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  WRITINGS OF EUSEBIUS OF EMESA
  by Eusebius of Emesa
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Writings of Eusebius of Emesa (c. AD 360). Eusebius of Emesa was an early church
father whose writings have been preserved for the edification of the church.

  Chapters: 3

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  TABLE OF CONTENTS
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    0. Writings of Eusebius of Emesa
    1. Homily on the sufferings and death of our Lord
    2. On Repentance

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  CHAPTER 0: WRITINGS OF EUSEBIUS OF EMESA
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  CHAPTER 1: HOMILY ON THE SUFFERINGS AND DEATH OF OUR LORD
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Eusebius of Emesa, Homily on the sufferings and death of our Lord (1859)
pp.215-231 On the Sufferings and Death of our Lord.1 [Translated by S. C. Malan]

BRETHREN, we cannot hold our peace on the sufferings of Christ; we must speak of
them; for both the time and place constrain us to do so. For, since He died for
us, shall we not tell of His Passion? Yea, rather, we will dwell on it, and
proclaim it aloud. He is on the Cross, for thy sake, O sinner; and thou, be at
His feet, for thy own sake also. Thou darest not think or say nothing of thy
Lord's sufferings; for where He suffered, there Satan died. The traitor is come
to look about him; and when come, he is on the alert and ready, not in places
unknown, but in a spot which he knows full well. That place is near you. But
what is meant by 'near you?' To that very place which you yourselves had shown
to others is the traitor come, bringing with him a crowd; as if much people
could overrule the power of God! The devil's son is come with swords, that are
the wiles of his father who came to Adam as a friend, while he acted by him as
an enemy: for he deceived and overcame him like a man that was taken in. And
here he hid his guile under a kiss; although he remonstrated when his friendship
was doubted. Did he come to betray with a kiss? No; he came not to kiss, but to
betray. I resist not, said the Lord; do what thou listed: thou alone art the
cause of thy own destruction. That was to the traitor himself; but to those who
came to lay hands on Him, He said: What seek ye? They answered: Jesus of
Nazareth. And the Lord replied: I am He; I resist you not, I flee not from you;
for this very purpose am I come, and to this end was I born. But while He spake
they and the traitor fell backwards to the earth; to show that He had come there
of His own accord, for if they could not stand His speaking to them, how could
they have bound Him against His will? "If ye seek Me," said the Lord, "let these
go their way." But Peter, who was the most fervent of all the disciples, comes
forward also on this occasion. For at times he stepped rightly before the
others; at other times it was very much as he thought best himself. He who knew
how to come out of the ship boldly and walk on the water to his Lord, he who
believed fervently, nevertheless suddenly fell back. But that was ere he was
made a Rock, and ere he had received of the Spirit. For when once he had
received the Spirit, he no longer quailed before a maid, nor shook in the wind;
but he abode unmoved and faithful in the place in which he was put. Do not find
fault with me, brethren, if I gather, one by one, every merit of our Lord; while
I endeavour as well as I can, to tell His virtues. I pray you, do not grow
weary; for I tell you of the Cross.

Peter drew his sword, which the Lord bade him take with him in order to fulfil
every particular dispensation connected with His humanity; according to what S.
Luke declares, that this saying should be fulfilled, "He was reckoned among the
transgressors a saying which the other Evangelists apply to Christ on the
Cross.2 He cut off the servant's ear, well and deservedly; for the ear that
hears not, ought not to remain in its place. But the Lord showed kindness even
then to those who laid hands on Him; for although He healed the servant's ear by
a miracle, yet He did not hinder their hands from taking Him. Having bound Him
they led Him away captive, that the prophecy of Esaias should not come false,
which said, that "He was brought as a Lamb to the slaughter." The Jews were
pleased at His being taken; and the traitor rejoiced as if he had done a good
work.

