarding the fallen but returning through conversion, that the gate of the inner court lies open for them, so that he might make us certain about those concerning whom there could have been doubt.

But this did not need to be said about the Southern gate, because no one is unaware that those who remain in virtues through fervor of spirit attain to the internal joys. For Aaron, at the people's demand, had made an idol, and rightly there could be doubt about his life. Therefore Moses is not called holy, because he is known by all to be holy; and he calls Aaron the holy one of the Lord, so that he might remove from us doubt about his life. There follows: And palms were carved, one on this side, and another on that side on its front. What is the meaning of this, that earlier a painting of palms was on the fronts, but now carved palms are mentioned as being on the front? In the carving of stones, indeed, the works appear to be external. But, as we have already said above, the painting of palms is a display of signs. Now, however, carving of palms is spoken of, so that a demonstration of good works may be designated. For to those highest preachers themselves it is said: Let them see your good works, and glorify your Father who is in heaven. Therefore those who demonstrate that holy works have been impressed upon their life have carved palms on the front, because they already now show in their holy works how great a victory follows them in the future.

Or certainly because we have said that faith is designated through the Eastern gate, hope through the Northern gate, but charity through the Southern gate, we must note that in the Eastern gate a painting of palms is reported, but in the Northern and Southern gates, carving is said to be, because it often happens that those who are still beginners do not yet exercise themselves in solid and great works; but those who return from iniquities to virtues are frequently exercised in great works, so that they may be able to cover their faults before the eyes of almighty God. And those who have already grown in virtues by the fervor of the spirit burn as it were like the South in holy actions. In the Eastern gate, therefore, there is painting, but in the Northern and Southern gates there is carving, because the sign of victory which is shown in beginners is already held more solidly and more firmly in those who are returning and in those who are fervent. It must also be noted with great importance what is said: "on this side and that. For all of us who strive toward the entrance of life must have the palm both on the right and on the left side. For what is said "on this side and that" signifies each side. Therefore, he has the palm on the right whom prosperity does not exalt; he has the palm on the left whom adversity does not cast down.

Paul carried the palm as if from each side when he said: "Through the weapons of righteousness on the right and on the left, through glory and dishonor, through ill repute and good repute, as deceivers yet true. Adversity did not break him, prosperity did not lift him up into swelling of mind. Therefore he bore the palm on this side and that, because he remained both strong in adversity and humble in prosperity. For whoever is exalted by prosperity does not know how to have the palm on the right side. Whoever is broken in adversities does not know how to carry the palm on the left side. Therefore, in order that the palm may be borne on the forehead on this side and that, there must always be present in our minds both confidence in adversity and fear in prosperity, lest either adversity drag us into despair or prosperity lift up the soul into self-confidence. Hence it is that the same outstanding preacher said: "I know both how to be humbled, and I know how to abound; everywhere and in all things I have been instructed. Both to be satisfied and to hunger, and to abound and to suffer want—I can do all things in Him who strengthens me. Is it then, brethren, some skill to be humbled and to abound, to be filled and to hunger, to abound and to suffer want, that so great a preacher would suggest he knows these things as something great?

It is entirely a skill, and a wonderful knowledge of discipline, which must be learned by us with the whole effort of our heart. For he who is not broken by his want, who is not drawn back from the giving of thanks, who is not kindled into desire for temporal things, knows how to be humbled. For in this place the Apostle calls being humbled suffering want. For immediately he adds the contrary: I know also how to abound. For he who is not puffed up by things received, who does not twist them to the use of vain glory, who does not possess alone what he has received, but mercifully divides it with the needy, knows how to abound. He who does not use food received for the gorging of the belly, but for the restoration of strength, nor gives more to the flesh than necessity demands, knows how to be filled. He who tolerates lack of food without murmuring, nor for the necessity of sustenance does anything by which the soul might incur the snare of sin, knows how to hunger. He therefore whom neither pride lifts up in abundance, nor desire provokes in necessity, knows how to abound, knows how to suffer want. When he immediately added, I can do all things, lest we should believe these to be words of boasting, he added in what, In him who strengthens me. Behold, a branch has gone forth on high, but because it held itself in the root, it remained in greenness.

For rising on high it would have withered, if it had separated itself from the root. For he attributes nothing to himself, because he confesses that he can do all things not in himself, but in him who strengthens him. Therefore on this side and on that the outstanding preacher has the palm, whom neither abundance draws to pride, nor want drags to avarice. Let us learn, therefore, brothers, to give thanks not only in prosperity but also in adversity. For out of his loving-kindness our Father has become our creator, and he nourishes us as adopted sons for the inheritance of the heavenly kingdom. And he not only refreshes us with gifts but also instructs us with chastisements. Let us learn, therefore, to abound, so that we may share with the needy all that we have received from him. And let not abundance lift up the mind, lest perhaps one rejoice because what is lacking to another is present to oneself, and no longer rejoice in the common good but in one's own private good. Truth calls the disciples back from private joy to common joy, when he admonishes those returning from preaching and rejoicing over the subjection of demons, saying: "Do not rejoice over this, but rather rejoice and exult because your names are written in heaven. For not all the elect cast out demons, yet nevertheless the names of all the elect are held inscribed in heaven. The disciples are therefore admonished to lay aside private joy and to rejoice in common and perpetual happiness.

