========================================================================
  WRITINGS OF JOHN CHRYSOSTOM
  by John Chrysostom
========================================================================

Writings of John Chrysostom (c. AD 407). John Chrysostom was an early church
father whose writings have been preserved for the edification of the church.

  Chapters: 48

------------------------------------------------------------------------
  TABLE OF CONTENTS
------------------------------------------------------------------------

    0. Writings of John Chrysostom
    1. A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself
    2. Against Marcionists and Manichaeans
    3. Against the Jews - Homily 1
    4. Against the Jews - Homily 2 (missing portion)
    5. Against the Jews - Homily 2
    6. Against the Jews - Homily 3
    7. Against the Jews - Homily 4
    8. Against the Jews - Homily 5
    9. Against the Jews - Homily 6
   10. Against the Jews - Homily 7
   11. Against the Jews - Homily 8
   12. Against the Jews - Preface to the online edition
   13. An Exhortation to Theodore After His Fall - Letter 1
   14. An Exhortation to Theodore After His Fall - Letter 2
   15. Concerning Lowliness of Mind
   16. Correspondence of St. Chrysostom with Innocent, Bishop of Rome
   17. Eulogy Saint Ignatius
   18. Four Discourses, chiefly on the parable of the rich man and Lazarus - Discourse 1
   19. Four Discourses, chiefly on the parable of the rich man and Lazarus - Discourse 2
   20. Four Discourses, chiefly on the parable of the rich man and Lazarus - Discourse 3
   21. Four Discourses, chiefly on the parable of the rich man and Lazarus - Discourse 4
   22. Four Discourses, chiefly on the parable of the rich man and Lazarus - Translator's introduction
   23. Homilies - 2nd Homily On the birthday of our Savior
   24. Homilies - After the Earthquake
   25. Homilies - Against Publishing the Errors of the Brethren
   26. Homilies - Against the circuses and theatres
   27. Homilies - Chrysostom's First Sermon
   28. Homilies - On Galatians
   29. Homilies - On the Paralytic Let Down Through the Roof
   30. Homilies - On the kalends of January
   31. Instructions to Catechumens - First Instruction
   32. Instructions to Catechumens - Second Instruction
   33. Letter to a Young Widow
   34. Letters to Olympias - 1 - To My Lady
   35. Letters to Olympias - 2 - To Olympias
   36. Letters to Olympias - 3 - To Olympias
   37. Letters to Olympias - 4 - To Olympias
   38. Letters to Olympias - 5 - To Olympias
   39. On the Holy Martyr, S. Babylas
   40. TREATISE ON THE PRIESTHOOD - Book 1
   41. TREATISE ON THE PRIESTHOOD - Book 2
   42. TREATISE ON THE PRIESTHOOD - Book 3
   43. TREATISE ON THE PRIESTHOOD - Book 4
   44. TREATISE ON THE PRIESTHOOD - Book 5
   45. TREATISE ON THE PRIESTHOOD - Book 6
   46. To Castus, Valerius, Diophantus, Cyriacus
   47. To Those Who Had Not Attended the Assembly

========================================================================
  CHAPTER 0: WRITINGS OF JOHN CHRYSOSTOM
========================================================================


========================================================================
  CHAPTER 1: A TREATISE TO PROVE THAT NO ONE CAN HARM THE MAN WHO DOES NOT INJURE HIMSELF
========================================================================

A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself A
Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself

1. I Know well that to coarse-minded persons, who are greedy in the pursuit of
present things, and are nailed to earth, and enslaved to physical pleasure, and
have no strong hold upon spiritual ideas, this treatise will be of a strange and
paradoxical kind: and they will laugh immoderately, and condemn me for uttering
incredible things from the very outset of my theme. Nevertheless, I shall not on
this account desist from my promise, but for this very reason shall proceed with
great earnestness to the proof of what I have undertaken. For if those who take
that view of my subject will please not to make a clamour and disturbance, but
wait to the end of my discourse, I am sure that they will take my side, and
condemn themselves, finding that they have been deceived hitherto, and will make
a recantation, and apology, and crave pardon for the mistaken opinion which they
held concerning these matters, and will express great gratitude to me, as
patients do to physicians, when they have been relieved from the disorders which
lay seige to their body. For do not tell me of the judgment which is prevailing
in your mind at the present time, but wait to hear the contention of my
arguments and then you will be able to record an impartial verdict without being
hindered by ignorance from forming a true judgment. For even judges in secular
causes, if they see the first orator pouring forth a mighty torrent of words and
overwhelming everything with his speech do not venture to record their decision
without having patiently listened to the other speaker who is opposed to him;
and even if the remarks of the first speaker seem to be just to an unlimited
extent, they reserve an unprejudiced hearing for the second. In fact the special
merit of judges consists in ascertaining with all possible accuracy what each
side has to allege and then bringing forward their own judgment.

Now in the place of an orator we have the common assumption of mankind which in
the course of ages has taken deep root in the minds of the multitude, and
declaims to the following effect throughout the world. "All things" it says
"have been turned upside down, the human race is full of much confusion and many
are they who every day are being wronged, insulted, subjected to violence and
injury, the weak by the strong, the poor by the rich: and as it is impossible to
number the waves of the sea, so is it impossible to reckon the multitude of
those who are the victims of intrigue, insult, and suffering; and neither the
correction of law, nor the fear of being brought to trial, nor anything else can
arrest this pestilence and disorder, but the evil is increasing every day, and
the groans, and lamentations, and weeping of the sufferers are universal; and
the judges who are appointed to reform such evils, themselves intensify the
tempest, and inflame the disorder, and hence many of the more senseless and
despicable kind, seized with a new kind of frenzy, accuse the providence of God,
when they see the forbearing man often violently seized, racked, and oppressed,
and the audacious, impetous, low and low-born man waxing rich, and invested with
authority, and becoming formidable to many, and inflicting countless troubles
upon the more moderate, and this perpetrated both in town and country, and
desert, on sea and land. This discourse of ours of necessity comes in by way of
direct opposition to what has been alleged, maintaining a contention which is
new, as I said at the beginning, and contrary to opinion, yet useful and true,
and profitable to those who will give heed to it and be persuaded by it; for
what I undertake is to prove (only make no commotion) that no one of those who
are wronged is wronged by another, but experiences this injury at his own hands.

2. But in order to make my argument plainer, let us first of all enquire what
injustice is, and of what kind of things the material of it is wont to be
composed; also what human virtue is, and what it is which ruins it; and further
what it is which seems to ruin it but really does not. For instance (for I must
complete my argument by means of examples) each thing is subject to one evil
which ruins it; iron to rust, wool to moth, flocks of sheep to wolves. The
virtue of wine is injured when it ferments and turns sour: of honey when it
loses its natural sweetness, and is reduced to a bitter juice. Ears of corn are
ruined by mildew and droughts and the fruit, and leaves, and branches of vines
by the mischievous host of locusts, other trees by the caterpillar, and
irrational creatures by diseases of various kinds: and not to lengthen the list
by going through all possible examples, our own flesh is subject to fevers, and
palsies, and a crowd of other maladies. As then each one of these things is
liable to that which ruins its virtue, let us now consider what it is which
injures the human race, and what it is which ruins the virtue of a human being.
Most men think that there are divers things which have this effect; for I must
mention the erroneous opinions on the subject, and, after confuting them,
proceed to exhibit that which really does ruin our virtue: and to demonstrate
clearly that no one could inflict this injury or bring this ruin upon us unless
we betrayed ourselves. The multitude then having erroneous opinions imagine that
there are many different things which ruin our virtue: some say it is poverty,
others bodily disease, others loss of property, others calumny, others death and
they are perpetually bewailing and lamenting these things: and whilst they are
commiserating the sufferers and shedding tears they excitedly exclaim to one
another "What a calamity has befallen such and such a man! he has been deprived
of all his fortune at a blow." Of another again one will say: "such and such a
man has been attacked by severe sickness and is despaired of by the physicians
in attendance." Some bewail and lament the inmates of the prison, some those who
have been expelled from their country and transported to the land of exile,
others those who have been deprived of their freedom, others those who have been
seized and made captives by enemies, others those who have been drowned, or
burnt, or buried by the fall of a house, but no one mourns those who are living
in wickedness: on the contrary, which is worse than all, they often congratulate
them, a practice which is the cause of all manner of evils. Come then (only, as
I exhorted you at the outset, do not make a commotion), let me prove that none
of the things which have been mentioned injure the man who lives soberly, nor
can ruin his virtue. For tell me if a man has lost his all either at the hands
of calumniators or of robbers, or has been stripped of his goods by knavish
servants, what harm has the loss done to the virtue of the man? But if it seems
well let me rather indicate in the first place what is the virtue of a man,
beginning by dealing with the subject in the case of existences of another kind
so as to make it more intelligible and plain to the majority of readers.

3. What then is the virtue of a horse? is it to have a bridle studded with gold
and girths to match, and a band of silken threads to fasten the housing, and
clothes wrought in divers colours and gold tissue, and head gear studded with
jewels, and locks of hair plaited with gold cord? or is it to be swift and
strong in its legs, and even in its paces, and to have hoofs suitable to a well
bred horse, and courage fitted for long journies and warfare, and to be able to
behave with calmness in the battle field, and if a rout takes place to save its
rider? Is it not manifest that these are the things which constitute the virtue
of the horse, not the others? Again, what should you say was the virtue of asses
and mules? is it not the power of carrying burdens with contentment, and
accomplishing journies with ease, and having hoofs like rock? Shall we say that
their outside trappings contribute anything to their own proper virtue? By no
means. And what kind of vine shall we admire? one which abounds in leaves and
branches, or one which is laden with fruit? or what kind of virtue do we
predicate of an olive? is it to have large boughs, and great luxuriance of
leaves, or to exhibit an abundance of its proper fruit dispersed over all parts
of the tree? Well, let us act in the same way in the case of human beings also:
let us determine what is the virtue of man, and let us regard that alone as an
injury, which is destructive to it. What then is the virtue of man? not riches
that thou shouldest fear poverty: nor health of body that thou shouldest dread
sickness, nor the opinion of the public, that thou shouldest view an evil
reputation with alarm, nor life simply for its own sake, that death should be
terrible to thee: nor liberty that thou shouldest avoid servitude: but
carefulness in holding true doctrine, and rectitude in life. Of these things not
even the devil himself will be able to rob a man, if he who possesses them
guards them with the needful carefulness: and that most malicious and ferocious
demon is aware of this. For this cause also he robbed Job of his substance, not
to make him poor, but that he might force him into uttering some blasphemous
speech; and he tortured his body, not to subject him to infirmity, but to upset
the virtue of his soul. But nevertheless when he had set all his devices in
motion, and turned him from a rich man into a poor one (that calamity which
seems to us the most terrible of all), and had made him childless who was once
surrounded by many children, and had scarified his whole body more cruelly than
the executioners do in the public tribunals (for their nails do not lacerate the
sides of those who fall into their hands so severely as the gnawing of the worms
lacerated his body), and when he had fastened a bad reputation upon him (for
Job's friends who were present with him said "thou hast not received the
chastisement which thy sins deserve," and directed many words of accusation
against him), and after he had not merely expelled him from city and home and
transferred him to another city, but had actually made the dunghill serve as his
home and city; after all this, he not only did him no damage but rendered him
more glorious by the designs which he formed against him. And he not only failed
to rob him of any of his possessions although he had robbed him of so many
things, but he even increased the wealth of his virtue. For after these things
he enjoyed greater confidence inasmuch as he had contended in a more severe
contest. Now if he who underwent such sufferings, and this not at the hand of
man, but at the hand of the devil who is more wicked than all men, sustained no
injury, which of those persons who say such and such a man injured and damaged
me will have any defence to make in future? For if the devil who is full of such
great malice, after having set all his instruments in motion, and discharged all
his weapons, and poured out all the evils incident to man, in a superlative
degree upon the family and the person of that righteous man nevertheless did him
no injury, but as I was saying rather profited him: how shall certain be able to
accuse such and such a man alleging that they have suffered injury at their
hands, not at their own?

4. What then? some one will say, did he not inflict injury on Adam, and upset
him, and cast him out of paradise? No: he did it not, but the cause was the
listlessness of him who was injured, and his want of temperance and vigilance.
For he who applied such powerful and manifold devices and yet was not able to
subdue Job, how could he by inferior means have mastered Adam, had not Adam
betrayed himself through his own listlessness? What then? Has not he been
injured who has been exposed to slander, and suffered confiscation of his
property, having been deprived of all his goods, and is thrown out of his
patrimony, and struggles with extreme poverty? No! he has not been injured, but
has even profited, if he be sober. For, tell me, what harm did this do the
apostles? Were they not continually struggling with hunger, and thirst and
nakedness? And this was the very reason why they were so illustrious, and
distinguished, and won for themselves much help from God. Again what harm was
done to Lazarus by his disease, and sores, and poverty and dearth of protectors?
Were they not the reasons why garlands of victory were more abundantly woven for
him? Or what harm was done to Joseph by his getting evil reported of, both in
his own land, and in the land of strangers for he was supposed to be both an
adulterer and fornicator: or what harm did servitude do him or expatriation? Is
it not specially on account of these things that we regard him with admiration
and astonishment? And why do I speak of removal into a foreign land, and
poverty,and evil report, and bondage? For what harm did death itself inflict on
Abel, although it was a violent and untimely death, and perpetrated by a
brother's hand? Is not this the reason why his praise is sounded throughout the
whole world? Seest thou how the discourse has demonstrated even more than it
promised? For not only has it disclosed the fact that no one is injured by
anybody, but also that they who take heed to themselves derive the greater gain
(from such assaults). What is the purpose then it will be said of penalties and
punishments? What is the purpose of hell? What is the purpose of such great
threatenings, if no one is either injured or injures? What is it thou sayest?
Why dost thou confuse the argument? For I did not say that no one injures, but
that no one is injured. And how is it possible, you will say, for no one to be
injured when many are committing injury? In the way which I indicated just now.
For Joseph's brethren did indeed injure him, yet he himself was not injured: and
Cain laid snares for Abel, yet he himself was riot ensnared. This is the reason
why there are penalties and punishments. For God does not abolish penalties on
account of the virtue of those who suffer; but he ordains punishments on account
of the malice of those who do wickedly. For although they who are evil entreated
become more illustrious in consequence of the designs formed against them, this
is not due to the intention of those who plan the designs, but to the courage of
those who are the victims of them. Wherefore for the latter the rewards of
philosophy are made ready and prepared, for the former the penalties of
wickedness. Hast thou been deprived of thy money? Read the word "Naked came I
out of my mother's womb, and naked shall I return thither." And add to this the
apostolic saying "for we brought nothing into this world; it is certain we can
carry nothing out." Art thou evil reported of, and have some men loaded thee
with countless abuse? Remember that passage where it is said "Woe unto you when
all men shall speak well of you" and "rejoice ye and leap for joy when they
shall cast upon you an evil name." Hast thou been transported into the land of
exile? Consider that thou hast not here a fatherland, but that if thou wilt be
wise thou art bidden to regard the whole world as a strange country. Or hast
thou been given over to a sore disease? quote the apostolic saying "the more our
outward man decayeth, so much the more is the inward man renewed day by day."
Has any one suffered a violent death? consider the case of John, his head cut
off in prison, carried in a charger, and made the reward of a harlot's dancing.
Consider the recompense which is derived from these things: for all these
sufferings when they are unjustly inflicted by any one on another, expiate sins,
and work righteousness. So great is the advantage of them in the case of those
who bear them bravely.