Peter then follows to see the end, full of doubt and forethought on the denial
his Lord had foretold him should take place. He had been told that he would deny
Him; and he repelled that, saying, he would never do so. His readiness was both
good and becoming; but it was ignorance on his part: for he did not know how far
he was about to show himself weak and mean. He follows anxiously and doubting:
full of misgivings: his heart beating all the while. He meets the maid, who says
to him: "Art thou not a Galilean also?" But Peter denies, and declares he is
not. Yet that denial was not without meaning in one who was to be witness of his
Lord's Resurrection. For if He who had died, was dead and not alive, then why
should Peter think it fitting that he should be crucified with his head
downwards for One who was dead?3 Then Peter moves further, goes from his place,
but not from his denial. When about to speak, so troubled is he as to wish to
change his language. "Thou art a Galilean, says the maid." Nay; I am not a
Galilean, says Peter, with a lip that betrays him. Yet see how he who was thus
troubled in his speech by an ignorant maid, afterwards persuaded even Roman
orators. But we will presently speak of the Resurrection; meanwhile let us tell
more about the Cross. The high priests, servants by birth, sat in council, and
the Judge of all stood before them as a servant. The lawyers themselves who had
not learned the law, asked Him: Art Thou the Son of God? like the devil, of whom
the Lord had said before, that he was their father. "I adjure Thee, said the
high priest, tell me if Thou be the Son of the living God." Not that he cared to
know it; but he wished to destroy Him. Then they brought the King of the judge
before that judge. He stood before him "like a sheep before his shearer," as
Esaias says. The judge trembled; not so the accusers. They say: "He maketh
Himself a King," that His sentence might be irrevocable. Then the wife of the
judge, who had suffered in a dream because of Him, sends a message to her
husband; he was better disposed than the rest, he even wished not to kill Him,
but to release Him, and he commanded Him to be scourged, in order to allay their
fury; thus fulfilling the saying of the prophet: "With His stripes we are
healed." But they cried with one voice: "Away with Him, away with Him, and
crucify Him that might be fulfilled what was said of the Lord: "He lifted up his
voice against Me."

What crime could the Jews bring against Him? What blind man was there that had
not received sight, or lame that had not walked? Maybe some of those that had
once been healed by Him, were among them who then railed at Him. No doubt many
whose tongue He had loosed, cried against Him to please the Jews. I trow that of
them was said: "What could be done to My vineyard that I have not done to it? I
looked that it should bring forth grapes, and behold, it hath brought forth wild
grapes." Pilate grew weary of denying the Jews their request; but he was
overcome by those shameless miscreants. He washed his hand, because he had not
soiled it: but they cried, that His blood might be on them and on their
children. If what they at first required had not been done, then He would
neither have been put to death nor risen again. While they prevailed in their
impious intreaties, while they raged in their savage fury, and the judge refused
to give way to their wickedness, they brought to pass and fulfilled the truth of
the prophet's words who, because he knew beforehand the malice of the Jews,
foretold that the Anointed of the Lord should suffer at their hands. Pilate
wished to stop their evil deeds, but he could not.

Jesus went forth out of the city, bearing Himself the Tree of His own Cross;
like another Isaac carrying the wood for the sacrifice. Will anyone say that
this was done without purpose? The daughters of Jerusalem wept on that occasion,
not knowing over whom they would have to weep. "Weep over yourselves and your
children," said the Lord, "and not over Me, for I am now fulfilling that which I
chose of Mine own free will." And they would weep hitherto if He whom the Jews
did away with was not risen again from the dead. But now let us speak with joy
of our salvation. Jesus went forth and walked between malefactors; that it might
be fulfilled, "He was reckoned among the transgressors." He who only did good,
our Saviour and our Lord, went forth among thieves and sinners. And now the day
of His crucifixion, was the day of Adam's transgression. God created Adam on the
sixth day; and on that day he transgressed. On that day too Jesus became
obedient and endured His sufferings at the sixth hour, when Adam tasted of the
fruit; that we should overcome in Christ at the same hour that we were
overwhelmed in Adam. The Tree of Life in the Garden, is the Tree of the Cross.
There was a woman, through whom sin came into the world; here is a virgin who
heard Him say: "Behold thy mother." On that day Adam put forth his hand for
evil; and Jesus spread His holy arms for our good. Adam drew near to the tree;
and Jesus laid His hands and His feet on the Tree to which they were fastened
with nails. Adam tasted of the fruit through lust; and Jesus tasted of vinegar
mingled with bitter gall. Adam heard this sentence: The earth shall bring forth
to thee thorns and thistles. Our Jesus of His own will was crowned with the
thorns of Adam. Adam brought down a curse upon himself; but Jesus who is blessed
by them that are condemned, was hanged on the Tree as one accursed.