Whoever, therefore, rejoices in what another does not have, made worse by his very abundance, has private joy. Against this craving for abundance John admonishes us, saying: "Do not love the world, nor the things that are in the world. He immediately added the reason why: "If anyone loves the world, the love of the Father is not in him. For no one can serve two masters, because one cannot love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection. He immediately added this same reason, saying: "Because all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life. For this reason people desire to have something even beyond what is necessary, so that they may be proud in having it, and because another does not have this, they exalt themselves in their thoughts. Whoever therefore is of this sort has not yet learned to bear abundance. Often, however, what avarice suggests from desire, one thinks to be necessity, and when lesser things would suffice, one grieves that greater things are lacking, and the incautious mind suffers a kind of quasi-necessity which it begets. And when the things it desires are excessive, it somehow excuses its own avarice to itself. Abundance therefore is close to pride. And if at some point desire has also seized it, this has invaded it, so to speak, like a foreign captivity.

If therefore we wish to know the art of abounding, it is necessary that we flee not only those vices which are near, but also those which come from afar. Let us learn to suffer want, lest we seek even with fault to have those things which we do not have, nor let us think happy those whom we see burdened with possessions. The things which they prepare for themselves as if for the expenses of the present life are exceedingly excessive. They carry much, but on a short road; poverty is a great companion to us on this journey, which does not constrict the soul when earthly substance is lacking, for which we must render accounts to the eternal Judge. We proceed more freely toward our homeland, because we are, as it were, without burden on the way. Let us learn to be satisfied, lest in taking nourishment for the body we serve gluttony rather than necessity. For desire seeks more than necessity requires. And often while we take care to satisfy the want of the flesh, pleasure creeps in and exceeds the measure of refreshment. Hence it happens that fault passes into fault, because frequently another temptation of the flesh arises from the very fact that the flesh is served immoderately in refreshment. For from the sin of the first man, with nature weakened, we are born into this world with our temptations. And the flesh is sometimes our helper in good work, but sometimes a seductress in evil.

If therefore we give it more than we ought, we nourish an enemy. And if we do not render to its necessity what we owe, we kill a citizen. The flesh therefore must be satisfied, but only to the point that it may suffice to serve us in good work. For whoever gives it so much that it grows proud utterly knows not how to be satisfied. It is therefore a great art to be satisfied, lest anyone through the satiety of the flesh burst forth into the wickedness of shameful conduct. Let us learn to hunger, so that our want here may please us on account of the abundance to follow, lest the necessity of the belly drag us into fault, lest need suggest sin to the mind itself; and while the flesh is afflicted with hunger, the spirit be provoked to covetousness, and seek with fault to provide whence it might satisfy the flesh in necessity, lest the heart leap forth into indignation and kindle the tongue into the bitterness of murmuring. He therefore who in the want of his flesh looks around himself on every side and guards himself from the snare of sin, knows how to hunger. Therefore, brothers most dear, fleeing wrath and avarice in adversity, and avoiding elation and immoderate joys in prosperity, because through faith, hope, and charity we desire to enter the court of the interior life by three gates, let us hold palms on this side and on that.

It is fitting still to bring to mind another citizen of the heavenly fatherland, and to demonstrate how he holds a palm on this side and on that. For blessed Job, when he was richer than all the men of the East, and all prosperous things abounded for him, his sons flourished, his household grew, his flocks overflowed, he persisted in such great fear of almighty God that amid the keeping of discipline, amid acts of justice, amid many services of humility, intent upon works of mercy, devoted to offering sacrifices, he immolated burnt offerings to the Lord for each of his sons, lest any of them had sinned even in his heart. Let us consider therefore how great was the keeping of good work in him who expiated in his sons the sins of the heart through sacrifices. But how just he was had become known in prosperity; yet it was very much unknown whether he could persevere as just also amid afflictions. Therefore he had to be touched by the rod, so that holy man might be tested in prosperity through adversity, so that he who was known to the almighty Lord might become known through afflictions to us and to himself. Thus with the Lord disposing, the flocks were consumed, the keepers slain, the house overthrown, the sons destroyed, his flesh struck from the sole of his foot to the crown of his head. His wife remained unharmed, who might increase his wounds with the javelins of words.

But the holy man wisely teaches her in temptation, sound amid his wounds, and responds to her, saying: If we have received good things from the hand of the Lord, why should we not accept evil things? Friends also come to console him, but break forth into insults, and to the pain of his wounds they add still more wounds of words. They call him merciless, they name him a plunderer, they denounce him as violent, they declare him an oppressor of the poor. What therefore would the soldier of God do, caught between painful wounds and bitter words? Behold, the scourges of God and the words of men together press his afflicted soul toward despair; but, filled with the power of the spirit, lying down with wounds of the flesh, standing with strength of mind, against the impulse of despair he brought back to memory the good things he had done. Because he had been merciful, he says: I was an eye to the blind, and a foot to the lame. And again: I was a father to the poor. Because he was both a guardian of discipline and kind, he says: And when I sat as a king, with the army standing around me, I was nevertheless a consoler of those who mourned. Because he had been humble, he says: If I refused to undergo judgment with my servant and my maidservant, when they disputed against me. Because he had been hospitable, he confesses: If I despised one passing by, because he had no garment.