5. When then neither loss of money, nor slander, nor railing, nor banishment,
nor diseases, nor tortures, nor that which seems more formidable than all,
namely death, harms those who suffer them, but rather adds to their profit,
whence can you prove to me that any one is injured when he is not injured at all
from any of these things? For I will endeavour to prove the reverse, showing
that they who are most injured and insulted, and suffer the most incurable evils
are the persons who do these things. For what could be more miserable than the
condition of Cain, who dealt with his brother in this fashion? what more
pitiable than that of Phillip's wife who beheaded John?or the brethren of Joseph
who sold him away, and transported him into the land of exile? or the devil who
tortured Job with such great calamities? For not only on account of his other
iniquities, but at the same time also for this assault he will pay no trifling
penalty. Dost thou see how here the argument has proved even more than was
proposed, shewing that those who are insulted not only sustain no harm from
these assaults, but that the whole mischief recoils on the head of those who
contrive them? For since neither wealth nor freedom, nor life in our native land
nor the other things which I have mentioned, but only right actions of the soul,
constitute the virtue of man, naturally when the harm is directed against these
things, human virtue itself is no wise harmed. What then? supposing some one
does harm the moral condition of the soul? Even then if a man suffers damage,
the damage does not come from another but proceeds from within, and from the man
himself. "How so," do you say? When any one having been beaten by another, or
deprived of his goods, or having endured some other grievous insult, utters a
blasphemous speech, he certainly sustains a damage thereby, and a very great
one, nevertheless it does not proceed from him who has inflicted the insult, but
from his own littleness of soul. For what I said before I will now repeat, no
man if he be infinitely wicked could attack any one more wickedly or more
bitterly than that revengeful demon who is implacably hostile to us, the devil:
but yet this cruel demon had not power to upset or overthrow him who lived
before the law, and before the time of grace, although he discharged so many and
such bitter weapons against him from all quarters. Such is the force of nobility
of soul. And what shall I say of Paul? Did he not suffer so many distresses that
even to make a list of them is no easy matter? He was put in prison, loaded with
chains, dragged hither and hither, scourged by the Jews, stoned, lacerated on
the back not only by thongs, but also by rods, he was immersed in the sea,
oftentimes beset by robbers, involved in strife with his own countrymen,
continually assailed both by foes and by acquaintance, subjected to countless
intrigues, struggling with hunger and nakedness, undergoing other frequent and
lasting mischances and afflictions: and why need I mention the greater part of
them? he was dying every day: but yet, although subjected to so many and such
grievous sufferings, he not only utteredno blasphemous word, but rejoiced over
these things and gloried in them: and one time he says "I rejoice in my
sufferings," and then again "not only this but we also glory in afflictions." If
then he rejoiced and gloried when suffering such great troubles what excuse will
you have, and what defence will you make if you blaspheme when you do not
undergo the smallest fraction of them.

6. But I am injured in other ways, one will say, and even if I do not blaspheme,
yet when I am robbed of my money I am disabled from giving alms. This is a mere
pretext and pretence. For if you grieve on this account know certainly that
poverty is no bar to almsgiving. For even if you are infinitely poor you are not
poorer than the woman who possessed only a handful of meal, and the one who had
only two mites, each of whom having spent all her substance upon those who were
in need was an object of surpassing admiration: and such great poverty was no
hindrance to such great lovingkindness, but the alms bestowed from the two mites
was so abundant and generous as to eclipse all who had riches, and in wealth of
intention and superabundance of zeal to surpass those who cast in much coin.
Wherefore even in this matter thou art not injured but rather benefitted,
receiving by means of a small contribution rewards more glorious than they who
put down large sums. But since, if I were to say these things for ever, sensuous
characters which delight to grovel in worldly things, and revel in present
things would not readily endure parting from the fading flowers (for such are
the pleasant things of this life) or letting go its shadows: but the better sort
of men indeed cling to both the one and the other, while the more pitiable and
abject cling more strongly to the former than to the latter, come let us strip
off the pleasant and showy masks which hide the base and ugly countenance of
these things, and let us expose the foul deformity of the harlot. For such is
the character of a life of this kind which is devoted to luxury, and wealth and
power: it is foul and ugly and full of much abomination, disagreeable and
burdensome, and charged with bitterness. For this indeed is the special feature
in this life which deprives those who are captivated by it of every excuse, that
although it is the aim of their longings and endeavours, yet is it filled with
much annoyance and bitterness, and teems with innumerable evils, dangers,
bloodshed, precipices, crags, murders, fears and tremblings, envy and ill-will,
and intrigue, perpetual anxiety and care, and derives no profit, and produces no
fruit from these great evils save punishment and revenge, and incessant torment.
But although this is its character it seems to be to most men an object of
ambition, and eager contention, which is a sign of the folly of those who are
captivated by it, not of the blessedness of the thing itself. Little children
indeed are eager and excited about toys and cannot take notice of the things
which become full grown men. There is an excuse for them on account of their
immaturity: but these others are debarred from the right of defence, because,
although of full age they are childish in disposition, and more foolish than
children in their manner of life.

Now tell me why is wealth an object of ambition? For it is necessary to start
from this point, because to the majority of those who are afflicted with this
grievous malady it seems to be more precious than health and life, and public
reputation, and good opinion, and country, and household, and friends, and
kindred and everything else. Moreover the flame has ascended to the very clouds:
and this fierce heat has taken possession of land and sea. Nor is there any one
to quench this fire: but all people are engaged in stirring it up, both those
who have been already caught by it, and those who have not yet been caught, in
order that they may be captured. And you may see every one, husband and wife,
household slave, and freeman, rich and poor, each according to his ability
carrying loads which supply much fuel to this fire by day and night: loads not
of wood or faggots (for the fire is not of that kind), but loads of souls and
bodies, of unrighteousness and iniquity. For such is the material of which a
fire of this kind is wont to be kindled. For those who have riches place no
limit anywhere to this monstrous passion, even if they compass the whole world:
and the poor press on to get in advance of them, and a kind of incurable craze,
and unrestrainable frenzy and irremediable disease possesses the souls of all.
And this affection has conquered every other kind and thrust it away expelling
it from the soul: neither friends nor kindred are taken into account: and why do
I speak of friends and kindred? not even wife and children are regarded, and
what can be dearer to man than these? but all things are dashed to the ground
and trampled underfoot, when this savage and inhuman mistress has laid hold of
the souls of all who are taken captive by her. For as an inhuman mistress, and
harsh tyrant, and savage barbarian, and public and expensive prostitute she
debases and exhausts and punishes with innumerable dangers and torments those
who have chosen to be in bondage to her; and yet although she is terrible and
harsh, and fierce and cruel, and has the face of a barbarian, or rather of a
wild beast, fiercer than a wolf or a lion, she seems to those who have been
taken captive by her gentle and loveable, and sweeter than honey. And although
she forges swords and weapons against them every day, and digs pitfalls and
leads them to precipices and crags and weaves endless snares of punishment for
them, yet is she supposed to make these things objects of ambition to those who
have been made captive, and those who are desiring to be captured. And just as a
sow delights and revels in wallowing in the ditch and mire, and beetles delight
in perpetually crawling over dung; even so they who are captivated by the love
of money are more miserable than these creatures. For the abomination is greater
in this case, and the mire more offensive: for they who are addicted to this
passion imagine that much pleasure is derived from it: which does not arise from
the nature of the thing, but of the understanding which is afflicted with such
an irrational taste. And this taste is worse in their case than in that of
brutes: for as with the mire and the dung the cause of pleasure is not in them,
but in the irrational nature of the creatures who plunge into it; even so count
it to be in the case of human beings.

7. And how might we cure those who are thus disposed? It would be possible if
they would open their ears to us, and unfold their heart, and receive our words.
For it is impossible to turn and divert the irrational animals from their
unclean habit; for they are destitute of reason: but this the gentlest of all
tribes, honoured by reason and speech, I mean human nature, might, if it chose,
readily and easily be released from the mire and the stench, and the dung hill
and its abomination. For wherefore, O man, do riches seem to thee worthy such
diligent pursuit? Is it on account of the pleasure which no doubt is derived
from the table? or on account of the honour and the escort of those who pay
court to thee, because of thy wealth? is it because thou art able to defend
thyself against those who annoy thee, and to be an object of fear to all? For
yon cannot name any other reasons, save pleasure and flattery, and fear, and the
power of taking revenge; for wealth is not generally wont to make any one wiser,
or more self-controlled, or more gentle, or more intelligent, or kind, or
benevolent, or superior to anger, or gluttony or pleasure: it does not train any
one to be moderate, or teach him how to be humble, nor introduce and implant any
other piece of virtue in the soul. Neither could you say for which of these
things it deserves to be so diligently sought and desired. For not only is it
ignorant how to plant and cultivate any good thing, but even if it finds a store
of them it mars and stunts and blights them; and some of them it even uproots,
and introduces their opposites, unmeasured licentiousness, unseasonable wrath,
unrighteous anger, pride, arrogance, foolishness. But let me not speak of these;
for they who have been seized by this malady will not endure to hear about
virtue and vice, being entirely abandoned to pleasure and therefore enslaved to
it. Come then let us forego for the time being the consideration of these
points, and let us bring forward the others which remain, and see whether wealth
has any pleasure, or any honour: for in my eyes the case is quite the reverse.
And first of all, if you please, let us investigate the meals of rich and poor,
and ask the guests which they are who enjoy the purest and most genuine
pleasure; is it they who recline for a full day on couches, and join breakfast
and dinner together, and distend their stomach, and blunt their senses, and sink
the vessel by an overladen cargo of food, and waterlog the ship, and drench it
as in some shipwreck of the body, and devise fetters, and manacles, and gags,
and bind their whole body with the band of drunkenness and surfeit more grievous
than an iron chain, and enjoy no sound pure sleep undisturbed by frightful
dreams, and are more miserable than madmen and introduce a kind of self-imposed
demon into the soul and display themselves as a laughing stock to the gaze of
their servants, or rather to the kinder sort amongst them as a tragical
spectacle eliciting tears, and cannot recognize any of those who are present,
and are incapable of speaking or hearing but have to be carried away from their
couches to their bed;-or is it they who are sober and vigilant, and limit their
eating by their need, and sail with a favourable breeze, and find hunger and
thirst the best relish in their food and drink? For nothing is so conducive to
enjoyment and health as to be hungry and thirsty when one attacks the viands,
and to identify satiety with the simple necessity of food, never overstepping
the limits of this, nor imposing a load upon the body too great for its
strength.

8. But if you disbelieve my statement study the physical condition, and the soul
of each class. Are not the bodies vigorous of those who live thus moderately
(for do not tell me of that which rarely happens, although some may be weak from
some other circumstance, but form your judgment from those instances which are
of constant occurrence), I say are they not vigorous, and their senses clear,
fulfilling their proper function with much ease? whereas the bodies of the
others are flaccid and softer than wax, and beset with a crowd of maladies? For
gout soon fastens upon them, and untimely palsy, and premature old age, and
headache, and flatulence, and feebleness of digestion, and loss of appetite, and
they require constant attendance of physicians, and perpetual doseing, and daily
care. Are these things pleasurable? tell me. Who of those that know what
pleasure really is would say so? For pleasure is produced when desire leads the
way, and fruition follows: now if there is fruition, but desire is nowhere to be
found, the conditions of pleasure fail and vanish. On this account also
invalids, although the most charming food is set before them, partake of it with
a feeling of disgust and sense of oppression: because there is no desire which
gives a keen relish to the enjoyment of it. For it is not the nature of the
food, or of the drink, but the appetite of the eaters which is wont to produce
the desire, and is capable of causing pleasure. Therefore also a certain wise
man who had an accurate knowledge of all that concerned pleasure, and understood
how to moralize about these things said "the fall soul mocketh at honeycombs:"
showing that the conditions of pleasure consist not in the nature of the meal,
but in the disposition of the eaters. Therefore also the prophet recounting the
wonders in Egypt and in the desert mentioned this in connexion with the others
"He satisfied them with honey out of the rock." And yet nowhere does it appear
that honey actually sprang forth for them out of the rock: what then is the
meaning of the expression? Because the people being exhausted by much toil and
long travelling, and distressed by great thirst rushed to the cool spring, their
craving for drink serving as a relish, the writer wishing to describe the
pleasures which they received from those fountains called the water honey, not
meaning that the element was converted into honey, but that the pleasure
received from the water rivalled the sweetness of honey, inasmuch as those who
partook of it rushed to it in their eagerness to drink.

Since then these things are so and no one can deny it, however stupid he may be:
is it not perfectly plain that pure, undiluted, and lively pleasure is to be
found at the tables of the poor? whereas at the tables of the rich there is
discomfort, and disgust and defilement? as that wise man has said "even sweet
things seem to be a vexation."

9. But riches some one will say procure honour for those who possess them, and
enable them to take vengeance on their enemies with ease. And is this a reason,
pray, why riches seem to you desirable and worth contending for;-that they
nourish the most dangerous passion in our nature, leading on anger into action,
swelling the empty bubbles of ambition, and stimulating and urging men to
arrogance? Why these are just the very reasons why we ought resolutely to turn
our backs upon riches, because they introduce certain fierce and dangerous wild
beasts into our heart depriving us of the real honour which we might receive
from all, and introducing to deluded men another which is the opposite of this,
only painted over with its colours, and persuading them to fancy that it is the
same, when by nature it is not so, but only seems to be so to the eye. For as
the beauty of courtesans, made up as it is of dyes and pigments, is destitute of
real beauty, yet makes a foul and ugly face appear fair and beautiful to those
who are deluded by it when it is not so in reality: even so also riches force
flattery to look like honour. For I beg you not to consider the praises which
are openly bestowed through fear and fawning: for these are only tints and
pigments; but unfold the conscience of each of those who flatter you in this
fashion, and inside it you will see countless accusers declaring against you,
and loathing and detesting you more than your bitterest adversaries and foes.
And if ever a change of circumstances should occur which would remove and expose
this mask which fear has manufactured, just as the sun when it emits a hotter
ray than usual discloses the real countenances of those women whom I mentioned,
then you will see clearly that all through the former time you were held in the
greatest contempt by those who paid court to you, and you fancied you were
enjoying honour from those who thoroughly hated you, and in their heart poured
infinite abuse upon you, and longed to see you involved in extreme calamities.
For there is nothing like virtue to produce honour,-honour neither forced nor
feigned, nor hidden under a mask of deceit, but real and genuine, and able to
stand the test of hard times.

10. But do you wish to take vengeance on those who have annoyed you? This, as I
was saying just now, is the very reason why wealth ought specially to be
avoided. For it prepares thee to thrust the sword against thy. self, and renders
thee liable to a heavier account in the future day of reckoning, and makes thy
punishment intolerable. For revenge is so great an evil that it actually revokes
the mercy of God, and cancels the forgiveness of countless sins which has been
already bestowed. For he who received remission of the debt of ten thousand
talents, and after having obtained so great a boon by merely asking for it then
made a demand of one hundred pence from his fellow servant, a demand, that is,
for satisfaction for his transgression against himself, in his severity towards
his fellow servant recorded his own condemnation; and for this reason and no
other he was delivered to the tormentors, and racked, and required to pay back
the ten thousand talents; and he was not allowed the benefit of any excuse or
defence, but suffered the most extreme penalty, having been commanded to deposit
the whole debt which the lovingkindness of God had formerly remitted. Is this
then the reason, pray, why wealth is so earnestly pursued by thee, because it so
easily conducts thee into sin of this kind? Nay verily, this is why you ought to
abhor it as a foe and an adversary teeming with countless murders. But poverty,
some one will say, disposes men to be discontented and often also to utter
profane words, and condescend to mean actions. It is not poverty which does
this, but littleness of soul: for Lazarus also was poor, aye! very poor: and
besides poverty he suffered from infirmity, a bitterer trial than any form of
poverty, and one which makes poverty more severely felt; and in addition to
infirmity there was a total absence of protectors, and difficulty in finding any
to supply his wants, which increased the bitterness of poverty and infirmity.
For each of these things is painful in itself, but when there are none to
minister to the sufferer's wants, the suffering becomes greater, the flame more
painful, the distress more bitter, the tempest fiercer, the billows stronger,
the furnace hotter. And if one examines the case thoroughly there was yet a
fourth trial besides these-the unconcern and luxury of the rich man who dwelt
hard by. And if you would find a fifth thing, serving as fuel to the flame, you
will see quite clearly that he was beset by it. For not only was that rich man
living luxuriously, but twice, and thrice, or rather indeed several times in the
day he saw the poor man: for he had been laid at his gate, being a grievous
spectacle of pitiable distress, and the bare sight of him was sufficient to
soften even a heart of stone: and yet even this did not induce that unmerciful
man to assist this case of poverty: but he had his luxurious table spread, and
goblets wreathed with flowers, and pure wine plentifully poured forth, and grand
armies of cooks, and parasites, and flatterers from early dawn, and troops of
singers, cupbearers, and jesters; and he spent all his time in devising every
species of dissipation, and drunkenness, and surfeiting, and in revelling in
dress and feasting and many other things. But although he saw that poor man
every day distressed by grievous hunger and the bitterest infirmity, and the
oppression of his many sores, and by destitution, and the ills which result from
these things, he never even gave him a thought: yet the parasites and the
flatterers were pampered even beyond their need; but the poor man, and he so
very poor, and encompassed with so many miseries, was not even vouchsafed the
crumbs which fell from that table, although he greatly desired them: and yet
none of these things injured him, he did not give vent to a bitter word, he did
not utter a profane speech; but like a piece of gold which shines all the more
brilliantly when it is purified by excessive heat, even so he, although
oppressed by these sufferings, was superior to all of them, and to the agitation
which in many cases is produced by them. For if generally speaking poor men,
when they see rich men, are consumed with envy and racked by malicious ill-will,
and deem life not worth living, and this even when they are well supplied with
necessary food, and have persons to minister to their wants; what would the
condition of this poor man have been had he not been very wise and noble
hearted, seeing that he was poor beyond all other poor men, and not only poor.
but also infirm, and without any one to protect or cheer him, and lay in the
midst of the city as if in a remote desert, and wasted away with bitter hunger,
and saw all good things being poured upon the rich man as out of a fountain, and
had not the benefit of any human consolation, but lay exposed as a perpetual
meal for the tongues of the dogs, for he was so enfeebled and broken down in
body that he could not scare them away? Dost thou perceive that he who does not
injure himself suffers no evil? for I will again take up the same argument.