We run as it were in a race; one on the right, the other on the left; for the
types given by Moses are complete and realised. For as he went up the mountain
at the time when the people of God was fighting with Amalek, and Joshua the Son
of Nave, as leader, held out his rod in his hand, he showed beforehand the
figure of the Cross, with his arms and his rod. There Hur and Aaron, one on the
right hand of Moses, and the other on the left; and here two thieves, one on the
right and the other on the left of Jesus. And why thieves? that thou mayest
know, O sinner, that His sufferings were for such as thou art. One reviled; but
the other blessed. And what didst thou see, O thief, or rather, O thou bringer
of glad tidings to us? Neither a sign nor a miracle. He is nailed to the Cross
as well as thou; and He tastes of gall which thou hast not drunk. He is crowned
with thorns, which thou hast not worn. Then one reviled and would not learn of
his fellow. What seest thou? A Man hanging on the Cross and the scorn of His
foes, and thou sayest: "Remember me when Thou comest in Thy kingdom." What! dost
thou call Him Lord who is thus hanging on the Cross, sentenced to it by His
Judges; and is He a Judge who is thus condemned? Thou didst feel and acknowledge
that He was crucified for sinners, and was doing His utmost to give life to
those that were lost: for He is the Lamb slain and offered in sacrifice for
many. What then dost thou ask, O thou believer, and no longer thief?—That Thou
wouldst remember me in Thy kingdom. Thou askest a thing that is far and distant,
but I will give it thee at once. Thou hast not been slow in believing; and I
will not withhold My grace: today shalt thou be with Me in Paradise. So that he
really rose to Paradise, who was about to descend into hell to which he was
doomed. And why this day? Because while on this day Adam was driven from
Paradise, at this hour the thief opened it and went into it. And from the hour
at which Adam ate of the fruit of the garden until he left it, Jesus remained on
the Cross, until He fulfilled the spreading of Moses' hands towards heaven.
"They pierced My hands and My feet," according to the saying of David. Gall in
the cup is offered because of Adam's lust to Him Who is crowned with thorns. In
order that the adversary should be put to shame, He carried the conquest of His
enemy as far as the Cross, and endured patiently his infamous treatment. But in
like manner as the heavens showed the place of the Nativity by means of a
brilliant star in the East, so also they made known how they mourned for the
sufferings of Christ, by withholding the light of the sun, in order to hide the
fury and audacity of His enemies. The light hid itself for three hours, as long
as the Sun of Righteousness remained on the Cross and in sufferings; afterwards
the sun reappeared, lest they might think night had arrived. But the sun did not
shrink from being darkened; it hid itself three hours in order to represent as
it were the stay of the Son of Man for three days and three nights in the heart
of the earth, and His appearing again. When the heavens withheld their light and
gave it back they proclaimed a miracle; and the earth shook at the fight it
could not bear. For it was fitting and becoming all creation to bear witness of
Him Who was suffering on the Cross. And the bosom and bars of the earth were
torn asunder in order to receive Him Who was free among the dead. The types and
examples of Joseph the patriarch, as handed down by the ancient Jews, were
realised in the Son Who was betrayed to death by them, and dwells for ever with
His Father,

Let us then abide by Jesus who endures Agony for our sake. At the foot of His
Cross thieves were crucified with Him, as being necessary to the fulfilment of
the dispensation, that we might learn how men do die, and how God was separated
from him by His will and not without it. Those who were subject to the law of
nature had their legs broken, that they should endure death according to that
nature. But He who had power to lay down His life and power to take it again in
like manner as He took of His own will and not against it, a body out of the
Virgin, also of His own accord and not otherwise made on the Cross, a separation
between His Spirit and His body. "Father, in Thy hands I commit My Spirit:" not
in the hands of the wicked who, reviled and reproached Him on all sides. This is
a great wonder: for He died willingly and not unwillingly; and there need not of
necessity be any pain connected with it, for when He will, He gives up His
Spirit.

He is then in every respect the One Only-begotten; for as He alone was begotten
of the Father, and He alone was born of the Virgin according to the flesh, so
also in death, He dies of His own will and not otherwise. Those who heard this
could hardly believe it, and they asked; Can a man give up the ghost when he
likes, of his own will? So that one of the soldiers who could not believe that
He was already dead, made a gash in His side with a spear, and some in wonder
said: "Of a truth He was the Son of God." But why did he not pierce with his
spear the heart or other parts near it? Because it was where the serpent hid his
fangs. For Eve Was taken from Adam's side, and he who wishes to heal the bite of
the serpent, must cut the part in which the venom lies. It was therefore fitting
and right that one side should be wounded for another; that the saying might
come true; "All things concerning Me have an end."