Because he was generous in gifts, he says: If his sides have not blessed me, and he was warmed from the fleeces of my sheep. Because he was not violent, he testifies, saying: If I raised my hand against the orphan, when I saw myself superior at the gate. Because he never exulted at the peril of an enemy, he says: If I rejoiced at the ruin of him who hated me. Because he was patient, and also bore the malice of his own people with equanimity, he says: If the men of my tent have not said, Who will give us of his flesh that we may be satisfied? What is it therefore that the holy man enumerates so many of his virtues amid afflictions? What is it that he praises with his own mouth the works he had done, except that amid wounds and words which could drag him to despair, they reform his soul to hope? And he who was humble in prosperity, having recalled his good deeds to memory, remained unbroken in adversity. For whose soul would those words not drive to despair amid so many afflictions, unless he had recalled to memory the good things he had done? The holy man therefore saw his mind being shaken toward despair upon hearing so many evils, and he wonderfully strove to be strengthened in certain hope from his good actions. Thus is fulfilled what is written:

In the day of good things be not unmindful of evil things, and in the day of evil things be not unmindful of good things. For if when we have good things we remember the evil things which we have either already suffered or can still suffer, the good things received do not elevate the mind, because the fear from the memory of evil things suppresses their joy. And if when we have evil things we remember the good things which we have either already received or hope we can still receive, the weight of evil things does not press the soul down into despair, because the memory of good things lifts it to hope. If therefore, brothers most dear, we so walk through the Lord's precepts and through the examples of the saints, that neither prosperity elevates us nor adversity breaks us, we show that we hold palms on this side and on that before the eyes of almighty God. To whom is honor and glory forever and ever. Amen.

Homily 2.8

The words of the Prophet which, by the Lord's generosity, are to be spoken today to your charity require reading more than exposition. For those things are repeated in the three inner gates which have already been said a second or third time concerning the outer gates. But a few things are changed in their description. Hence it is necessary for us to run through by reading those things which have already been said, so that we may more freely explain those things which have not yet been said. And so now it is said: "And the gate of the inner court toward the South way, and he measured from gate to gate in the South way, one hundred cubits. And he brought me into the inner court by the South gate, and he measured the gate according to the former measures, its chamber, and its front, and its vestibule with the same measures, and its windows, and its vestibule round about, fifty cubits in length, and twenty-five cubits in width, and the vestibule all around. You remember that all these things were said and explained above (especially in the previous homily). But what is added concerning the same vestibule has not yet been said: "Twenty-five cubits in length, and five cubits in width, and its vestibule toward the outer court. And again what had already been said above is repeated, when it says: "And its palm trees on the front. And immediately what had not yet been said is added:

"And there were eight steps by which one ascended to it. This also which is written concerning the South gate is narrated in the same order concerning the East gate as well. For it is immediately added: "And he brought me into the inner court by the East gate, and he measured the gate according to the former measures, its chamber, and its front, and its vestibule as above, and its windows, and its vestibules round about, fifty cubits in length, and twenty-five cubits in width. And its vestibule, that is, of the inner court, and palm trees carved on its front on this side and on that, and its ascent was by eight steps. Those things also which were said concerning the South gate and the East gate are repeated in the same words also concerning the gate which looks toward the North. For it is added: "And he brought me to the gate which looked toward the North, and he measured according to the former measures, its chamber, and its front, and its vestibule, and its windows round about, fifty cubits in length, and twenty-five cubits in width. And its vestibule looked toward the outer court, and carved palm trees on its front on this side and on that, and its ascent was by eight steps.

What, therefore, is signified by the inner court, by the chamber, by the fronts, by the vestibule, by the windows, by the length and width, by the carving of palms, we have already spoken of extensively above, and it is not fitting that we should occupy ourselves again with the same things, but only with those which have not yet been said. Now, therefore, we must inquire what these three inner gates are, or what it means that the vestibules of these same gates are measured at twenty-five cubits in length and five cubits in width; or why one ascends to them not by seven steps, as was said of the outer gates, but by eight. For the gate of the inner court which was mentioned above is not among these three inner gates, because that one is said to face toward the gate of the East and North, whereas these are recorded as being positioned individually within toward the South or East and North. Hence through that one the inner entrance is rightly designated, because, as was already said in the preceding discussion, it lies open either to Jews and Gentiles, or to those beginning and those persevering in good, or to those falling from good but rising after their faults through repentance. But now, after individual gates have been described in the East and North and South, why are individual gates of the inner court again described in the South and East and North?

With the Lord breathing inspiration, great effort is needed to search out the depth of so great a mystery. For if by the name of gates we understand the holy preachers, we should know that the Church is one in the preachers of the Old and New Testament. The gates have seven or eight steps because they harmoniously preach the sevenfold grace of the Holy Spirit, and by the eighth step they announce the reward of eternal retribution. Whence it is written: "Give a portion to seven, and also to eight. What, therefore, can we say the outer gates were, except the ancient fathers, who through the precepts of the law knew how to guard the works of the people rather than their hearts? So that we ought to understand the inner gates as the preachers of holy Church, who by spiritual counsels guard the hearts of their disciples, lest they take delight even in thoughts in the evil things they do not do. For through those gates one is said to ascend by seven steps, but the ascent of these is declared to be of eight steps, because both in the veneration of the law the seventh day was kept, and in the New Testament the eighth day is held in sacrament, namely that which is called the Lord's Day, which is the third from the Passion but the eighth from creation, because it also follows the seventh.