11. For what harm was done to this hero by his bodily infirmity? or by the
absence of protectors? or by the coming of the dogs? or the evil proximity of
the rich man? or by the great luxury, haughtiness and arrogance of the latter?
Did it enervate him for the contest on behalf of virtue? Did it ruin his
fortitude? Nowhere was he harmed at all, but that multitude of sufferings, and
the cruelty of the rich man, rather increased his strength, and became the
pledge for him of infinite crowns of victory, a means of adding to hisrewards,
an augmentation of his recompense, and a promise of an increased requital. For
he was crowned not merely on account of his poverty, or of his hunger or of his
sores, or of the dogs licking them: but because, having such a neighbour as the
rich man, and being seen by him every day, and perpetually overlooked he endured
this trial bravely and with much fortitude, a trial which added no small flame
but in fact a very strong one to the fire of poverty, and infirmity and
loneliness.

And, tell me,what was the case of the blessed Paul? for there is nothing to
prevent my making mention of him again. Did he not experience innumerable storms
of trial? And in what respect was he injured by them? Was he not crowned with
victory all the more in consequence,-because he suffered hunger, because he was
consumed with cold and nakedness, because he was often tortured with the
scourge, because he was stoned, because he was cast into the sea? But then some
one says he was Paul, and called by Christ. Yet Judas also was one of the
twelve, and he too was called of Christ; but neither his being of the twelve nor
his call profited him, because he had not a mind disposed to virtue. But Paul
although struggling with hunger, and at a loss to procure necessary food, and
daily undergoing such great sufferings, pursued with great zeal the road which
leads to heaven: whereas Judas although he had been called before him, and
enjoyed the same advantages as he did, and was initiated in the highest form of
Christian life, and partook of the holy table and that most awful of sacred
feasts, and received such grace as to be able to raise the dead, and cleanse the
lepers, and cast out devils, and often heard discourses concerning poverty, and
spent so long a time in the company of Christ Himself, and was entrusted with
the money of the poor, so that his passion might be soothed thereby (for he was
a thief) even then did not become any better, although he had been favoured with
such great condescension. For since Christ knew that he was covetous, and
destined to perish on account of his love of money he not only did not demand
punishment of him for this at that time, but with a view to softening down his
passion he was entrusted with the money of the poor, that having some means of
appeasing his greed he might be saved from falling into that appalling gulf of
sin, checking the greater evil beforehand by a lesser one.

12. Thus in no case will any one be able to injure a man who does not choose to
injure himself: but if a man is not willing to be temperate, and to aid himself
from his own resources no one will ever be able to profit him. Therefore also
that wonderful history of the Holy Scriptures, as in some lofty, large, and
broad picture, has portrayed the lives of the men of old time, extending the
narrative from Adam to the coming of Christ: and it exhibits to you both those
who are upset, and those who are crowned with victory in the contest, in order
that it may instruct you by means of all examples that no one will be able to
injure one who is not injured by himself, even if all the world were to kindle a
fierce war against him. For it is not stress of circumstances, nor variation of
seasons, nor insults of men in power, nor intrigues besetting thee like snow
storms, nor a crowd of calamities, nor a promiscuous collection of all the ills
to which mankind is subject, which can disturb even slightly the man who is
brave, and temperate, and watchful; just as on the contrary the indolent and
supine man who is his own betrayer cannot be made better, even with the aid of
innumerable ministrations. This at least was made manifest to us by the parable
of the two men, of whom the one built his house upon the rock, the other upon
the sand: not that we are to think of sand and rock, or of a building of stone,
and a roof, or of rivers, and rain, and wild winds, beating against the
buildings, but we are to extract virtue and vice as the meaning of these things,
and to perceive from them that no one injures a man who does not injure himself.
Therefore neither the rain although driven furiously along, nor the streams
dashing against it with much vehemence, nor the wild winds beating against it
with a mighty rush, shook the one house in any degree: but it remained
undisturbed, unmoved: that thou mightest understand that no trial can agitate
the man who does not betray himself. But the house of the other man was easily
swept away, not on account of the force of the trials (for in that case the
other would have experienced the same fate), but on account of his own folly;
for it did not fall because the wind blew upon it, but because it was built upon
the sand, that is to say upon indolence and iniquity. For before that tempest
beat upon it, it was weak and ready to fall. For buildings of that kind, even if
no one puts any pressure on them, fall to pieces of themselves, the foundation
sinking and giving way in every direction. And just as cobwebs part asunder,
although no strain is put upon them, but adamant remains unshaken even when it
is struck: even so also they who do not injure themselves become stronger, even
if they receive innumerable blows; but they who betray themselves, even if there
is no one to harass them, fall of themselves, and collapse and perish. For even
thus did Judas perish, not only having been unassailed by any trial of this
kind, but having actually enjoyed the benefit of much assistance.

13. Would you like me to illustrate this argument in the case of whole nations?
What great forethought was bestowed upon the Jewish nation! was not the whole
visible creation arranged with a view to their service? was not a new and
strange method of life introduced amongst them? For they had not to send down to
a market, and so they had the benefit of things which are sold for money without
paying any price for them: neither did they cleave furrows nor drag a plough,
nor harrow the ground, nor east in seed, nor had they need of rain and wind, and
annual seasons, nor sunshine, nor phases of the moon, nor climate, nor anything
of that kind; they prepared no threshing floor, they threshed no grain, they
used no winnowing fan for separating the grain from the chaff, they turned no
mill-stone, they built no oven, they brought neither wood nor fire into the
house, they needed no baker's art, they handled no spade, they sharpened no
sickle, they required no other art, I mean of weaving or building or supplying
shoes: but the word of God was everything to them. And they had a table prepared
off hand, free of all toil and labour. For such was the nature of the manna; it
was new and fresh, nowhere costing them any trouble, nor straining them by
labour. And their clothes, and shoes, and even their physical frame forgot their
natural infirmity: for l the former did not wear out in the course of so long a
time nor did their feet swell although they made such long marches.
ofphysicians, and medicine, and all other concern about that kind of art, there
was no mention at all amongst them; so completely banished was infirmity of
every kind: for it is said "He brought them out with silver and gold; and there
was not one feeble person among their tribes." But like men who had quitted this
world, and were transplanted to another and a better one, even so did they eat
and drink, neither did the sun's ray when it waxed hot smite their heads; for
the cloud parted them from the fiery beam, hovering all round them, and serving
like a portable shelter for the whole body of the people. Neither at night did
they need a torch to disperse the darkness, but they had the pillar of fire, a
source of unspeakable light, supplying two wants, one by its shining. the other
by directing the course of their journey; for it was not only luminous, but also
conducted that countless host along the wilderness with more certainty than any
human guide. And they journeyed not only upon land but also upon sea as if it
had been dry land; and they made an audacious experiment upon the laws of nature
by treading upon that angry sea, marching through it as if it had been the hard
and resisting surface of a rock; and indeed when they placed their feet upon it
the element became like solid earth, and gently sloping plains and fields; but
when it received their enemies it wrought after the nature of sea; and to the
Israelites indeed it served as a chariot, but to their enemies it became a
grave; conveying the former across with ease, but drowning the latter with great
violence. And the disorderly flood of water displayed the good order and
subordination which marks reasonable and highly intelligent men, fulfilling the
part at one time of a guardian, at another of an executioner, and exhibiting
these opposites together on one day. What shall one say of the rocks which gave
forth streams of water? what of the clouds of birds which covered the whole face
of the earth by the number of their carcases? what of the wonders in Egypt? what
of the marvels in the wilderness? what of the triumphs and bloodless victories?
for they subdued those who opposed them like men keeping holiday rather than
making war. And they vanquished their own masters without the use of arms; and
overcame those who fought with them after they left Egypt by means of singing
and music; and what they did was a festival rather than a campaign, a religious
ceremony rather than a battle. For all these wonders took place not merely for
the purpose of supplying their need, but also that the people might preserve
more accurately the doctrine which Moses inculcated of the knowledge of God; and
voices proclaiming the presence of their Master were uttered on all sides of
them. For the sea loudly declared this, by becoming a road for them to march
upon, and then turning into sea again: and the waters of the Nile uttered this
voice when they were converted into the nature of blood; and the frogs, and the
great army of locusts, and the caterpillar and blight declared the same thing to
all the people; and the wonders in the desert, the manna, the pillar of fire,
the cloud, the quails, and all the other incidents served them as a book, and
writing which could never be effaced, echoing daily in their memory and
resounding in their mind. Nevertheless after such great and remarkable
providence, after all those unspeakable benefits, after such mighty miracles,
after care indescribable, after continual teaching, after instruction by means
of speech, and admonition by means of deeds, after glorious victories, after
extraordinary triumphs, after abundant supply of food, after the plentiful
production of water, after the ineffable glory with which they were invested in
the eyes of the human race, being ungrateful and senseless they worshipped a
calf, and paid reverence to the head of a bull, even when the memorials of God's
benefits in Egypt were fresh in their minds, and they were still in actual
enjoyment of many more.

14. But the Ninevites, although a barbarous and foreign people who had never
participated in any of these benefits, small or great, neither words, nor
wonders, nor works when they saw a man who had been saved from shipwreck, who
had never associated with them before, but appeared then for the first time,
enter their city and say "yet three days and Nineveh shall be overthrown," were
so converted and reformed by the mere sound of these words, and putting away
their former wickedness, advanced in the direction of virtue by the path of
repentance, that they caused the sentence of God to be revoked, and arrested the
threatened disturbance of their city, and averted the heaven-sent wrath, and
were delivered from every kind of evil. "For," we read, "God saw that every man
turned from his evil way, and was converted to the Lord." How turned? I ask.
Although their wickedness was great, their iniquity unspeakable, their moral
sores difficult to heal, which was plainly shown by the prophet when he said
"their wickedness ascended even unto the heaven:" indicating by the distance of
the place the magnitude of their wickedness; nevertheless such great iniquity
which was piled up to such a height as to reach even to the heaven, all this in
the course of three days in a brief moment of time through the effect of a few
words which they heard from the mouth of one man and he an unknown shipwrecked
stranger they so thoroughly abolished, removed out of sight, and put away, as to
have the happiness of hearing the declaration "God saw that every one turned
from his evil way, and He repented of the evil which God said He would do them."
Seest thou that he who is temperate and watchful not only suffers no injury at
the hands of man, but even turns back Heaven-sent wrath? whereas he who betrays
himself and harms himself by his own doing, even if he receives countess
benefits, reaps no great advantage. So, at least, the Jews were not profited by
those great miracles, nor on the other hand were the Ninevites harmed by having
no share in them; but inasmuch as they were inwardly well-disposed, having laid
hold of a slight opportunity they became better, barbarians and foreigners
though they were, ignorant of all divine revelation, and dwelling at a distance
from Palestine.

15. Again, I ask, was the virtue of the "three children" corrupted by the
troubles which beset them? Whilst they were still young, mere youths, of
immature age, did they not undergo that grievous affliction of captivity? had
they not to make a long journey from home, and when they had arrived in the
foreign country were they not cut off from fatherland and home and temple, and
altar and sacrifices, and offerings, and drink offerings, and even the singing
of psalms? For not only were they debarred from their home, but as a consequence
from many forms of worship also. Were they not given up into the hands of
barbarians, wolves rather than men? and, most painful calamity of all, when they
had been banished into so distant and barbarous a country, and were suffering
such a grievous captivity were they not without teacher, without prophets,
without ruler? "for," it is written, "there is no ruler, nor prophet, nor
governor, nor place for offering before Thee and finding mercy." Yea moreover
they were cast into the royal palace, as upon some cliff and crag, and a sea
full of rocks and reefs, being compelled to sail over that angry sea without a
pilot or signal man, or crew, or sails; and they were cooped up in the royal
court as in a prison. For inasmuch as they knew spiritual wisdom, and were
superior to worldly things, and despised all human pride and made the wings of
their soul soar upwards, they counted their sojourn there as an aggravation of
their trouble. For had they been outside the court, and dwelling in a private
house they would have enjoyed more independence: but having been cast into that
prison (for they deemed the splendour of the palace no better than a prison, no
safer than a place of rocks and crags) they were straightway subjected to cruel
embarrassment. For the king commanded them to be partakers of his own table, a
luxurious, unclean and profane table, a thing which was forbidden them, and
seemed more terrible than death; and they were lonely men hemmed in like lambs
amongst so many wolves. And they were constrained to choose between being
consumed by famine or rather led offto execution, and tasting of forbidden
meats. What then did these youths do, forlorn as they were, captives, strangers,
slaves of those who commanded these things. They did not consider that this
strait or the absolute power of him who possessed the state sufficed to justify
their compliance; but they employed every device and expedient to enable them to
avoid the sin, although they were abandoned on every side. For they could not
influence men by money: how should they, being captives? nor by friendship and
social intercourse? how should they being strangers? nor could they get the
better of them by any exertion of power: how was it possible being slaves? nor
matter them by force of numbers: how could they being only three? Therefore they
approached the eunuch who possessed the necessary authority, and persuaded him
by their arguments. For when they saw him fearful and trembling, and in an agony
of alarm concerning his own safety, and the dread of death which agitated his
soul was intolerable: "for I fear" said he "my lord the king, lest he should see
your countenances sadder than the children which are of your sort and so shall
ye endanger my head to the king," having released him from this fear they
persuaded him to grant them the favour. And inasmuch as they brought to the work
all the strength which they had, God also henceforth contributed his strength to
it. For it was not God's doing only that they achieved those things for the sake
of which they were to receive a reward, but the beginning and starting point was
from their own purpose, and having manifested that to be noble and brave, they
won for themselves the help of God, and so accomplished their aim.16. Dost thou
then perceive that if a man does not injure himself, no one else will be able to
harm him? Behold at least youthfulness, and captivity and destitution, and
removal into a foreign land, and loneliness, and dearth of protectors, and a
stern command, and great fear of death assailing the mind of the eunuch, and
poverty, and feebleness of numbers, and dwelling in the midst of barbarians, and
having enemies for masters, and surrender into the hands of the king himself,
and separation from all their kindred, and removal from priests and prophets,
and from all others who cared for them, and the cessation of drink offerings and
sacrifices, and loss of the temple and psalmody, and yet none of these things
harmed them; but they had more renown then than when they enjoyed these things
in their native land. And after they had accomplished this task first and had
wreathed their brows with the glorious garland of victory, and had kept the law
even in a foreign land, and trampled under foot the tyrant's command, and
overcome fear of the avenger, and yet received no harm from any quarter, as if
they had been quietly living at home and enjoying the benefit of all those
things which I mentioned, after they had thus fearlessly accomplished their work
they were again summoned to other contests. And again they were the same men;
and they were subjected to a more severe trial than the former one, and a
furnace was kindled, and they were confronted by the barbarian army in company
with the king: and the whole Persian force was set in motion and everything was
devised which tended to put deceit or confront upon them: divers kinds of music,
and various forms of punishment, and threats, and what they saw on every side of
them was alarming, and the words which they heard were more alarming than what
they saw; nevertheless inasmuch as they did not betray themselves, but made the
most of their own strength, they never sustained any kind of damage: but even
won for themselves more glorious crowns of victory than before. For
Nabuchadonosor bound them and cast them into the furnace, yet he burnt them not.
but rather benefited them, and rendered them more illustrious. And although they
were deprived of temple (for I will repeat my former remarks) and altar, and
fatherland, and priests and prophets, although they were in a foreign and
barbarous county, in the very midst of the furnace, surrounded by all that
mighty host, the king himself who wrought this looking on, they set up a
glorious trophy, and won a notable victory, having sung that admirable and
extraordinary hymn which from that day to this has been sung throughout the
world and will continue to be sung to future generations.