Mark also the day: for when the days of unleavened bread, then also the passover
of sufferings; and when the Lamb, then also Him that is without blemish and
without spot. If the reckoning of days does not exactly fit, care not for it;
for the Church makes no mistake in her reckoning, but the Jews have altered
their own. This day was the death of death, and the destruction of sin: this day
was the sacrifice offered for the propitiation of our sins, but the shame of our
foe. This was the beginning of our life, the signal of victory over the great
adversary. But of that death no one doubts; for all admit and confess it. The
Gentiles ridicule it; the Jews say: we put Him to death. But they will bear the
doom they have brought down upon themselves; while the Church rejoices in Jesus
Christ our Lord; to Whom be glory for ever and ever. Amen.

[Footnotes renumbered and moved to the end]

1 Translated from the Armenian. Homil. of S. Severian, ed, Venice, p. 428. [Note
to the online edition - sermon 14 from this edition, edited by J. B. Aucher, is
not listed in the Clavis Patrum Graecorum 2 among the works of Severian. Sermon
15 is plainly labelled as by Eusebius of Emesa. In the CPG 2, 3531 there is a
list of sermons by Eusebius of Emesa extant in Armenian. Sermon 5, De passione
is identified as identical with sermons 14 and 15 from the Aucher edition. I
have therefore corrected the attribution at the top.] 2 S. Luke and s. Mark
alone mention it. Compare s. Luke xxii. 37, with s. Mark xv. 28.

3 This, as everybody knows, has reference to the tradition received in the
Eastern and Western Churches respecting the Martyrdom of S. Peter. There is at
Rome, outside the gates, on the Appian way, a church dedicated to him, and
called Domine quo vadis? the words S. Peter addressed to our Lord whom he is
said to have met at the place on which the church is built, when he was fleeing
from persecution. There was something inexpressibly solemn about that spot the
last time I saw from it the sun set over the beautiful meadows of the Sabines.
This text was transcribed by Roger Pearse, 2010. This file and all material on
this page is in the public domain - copy freely. The translation is taken from
S. C. Malan, Meditations for every Wednesday and Friday in Lent on a prayer of
S. Ephraim, London (1859), pp.215-231 Early Church Fathers - Additional Texts


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  CHAPTER 2: ON REPENTANCE
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On Repentance (De Paenitentia) Text translated into English from Latin by Google
Translate, edited by Roger Pearse, who then released it into the public domain.
[Additional Sources: archive.org] The Text1 1. Rejecting the arrogance of those
who dare to remove repentance from the midst, the brother most worthy of all
respect gave us another commandment in which, observing this pride, he stretched
out his wise right hand to his brothers to repent. And this word is most useful
to men. For no man is without sin. For concerning only one man2 is witness given
that he committed no sin.3 So we will speak of repentance, both from the Old and
from the New Testament. For these are the treasures of the Church.

Now we recommend repentance, not to promote the sin of our brother, (since we do
not want to lead the sinner into sin in the hope of repentance), but to
endeavour to raise up the fallen. For the despair which is introduced by the
adversaries, drives him who has once fallen to wallow in his sins: but the
expectation of repentance incites the fallen man to arise and to sin no more.

“But who are we to impose a law on God? If God wants to send away, is there
anyone who can prevent it?”4 We say, not what they dare to, but what God
commands: "Shall he who falls not rise again?"5 They contradict God.

“He who falls does not rise again.”

He did not lead you to believe by a thin word, he will lead you to believe by a
clear example. For what is so difficult to wash as red? But what is white with
us like snow, or like clean wool? But he who founded these things says: If your
sins are like colours that cannot be washed away, if you only wash them, they
will change into purity in the snow.

“But this remission is not after baptism. For He said, ‘Wash, be clean.’"6

Nevertheless this above all, if you had asked us, we could show from the
Scriptures, namely, that there is forgiveness and remission after baptism. For
it is not necessary to contradict in such a way that we may choose the easy
ones: but against those things which appear to be strong, we must rise up with a
contrary word. For as long as obstinacy is not removed from the mind, the
patient cannot be cured.