But if by the name of gates we understand only the holy apostles to be designated, who are indeed the first preachers of holy Church to us, and who taught us to hold most firmly to faith, hope, and charity, they therefore are gates for us in these virtues, who lead us through the same virtues to the interior understanding of eternal wisdom. But if they are the outer gates, whom do we accept as the inner ones? And if they are the inner ones, whom do we understand as the outer ones? In this matter it can be usefully understood that they are simultaneously both outer and inner gates for us. For when they preach to those who are still beginners not lofty and mystical things, but certain things that can be grasped, they are outer gates; but when they speak profound and mystical things to the perfect, they are inner gates. Let us see how the outer gate opens: "I could not speak to you as to spiritual persons, but as to carnal ones, as to little ones in Christ I gave you milk to drink, not solid food. Let us see how the inner gate opens: "We speak wisdom among the perfect. Let us see whether the same gate is both inner and outer: "I am a debtor to the wise and to the unwise. He who again says: "Whether we are beside ourselves, it is for God; whether we are sober, it is for you.

For in this, that by contemplating and speaking to the wise he is beside himself, he is an inner gate; but in this, that he tempers himself soberly in preaching to little ones, and does not show how much intoxication of the Spirit is poured into his mind when he preaches, he manifests himself to be an outer gate. Therefore they are both outer and inner gates for us, who both establish us in the first entrance of faith, hope, and charity, and when they preach the mysteries of the heavenly kingdom to those already progressing, they lead us to interior things through a more subtle sense. Hence their ascent is first described through seven steps, and afterward through eight. For by the eighth step are signified the mysteries of that life which the perfect understand in their secret places, who have already learned to transcend all temporal things in mind, who fully despise the present life which unfolds in the course of seven days, who are nourished by intimate contemplation. Therefore the gates of the spiritual building have seven steps, because they preach to their hearers the fear of the Lord, piety and knowledge, fortitude and counsel, understanding and wisdom. But when they now command all things to be relinquished, when they admonish that nothing in this world be loved, nothing be held by affection, when they urge that one attend to the contemplation of the heavenly fatherland and delight in its mysteries, they add a step and bring them across to interior things.

This step, as Truth teaches, was shown to a certain man, who when the precepts of the law were spoken to him, responded: All these things have I kept from my youth. For he was standing as it were already on seven steps, when he said he had kept all things from his youth. But immediately it is said to him: Yet one thing is lacking to you: If you wish to be perfect, go, sell all that you have, and give to the poor, and you will have treasure in heaven, and come follow me. In these words he indeed saw the eighth step, but he refused to ascend, because he went away sad. Therefore whoever, having despised temporal things, is nourished by the contemplation of eternity, searches out the joys of the heavenly kingdom, after the seven steps which he held by fearing and working and growing in the understanding of wisdom, has entered by the eighth step the entrance of the interior gate. Through the number eight both the day of eternal judgment and the resurrection of the flesh are signified. Hence also the Psalm which is written "for the eighth" begins with fear of judgment, when it says: "Lord, rebuke me not in your anger, nor chasten me in your fury. For now is the time of mercy, but in that judgment is the day of wrath. On which day, indeed, all this time which revolves through seven days comes to an end. Because it follows after seven days, it is rightly called the eighth.

On which day our flesh also will rise from the dust, so that it may receive from the Truth whether good or evil it has done. Hence also by the law circumcision is commanded to be performed on the eighth day. For through the member that is circumcised mortal propagation is generated, and the number of those dying and succeeding is increased. But because in the resurrection of the dead neither is propagation of the flesh any longer performed, and there will be no passing away and succession, because as it is written: "They will neither marry nor be given in marriage, but will be like angels in heaven," on the eighth day the foreskin is commanded to be cut off. For there the propagation of the flesh no longer has a place, where the rising flesh has the permanence of eternity. Through this member descended the virgin mother, who conceived God in her womb without union with a man, who first showed us the glory of the eternal homeland in his resurrection. Who rising from the dead, dies no more, and death will no longer have dominion over him. And he gave us an example, so that we may believe those things will happen on the last day concerning our flesh which we have recognized happened concerning his flesh on the day of resurrection.

But because our discourse has led us to the resurrection of the flesh, it is exceedingly sad and greatly lamentable that we know some stand in the Church and yet doubt the resurrection of the flesh. The ancient fathers most certainly believed this would come, even when they held no example yet of that same resurrection. With what condemnation, therefore, are those worthy who have already received the example of the Lord's resurrection, and yet still distrust their own resurrection? They hold the pledge, and have not faith. They fill the Church, but because they doubt their own resurrection, they stand with empty minds. Concerning this resurrection it is said through blessed Job: "I know that my Redeemer lives, and on the last day I shall rise from the earth, and again I shall be clothed with my skin, and in my flesh I shall see God; whom I myself shall see, and my eyes shall behold, and not another. Hence also through the Psalmist it is said: "In his sight all who descend into the earth fall prostrate. For the dead descend into the earth not in spirit, but in body. Therefore those who descend into the earth fall prostrate in the sight of the Lord, because those who now rot in dust come to judgment by rising again. Hence again he says: "My soul has thirsted for you, how greatly also my flesh. The soul thirsts to see God; for what does the flesh thirst, except to rise again? Hence again he says:

"Take away their spirit, and they shall fail, and shall return to their dust. And immediately concerning the resurrection of the flesh he adds: "Send forth your spirit, and they shall be created, and you shall renew the face of the earth. Hence again he says: "Arise, O Lord, into your rest, you and the ark of your sanctification. For the Lord arose into his rest when he raised his flesh from the tomb. After him also the ark arises, because the Church rises again. Hence through the same prophet of whom we speak it is written: "Dry bones, hear the word of the Lord. Thus says the Lord God to these bones: Behold, I will send spirit into you, and you shall live. And I will put sinews upon you, and will cause flesh to grow upon you, and will stretch skin over you, and I will give you spirit, and you shall live. Hence it is that another prophet through the Lord's resurrection saw the human race raised up at the end, and said: "He will revive us after two days, on the third day he will raise us up, and we shall live in his sight. Hence it is that when the Lord spoke of himself, he added: "Do not marvel at this, because the hour comes in which all who are in the tombs shall hear the voice of the Son of God. And those who have done good shall come forth to the resurrection of life;

but those who have done evil, to the resurrection of judgment. Hence Paul says: "From where also we await the Savior, the Lord Jesus Christ, who will transform the body of our lowliness, configured to the body of his glory. Hence again he says: "For if we believe that Jesus died and rose again, so also God will bring with him those who have fallen asleep through Jesus. Who again says: "Christ the firstfruits of those who sleep. For if we do not rise from the sleep of death, how do we have the Lord's resurrection as firstfruits? Behold, the ancient and new Fathers agree with one another in one spirit concerning the resurrection of the flesh. Behold, Truth itself first taught by word what it afterward demonstrated by deed concerning the resurrection of the flesh, and yet still the weakness of some does not have faith while standing in the house of faith. But they are accustomed to wonder how flesh can come back to life from dust. Let them wonder, therefore, at the height of heaven, the mass of the earth, the depths of the waters, all things that are in the world, and the angels themselves created from nothing. It is far less to make something from something than to have made all things from nothing. The elements themselves, the very forms of things, proclaim to us an image of the resurrection. For the sun dies daily to our eyes, and daily rises again.

The stars set for us in the morning hours, and rise again in the evening. We see trees full of leaves, flowers, and fruits in summer times, which in winter time remain bare of leaves, flowers, and fruits, and as if dried up, but when the spring sun returns, when moisture has risen from the root, they are clothed again in their beauty. Why then is there distrust concerning human beings, when what is seen to happen in trees is observed? But often they look upon the dust of rotting flesh and say: Whence will bones and marrow, whence will flesh or hair be able to be restored in the resurrection? Therefore, let those who ask such things look at the small seeds of immense trees, and if they can, let them say: Where in them lies hidden such a mass of strength, such diversity of branches, such multitude and greenness of leaves, such beauty of flowers, such abundance, flavor, and fragrance of fruits? Do the seeds of trees have the fragrance or flavor which the trees themselves afterward bring forth in their fruits? If therefore from the seed of trees what cannot be seen can be produced, why is there distrust concerning the dust of human flesh, that from it a form which is not seen can be restored? But they are accustomed often to raise a vain little question, by which they say: A wolf ate the flesh of a man, a lion devoured the wolf, the lion dying returned to dust;

when that dust is raised up, how is the flesh of the man separated from the flesh of the wolf and the lion? To these what else ought we to respond, except that they should first consider how they came into this world, and then they will discover how they rise again? Certainly you, O man, who say this, were once a foam of blood in your mother's womb; for there you were a small and liquid mass from your father's seed and your mother's blood. Tell me, I ask, if you know, how that moisture of seed hardened into bones, how it remained liquid in the marrow, how it was solidified into sinews, how it grew into flesh, how it was stretched out into skin, how it was distinguished into hair and nails, so that the hair would be softer than flesh, and the nails more tender than bones, harder than flesh? If therefore so many and such great things from one seed were distinguished into different forms, and yet remain joined in one shape, what wonder is it if Almighty God in that resurrection of the dead can distinguish the flesh of a man from the flesh of beasts, so that one and the same dust both does not rise again insofar as it is the dust of a wolf and lion, and yet does rise again insofar as it is the dust of a man? See therefore, O man, how you came to life, and do not at all doubt how you may return to life.

But why do you wish to comprehend by reason how you return, you who do not know how you came? Grant to the power of your Creator what you cannot comprehend about yourself. For certainly because you were made from earth, and earth from nothing, you were created from nothing. Therefore, lest you despair about the resurrection of your flesh, consider prudently that it is less for God to restore what existed than to have made what did not exist. But if you cannot comprehend the effect of the resurrection by reason, consider how many things there are that you do not understand how they exist, and yet you do not doubt that they exist. Tell me, I ask, if you know the circuits of heaven, the hinges of the earth, the abysses of the waters—where they end, where they are suspended? We know, however, that what was made from nothing hangs upon nothing. But if there is something that is called nothing, it is no longer nothing. If, however, nothing is nothing, the mass of the world hangs nowhere, and there is no place where that which was created to exist might be. How then is that which we know exists nowhere? But perhaps these things are too many for you; return, O man, to yourself. Certainly you were created from spirit and clay—one invisible, the other visible; one sensible, the other insensible.

How then could spirit and clay be mingled in you, and from diverse things something not diverse be made, so that in such great harmony spirit and clay were mixed that when the flesh is worn down the spirit languishes, and when the spirit is afflicted the flesh wastes away? But perhaps you are not yet able to examine yourself. Consider, I ask, if you can, how the Red Sea was divided by a rod, how the hardness of rock poured forth waves when struck by a rod, how Aaron's dry rod blossomed, how a Virgin coming from his lineage conceived, how she remained a virgin even in giving birth; how a man dead four days, raised by a command, came forth from the tomb with hands and feet bound, whom the Lord afterward commanded to be loosed by the disciples; how our same Redeemer, rising in true flesh and bones, entered to the disciples through closed doors. Behold, you are unable to investigate these things, and yet you believe. Why then do you doubt concerning the glory of the resurrection by disputing and examining, you who have believed so many mysteries without examination? Yet if you do not believe in the resurrection of the flesh, you have believed all things without cause, because in this spectacle of angels you appear indeed to run swiftly, but after you have completed your course, you turn away so as not to receive the prize. Hence it is said through Paul: So run that you may comprehend. Who again says:

If in this life we are hoping in Christ only, we are more miserable than all men. But the mysteries of divine power which cannot be comprehended are not to be examined by understanding, but to be venerated by faith. Therefore we must know that whatever can be comprehended by human reason can no longer be wondrous, but in miracles the only reason is the power of the one who performs them. Behold, while we speak concerning the resurrection of the flesh, we have digressed a little from the order of exposition. Let us therefore return to those things which we have begun. The interior gates have vestibules that are measured as twenty-five cubits in length. For if we multiply eight by three, we arrive at twenty-four. To this one is added, so that we have twenty-five. For good hearers, who are like certain vestibules of the gates, hold the longsuffering of eternal hope; they await the eighth day in faith in the Trinity. Because this Trinity is one God, they indeed multiply eight by three, but they are made firm in the confession of one God. The vestibules are level because the hearts of good hearers are humble. They have length because they persevere in the longsuffering of hope. Their length is measured at twenty-five cubits because they believe in the resurrection of the flesh on the eighth day through the Trinity, and they confess that the same holy Trinity is one God.

They also have five cubits in width because through the simple life that is led by the five senses they are enlarged in love of neighbor. And it should be noted that after the vestibules of the gates were described above as one thing, afterward the vestibule that has five cubits in width is said to look outward, because indeed there are some hearers who penetrate the understanding of the interior life more by advancing in virtues, and there are certain simple ones who live well indeed but according to the bodily senses. Hence they are also said to look outward. For they look outward, as it were, because they live according to the bodily senses. But nevertheless even those looking outward are within, because even if they do not know how to transcend the bodily senses by understanding, they still humbly hold faith and charity. And so they are within in the spiritual building through love, and they look outward, as it were, through simplicity. The vestibule that looks outward can designate the faith of beginners, and the vestibule that is interior can designate the faith of the perfect, who already shine forth through it in signs and virtues. The higher precepts can also be represented by the interior vestibule, while the still lesser precepts can be represented by the vestibule that looks outward. For through the vestibule one goes to the steps and to the gate, because through the precepts of preaching one attains to virtues and to the entrance of heavenly grace.

But when some are commanded to meditate on eternal things in their thoughts, to be wise about heavenly things, and when they are told to live in psalms and hymns and spiritual songs, the interior vestibule is shown, as it were, which is measured at fifty cubits in length and twenty-five in width. About these numbers we are now silent, because we have already said much about them above. But when others are commanded, "Let the husband render to his wife what is due, and likewise also the wife to her husband," the vestibule that looks outward is designated, as it were. Though it looks outward, nevertheless it is inside, because the unlearned hearer both still does what is of the flesh and yet is not excluded from the number of the good. However, the Lord can also be designated by the gate of the East, Judea by the South, and the converted Gentile world by the North. We call the gate the Lord because through Him we enter to Him. We not inappropriately call the gates Judea and the Gentile world, because we have recognized that first to the Hebrews, and afterward to the fathers coming from the Gentile world, the entrance to the heavenly building was given. But in this matter a question strikes the mind: why in the earlier narration of the prophet was the Eastern gate described first, then that of the North, and afterward that of the South?

And when he was narrating about the same gates in the inner court, he described first the gate of the South, then of the East, and in the third place that of the North. Why did he not maintain the same order he had begun, but changed it in the description of the gates, so that first he spoke of the gate of the East, of the North and of the South, and afterward of the South, of the East and of the North? But if the Gentile world is designated by the name of the North, it is clear to all who read carefully that the Gentile world existed before the Synagogue. For Heber himself, from whom the Hebrews are named, was chosen from among the Gentiles. Let the Eastern gate therefore be mentioned before the gate of the North and of the South, because in His divinity the Lord was born before the Gentile world and Judea, He who also exists before all ages. But in the subsequent narration let the gate of the South, of the East and of the North be mentioned, because our Redeemer deigned to be born in human nature between Judea and the Gentile world, because He came both at the end of the Synagogue and before the beginning of the Church, which He gathered from the Gentiles. In the first description, therefore, let the Eastern gate be before the gate of the North and of the South;

but in the second, let the gate of the East be named between the gate of the South and of the North, because both from His divinity He preceded all things, and from His humanity He came among all things, He who became both the end of the departing Judea and the beginning of the succeeding Gentile world. Therefore, since we have searched out as we could, with the Lord's generosity, those things which had not yet been said, and we have passed over those things which have been repeated more often, let us now come to those things which are now said in order in such a way that in them almost nothing of what has been said is repeated: And for each treasury chamber there was a door in the fronts of the gates. We said above that the treasuries are the hearts of teachers, which preserve the riches of knowledge. The fronts of the gates are the words and works of preachers, by which we recognize outwardly what kind of persons they are who live within themselves. There is a door through each treasury in the fronts of the gates, because each teacher opens understanding in the heart of the hearer through the sayings and works of the fathers.

For when we examine the preaching of the apostle Peter, when we search out the words of Paul, when we investigate the Gospel of John, and from their words draw our hearers to interior understanding, what else do we do but open a door in the fronts of the gates? Let it therefore be said: Through each treasury a door in the fronts of the gates, because if a teacher does not confirm what he says by the sayings of the apostles, he does not have a door in the fronts of the gates. And if he does not have a door, it can no longer be called a treasury of the spiritual building, because if he does not open understanding, he is not a teacher. But when good hearers learn the sayings and works of the apostles through the mouths of those who teach, they silently reprove their own faults within themselves, and pursue with tears everything they remember having done unjustly. Hence here too it is added concerning the door that is in the fronts of the gates: There they washed the burnt offering. For those who have devoted themselves to the Lord through faith in holy conduct have become a holocaust to the Lord. But because they still suffer many things in themselves from their corruptible flesh, because purity of heart is still defiled in them by sordid thoughts, they return daily to tears, they are afflicted by constant weeping.