Thus then when a man does not injure himself, he cannot possibly be hurt by
another: for I will not cease harping constantly upon this saying. For if
captivity, and bondage, and loneliness and loss of country and all kindred and
death, and burning, and a great army and a savage tyrant could not do any damage
to the innate virtue of the three children captives, bondmen, strangers though
they were in a foreign land, but the enemy's assault became to them rather the
occasion of greater confidence: what shall be able to harm the temperate man?
There is nothing, even should he have the whole world in arms against him. But,
some one may say, in their case God stood beside them, and plucked them out of
the flame. Certainly He did; and if thou wilt play thy part to the best of thy
power, the help which God supplies will assuredly follow.

17. Nevertheless the reason why I admire those youths, and pronounce them
blessed, and enviable, is not because they tramped on the flame, and vanquished
the force of the fire: but because they were bound, and cast into the furnace,
and delivered to the fire for the sake of true doctrine. For this it was which
constituted the completeness of their triumph, and the wreath of victory was
placed on their brows as soon as they were cast into the furnace and before the
issue of events it began to be weaved for them from the moment that they uttered
those words which they spoke with much boldness and freedom of speech to the
king when they were brought into his presence. "We have no need to answer thee
concerning this thing: for our God in Heaven whom we serve is able to rescue us
out of the burning fiery furnace: and He will deliver us out of thy hands, O
King. But if not, be it known unto thee, O King, that we will not serve thy Gods
nor worship the golden image which thou hast set up." After the utterance of
these words I proclaimed them conquerors; after these words having grasped the
prize of victory, they hastened on to the glorious crown of martyrdom, following
up the confession which they made through their words with the confession made
through their deeds. But if when they had been cast into it, the fire had
respect for their bodies, and undid their bonds, and suffered them to go down
into it without fear, and forgot its natural force, so that the furnace of fire
became as a fountain of cool water, this marvel was the effect of God's grace
and of the divine wonder-working power. Yet the heroes themselves even before
these things took place, as soon as they set foot in the flames had erected
their trophy, and won their victory, and put on their crown, and had been
proclaimed conquerors both in Heaven and on earth, and so far as they were
concerned nothing was wanting for their renown. What then wouldst thou have to
say to these things? Hast thou been driven into exile, and expelled from thy
county? Behold so also were they. Hast thou suffered captivity, and become the
servant of barbarian makers. Well! this also thou wilt find befell these men.
But thou hast no one present there to regulate thy state nor to advise or
instruct thee? Well! of attention of this kind these men were destitute. Or thou
hast been bound, burned, put to death? for thou canst not tell me of anything
more painful than these things. Yet lo! these men having gone through them all,
were made more glorious by each one of them, yea more exceedingly illustrious,
and increased the store of their treasures in Heaven. And the Jews indeed who
had both temple, and altar, and ark and cherubim, and mercy-seat, and veil, and
an infinite multitude of priests, and daily services, and morning and evening
sacrifices, and continually heard the voices of the prophets, both living and
departed, sounding in their ears, and carried about with them the recollection
of the wonders which were done in Egypt, and in the wilderness, and all the
rest, and turned the story of these things over in their hands, and had them
inscribed upon their door posts and enjoyed the benefit at that time of much
supernatural power and every other kind of help were yet no wise profited, but
rather damaged, having set up idols in the temple itself, and having sacrificed
their sons and daughters under trees, and in almost every part of the country in
Palestine having offered those unlawful and accursed sacrifices, and perpetrated
countless other deeds yet more monstrous. But these men although in the midst of
a barbarous and hostile land, having their occupation in a tyrant's house,
deprived of all that care of which I have been speaking, led away to execution,
and subjected to burning, not only suffered no harm there from small or great,
but became the more illustrious. Knowing then these things, and collecting
instances of the like kind from the inspired divine Scriptures (for it is
possible to find many such examples in the case of various other persons) we
deem that neither a difficulty arising from seasons or events, nor compulsion
and force, nor the arbitrary authority of potentates furnish a sufficient excuse
for us when we transgress. I will now conclude my discourse by repeating what I
said at the beginning, that if any one be harmed and injured he certainly
suffers this at his own hands, not at the hands of others even if there be
countless multitudes injuring and insulting him: so that if he does not suffer
this at his own hands, not all the creatures who inhabit the whole earth and sea
if they combined to attack him would be able to hurt one who is vigilant and
sober in the Lord. Let us then, I beseech you, be sober and vigilant at all
times, and let us endure all painful things bravely that we may obtain those
everlasting and pure blessings in Christ Jesus our Lord, to whom be glory and
power, now and ever throughout all ages. Amen.


========================================================================
  CHAPTER 2: AGAINST MARCIONISTS AND MANICHAEANS
========================================================================

Against Marcionists and Manichaeans.

Against Marcionists and Manichaeans. On the passage "Father if it be possible
let this cup pass from me, nevertheless not as I will but as thou wilt:" and
against Marcionists and ManicAeans: also, that we ought not to rush into danger,
but to prefer the will of God before every other will.

1. I Lately inflicted a severe stroke upon those who are grasping and wish to
overreach others; I did this not in order to wound them but in order to correct
them; not because I hate the men, but because I detest their wickedness. For so
the physician also lances the abscess, not as making an attack upon the
suffering body, but as a means of contending with the disorder and the wound.
Well to-day let us grant them a little respite, that they may recover from their
distress, and not recoil from the remedy by being perpetually afflicted.
Physicians also act thus; after the use of the knife they apply plasters and
drugs, and let a few days pass whilst they devise things to allay the pain.
Following their example let me today, devising means for them to derive benefit
from my discourse, start a question concerning doctrine, directing my speech to
the words which have been read. For I imagine that many feel perplexed as to the
reason why these words were uttered by Christ: and it is probable also that any
heretics who are present may pounce upon the words, and thereby upset many of
the more simple-minded brethren. In order then to build a wall against their
attack and to relieve those who are in perplexity from bewilderment and
confusion, let us take in hand the words which have been cited, and dwell upon
the passage, and dive into the depths of its meanings. For reading does not
suffice unless knowledge also be added to it. Even as the eunuch of Candace
read, but until one came who instructed him in the meaning of what he was
reading he derived no great benefit from it. In order therefore that you may not
be in the same condition attend to what is said, exert your understanding, let
me have your mind disengaged from other thoughts, let your eye be quick-sighted,
your intention earnest: let your soul be set free from worldly cares, that we
may not sow our words upon the thorns, or upon the rock, or by the way side, but
that we may till a deep and rich field, and so reap an abundant harvest. For if
you thus attend to what is said you will render my labour lighter and facilitate
the discovery of that which you are seeking.

What then is the meaning of the passage which has been read "Father if it be
possible let this cup pass from me?" What does the saying mean? For we ought to
unlock the passage by first giving a clear interpretation of the words. What
then does the saying mean? "Father if it be possible take away the cross." How
sayest thou? is he ignorant whether this be possible or impossible? Who would
venture to say this? Yet the words are those of one who is ignorant: for the
addition of the word "if," is indicative of doubt: but as I said we must not
attend to the words merely, but turn our attention to the sense, and learn the
aim of the speaker, and the cause and the occasion, and by putting all these
things together turn out the hidden meaning. The unspeakable Wisdom then, who
knoweth the Father even as the Father knoweth the Son, how should he have been
ignorant of this? For this knowledge concerning His passion was not greater than
the knowledge concerning His essential nature, which He alone accurately knew.
"For as the Father knoweth me" He says "even so know I the Father." And why do I
speak of the only begotten Son of God? For even the prophets appear not to have
been ignorant of this fact, but to have known it clearly, and to have declared
beforehand with much assurance that so it must come to pass, and would certainly
be.

Hear at least how variously all announce the cross. First of all the patriarch
Jacob: for directing his discourse to Him he says "Out of a tender shoot didst
thou spring up:" by the word shoot signifying the Virgin and the undefiled
nature of Mary. Then indicating the cross he said "Thou didst lie down and
slumber as a lion, and as a lion's whelp; who shall raise him up?" Here he
called death a slumbering and a sleep, and with death he combined the
resurrection when he said "who shall raise him up?" No one indeed save he
himself-wherefore also Christ said "I have power to lay down my life, and I have
power to take it again," and again "Destroy this temple and in three days I will
raise it up." And what is meant by the words "thou didst lie down and slumber as
a lion?" For as the lion is terrible not only when he is awake but even when he
is sleeping, so Christ also not only before the cross but also on the cross
itself and in the very moment of death was terrible, and wrought at that time
great miracles, turning back the light of the sun, cleaving the rocks, shaking
the earth, rending the veil, alarming the wife of Pilate, convicting Judas of
sin, for then he said "I have sinned in that I have betrayed the innocent
blood;" and the wife of Pilate declared "Have nothing to do with that just man,
for I have suffered many things in a dream because of Him." The darkness took
possession of theearth, and night appeared at midday, then death was brought to
nought, and his tyranny was destroyed: many bodies at least of the saints which
slept arose. These things the patriarch declaring beforehand, and demonstrating
that, even when crucified, Christ would be terrible, said "thou didst lie down
and slumber as a lion." He did not say thou shall slumber but thou didst
slumber, because it would certainly come to pass. For it is the custom of the
prophets in many places to predict things to come as if they were already past.
For just as it is impossible that things which have happened should not have
happened, so is it impossible that this should not happen, although it be
future. On this account they predict things to come under the semblance of past
time, indicating by this means the impossibility of their failure, the certainty
of their coming to pass. So also spake David, signifying the cross; "They
pierced my hands and my feet." He did not say they "shall pierce" but "they
pierced" "they counted all my bones." And not only does he say this, but he also
describes the things which were done by the soldiers. "They parted my garments
among themselves, and upon my vesture did they cast lots." And not only this but
he also relates they gave Him gall to eat, and vinegar to drink. For he says
"they gave me gall for my food, and for my thirst they gave me vinegar to
drink." And again another one says that they smote him with a spear, for "they
shall look on Him whom they pierced." Esaias again in another fashion predicting
the cross said He was led as a sheep to the slaughter, and as a lamb before his
shearer is dumb, so openeth he not his mouth." In his humiliation his judgment
was taken away."

2. Now observe I pray how each one of these writers speaks as if concerning
things already past, signifying by the use of this tense the absolute inevitable
certainty of the event. So also David, describing this tribunal, said, "Why did
the heathen rage and the people imagine vain things? The Kings of the earth
stood up, and the rulers were gathered together against the Lord and against his
Christ." And not only does he mention the trial, and the cross, and the
incidents on the cross, but also him who betrayed him, declaring that he was his
familiar companion and guest. "For," he saith, "he that eateth bread with me did
magnify his heel against me." Thus also does he foretell the voice which Christ
was to utter on the cross saying "My God, My God why hast thou forsaken me?" and
the burial also does he describe: "They laid me in the lowest pit, in dark
places, and in the shadow of death." And the resurrection: "thou shalt not leave
my soul in hell, neither shalt thou suffer thy Holy One to see corruption;" and
the ascension: "God has gone up with a merry noise, the Lord with the sound of
the trump." And the session on the right hand: "The Lord said to my Lord sit
thou on my right hand until I make thy foes thy footstool." But Esaias also
declares the cause; saying, "for the transgressions of my people is He brought
to death," and because all have strayed like sheep, therefore is he sacrificed."
Then also he adds mention of the result, saying "by his stripes we have all been
healed:" and "he hath borne the sins of many." The prophets then knew the cross,
and the cause of the cross and that which was effected by it, and the burial and
the resurrection, and the ascension, and the betrayal, and the trial, and
described them all with accuracy: and is He who sent them and commanded them to
speak these things ignorant of them Himself? What reasonable man would say that?
Seest thou that we must not attend merely to the words? For this is not the only
perplexing passage, but what follows is more perplexing. For what does He say?
"Father if it be possible let this cup pass from me." Here he will be found to
speak not only as if ignorant, but as if deprecating the cross: For this is what
He says. "If it be permissible let me not be subjected to crucifixion and
death." And yet when Peter, the leader of the apostles, said this to Him, "Be it
far from thee Lord, this shall not happen unto Thee," He rebuked him so severely
as to say; "get thee behind me Satan, thou art an offence unto me, for thou
savourest not the things which be of God, but those which be of men:" although a
short time before he had pronounced him blessed. But to escape crucifixion
seemed to Him so monstrous a thing, that him who had received the revelation
from the Father, him whom He had pronounced blessed, him who had received the
keys of Heaven, He called Satan, and an offence, and accused him of not
savouring the things which be of God because he said to Him, "Be it far from
thee Lord, this shall never be unto Thee"-namely crucifixion. He then who thus
vituperated the disciple, and poured such an invective upon him as actually to
call him Satan (after having bestowed such great praise on him), because he said
"avoid crucifixion," how could He desire not to be crucified? and how after
these things when drawing the picture of the good shepherd could He declare this
to be the special proof of his virtue, that he should be sacrificed for the sake
of the sheep, thus saying, "I am the good shepherd; the good shepherd layeth
down his life for the sheep?" Nor did He even stop there, but also added, "but
he that is an hireling and not the shepherd seeth the wolf coming and leaveth
the sheep, and fleeth." If then it is the sign of the good shepherd to sacrifice
himself, and of the hireling to be unwilling to undergo this, how can He who
calls Himself the good shepherd beseech that he may not be sacrificed? And how
could He say "I lay down my life of myself"? For if thou layest down thy life of
thyself, how canst thou beseech another that thou mayest not lay it down? And
how is it that Paul marvels at Him on account of this declaration, saying "Who
being in the form of God counted it not a prize to be on an equality with God,
but emptied Himself taking the form of a servant, being made in the likeness of
men, and being found in fashion as a man he humbled himself, becoming obedient
even unto death, yea, the death of the cross." And He Himself again speaks in
this wise, "For this cause doth my Father love me, because I lay down my life
that I may take it again." For if He does not desire to lay it down, but
deprecates the act, and beseeches the Father, how is it that He is loved on this
account? For love is of those who are like minded. And how does Paul say again
"Love one another even as Christ also loved us and gave Himself for us?" And
Christ Himself when He was about to be crucified said "Father, the hour has
come: glorify thy Son," speaking of the cross as glory: and how then does He
deprecate it here when He urges it there? For that the cross is glory listen to
what the evangelist says "the Holy Ghost was not yet given, because Jesus was
not yet glorified." Now the hearing of this expression is "grace was not yet
given because the enmity towards men was not yet destroyed by reason that the
cross had not yet done its work." For the cross destroyed the enmity of God
towards man, brought about the reconciliation, made the earth Heaven, associated
men with angels, pulled down the citadel of death, unstrung the force of the
devil, extinguished the power of sin, delivered the world from error, brought
back the truth, expelled the Demons, destroyed temples, overturned altars,
suppressed the sacrificial offering, implanted virtue, rounded the Churches. The
cross is the will of the Father, the glory of the Son, the rejoicing of the
Spirit, the boast of Paul, "for," he says, "God forbid that I should boast save
in the cross of our Lord Jesus Christ." The cross is that which is brighter than
the sun, more brilliant than the sunbeam: for when the sun is darkened then the
cross shines brightly: and the sun is darkened not because it is extinguished,
but because it is overpowered by the brilliancy of the cross. The cross has
broken our bond, it has made the prison of death ineffectual, it is the
demonstration of the love of God. "For God so loved the world that He gave His
only-begotten Son, that every one who believes in Him should not perish." And
again Paul says "If being enemies we were reconciled to God by the death of His
Son." The cross is the impregnable wall, the invulnerable shield, the safeguard
of the rich, the resource of the poor, the defence of those who are exposed to
snares, the armour of those who are attacked, the means of suppressing passion,
and of acquiring virtue, the wonderful and marvellous sign. "For this generation
seeketh after a sign: and no sign shall be given it save the sign of Jonas"; and
again Paul says, "for the Jews ask for a sign and the Greeks seek wisdom, but we
preach Christ crucified." The cross opened Paradise, it brought in the robber,
it conducted into the kingdom of Heaven the race of man which was about to
perish, and was not worthy even of earth. So great are the benefits which have
sprung and do spring from the cross, and yet doth He not desire to be crucified
I ask? Who would venture to say this? And if He did not desire it who compelled
Him, who forced Him to it? and why did He send prophets beforehand announcing
that He would be crucified, if He was not to be, and did not wish to undergo it?
And for what reason does He call the cross a cup, if He did not desire to be
crucified? For that is the word of one who signifies the desire which he has
concerning the act. For as the cup is sweet to those who are thirsty so also was
crucifixion to Him: wherefore also He said "With desire have I desired to eat
this Passover with you," and this He meant not absolutely, but relatively,
because after that evening the cross was awaiting Him.