2. But there is no room for sweetness in things steeped in salt, so now we bring
forth words from the Old Testament; let us compare what they oppose against what
is said from the Old. For they say that “if you read to us something from the
Old Testament about penance, before the Saviour's passion, before that sacred
blood was shed for us, we say that in the Old Testament sins were forgiven, but
in the New because of the passion there will be no forgiveness.” But if we show
from the New Testament that after baptism and the participation of the Spirit,
that he who has sinned is called back by the grace of repentance, it is clear
that there is a place for penitence even after baptism for those who have fallen
away, so that what is read in the Old Testament will have strength and authority
to build onto repentance. (I speak as if they were present and listening.) Hence
I touch on even more serious matters, so that once we have fallen, having
conceived the good hope, we may by no means continue in sin. You did not believe
this by the example of proving; believe the oath of God. God says: "As I live,
says the Lord.”7 Now it is appropriate for God to swear this. For since he had
no ancestor himself, he swears because of the unbelief of those who abolish
repentance. "As I live," says the Lord,” but let no one be deterred, since "I do
not want the death of the sinner, but rather that he should be converted and
live."8 He who lives wants you to live. Is it that, even when God swears, he is
unworthy to be believed? Do you believe neither word, nor example, nor oath?
believe the facts. Nineveh was not overthrown, for she did penance.9 The prophet
indignantly declared that she had not been overthrown:10 the ivy had sprouted.

He excuses himself to you, so that you may remember that He is good. But I fear
that you will not hear from him: "Is your eye evil, because I am good?"11 Who is
described as more wicked than Ahab? (I speak as if to the readers.) Besides the
rest of the spoils, having killed the master, he seized the vineyard: he came
down to take the inheritance; he came down rejoicing.12 He came to meet him who
would bring sorrow, who would rebuke him, the prophet13, indeed, not an enemy,
but as if sparing him, he pronounced not his own judgement, but the judgement of
God. Accepting the judgement, he puts on his sackcloth and puts off his
rulership. For it is written that the prophet himself, who had been sent to
pronounce the sentence, will hear from God that what I have said would not
happen in his14 days, because Ahab prayed, fearing the dangers.15 I am forced to
wish for a good cure. The holy David, or holy after sin, transgressed three of
the ten commandments in one case. Since we are addressing you, let us speak more
clearly. There was adultery, and murder, and lust for another's wife.16 The
righteous man sinned, and God appointed him the judge of his own sin. And since
we do not see a beam in our own eye, but we see a speck in a stranger's eye, he
sets forth his crime as a stranger's, and says: “There were two men in one city,
one rich, the other poor. One was very rich: but only one lamb for the poor,
which slept in his arms,” (and this was a mystery to his wife!) “It ate with him
and drank from his cup. There came,” he says, “a guest to the rich man," (indeed
rightly called “guest”), evidently David was not used to these. "So the guest
came to him: sparing," he said, "to slaughter for the guest one of those he
had," he said, "he slaughters the stolen lamb of the poor man." Of course, no
matter how hard a man falls, he rises quickly. David bears the matter with
difficulty, for David was also fallen. "As the Lord lives, he who did this is
worthy of death." He took the decision on himself. When he came out with these
things, the prophet declared who that man was. David immediately came to the
cure: he saw the wound, he fled to the doctor. "I have sinned," he said, and
immediately the doctor was at hand. "And the Lord took away your sin." For what
do you want, one sin to be imputed to the holy, or many righteousnesses? He
committed sin, but he also committed many righteousnesses. What is just with a
just God, not to remember a few, or to forget many? Let there be a set of
scales, and according to the measure that we measured, let it be measured out to
us. If the sins are many, let him be a sinner: the righteousness are many, let
him be righteous. One and one. For all our things are judged from something more
abundant. And one white thing is surpassed by another whiter thing; and with a
sweet thing, if you compare something else, it is sweeter. Thus also we are
righteous as men, not that sin is righteousness. Hence the Son of God is called
righteousness: but we are righteous by participation in righteousness. And Moses
spoke something with a tongue, which, however, is not included in history.17 And
Abraham is found to have been faithful, and yet there was a time when he was
unbelieving.18 I do not accuse the righteous, but I give glory to God. I do not
want anyone to sin. Enoch was approved by God, says the Scripture, after he had
begotten a son.19 If he is approved by Him afterwards, he can be approved by
those who he was not.