For they consider the words and deeds of the holy fathers, and when they judge themselves unworthy, they wash the holocaust at the entrance of the gates. Behold, for example, someone has vowed out of fear of the almighty Lord to be patient, to render no insult for insult, to tolerate all things with equanimity, and yet when an insult hurled from a neighbor's mouth suddenly strikes him, disturbed he perhaps says something he should not have said. Certainly this man is already a holocaust, but still unclean. Perhaps he showed patience against the insults hurled at him, he remained silent; but nevertheless he is touched by grief at those same insults which he bears, and his soul is wounded in its charity. For true patience is that which loves even the one whom it bears. For to tolerate but to hate is not the virtue of gentleness, but a covering for rage. And so this man often judges himself in his thought, reproaches himself because he grieves, yet cannot prevail upon himself not to grieve. Therefore through good devotion he is already a holocaust, but still unclean through the grief by which he is touched. Another has resolved within himself to give all that he possesses to the needy, to reserve nothing for himself, to commit his life to heavenly governance alone; but while he gives to the poor what he has, perhaps a thought creeps into his mind which says: How will you live if you give everything away?

Yet he does not cease to give, but what he had begun to give joyfully he afterward gives sadly. What is this man's mind but a holocaust of mercy? Yet still unclean through the sadness of thought. For either he should not have resolved upon the highest things, or after resolving he should in no way have doubted. Another, having despised worldly pride, has resolved to avoid the honors and dignities of this age, he seeks to hold the lowest place among men, so that he may be found more exalted in lasting glory the more humble he appears in passing life. When this man suddenly recognizes that he is despised by his neighbor, perhaps he is indignant at being despised. He wishes indeed to be in a humble place, but yet he does not wish to be seen as contemptible. Devotion now lifts him up, but weakness still weighs him down. Therefore through devotion he is already a holocaust, but still unclean from weakness. And so those who in the things they have excellently vowed are touched by some fault of their weakness, when through the words of teachers they understand the sayings of the fathers, and recognize how great a fault they lie in, and afflict themselves with the laments of penance, they wash the holocaust at the entrance of the gates. It must be known that this is the difference between a sacrifice and a holocaust: every holocaust is a sacrifice, but not every sacrifice is a holocaust.

For in a sacrifice a part of the animal was customarily offered, but in a holocaust the whole animal. Hence holocaust is called in the Latin language "totally burned. Let us consider, therefore, what a sacrifice is and what a holocaust is. For when someone vows something of his own to God, and does not vow something else, it is a sacrifice. But when he has vowed to almighty God everything that he has, everything that he lives, everything that he understands, it is a holocaust. For there are some who are still held in mind to this world, and yet from their possessions they minister aid to the needy and hasten to defend the oppressed. These, in the good things they do, offer a sacrifice, because they both immolate something of their activity to God and reserve something for themselves. And there are some who reserve nothing for themselves, but immolate to the almighty Lord their sense, tongue, life, and substance which they have received. What do these offer except a holocaust; indeed, do they not rather become a holocaust? For the Israelite people first offered sacrifice in Egypt, but the second in the wilderness. Therefore, whoever still has his mind in the world, but already does some good, has offered sacrifice to God in Egypt.

But whoever abandons the present world and does what good he can, as if having already left Egypt behind, offers sacrifice in the wilderness, because, having repelled the noise of carnal desires, he immolates to God in the quiet and solitude of his mind whatever he does. Therefore, although, as has been said, a holocaust is also a sacrifice, nevertheless a holocaust is greater than a sacrifice, because the mind that is not weighed down by the delight of this world burns totally in sacrifice to almighty God whatever it has. But we must know that there are some who, even while leaving the world, offer indeed all that they have, yet are in no way moved to compunction in the good deeds they do; and while the good they do is indeed a holocaust, yet because they do not know how to weep and judge themselves, and do not kindle themselves from love to tears, their holocaust is not perfect. Hence it is said through the Psalmist: "May the Lord remember all your sacrifice, and may your holocaust be made fat. For a holocaust is dry when the good work is not suffused with the tears of prayer. But a holocaust is fat when what is done well is also watered with tears from a humble heart. Hence again it is said: "I will offer you fat holocausts with marrow.

For whoever does a good work but does not know how to weep from love and desire of almighty God has a holocaust, but does not have marrow in his holocaust. But whoever does good works and now longs for the vision of his Creator, and hastens to arrive at the joys of eternal contemplation, and slays himself in weeping from the love by which he is kindled, has given the Lord holocausts with marrow. Therefore we must strive both to abandon evils completely and to do the good works we are able to do, and in those very good deeds we do to be moved to compunction by love of the eternal light. For love of the light itself dispels the darkness of the heart, so that we may be able to see more subtly lest anything perverse be mixed with the good deeds we do. For we must consider what our work is like, what thought is in the work, what intention is in the thought. And when we recognize that something of malice or perverse delight is mixed with our good work, let us return to tears, let us wash the holocaust. There are, however, certain people who have devoted themselves to the Lord in great undertakings and have attained such perfection that they are never bent by any difficulty, so that in their resolve for chastity the flesh never prostrates the mind with delight in wicked thought.