3. He then who calls the thing glory, and rebukes the disciple because he was
trying to hinder Him, and proves that what constitutes the good shepherd is his
sacrificing himself on behalf of the sheep, and declares that he earnestly longs
for this thing, and willingly goes to meet it, how is it that He beseeches it
may not come to pass? And if He did not wish it what difficulty was there in
hindering those who came for that purpose? But in fact you behold Him hastening
towards the deed. At least when they came upon Him He said "Whom seek ye?" and
they replied "Jesus." Then He saith to them "Lo! I am He: and they went backward
and fell to the ground." Thus having first crippled them and proved that He was
able to escape their hands, He then surrendered Himself, that thou mightest
learn that not by compulsion or force, or the tyrannical power of those who
attacked Him, did He unwillingly submit to this, but willingly with purpose and
desire, preparing for it a long time before. Therefore also were prophets sent
beforehand, and patriarchs foretold the events, and by means of words and deeds
the cross was prefigured. For the sacrifice of Isaac also signified the cross to
us: wherefore also Christ said "Abraham your father rejoiced to see my glory and
he saw it and was glad." The patriarch then was glad beholding the image of the
cross, and does He Himself deprecate it? Thus Moses also prevailed over Amalek
when he displayed the figure of the cross: and one may observe countless things
happening in the Old Testament descriptive by anticipation of the cross. For
what reason then was this the case if He who was to be crucified did not wish it
to come to pass? And the sentence which follows this is yet more perplexing. For
having said "Let this cup pass from me He added "nevertheless not as I will but
as Thou wilt." For herein as far as the actual expression is concerned we find
two wills opposed to one another: if at least the Father desires Him to be
crucified, but He Himself does not desire it. And yet we everywhere behold Him
desiring and purposing the same things as the Father. For when He says "grant to
them, as I and Thou are one that they also may be one in us," it is equivalent
to saying that the purpose of the Father and of the Son is one. And when He says
"The words which I speak I speak not myself, but the Father which dwelleth in
me, He doeth these works," He indicates the same thing. And when He says "I have
not come of myself" and "I can of my own self do nothing" he does not say this
as signifying that He has beendeprived of authority, either to speak or to act
(away with the thought!),but as desiring to prove the concord of his purpose,
both in words and deeds, and in every kind of transaction, to be one and the
same with the Father, as I have already frequently demonstrated. For the
expression "I speak not of myself" is not an abrogation of authority but a
demonstration of agreement. How then does He say here "Nevertheless not as I
will but as Thou wilt"? Perhaps I have excited a great conflict in your mind,
but be on the alert: for although many words have been uttered I know well that
your zeal is still fresh: for the discourse is now hastening on to the solution.
Why then has this form of speech been employed? Attend carefully, The doctrine
of the incarnation was very hard to receive. For the exceeding measure of His
lovingkindness and the magnitude of His con descension were full of awe, and
needed much preparation to be accepted. For consider what a great thing it was
to hear and to learn that God the ineffable, the incorruptible, the
unintelligible, the invisible, the incomprehensible, in whose hand are the ends
of the earth, who looketh upon the earth, and causeth it to tremble, who
toucheth the mountains, and maketh them smoke, the weight of whose condescension
not even the Cherubim were able to bear but veiled their faces by the shelter of
their wings, that this God who surpasses all understanding, and baffles all
calculation, having passed by angels, archangels, and all the spiritual powers
above, deigned to become man, and to take flesh formed of earth and clay, and
enter the womb of a virgin, and be borne there the space of nine months, and be
nourished with milk, and suffer all things to which man is liable. Inasmuch then
as that which was to happen was so strange as to be disbelieved by many even
when it had taken place, He first of all sends prophets beforehand, announcing
this very fact. For instance the patriarch predicted it saying "Thou didst
spring from a tender shoot my son: thou didst lie down and slumber as a lion;"
and Esaias saying "Behold the Virgin shall conceive and bear a son and they
shall call His name Emmanuel;" and elsewhere again "We beheld Him as a young
child, as a root in a dry ground;" and by the dry ground he means the virgin's
womb. And again "unto us a child is born, unto us a son is given?" and again
"there shall come forth a rod out of the root of Jesse, and a flower shall
spring out of his root." And Baruch in the book of Jeremiah says "this is our
God: no other shall be reckoned by the side of Him: He found out every path of
knowledge and gave it to Jacob His servant, and Israel his beloved. After these
things also He appeared upon the earth, and held converse with men." And David
signifying His incarnate presence said "He shall come down like the rain into a
fleece of wool, and like the drop which distills upon the earth" because He
noiselessly and gently entered into the Virgin's womb.

4. But these proofs alone did not suffice, but even when He had come, lest what
had taken place should be deemed an illusion, He warranted the fact not only by
the sight but by duration of time and by passing through all the phases incident
to man. For He did not enter once for all into a man matured and completely
developed, but into a virgin's womb, so as to undergo the process of gestation
and birth and suckling and growth, and by the length of the time and the variety
of the stages of growth to give assurance of what had come to pass. And not even
here were the proofs concluded, but even when bearing about the body of flesh He
suffered it to experience the infirmities of human nature and to be hungry, and
thirsty, and to sleep and feel fatigue; finally also when He came to the cross
He suffered it to undergo the pains of the flesh. For this reason also streams
of sweat flowed down from it and an angel was discovered strengthening it, and
He was sad and down-cast: for before He uttered these words He said "my soul is
troubled, and exceeding sorrowful ever unto death?" If then after all these
things have taken place the wicked mouth of the devil speaking through Marcion
of Pontus, and Valentinus, and Manichaeus of Persia and many more heretics, has
attempted to overthrow the doctrine of the Incarnation and has vented a
diabolical utterance declaring that He did not become flesh, nor was clothed
with it, but that this was mere fancy, and illusion, a piece of acting and
pretence, although the sufferings, the death, the burial, the thirst, cry aloud
against this teaching; supposing that none of these things had happened would
not the devil have sown these wicket doctrines of impiousness much more widely?
For this reason, just as He hungered, as He slept, as He felt fatigue, as He ate
and drank, so also did He deprecate death, thereby manifesting his humanity, and
that infirmity of human nature which does not submit without pain to be torn
from this present life. For had He not uttered any of these things, it might
have been said that if He were a man He ought to have experienced human
feelings. And what are these? in the case of one about to be crucified, fear and
agony, and pain in being torn from present life: for a sense of the charm which
surrounds present things is implanted in human nature: on this account wishing
to prove the reality of the fleshly clothing, and to give assurance of the
incarnation He manifests the actual feelings of man with full demonstration.
This is one consideration, but there is another no less important. And what is
this? Christ having come to earth wished to instruct men in all virtue: now the
instructor teaches not only by word, but also by deed: for this is the teacher's
best method of teaching. A pilot for instance when he makes the apprentice sit
by his side shows him how he handles the rudder, but he also joins speech to
action, and does not depend upon words alone or example alone: in like manner
also an architect when he has placed by his side the man who is intended to
learn from him how a wall is contructed, shows him the way by means of action as
well as by means of oral teaching; so also with the weaver, and embroiderer, and
gold refiner, and coppersmith;-and every kind of art has teachers who instruct
both orally and practically. Inasmuch then as Christ Himself came to instruct us
in all virtue, He both tells us what ought to be done, and does it. "For," he
says, "he who does and teaches the same shall be called great in the kingdom of
heaven." Now observe; He commanded men to be lowly-minded, and meek, and He
taught this by His words: but see how He also teaches it by His deeds. For
having said "Blessed are the poor in spirit, blessed are the meek," He shows how
these virtues ought to be practised. How then did He teach them? He took a towel
and girded Himself and washed the disciples' feet. What can match this lowliness
of mind? for He teaches this virtue no longer by His words only but also by His
deeds. Again He teaches meekness and forbearance by His acts. How so? He was
struck on the face by the servant of the high priest, and said "If I have spoken
evil bear witness of the evil: but if well why smitest thou me?" He commanded
men to pray for their enemies: this also again He teaches by means of His acts:
for when He had ascended the cross He said "Father forgive them for they know
not what they do." As therefore He commanded men to pray so does He Himself
pray, instructing thee to do so by his own unflagging utterances of prayer.
Again He commanded us to do good to those who hate us, and to deal fairly with
those who treat us despitefully: and this He did by his own acts: for he cast
devils out of the Jews, who said that He Himself was possessed by a devil, He
bestowed benefits on His persecutors, He fed those who were forming designs
against Him, He conducted into His kingdom those who were desiring to crucify
Him. Again He said to His disciples "Get you no gold nor silver neither brass in
your purses," thus training them for poverty: and this also He taught by His
example, thus saying, "Foxes have holes, and the birds of the air have nests,
but the Son of man hath not where to lay His head." And He had neither table nor
dwelling nor anything else of that kind: not because He was at a loss to obtain
them, but because He was instructing men to go in that path. After the same
manner then he taught them also to pray. They said to Him "Teach us to pray."
Therefore also He prays, in order that they may learn to pray. But it was
necessary for them not merely to learn to pray but also how they ought to pray:
for this reason He delivered to them a prayer in this form: "Our Father which
art in Heaven hallowed be thy name, Thy kingdom come: Thy will be done, as in
Heaven, so on earth. Give us this day our daily bread: and forgive us our debts
as we also forgive our debtors: and lead us not into temptation:" that is into
danger, into snares. Since then He commanded them to pray "lead us not into
temptation," He instructs them in this very precept by putting it in practice
Himself, saying "Father if it be possible, let this cup pass away from me, thus
teaching all the saints not to plunge into dangers, not to fling themselves into
them but to wait for their approach, and to exhibit all possible courage, only
not to rush forwards themselves, or to be the first to advance against terrors.
Why so, pray? both to teach us lowliness of mind, and also to deliver us from
the charge of vainglory. On this account it is said also in this passage that
when He had spoken these words "He went away and prayed:" and after He had
prayed He speaks thus to His disciples "Could ye not watch with me one hour?
Watch and pray that ye enter not into temptation." Seest thou He not only prays
but also admonishes? "For the Spirit indeed is willing," He said, "but the flesh
is weak." Now this He said by way of emptying their soul of vanity, and
delivering them from pride, teaching them self-restraint, training them to
practice moderation. Therefore the prayer which He wished to teach them, He
Himself also offered, speaking after the manner of men, not according to His
Godhead (for the divine nature is impassable) but according to His manhood. And
He prayed as instructing us to pray, and even to seek deliverance from distress;
but, if this be not permitted, then to acquiesce in what seems good to God.
Therefore He said "Nevertheless not as I will but as Thou wilt:" not because He
had one will and the Father another; but in order that He might instruct men
even if they were in distress and trembling, even if danger came upon them, and
they were unwilling to be torn from present life, nevertheless to postpone their
own will to the will of God: even as Paul also when he had been instructed
practically exhibited both these principles; for he besought that temptations
might be removed from him, thus saying "For this thing I besought the Lord
thrice:" and yet since it did not please God to remove it, he says "Wherefore I
take pleasure in infirmities, in l insults, in persecutions." But perhaps what I
have said is not quite clear: therefore I will make it clearer. Paul incurred
many dangers and prayed that he might not be exposed to them. Then he heard
Christ saying "my grace is sufficient for thee, for my strength is made perfect
in weakness." As soon then as he saw what the will of God was, he in future
submitted his will to God's will. By means of this prayer then Christ taught
both these truths, that we should not plunge into dangers, but rather pray that
we may not fall into them; but if they come upon us we should bear them bravely,
and postpone our own will to the will of God. Knowing these things then let us
pray that we may never enter into temptation: but if we do enter it let us
beseech God to give us patience and courage, and let us honour His will in
preference to every will of our own. For then we shall pass through this present
life with safety, and shall obtain the blessings to come: which may we all
receive by the favour and lovingkindness of our Lord Jesus Christ, with Whom be
to the Father, together with the Holy Ghost, glory, might, honour, now and for
ever world without end. Amen.


========================================================================
  CHAPTER 3: AGAINST THE JEWS - HOMILY 1
========================================================================

John Chrysostom, Against the Jews. Homily 1

HOMILY I

(1) TODAY I HAD INTENDED to complete my discussion on the topic on which I spoke
to you a few days ago; I wished to present you with even clearer proof that
God's nature is more than our minds can grasp. Last Sunday I spoke on this at
great length and I brought forward as my witnesses Isaiah, David, and Paul. For
it was Isaiah who exclaimed: "Who shall declare his generation?" David knew God
was beyond his comprehension and so he gave thanks to him and said: "I will
praise you for you are fearfully magnified: wonderful are your works". And again
it was David who said: "The knowledge of you is to wonderful for me, a height to
which my mind cannot attain". Paul did not search and pry into God's very
essence, but only into his providence; I should say rather that he looked only
on the small portion of divine providence which God had made manifest when he
called the gentiles. And Paul saw this small part as a vast and incomprehensible
sea when he exclaimed: "O the depth of the riches and of the wisdom and of the
knowledge of God! How incomprehensible are his judgments, and how unsearchable
his ways!"

(2) These three witnesses gave us proof enough, but I was not satisfied with
prophets nor did I settle for apostles. I mounted to the heavens and gave you as
proof the chorus of angels as they sang: "Glory to God in the highest, and on
earth peace, good will among men". Again, you heard the Seraphim as they
shuddered and cried out in astonishment:

"Holy, holy, holy, the Lord God of hosts, all the earth is filled with his
glory". And I gave you also the cherubim who exclaimed:

"Blessed be his glory in his dwelling".