3. But let us come to the New Testament, although we will still encounter many
things from the Old. For even Manasseh, who had placed idols with fourfold faces
in the temple of God, so that wherever anyone entered, they would worship the
idols, was recalled from captivity after doing penance. Let's move on to the
New. For it is from that, from which they want above all to exclude repentance,
that repentance is above all proclaimed. We will ask the Saviour. “Why did you
come?” and He answers: "I did not come to save the righteous, but to call
sinners," he says, "to repentance."20 Let us learn from him, “What are you
carrying on your shoulders?” “A lost sheep,” he says. “Upon what is there joy in
heaven?” “Over some sinner,” he says, “doing penance.”21 The angels rejoice, and
you envy? God receives with joy, and you forbid? Let us take refuge in the good
God with greater zeal. There were two, he says, both sons (you cannot tell me
that this repentance was of the gentiles: but they were both sons, who had
divided the property equally.) The junior consumed what he had: righteous as he
was, he fell. But when he had consumed everything, he came to do penance, and
hastened to his father, and when he was about to meet his father, he thought
what he was going to say to him. "I have sinned," he said, "against you, before
heaven." He decided this with himself, and the Good Father did not hide away. He
approached to excuse himself: He went to meet him, having honour to him. You
only express a wish, and He runs ahead. He begins to speak, and the father
receives him. Consider your inmost feelings, and don't give up hope. He accepted
him, and said: “Kill the bull, and bring the best robe, and the ring into his
hand.”22

All these things are set forth in another judgement: but however I abbreviate,
they signify a good encouragement to those who receive, not what I want, but
what He says. But if this one is accepted, after he has fed the pigs, after he
has consumed everything, you say this is wrong, he is accepted wrongly, and his
brother: who rightly objected to him.

4. And the fig tree which was cultivated, and which had not borne fruit for
three years, was let go, and was not cut down for the hope of future fruit.23
The Lord forgives, and you contradict? Is there anyone who steals things that
already belong to him? But if God indulges, who is it that contradicts? In any
case, let us learn to pray: "Forgive us our sins, for we have also forgiven
ourselves."24 You forgive, and God does not forgive? He made you a better
doctor! With the measure you have measured, it will be returned to you. Let it
go: He lets you go. You, bad as you are, act kindly; does not He who is good do
much more so? Jesus deals with sinners, the doctor with the sick. The Pharisees
were indignant, the fathers of those who are indignant now. The merciful is not
turned away. He entered the house of the Pharisee, by invitation: a sinful woman
who was not called came in after him.25 She saw her sin, she went to
righteousness: she saw the disease, she went to where the doctor was. She did
not come to His face, for she was not so bold, she did not take hold of his
hand, for she did not dare: but at the feet, which she washed with tears, she
loosened her hair then only for honourable reasons; having revealed herself
indecently, she then laid herself open honestly. You have been given an example
to take refuge at the feet of Jesus. He returned to the Father, but He says: "I
am with you."26 Whenever he pleases, he is near; flee to him confidently, water
his feet. And he comes in person, and he leaves in person.

These things which are taken from the New Testament are identical and related to
those which are found in the Old. What does John preach? the baptism of
repentance. And he teaches in parables, not once, not twice, so that although
you are taught often, you learn. Peter denies Him three times, yet He is placed
as the foundation. Paul, from being a persecutor, became a preacher. But here is
the question. What in fact does he say? "Jesus Christ came into the world to
save sinners, of whom I am the worst."27 He declares his own crime, in order to
show the greatness of His grace. And Peter had spoken, and had obtained the
blessing; he had said: "You are the son of the most high God;”28 and when he had
heard: "You are the rock," he was ennobled by the announcement. But although he
is a rock, he is not as Christ is a rock, but as Peter is a rock. For Christ is
truly an unshakable rock. But he became Peter because of the rock. For Jesus
bestows his honours, and does not run out, but what he gives, he keeps. He is
the light. "You are the light of the world."29 He is a priest, he makes priests.
He is the sheep: "Behold, I send you as sheep in the midst of wolves."30 He is a
rock, he makes a rock, and he gives him to his servants. For this is the sign of
the rich, to have and to give. It is true that those who are rich among us, when
they give generously, diminish what they have. For we are not rich, for we
possess other people's property. But he is so rich, that no matter how much he
has given away, he remains rich, nothing lessened, he covers a perennial source.
No matter how much you draw, the flow does not decrease. No, not like a spring,
for no example in nature among us can be compared to him. Hence, when we have
nothing appropriate, we make use of lesser things, in order that we may somehow
know the unknown. Peter denies three times, not so that Peter may fall, but that
you too may have comfort. He wept; the tears fell on him who pities us. For he
alone reveals everywhere that the intention of the soul was good. "The spirit is
indeed willing; but the flesh is weak.”31 He who invented, knows the invention,
and He bears out infirmities, pardoning our offenses.