For even if it sometimes knocks through suggestion, it is not permitted to rise, because it is trampled down by the vigor of judgment. Likewise in their resolve for patience, no disorderly word proceeds from their mouth, nor does silent grief press upon the mind; in their generosity of almsgiving, no suspicion of want generates sadness; in their resolve for humility, no contempt gnaws at the mind. But although they now show themselves strong in those things which they have rightly vowed, nevertheless they bring back to memory the former sins that were committed by them before their good resolve, and they lament whatever they remember having done unlawfully. These therefore are a holocaust through the life they hold, but defiled through the life they held before. Therefore they wash the holocaust at the entrance of the gates, because in the understanding they have received from the sayings of the fathers, they afflict themselves with daily lamentations, and cleanse with tears the life they once defiled with wicked deeds. Let us therefore among these things bring back the eyes of our mind to our past life, let us remember what we were when we were following the desires of this world. And if we now serve the Lord with our whole heart, because we remember that we have sinned, let us weep, let us wash the holocaust in weeping. Behold, we have vowed our chastity to almighty God; but if impure thought still defiles the mind, let us return to tears, let us wash the burnt offering.

Behold, we have resolved to preserve patience. But if anger still disturbs us, if silent grief torments the mind, let us return to tears, let us wash the burnt offering. Behold, we have now learned to give away our possessions and to hold a humble place in this world; if any suspicion of poverty still weighs down the soul, if contempt from our neighbor confounds us with some indignation, let us return to tears, let us wash the burnt offering. For great is the bosom of mercy of our Creator for receiving the tears of the humble. For where the tears of innumerable people have been received, there our tears too will find their place. Let us consider what is said through another prophet: And whoever among them stumbles on that day shall be like David, and the house of David shall be like God, like the angel of the Lord in his sight. This is the day of mercy which was promised to us from the coming of our Redeemer. Therefore whoever stumbles shall be like David, because the sinner returns to repentance; but the house of David shall be like God, because everyone who returns to righteousness becomes a dwelling place of his Creator, so that he may be like an angel in his sight, because he offers to others by proclaiming the bowels of mercy which he himself has experienced. Hence also a little later it is said there:

On that day there shall be a fountain opened for the house of David and for those dwelling in Jerusalem, for the washing of the sinner and of her who is menstruating. For the hidden fountain is the only-begotten of the Father, the invisible God. But the open fountain is the same God incarnate. This open fountain is rightly called the house of David, because our Redeemer came forth to us from the lineage of David. Jerusalem is interpreted as the vision of peace. Those who dwell in Jerusalem are they who fix their minds on the vision of inner peace. The sinner and the menstruous woman is either one who transgresses in deed, or the mind that slips into wicked thought. For this pollution is that of the menstruous woman, because she is not touched by another's flesh, yet is defiled by her own flesh. So it is, so it is with every soul that, even if it does not commit an evil deed, nevertheless becomes filthy through polluted thought. Hence also through another prophet, under the figure of Judea, it is said of the soul occupied with unclean desires: All who seek her will not fail; they will find her in her menstrual periods. For malign spirits seeking do not fail when they desire to bring destruction, and are repelled by no rectitude of good thought. And they find the soul in her menstrual periods when, finding her placed in polluted thoughts, they easily drag her to perverse action. Let it therefore be said:

In that day there shall be an open fountain for the house of David and for the inhabitants of Jerusalem, for the washing of the sinner and the menstruous woman, because the fountain of mercy, our Redeemer, is now opened to us, who deigned to become incarnate in the house of David, so that he might wash the sinner from perverse deed, and cleanse the menstruous mind from unclean thought. The fountain therefore lies open; let us run with tears, let us be washed in this fountain of loving-kindness. In this fountain David himself also was washed when he returned to the lamentations of repentance after the stains of grievous sin. For he was seeking to find this very fountain when he said: "Restore to me the joy of your salvation, and strengthen me with your principal spirit. For "Jesus" in Hebrew is called "Savior" in Latin. And what was it that he was asking—that the joy of Jesus be restored to him—except that before his sin he had been accustomed to contemplate him, and in his sin had lost the joys of that contemplation? Hence rightly after his repentance he was seeking that the joy of that vision be restored to him. In this fountain of mercy Mary Magdalene was washed, who was first a notorious sinner, but afterwards washed away her stains with tears and wiped away her stains by correcting her ways. In this fountain of mercy Peter washed before all what he had denied, because he wept bitterly.

In this fountain of mercy the thief was washed at his end, who, reproaching himself in death, was cleansed from his sin by confession of the truth. Why then are we sluggish? Why do we remain torpid and cold, we who have known that so many have already washed themselves in this fountain of mercy? Shall we then despair of our own cleansing, we who hold so many examples of mercy as a pledge? And do we cease to seek pardon and to have confidence with tears, we who have received the cleansing of so many as a pledge of our hope? For we ought to seek the fountain of mercy even if it were closed. Now it lies open, and we neglect it. Let us cast the eyes of faith upon the whole world, let us consider how many sinners day and night are washed through lamentations in this fountain of mercy, how many return from darkness to light, how many from stains to purity. Let us therefore run with such people after the darkness of death to the water of life; let us consider how much we have sinned, how much we sin daily, and, that we may appear clean after our faults, let us wash the burnt offering. For accomplishing these things the grace of our Redeemer is present, who lives and reigns forever and ever. Amen.