(3) So there were three witnesses on earth and three in Heaven who made it clear
that God's glory cannot be approached. For the rest, the proof was beyond
dispute; there was great applause, the audience warmed with enthusiasm, you
assembly came aflame. I did rejoice at this, yet my joy was not because praise
was coming to me but because glory was coming to my Master. For that applause
and praise showed the love you have for God in your souls. If a servant loves
his master and hears someone speak in praise of that master, his heart comes
aflame with a love for him who speaks. This is because the servant loves his
master. You acted just that way when I spoke: by the abundance of your applause
you showed clearly your abundant love for the Master.

(4) And so I wanted again today to engage in that contest. For if the enemies of
the truth never have enough of blaspheming our Benefactor, we must be all the
more tireless in praising the God of all. But what am I to do? Another very
serious illness calls for any cure my words can bring, an illness which has
become implanted in the body of the Church. We must first root this ailment out
and then take thought for matters outside; we must first cure our own and then
be concerned for others who are strangers.

(5) What is this disease? The festivals of the pitiful and miserable Jews are
soon to march upon us one after the other and in quick succession: the feast of
Trumpets, the feast of Tabernacles, the fasts. There are many in our ranks who
say they think as we do. Yet some of these are going to watch the festivals and
others will join the Jews in keeping their feasts and observing their fasts. I
wish to drive this perverse custom from the Church right now. My homilies
against the Anomians can be put off to another time, and the postponement would
cause no harm. But now that the Jewish festivals are close by and at the very
door, if I should fail to cure those who are sick with the Judaizing disease. I
am afraid that, because of their ill-suited association and deep ignorance, some
Christians may partake in the Jews' transgressions; once they have done so, I
fear my homilies on these transgressions will be in vain. For if they hear no
word from me today, they will then join the Jews in their fasts; once they have
committed this sin it will be useless for me to apply the remedy.

(6) And so it is that I hasten to anticipate this danger and prevent it. This is
what physicians do. They first check the diseases which are most urgent and
acute. But the danger from this sickness is very closely related to the danger
from the other; since the Anomians impiety is akin to that of the Jews, my
present conflict is akin to my former one. And there is a kingship because the
Jews and the Anomians make the same accusation. And what charges do the Jews
make? That He called God His own Father and so made Himself equal to God. The
Anomians also make this charge-I should not say they make this a charge; they
even blot out the phrase "equal to God" and what it connotes, by their resolve
to reject it even if they do not physically erase it.

II But do not be surprised that I called the Jews pitiable. They really are
pitiable and miserable. When so many blessings from heaven came into their
hands, they thrust them aside and were at great pains to reject them. The
morning Sun of Justice arose for them, but they thrust aside its rays and still
sit in darkness. We, who were nurtured by darkness, drew the light to ourselves
and were freed from the gloom of their error. They were the branches of that
holy root, but those branches were broken. We had no share in the root, but we
did reap the fruit of godliness. From their childhood they read the prophets,
but they crucified him whom the prophets had foretold. We did not hear the
divine prophecies but we did worship him of whom they prophesied. And so they
are pitiful because they rejected the blessings which were sent to them, while
others seized hold of these blessing and drew them to themselves. Although those
Jews had been called to the adoption of sons, they fell to kinship with dogs; we
who were dogs received the strength, through God's grace, to put aside the
irrational nature which was ours and to rise to the honor of sons. How do I
prove this? Christ said: "It is no fair to take the children's bread and to cast
it to the dogs". Christ was speaking to the Canaanite woman when He called the
Jews children and the Gentiles dogs.

(2) But see how thereafter the order was changed about: they became dogs, and we
became the children. Paul said of the Jews: "Beware of the dogs, beware of the
evil workers, beware of the mutilation. For we are the circumcision". Do you see
how those who at first were children became dogs? Do you wish to find out how
we, who at first were dogs, became children? "But to as many as received him, he
gave the power of becoming sons of God".

(3) Nothing is more miserable than those people who never failed to attack their
own salvation. When there was need to observe the Law, they trampled it under
foot. Now that the Law has ceased to bind, they obstinately strive to observe
it. What could be more pitiable that those who provoke God not only by
transgressing the Law but also by keeping it? On this account Stephen said: "You
stiff-necked and uncircumcised in heart, you always resist the Holy Spirit", not
only by transgressing the Law but also by wishing to observe it at the wrong
time.

(4) Stephen was right in calling them stiff-necked. For they failed to take up
the yoke of Christ, although it was sweet and had nothing about it which was
either burdensome or oppressive. For he said: "Learn from me for I am meek and
humble of heart", and "Take my yoke upon you, for my yoke is sweet and my burden
light". Nonetheless they failed to take up the yoke because of the stiffness of
their necks. Not only did they fail to take it up but they broke it and
destroyed it. For Jeremiah said: "Long ago you broke your yoke and burst your
bonds". It was not Paul who said this but the voice of the prophet speaking loud
and clear. When he spoke of the yoke and the bonds, he meant the symbols of
rule, because the Jews rejected the rule of Christ when they said: "We have no
king but Caesar". You Jews broke the yoke, you burst the bonds, you cast
yourselves out of the kingdom of heaven, and you made yourselves subject to the
rule of men. Please consider with me how accurately the prophet hinted that
their hearts were uncontrolled. He did not say: "You set aside the yoke", but
"You broke the yoke" and this is the crime of untamed beasts, who are
uncontrolled and reject rule.

(5) But what is the source of this hardness? It come from gluttony and
drunkenness. Who say so? Moses himself. "Israel ate and was filled and the
darling grew fat and frisky". When brute animals feed from a full manger, they
grow plump and become more obstinate and hard to hold in check; they endure
neither the yoke, the reins, nor the hand of the charioteer. Just so the Jewish
people were driven by their drunkenness and plumpness to the ultimate evil; they
kicked about, they failed to accept the yoke of Christ, nor did they pull the
plow of his teaching. Another prophet hinted at this when he said: "Israel is as
obstinate as a stubborn heifer". And still another called the Jews "an untamed
calf".

(6) Although such beasts are unfit for work, they are fit for killing. And this
is what happened to the Jews: while they were making themselves unfit for work,
they grew fit for slaughter. This is why Christ said: "But as for these my
enemies, who did not want me to be king over them, bring them here and slay
them". You Jews should have fasted then, when drunkenness was doing those
terrible things to you, when your gluttony was giving birth to your
ungodliness-not now. Now your fasting is untimely and an abomination. Who said
so? Isaiah himself when he called out in a loud voice: "I did not choose this
fast, say the Lord". Why? "You quarrel and squabble when you fast and strike
those subject to you with your fists". But if you fasting was an abomination
when you were striking your fellow slaves, does it become acceptable now that
you have slain your Master? How could that be right?

(7) The man who fast should be properly restrained, contrite, humbled-not drunk
with anger. But do you strike your fellow slaves? In Isaiah's day they quarreled
and squabbled when they fasted; now when fast, they go in for excesses and the
ultimate licentiousness, dancing with bare feet in the marketplace. The pretext
is that they are fasting, but they act like men who are drunk. Hear how the
prophet bit them to fast. "Sanctify a fast", he said. He did not say: "Make a
parade of your fasting", but "call an assembly; gather together the ancients".
But these Jews are gathering choruses of effeminates and a great rubbish heap of
harlots; they drag into the synagogue the whole theater, actors and all. For
there is no difference between the theater and the synagogue. I know that some
suspect me of rashness because I said there is no difference between the theater
and the synagogue; but I suspect them of rashness if they do not think that this
is so. If my declaration that the two are the same rests on my own authority,
then charge me with rashness. But if the words I speak are the words of the
prophet, then accept his decision.

III

Many, I know, respect the Jews and think that their present way of life is a
venerable one. This is why I hasten to uproot and tear out this deadly opinion.
I said that the synagogue is no better than a theater and I bring forward a
prophet as my witness. Surely the Jews are not more deserving of belief than
their prophets. "You had a harlot's brow; you became shameless before all".
Where a harlot has set herself up, that place is a brothel. But the synagogue is
not only a brothel and a theater; it also is a den of robbers and a lodging for
wild beasts. Jeremiah said: "Your house has become for me the den of a hyena".
He does not simply say "of wild beast", but "of a filthy wild beast", and again:
"I have abandoned my house, I have cast off my inheritance". But when God
forsakes a people, what hope of salvation is left? When God forsakes a place,
that place becomes the dwelling of demons.

(2) But at any rate the Jews say that they, too, adore God. God forbid that I
say that. No Jew adores God! Who say so? The Son of God say so. For he said: "If
you were to know my Father, you would also know me. But you neither know me nor
do you know my Father". Could I produce a witness more trustworthy than the Son
of God?

(3) If, then, the Jews fail to know the Father, if they crucified the Son, if
they thrust off the help of the Spirit, who should not make bold to declare
plainly that the synagogue is a dwelling of demons? God is not worshipped there.
Heaven forbid! From now on it remains a place of idolatry. But still some people
pay it honor as a holy place.

(4) Let me tell you this, not from guesswork but from my own experience. Three
days ago-believe me, I am not lying-I saw a free woman of good bearing, modest,
and a believer. A brutal, unfeeling man, reputed to be a Christian (for I would
not call a person who would dare to do such a thing a sincere Christian) was
forcing her to enter the shrine of the Hebrews and to swear there an oath about
some matters under dispute with him. She came up to me and asked for help; she
begged me to prevent this lawless violence-for it was forbidden to her, who had
shared in the divine mysteries, to enter that place. I was fired with
indignation, I became angry, I rose up, I refused to let her be dragged into
that transgression, I snatched her from the hands of her abductor. I asked him
if were a Christian, and he said he was. Then I set upon him vigorously,
charging him with lack of feeling and the worst stupidity; I told him he was no
better off than a mule if he, who professed to worship Christ, would drag
someone off to the dens of the Jews who had crucified him. I talked to him a
long time, drawing my lesson from the Holy Gospels; I told him first that it was
altogether forbidden to swear and that it was wrong to impose the necessity of
swearing on anyone. I then told him that he most not subject a baptize believer
to this necessity. In fact, he must not force even an unbaptized person to swear
an oath.

(5) After I talked with him at great length and had driven the folly of his
error from his soul, I asked him why he rejected the Church and dragged the
woman to the place where the Hebrews assembled. He answered that many people had
told him that oaths sworn there were more to be feared. His words made me groan,
then I grew angry, and finally I began to smile. When I saw the devil's
wickedness, I groaned because he had the power to seduce men; I grew angry when
I considered how careless were those who were deceived; when I saw the extent
and depth of the folly of those who were deceived, I smiled.

(6) I told you this story because you are savage and ruthless in your attitude
toward those who do such things and undergo these experiences. If you see one of
your brothers falling into such transgressions, you consider that it is someone
else's misfortune, not your own; you think you have defended yourselves against
your accusers when you say: "What concern of mine is it? What do I have in
common with that man"? When you say that, your words manifest the utmost hatred
for mankind and a cruelty which benefits the devil. What are you saying? You are
a man and share the same nature. Why speak of a common nature when you have but
a single head, Christ? Do you dare to say you have nothing in common with your
own members? In what sense do you admit that Christ is the head of the Church?
For certainly it is the function of the head to join all the limbs together, to
order them carefully to each other, and to bind them into one nature. But if you
have nothing in common with your members, then you have nothing in common with
your brother, nor do you have Christ as your head.

(7) The Jews frighten you as if you were little children, and you do not see it.
Many wicked slaves show frightening and ridiculous masks to youngsters-the masks
are not frightening by their nature, but they seem so to the children's simple
minds-and in this way they stir up many a laugh. This is the way the Jews
frighten the simpler-minded Christians with the bugbears and hobgoblins of their
shrines. Yet how could their ridiculous and disgraceful synagogues frighten you?
Are they not the shrines of men who have been rejected, dishonored, and
condemned?

IV Our churches are not like that; they are truly frightening and filled with
fear. God's presence makes a place frightening because he has power over life
and death. In our churches we hear countless homilies on eternal punishments, on
rivers of fire, on the venomous worm, on bonds that cannot be burst, or exterior
darkness. But the Jews neither know nor dream of these things. They live for
their bellies, they gape for the things of this world, their condition is not
better than that of pigs or goats because of their wanton ways and excessive
gluttony. They know but one thing: to fill their bellies and be drunk, to get
all cut and bruised, to be hurt and wounded while fighting for their favorite
charioteers.

(2) Tell me, then, are their shrines awful and frightening? Who would say so?
what reasons do we have for thinking that they are frightening unless someone
should tell us that dishonored slaves, who have no right to speak and who have
been driven from their Master's home, should frighten us, who have been given
honor and the freedom to speak? Certainly this is not the case. Inns are not
more august then royal palaces. Indeed the synagogue is less deserving of honor
than any inn. It is not merely a lodging place for robbers and cheats but also
for demons. This is true not only of the synagogues but also of the souls of the
Jews, as I shall try to prove at the end of my homily.

(3) I urge you to keep my words in your minds in a special way. For I am not now
speaking for show or applause but to cure your souls. And what else is left for
me to say when some of you are still sick although there are so many physicians
to effect a cure?

(4) There were twelve apostles and they drew the whole world to themselves. The
greater portion of the city is Christian, yet some are still sick with the
Judaizing disease. And what could we, who are healthy, say in our own defense?
Surely those who are sick deserve to be accused. But we are not free from blame,
because we have neglected them in their hour of illness; if we had shown great
concern for them and they had the benefit of this care, they could not possibly
still be sick.

(5) Let me get the start on you by saying this now, so that each of you may win
over his brother. Even if you must impose restraint, even if you must use force,
even if you must treat him ill and obstinately, do everything to save him from
the devil's snare and to free him from fellowship with those who slew Christ.

(6) Tell me this. Suppose you were to see a man who had been justly condemned
being led to execution through the marketplace. Suppose it were in your power to
save him from the hands of the public executioner. Would you not do all you
could to keep him from being dragged off? But now you see your own brother being
dragged off unjustly to the depth of destruction. And it is not the executioner
who drags him of, but the devil. Would you be so bold as not to do your part
toward rescuing him from his transgression? If you don't help him, what excuse
would you find? But your brother is stronger and more powerful than you. Show
him to me. If he will stand fast in his obstinate resolve, I shall choose to
risk my life rather than let him enter the doors of the synagogue.

(7) I shall say to him: What fellowship do you have with the free Jerusalem,
with the Jerusalem above? You chose the one below; be a slave with that earthly
Jerusalem which, according to the word of the Apostle, is a slave together with
her children. Do you fast with the Jews? Then take off your shoes with the Jews,
and walk barefoot in the marketplace, and share with them in their indecency and
laughter. But you would not chose to do this because you are ashamed and apt to
blush. Are you ashamed to share with them in outward appearance but unashamed to
share in their impiety? What excuse will you have, you who are only half a
Christian?

(8) Believe me, I shall risk my life before I would neglect any one who is sick
with this disease-if I see him. If I fail to see him, surely God will grant me
pardon. And let each one of you consider this matter; let him not think it is
something of secondary importance. Do you take no notice of what the deacon
continuously calls out in the mysteries? "Recognize one another", he says. Do
you not see how he entrusts to you the careful examination of your brothers? Do
this in the case of Judaizers, too. When you observe someone Judaizing, take
hold of him, show him what he is doing, so that you may not yourself be an
accessory to the risk he runs.

(9) If any Roman soldier serving overseas is caught favoring the barbarians and
the Persians, not only is he in danger but so also is everyone who was aware of
how this felt and failed to make this fact known to the general. Since you are
the army of Christ, be overly careful in searching to see if anyone favoring an
alien faith has mingled among you, and make his presence know-not so that we may
put him to death as those generals did, nor that we may punish him or take our
vengeance upon him, but that we may free him from his error and ungodliness and
make him entirely our own.

(10) If you are unwilling to do this, if you know of such a person but conceal
him, be sure that both you and he will be subject to the same penalty. For Paul
subjects to chastisement and punishment not only those who commit acts of
wickedness but also those who approve what they have done. The prophet, too,
brings to the same judgment not only thieves but also who run with the thieves.
And this is quite reasonable. For if a man is aware of a criminal's actions but
covers them up and conceals them, he is providing a stronger basis for the
criminal to be careless of the law and making him less afraid in his career of
crime.