5. "Remember, Lord," he said, "that we are dust."32 For what is our
righteousness? Abraham was truly great. He was so great, seeing that he is earth
and ashes. For he, who knows how far there is between God and men, knows
himself. Listen to the other Beatitudes. "Blessed are those whose iniquities are
forgiven, whose sins are covered."33 God preaches that they are blessed, and you
forbid? If the Scriptures do not say what we wish, must we not obey it as it is
written? and these things against us.34 Contention that cuts off hope is not
good. But because we promise forgiveness after baptism, (for this is especially
common against vice), the Apostle writes in the previous letter to the
Corinthians: "Fornication is definitely spoken of among you, and such
fornication as is not spoken of even among the Gentiles."35 You have heard the
magnitude of the evil, also hear the intensity of the firm judgement: "Gather
together," he said, "and by my spirit, in the power of Christ, let him who is of
this sort be delivered up to Satan for the destruction of the flesh, that the
spirit may be saved."36 He punishes, for he does not reject as an enemy. In the
former verse, indeed, he delivered to Satan: in the next verse, however, he
writes nothing contrary to the former: "Reaffirm your love for him, so that he
who is like this may not perish from excessive sorrow."37 The apostle also
solves the insoluble. For he orders such a man to be handed over to Satan, and
later writing about the same, and giving forgiveness, he says: "That we may not
be surrounded by Satan."38 For if he has seized one of us, then he has already
surrounded us. The sheep comes out of the sheepfold, it becomes fodder for the
wolves. Enter to escape the trap.

Thus good shepherds, even if a sheep is stolen, at least try to recover the
wool. If it is good to take away the dead body's hair, is it worth nothing to
rescue the soul from the wolf's mouth? And the victor is wounded in war, and
because of that is not crowned, because he is wounded: but being exhausted by
many labours, he received wounds. God does indeed consider the one thing39 is
bad, but does He not consider the many things40 as good? How many martyrs who at
first denied, when the battle resumed again, reversed the defeat? but they
denied, not with their heart, but with their tongue. For the flesh is weak. He
who denies is cut off; again when he confesses, he is restored. For God does not
observe the bad things, indeed he does not count the good things in any place.41
And when a man was tortured, he generally yielded when he could not bear it, not
changing the purpose of his will, but overcome by the struggle. But when he was
released and rested, he was restored. Will what was said in that moment be held
against him, but the torments will not be counted? But God is the judge, not the
impudence of men. Do you dare to prescribe a law to God, who knows weakness, and
supplies help, and gives victory? How many are there who, after living a bad
life, sustained martyrdom? Because they were lured by desire, will they be
deprived of their labours? We are not angels, but men, and we fall and we rise
again, and that often at the same hour. "And star differs from star in glory."
Why? Indeed, if there is a certain measure of justice, all must be equally
righteous: if some shine like the sun, others shine like the moon, and others
twinkle like the stars, it is clear that one is surpassed by another; but
whoever is surpassed, it is clear that he is guilty of small sins. But if
forgiveness were granted to no one who had sinned, there would be a difference
in variety.42