V But I must get back again to those who are sick. Consider, then, with whom
they are sharing their fasts. It is with those who shouted: "Crucify him,
Crucify him", with those who said: "His blood be upon us and upon our children".
If some men had been caught in rebellion against their ruler and were condemned,
would you have dared to go up to them and to speak with them? I think not. Is it
not foolish, then, to show such readiness to flee from those who have sinned
against a man, but to enter into fellowship with those who have committed
outrages against God himself? Is it not strange that those who worship the
Crucified keep common festival with those who crucified him? Is it not a sign of
folly and the worst madness?

(2) Since there are some who think of the synagogue as a holy place, I must say
a few words to them. Why do you reverence that place? Must you not despise it,
hold it in abomination, run away from it? They answer that the Law and the books
of the prophets are kept there. What is this? Will any place where these books
are be a holy place? By no means! This is the reason above all others why I hate
the synagogue and abhor it. They have the prophets but not believe them; they
read the sacred writings but reject their witness-and this is a mark of men
guilty of the greatest outrage.

(3) Tell me this. If you were to see a venerable man, illustrious and renowned,
dragged off into a tavern or den of robbers; if you were to see him outraged,
beaten, and subjected there to the worst violence, would you have held that
tavern or den in high esteem because that great and esteemed man had been inside
it while undergoing that violent treatment? I think not. Rather, for this very
reason you would have hated and abhorred the place.

(4) Let that be your judgment about the synagogue, too. For they brought the
books of Moses and the prophets along with them into the synagogue, not to honor
them but to outrage them with dishonor. When they say that Moses and the
prophets knew not Christ and said nothing about his coming, what greater outrage
could they do to those holy men than to accuse them of failing to recognize
their Master, than to say that those saintly prophets are partners of their
impiety? And so it is that we must hate both them and their synagogue all the
more because of their offensive treatment of those holy men.

(5) Why do I speak about the books and the synagogues? In time of persecution,
the public executioners lay hold of the bodies of the martyrs, they scourge
them, and tear them to pieces. Does it make the executioners' hands holy because
they lay hold of the body of holy men? Heaven forbid! The hands which grasped
and held the bodies of the holy ones still stay unholy. Why? Because those
executioners did a wicked thing when they laid their hands upon the holy. And
will those who handle and outrage the writings of the holy ones be any more
venerable for this than those who executed the martyrs? Would that not be the
ultimate foolishness? If the maltreated bodies of the martyrs do not sanctify
those who maltreated them but even add to their blood-guilt, much less could the
Scriptures, if read without belief, ever help those who read without believing.
The very act of deliberately choosing to maltreat the Scriptures convicts them
of greater godlessness.

(6) If they did not have the prophets, they would not deserve such punishment;
if they had not read the sacred books, they would not be so unclean and so
unholy. But, as it is, they have been stripped of all excuse. They do have the
heralds of the truth but, with hostile heart, they set themselves against the
prophets and the truth they speak. So it is for this reason that they would be
all the more profane and blood-guilty: they have the prophets, but they treat
them with hostile hearts.

(7) So it is that I exhort you to flee and shun their gatherings. The harm they
bring to our weaker brothers is not slight; they offer no slight excuse to
sustain to the folly of the Jews. For when they see that you, who worship the
Christ whom they crucified, are reverently following their rituals, how can they
fail to think that the rites they have performed are the best and that our
ceremonies are worthless? For after you worship and adore at our mysteries, you
run to the very men who destroy our rites. Paul said: "If a man sees you that
have knowledge sit at meat in the idol's temple, shall not his conscience, being
weak, be emboldened to eat those things which are sacrificed to idols"? And let
me say: If a man sees you that have knowledge come into the synagogue and
participate in the festival of the Trumpets, shall not his conscience, being
weak, be emboldened to admire what the Jews do? He who falls not only pays the
penalty for his own fall, but he is also punished because he trips others as
well. But the man who has stood firm is rewarded not only because of his own
virtue but people admire him for leading others to desire the same things.

(8) Therefore, flee the gatherings and holy places of the Jews. Let no man
venerate the synagogue because of the holy books; let him hate and avoid it
because the Jews outrage and maltreat the holy ones, because they refuse to
believe their words, because they accuse them of the ultimate impiety.

VI That you may know that the sacred books do not make a place holy but that the
purpose of those who frequent a place does make it profane, I shall tell an old
story. Ptolemy Philadelphus had collected books from all over the world. When he
learned that the Jews had writings which treated of God and the ideal state, he
sent for men from Judea and had them translate those books, which he then had
deposited in the temple of Serapis, for he was a pagan. Up to the present day
the translated books remain there in the temple. But will the temple of Serapis
be holy because of the holy books? Heaven forbid! Although the books have their
own holiness, they do not give a share of it to the place because those who
frequent the place are defiled.

(2) You must apply the same argument to the synagogue. Even if there is no idol
there, still demons do inhabit the place. And I say this not only about the
synagogue here in town but about the one in Daphne as well; for at Daphne you
have a more wicked place of perdition which they call Matrona's. I have heard
that many of the faithful go up there and sleep beside the place.

(3) But heaven forbid that I call these people faithful. For to me the shrine of
Matrona and the temple of Apollo are equally profane. If anyone charges me with
boldness, I will in turn charge him with the utmost madness. For, tell me, is
not the dwelling place of demons a place of impiety even if no god's statue
stands there? Here the slayers of Christ gather together, here the cross is
driven out, here God is blasphemed, here the Father is ignored, here the Son is
outraged, here the grace of the Spirit is rejected. Does not greater harm come
from this place since the Jews themselves are demons? In the pagan temple the
impiety is naked and obvious; it would not be ease to deceive a man of sound and
prudent mind or entice him to go there. But in the synagogue there are men who
say they worship God and abhor idols, men who say they have prophets and pay
them honor. But by their words they make ready an abundance of bait to catch in
their nets the simpler souls who are so foolish as to be caught of guard.

(4) So the godlessness of the Jews and the pagans is on a par. But the Jews
practice a deceit which is more dangerous. In their synagogue stands an
invisible altar of deceit on which they sacrifice not sheep and calves but the
souls of men.

(5) Finally, if the ceremonies of the Jews move you to admiration, what do you
have in common with us? If the Jewish ceremonies are venerable and great, our
are lies. But if ours are true, as they are true, theirs are filled with deceit.
I am not speaking of the Scriptures. Heaven forbid! It was the Scriptures which
took me by the hand and led me to Christ. But I am talking about the ungodliness
and present madness of the Jews.

(6) Certainly it is the time for me to show that demons dwell in the synagogue,
not only in the place itself but also in the souls of the Jews. As Christ said:
"When an unclean spirit is gone out, he walks through dry places seeking rest.
If he does not find it he says: I shall return to my house. And coming he finds
it empty, swept, and garnished. Then he goes and takes with him seven other
spirits more wicked than himself and they enter into him and the last state of
that man is made worse than the first. So shall it be also to this generations".

(7) Do you see that demons dwell in their souls and that these demons are more
dangerous than the ones of old? And this is very reasonable. In the old days the
Jews acted impiously toward the prophets; now they outrage the Master of the
prophets. Tell me this. Do you not shudder to come into the same place with men
possessed, who have so many unclean spirits, who have been reared amid slaughter
and bloodshed? Must you share a greeting with them and exchange a bare word?
Must you not turn away from them since they are the common disgrace and
infection of the whole world? Have they not come to every form of wickedness?
Have not all the prophets spent themselves making many and long speeches of
accusation against them? What tragedy, what manner of lawlessness have they not
eclipsed by their blood-guiltiness? They sacrificed their own sons and daughters
to demons. They refused to recognize nature, they forgot the pangs, of birth,
they trod underfoot the rearing of their children, they overturned from their
foundations the laws of kingship, they became more savage than any wild beast.

(8) Wild beasts oftentimes lay down their lives and scorn their own safety to
protect their young. No necessity forced the Jews when they slew their own
children with their own hands to pay honor to the avenging demons, the foes of
our life. What deed of theirs should strike us with greater astonishment? Their
ungodliness or their cruelty or their inhumanity? That they sacrificed their
children or that they sacrificed them to demons? Because of their
licentiousness, did they not show a lust beyond that of irrational animals? Hear
what the prophet says of their excesses. "They are become as amorous stallions.
Every one neighed after his neighbor's wife". He did not say: "Everyone lusted
after his neighbor's wife", but he expressed the madness which came from their
licentiousness with the greatest clarity by speaking of it as the neighing of
brute beasts.

VII

What else do you wish me to tell you? Shall I tell you of their plundering,
their covetousness, their abandonment of the poor, their thefts, their cheating
in trade? the whole day long will not be enough to give you an account of these
things. But do their festivals have something solemn and great about them? They
have shown that these, too, are impure. Listen to the prophets; rather, listen
to God and with how strong a statement he turns his back on them: "I have found
your festivals hateful, I have thrust them away from myself".

(2) Does God hate their festivals and do you share in them? He did not say this
or that festival, but all of them together. Do you wish to see that God hates
the worship paid with kettledrums, with lyres, with harps, and other
instruments? God said: "Take away from me the sound of your songs and I will not
hear the canticle of you harps". If God said: "Take them away from me", do you
run to listen to the trumpets? Are these sacrifices and offerings not an
abomination? "If you bring me the finest wheaten flour, it is in vain: incense
is an abomination to me". The incense is an abomination. Is not the place also
an abomination? Before they committed the crime of crimes, before they killed
their Master, before the cross, before the slaying of Christ, it was an
abomination. Is it not now all the more an abomination? And yet what is more
fragrant than incense? But God looks not to the nature of the gifts but to the
intention of those who bring them; it is this intention that he judges their
offerings.

(3) He paid heed to Abel and then to his gifts. He looked at Cain and then
turned away from his offering. For Scripture says: "For Cain and his offerings
he had no regard". Noah offered to God sacrifices of sheep and calves and birds.
The Scripture say: "And the Lord smelled a sweet odor", that is, he accepted the
offerings. For God has no nostrils but is a bodiless spirit. Yet what is carried
up from the altar is the odor and smoke from burning bodies, and nothing is more
malodorous than such a savor. But that you may learn that God attends to the
intention of the one offering the sacrifice and then accepts or rejects it,
Scripture calls the odor and the smoke a sweet savor; but it calls the incense
an abomination because the intention of those offering it reeked with a great
stench.

(4) Do you wish to learn that, together with the sacrifices and the musical
instruments and the festivals and the incense, God also rejects the temple
because of those who enter it? He showed this mostly by his deeds, when he gave
it over to barbarian hands, and later when he utterly destroyed it. But even
before its destruction, through his prophet he shouted aloud and said: "Put not
your trust in deceitful words for it will not help you when you say: "This is
the temple of the Lord! The temple of the Lord"! What the prophet says is that
the temple does not make holy those who gather there, but those who gather there
make the temple holy. If the temple did not help at a time when the Cherubim and
the Ark were there, much less will it help now that all those things are gone,
now that God's rejection is complete, now that there is greater ground for
enmity. How great an act of madness and derangement would it be to take as your
partners in the festivals those who have been dishonored, those whom God has
forsaken, those who angered the Master?

(5) Tell me this. If a man were to have slain your son, would you endure to look
upon him, or accept his greeting? Would you not shun him as a wicked demon, as
the devil himself? They slew the Son of your Lord; do you have the boldness to
enter with them under the same roof? After he was slain he heaped such honor
upon you that he made you his brother and coheir. But you dishonor him so much
that you pay honor to those who slew him on the cross, that you observe with
them the fellowship of the festivals, that you go to their profane places, enter
their unclean doors, and share in the tables of demons. For I am persuaded to
call the fasting of the Jews a table of demons because they slew God. If the
Jews are acting against God, must they not be serving the demons? Are you
looking for demons to cure you? When Christ allowed the demons to enter into the
swine, straightway they plunged into the sea. Will these demons spare the bodies
of men? I wish they would not kill men's bodies, that they would not plot
against them. But they will. The demons cast men from Paradise and deprived them
the honor from above. Will they cure their bodies? That is ridiculous, mere
stories. The demons know how to plot and do harm, not to cure. They do not spare
souls. Tell me, then, will they spare bodies? They try to drive men from the
Kingdom. Will they choose to free them from disease?

(6) Did you not hear what the prophet said? Rather, did you hear what God said
through the prophet? He said that the demons can do neither good nor evil. Even
if they could cure and wanted to do so-which is impossible-you must not take an
indestructible and unending punishment in exchange for a slight benefit which
can soon be destroyed. Will you cure your body and destroy your soul? You are
making a poor exchange. Are you angering God who made your body, and are you
calling to your aid the demon who plots against you?

(7) If any demon-fearing pagan has medical knowledge, will he also find it easy
to win you over to worship the pagan gods? Those pagans, too, have their skill.
They, too, have often cured many diseases and brought the sick back to health.
Are we going to share in their godlessness on this account? Heaven forbid! Hear
what Moses said to the Jews. "If there arise in the midst of you a prophet or
one that says he has dreamed a dream and he foretell a sign and a wonder, and
that sign or wonder which he spoke come to pass, and he say to you: "Let us go
and serve strange gods whom our fathers did not know, you shall not hear the
words of that prophet or dreamer".

(8) What Moses means is this. If some prophet rises up, he says, and performs a
sign, by either raising a dead man or cleansing a leper, or curing a maimed man,
and after working the wonder calls you to impiety, do not heed him just because
his sign comes to pass. Why? "The Lord your God is trying you to see whether you
love him with all your heart and all your soul". From this it is clear that
demons do not cure. If ever God should permit demons to cure, as he might permit
a man to do, his permission is given to test you-not because God does not know
what you are, but that he may teach you to reject even the demons who do cure.

(9) And why do I speak of bodily cures? If any man threatens you with Gehenna
unless you deny Christ, do not heed his words. If someone should promise you a
kingdom to revolt from the only-begotten Son of God, turn away from him and hate
him. Be a disciple of Paul and emulate those words which his blessed and noble
soul exclaimed when he said: "I am sure that neither death nor life, nor angels,
nor principalities, nor powers, nor things present, nor things to come, no
height, nor depth, nor any other creature shall be able to separate us from the
love of God, which is in Christ our Lord".

(10) No angels, nor powers, nor things present, nor things to come, nor any
other creature separated Paul from the love of Christ. Do you revolt to cure
your body? And what excuse could we find? Certainly we must fear Christ more
than Gehenna and desire him more than a kingdom. Even if we be sick, it is
better to remain in ill health than to fall into impiety for the sake of a cure;
for even if a demon cures you, he has hurt more than he has helped. He has
helped the body, which a short time later will altogether die and rot away. But
he has hurt the soul, which will never die. Kidnappers often entice little boys
by offering them sweets, and cakes, and marbles, and other such things; then
they deprive them of their freedom and their very life. So, too, the demons
promise cure of a limb and then dash the whole salvation of the soul into the
sea.

(11) Beloved, let us not put up with that; in every way let us seek to keep
ourselves free from godlessness. Could Job not have heeded his wife, blasphemed
against God, and been free from the disaster which beset him? "Curse God and
die" she said. But he chose to suffer the pain and to waste away; he chose to
endure that unbearable blow rather to blaspheme and be free from the evils which
beset him. You must emulate him. If the demon shall promise you ten thousand
cures from the ills which beset you, do not heed him, do not put up with
him-just as Job refused to heed his wife. Chose to endure your illness rather
than destroy your faith and the salvation of your soul. God does not forsake
you. It is because he wishes to increase your glory that oftentimes he permits
you to fall sick. Keep up your courage so that you may also hear him say: "Do
you think I have dealt with you otherwise than that you may be shown to be
just"?

VIII

I could have said more than this, but to keep you from forgetting what I have
said, I shall bring my homily to an end here with the words of Moses: "I call
heaven and earth to witness against you". If any of you, whether you are here
present or not, shall go to the spectacle of the Trumpets, or rush off to the
synagogue, or go up to the shrine of Matrona, or take part in fasting, or share
in the Sabbath, or observe any other Jewish ritual great or small, I call heaven
and earth as my witnesses that I am guiltless of the blood of all of you.