6. But since it is necessary to demonstrate that those who have fallen after
baptism obtain salvation, I do not speak without fear, lest you should object to
the judgement of my mind: for I absolutely desire that those who receive baptism
do not sin. But those who have at any time fallen against their will, I do not
agree with those who annul their repentance, not wanting us to dwell together on
the cross: but what the apostle wants is for us to be buried together with it43,
and no longer to live in sin;44 I want this very thing. "So I do not reject the
grace of God,"45 said the Apostle, writing to the Galatians that had received
the Spirit. Are you looking for something more obvious than this? But he carries
on: "You are so foolish that you began with the Spirit, and now finish with the
flesh."46 Therefore they had indeed received the Spirit. And again: "I only want
to learn from you: Did you receive the Spirit from the works of the law, or from
the hearing of faith? You were running well."47 See how many privileges they
have. Listen to the sins. "Now let's finish with the flesh. You have fallen away
from Christ.” You saw that they had the Spirit: you heard it, "You have been
purged out by Christ"; likewise, "You have fallen from grace." What happens
afterwards, giving place to restoration?48 "My children, to whom I will give
birth again."49 He had once given birth to them; but he who has given birth once
does not refuse to give birth again for salvation. But if anyone does anything
else, with an evil mind, he himself has been wicked.50 But men who have received
the Spirit, who have run well, have suffered so much, have been in danger, have
endured adversities in vain, have fallen and been purged, are yet again
regenerated, so that they may again receive the form of God. Is there anything
left for you that you oppose to repentance? Who formed us? God. He made us a
body, he made us a soul. Does he hate it? Who gave us the medicine of life? Why
are readings51 used? so that we may desist from sins. Why are we watered? so
that we may bring forth fruit. What do we pray for? that our sins may be
forgiven. Let us put an end to the prayer. To whom is there no repentance? This
one: he who does wrong with the intention of repentance, has a habit of evil,
and is deprived of repentance. There is hope even after sin, there is healing
even after a wound, but the scar remains. Blessed was he that did not even
falter: a second blessing, that he was restored to health after the plague. But
to God, who created us in the beginning, then comes down to our weakness, and
keeps the purpose, and grants repentance, through him who bestows good things on
us, Jesus Christ our Lord, be glory and dominion forever and ever, Amen.

1: CPG 3530, “Homilia de paenitentia”. Greek text edited by E. M. Buytaert,
"L'heritage litteraire d' Eusebe d' Emese", Louvain (1949) , p.16*-29* (i.e. in
the second half of the book), with an introduction on p.150 f., from Paris BNF
grec Coislin 193, f.89 ff. There are also ancient versions in Armenian and
Georgian.Translated by Roger Pearse, not from the Greek text, but from the Latin
translation given by the Maurist fathers, Julien Garnier and Prudentius Maran,
"Sancti Patris Nostri Basili Caesareae Cappacdociae Opera Omnia", t. 2 (1722),
pp.603-9 (online here); reprinted PG 31:1476-1488. The biblical references are
taken from this. The work was often edited under the name of Basil of Caesarea,
despite the clear statement in the MS. This translation is placed in the public
domain.

2: I.e. Christ.

3: Isaiah 53:9.

4: These seem to be objectors, who say that those who fall into sin after
baptism cannot be forgiven by God.

5: Ps. 40:9.

6: Isaiah 1:16 7: Ezekiel 33:11.

8: Ezekiel 33:11.

9: Jonah 3:10.

10: Jonah 4.

11: Mt. 20:15.

12: 1 Kings 21:16.

13: Elijah.

14: Ahab’s.

15: 1 Kings 21:29. God promised to destroy Ahab and his dynasty; but when Ahab
repented, the judgment was deferred to the next generation.

16: 2 Samuel 11.

17: Exodus 4:13-14.

18: Gen. 5:6, 17:17.

19: Gen. 5:22.

20: Cf. Mt. 9:13.

21: Lk. 15:5-7.

22: Luke 15:22.

23: Lk. 13:7.

24: Mt. 6:12.

25: Lk. 7:37.

26: Mt. 28:20.

27: 1 Tim. 1:15.

28: Mt. 16:16.

29: Jn. 1:19; Mt. 5:14.

30: Mt. 10:16.

31: Mt. 26:41.

32: Ps. 102:14.

33: Ps. 31:1.

34: This doesn’t make sense to me.

35: 1 Cor. 5:1.

36: 1 Cor. 5:4.

37: 2 Cor. 2:7-8.

38: 2 Cor. 2:11.

39: The wound.

40: The labours.

41: This again does not make sense to me.

42: Unable to follow the thought in the last few words.

43: The cross.

44: Rom. 6:4.

45: Gal. 2:21.

46: Gal. 3:3.

47: Gal. 5:7.

48: This did not make sense to me.

49: Gal. 4:19. The sense is the new birth in Christ.

50: This does not seem to connect to the surrounding sentences. Does it perhaps
mean that refusing to allow repentance is itself wicked?

51: From the bible.


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Source: https://sermonindex.net/books/writings-eusebius-of-emesa/
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