(2) These words will stand by your side and mine on the day of our Lord Jesus
Christ. If you heed them, they will bring you great confidence; if you heed them
not or conceal anyone who dares to do those things, my words shall stand against
you as bitter accusations. "For I have not shrunk from declaring to you the
whole counsel of God".

(3) I have deposited the money with the bankers. It remains for you to increase
the deposit and to use the profit from my words for the salvation of your
brothers. Do you find it an oppressive burden to denounce those who commit these
sins? It is an oppressive burden to remain silent. For this silence makes you an
enemy to God and brings destruction both to you who conceal such sinners and to
those whose sins go unrevealed. How much better it is to become hateful to our
fellow servants for saving them to provoke God's anger against yourselves. Even
if your fellow servant be vexed with you now, he will not be able to harm you
but will be grateful later on for his cure. But if you seek to win your fellow
servant's favor, if you remain silent and hurt him by concealing his sin, God
will exact from you the ultimate penalty. Your silence will make God your foe
and will hurt your brother; if you denounce him and reveal his sin, you will
make God propitious and benefit your brother and you will gain as a friend one
who was crazed but who learned from experience that you served him well.

(4) Do not think, then, that you are doing your brothers a favor if you should
see them pursuing some absurdity and should fail to accuse them with all zeal.
If you lose a cloak, do you not consider as your foe not only the one who stole
it but also the man who knew of the theft and refused to denounce the thief? Our
common Mother (the Church) has lost not a cloak but a brother. The devil stole
him and now holds him in Judaism. You know who stole him; you know him who was
stolen. Do you see me lighting, as it were, the lamp of my instruction and
searching everywhere in my grief? And do you stand silent, refusing to denounce
him? What excuse will you have? Will the Church not reckon you among her worst
enemies? Will she not consider you a foe and destroyer?

(5) Heaven forbid that anyone who hears my words of advice should commit such a
sin as to betray the brother for whom Christ died. Christ poured out his blood
on his account. Are you too reluctant to utter a word on this account? I urge
you not to be so reluctant. Right after you leave here, stir yourselves to the
chase and let each of you bring me one of those suffering from this disease.

(6) But heaven forbid that so many be sick with it. Let two or three, or ten or
twenty of you bring me one man. One the day you do and when I see in your nets
the game you have caught, I will set before you a more plentiful table. If I see
that the advice I gave today has been put to work, I shall be more zealous in
undertaking the cure of those men, and this will be a greater boon both for you
and them.

(7) Do not regard my words lightly. Be scrupulous in hunting out those who
suffer from this sickness. Let the women search for the women, the men for the
men, the slaves for the slaves, the freemen for the freemen, and the children
for the children. Come all of you to our next meeting with such success that you
win praise from me-and, before any praise of mine, that you obtain, from God a
great and indescribable reward which in abundant measure surpasses the labors of
those who succeed. May all of us obtain this by the grace and loving-kindness of
our Lord Jesus Christ, through whom and with whom be glory to the Father
together with the Holy Spirit now and forever, world without end. Amen. This
material was uploaded by Roger Pearse, 2011, and derives from a translation of
unknown origin formerly hosted at the Medieval Sourcebook. This file and all
material on this page is believed to be in the public domain. For more details
see the preface to the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 4: AGAINST THE JEWS - HOMILY 2 (MISSING PORTION)
========================================================================

John Chrysostom, Adversus Judaeos; Oratio 2 (lost section) (2010)

John Chrysostom, Adversus Judaeos Oratio 2 [previously unpublished section
filling in the lacuna in Or. 2.2 (PG 48: 860)]

[Greek text and German translation published by W. Pradels, R. Brändle and M.
Heimgartner, "Das bisher vermisste Textstück in Johannes Chrysostomus, Adversus
Judaeos, Oratio 2," Zeitschrift für antikes Christentum / Journal of Ancient
Christianity 5 (2001) 23-49.] The manuscript that was found and used by Pradels,
supplementing Monac. Gr. 190, the only previously known ms. of the 2nd oration,
is Μονὴ Λείμωνος no. 27 [from the Leimonos Monastery on Lesbos, an 11th-cen.
ms.] pages 120va-129va (the whole oration is on pp. 116r-131r of the ms.).[1]
The page references embedded in the translation are for this publication by
Pradels et al., where refs. to the ms. pagination can be found.

English Translation

[p. 30] The Law did help our nature[2] very much—but only if it genuinely leads
us to Christ; by the same token, if it does not do this, it has actually hurt
us, by depriving us of greater things through attention to smaller things, and
by continuing to keep us confined in the countless wounds of our transgressions.
Indeed, suppose there were two doctors, the one less powerful and the other more
powerful; and the one, although he applied medicines to the patient's sores, was
not able to free the afflicted person once and for all from the pain they
caused, but only brought some slight relief, whereas when the other doctor, the
more powerful one, arrived, taking all those medicines away and simply washing
the sick person, he was able to purify him of his afflictions, leaving no
further trace—not even the slightest mark. And then, suppose that the first
doctor tried to prevent the patient from being treated by that [better doctor].
What help could he possibly provide by the application of his medicines, that
would be as great as the damage he caused by preventing the patient from taking
the brief way, the quickest way to health? This is also how you should think,
when it comes to Christ and the Law. The Law applies medicines, bringing
altogether slight relief for our sores. Christ, on the other hand, when he came,
took away all these things and by washing us with the water of baptism,[3] he
allowed no trace or mark of our previous wounds to remain. So then, one who
still clings to the Law is doing nothing but disbelieving in the skill of the
doctor, and denying that baptism is sufficient to take away his trespasses. For
running to the law is the mark of one who is afraid that Christ is not strong
enough to free us from our prior sins through his own grace—and this is proof of
the worst unbelief: such people are committing outrage on both the Law and on
Christ, disbelieving both the one and the other. By clinging to the Law, they
are disbelieving in Christ's grace; but by clinging to it only in part, they
have charged it with great weakness. Tell me: Is the law alone, by itself, able
to justify? [Yes?] Well then, why do you not fulfill it completely? - But it is
fairly weak and feeble. - Obviously you think so, if you only keep it in
part![4] Again, is Christ able to grant the forgiveness of all your sins? [Yes?]
Well then, why do you cling to the Law, and fear that you will be judged as a
transgressor for not keeping one of the Law's commandments? This is the mark of
those who do not truly have confidence in Christ's kindness. At this point, it
is timely to say, "Woe to a fearful heart and to slack hands and to a sinner who
walks upon two paths!"[5] For you must imagine that what has been said about
circumcision[6] has also been said about fasting, and about every other
commandment of the Law, if you keep it now, at the wrong time[7]—just as, if
someone is now circumcised, "Christ will be of no benefit" to him.[8] Indeed, so
that you will not think this statement only pertained to circumcision, [p. 32]
but instead [understand that it applied] to the entire Law, if someone were to
keep it now, at the wrong time, you must listen to what he says: "You who are
[trying to be] justified by the Law have fallen away from grace."[9] What
further punishment could there be to equal this one? But may this not happen to
our brothers! I do call them brothers, even if they are sick in countless ways,
because of my hopes for their health.

Now then, let me strip down for the fight against the Jews themselves, so that
the victory may be more glorious—so that you will learn that they are abominable
and lawless and murderous and enemies of God. For there is no evidence of
wickedness I can proclaim that is equal to this. But, in order to amass
forensic-style speeches against them, I shall first demonstrate that even if
they had not been deprived of their ancestral way of life, even so their fast
would be polluted and impure—and I shall provide the proofs from the Law itself,
and from Moses. For if it was lawless when it was observed while the Law was in
effect and in power, so much the more now that the Law has ceased. And I shall
demonstrate that not only the fast, but also all the other practices which they
observe—sacrifices and purifications and festivals—are all abominable. And when
the very manner of purification is illegal as practiced, and would be rejected
as loathsome,[10] which of their other [rituals] can purify them thereafter? The
best starting point for the demonstration will be their observance with regard
to the place. For God led them out of the whole world and confined them in a
single place, Jerusalem. And in no other place were they permitted to fast, to
sacrifice, to celebrate festivals or tabernacles, or indeed to read the Law, at
the time when the Law was in force. And if back then, whenever these rites were
conducted outside Jerusalem, the procedure constituted transgression, all the
more so now. If you wish, I will read the laws that were set down for them
concerning these matters. First, let me recite the law set down concerning the
festival of Passover: "For you shall not be able to celebrate the Passover in
any of the cities which the Lord your God gives you, but at the place which the
Lord your God chooses for his name to be called [p. 34] there"[11]—meaning
Jerusalem (for his name had been called over that city, as Daniel also made
plain when he prayed and said, "Look at the destruction of us and of your city,
upon which your name has been called over it"[12]). He used this term for the
city not because God has a city—of course not!—but in order to make the place
more awesome by virtue of the fear inherent in the appellation. So then, this
law is one that prohibits them from carrying out the sacrifices of the Passover
[anywhere outside Jerusalem], not only in Syria and Cilicia and among other
peoples, but even in Palestine itself. "For you shall not be able to celebrate
the Passover in any of the cities which the Lord your God gives you"—and the
cities he gave were in Judaea. Do you see how they have been forced out, not out
of the world, but out of the [rest of the] province itself, into one single
place? Again, concerning the festival which is now imminent, he warns, "For
seven days you shall celebrate the Feast of Tabernacles, when you gather in from
your threshing-floor and your wine-vat."[13] For because they were ungrateful
and unmindful of their benefactor, he bound their remembrances of the kindness
of God into the necessities of their festivals. And at the same time, they would
learn the reason for the festival: For when the harvest is complete, he says,
celebrate days of thanksgiving to the giver of the requested sustenance—"For
seven days you shall celebrate the festival, you and your son and your daughter,
your male servant and your female servant, the proselyte / foreigner[14] who is
attached to you, the orphan and the widow; for seven days you shall keep the
festival unto the Lord God in the place which the Lord your God chooses."[15]
And as for the fact that they were not even allowed to read the Law outside
Jerusalem, listen to this: "After seven years, at the time of the year of
Release, the Feast of Tabernacles, when all Israel comes together to appear
before the Lord your God in the place which he chooses. There you shall read the
Law";[16] there you shall fast for the Feast of Tabernacles. Do you see that he
preserves this [stipulation] also in the case of the fast?[17] [p. 36]

Next, in order not to go through each thing individually, he added in summary
fashion that it was in no way permitted for them to carry out their customary
rituals of worship anywhere else, saying, "Be careful not to offer your
burnt-offerings in any place you see; but in the place which the Lord your God
chooses for his name to be called, there you shall offer your sacrifices, there
you shall perform all that I command you today."[18] For when he said "all," he
included, by using this word, festivals and sacrifices and lustrations and
purifications and whatever else was in the Law. Then, because they were
thoughtless and senseless, and his exhortation was not sufficient to persuade
them, he also added an inexorable punishment for those who disobeyed: "The Lord
spoke to Moses, saying: Speak to Aaron and to the children of Israel, saying:
Anyone from among you, or from among the proselytes / foreigners who are
attached to you, whoever slaughters a bull-calf or a sheep or a goat outside the
camp or in the camp itself, and does not bring his sacrifice to the doors of the
Tent of Witness, blood shall be reckoned for him; that man has shed blood."[19]
What does it mean that "blood shall be reckoned for him"? He will be condemned
for murder, having become just like a murderer—for [God] was not paying
attention to the nature of what was sacrificed, but to the mindset of the one
who was sacrificing. For this reason, it was reckoned as murder: because the
slaughter took place contrary to God's wishes. Do you see how closely guarded
the [issue of] place was? The one who does not sacrifice at the doors of the
Tent of Witness, he says, will be punished just as if he has killed a human
being, even if he is sacrificing a sheep. And further tightening the punishment,
he says, "That soul shall be cut off from his people."[20] Why? Because he did
not bring his sacrifices to the doors of the Tent of Witness, he then says.[21]
And why does he order them to sacrifice there? So that they will not sacrifice
to their idols and "to the vain things with which they themselves engage in
prostitution."[22] Do you see that the very reason is an indictment of their
impiety and prostitution? (For he always calls their impiety prostitution.) He
drove them together from all quarters into a single place for this reason: so
that they would have no occasion for impiety. When a well-born and free man has
a female slave who is licentious and pulls in all the passers-by for immoral
relations with her, he does not allow her to go out into the neighborhood, to
show herself in the alley-way, to rush into the marketplace; instead, he
confines her upstairs in the house, shackles her with iron, and orders her to
remain indoors at all times, so that both the spatial restrictions of the place
and the compulsion of the chains will be her starting-point for chastity.[23]
God acted in the very same way: the Synagogue being his licentious slave-woman,
gaping after every demon and [p. 38] every idol, and rushing to make sacrifices
to the idols in every spot and in every place, he confined it in Jerusalem and
the temple, as though in the master's house, and ordered it to sacrifice and
celebrate festivals at appointed times there only, so that both the spatial
restrictions of the place and the observance of the times would keep it, even
unwillingly, in the law of piety. Sit there and be modest, he says; let the
place train you, since your character did not. And [to confirm] that this is the
reason why he commanded sacrifice there only: you have heard the Law that has
now been read among us—it runs as follows: "For they shall bring their
sacrifices to the doors of the Tent of Witness"[24]—and it goes on to add the
reason: "So that they will not sacrifice to their idols and to the vain things
with which they themselves engage in prostitution."[25] For there was no spot in
Palestine that was not defiled by their impiety; instead, every hill, every
ravine, and every tree was privy to this impiety of theirs. For this reason,
Hosea cried out and said, "They sacrificed upon the hills; they made sacrifices
upon the summits of the mountains, under oak and pine and shade-giving tree,
because the shelter was good."[26] And Jeremiah said, "Lift your eyes around you
and see: Where did they not engage in prostitution?"[27] It was for this reason
that God, seeing that they had gone astray, confined them in one spot: the
temple. But not even this put a stop to their licentiousness; rather, as if
obstinately wishing to demonstrate to their Lord that whatever he did they would
not abandon their madness, they brought adulterous lovers into their Lord's
house, at one time setting up a four-faced idol there, at another time painting
the abominations of reptiles and cattle on the wall. Ezekiel made this known to
us—for he was brought from Babylon to the temple, and when he saw them burning
incense to the sun and mourning for Adonis and worshipping all the other idols
in the temple itself, he cried out in distress.[28] But the prophet did not
point out only this rampant impiety, but also [approached the subject] in
another way, speaking as follows: "There came to be in you a perversion[29]
beyond all women."[30] How is it that payments are made to all prostitutes, he
says, "but you gave out payments"?[31] For they engaged in prostitution and paid
money for their own prostitution, which is the greatest proof of a soul that is
being driven mad by the sting of its own profligacy. So then, because the house
did not make them modest—instead, they set up their idols there—in the end God
razed the temple itself to the ground. For what need was there for that place,
given that idols were standing there and demons were being served in it? [p. 40]

Now I want to reckon up just what I promised you at first. What was it, then,
that I promised? To show that they are transgressing in all that they now do—and
in the first place, in the festival of Passover. The fact that they are not
simply transgressing the Law, but are manifestly also murderers, when they
celebrate this festival outside Jerusalem, is clear from what I have said. This
has been proved most abundantly, by the grace of God. Therefore, whenever they
sacrifice the Passover [lamb] either here or elsewhere, they are manifestly
murderers. For if, when someone does not bring his sacrifice to the doors of the
Tent of Witness, the sacrifice is reckoned as blood and murder, and if these
people make their sacrifices not only outside the temple, but even outside the
city, indeed everywhere on earth, then it is quite obvious that they are
enmeshed in the pollution [of murder] to an enormous degree. In the same way,
when they celebrate the Feast of Tabernacles and their other festivals, they are
again impure and defiled. For if everything is purified by means of the
sacrifices, and "apart from the shedding of blood, there is no forgiveness,"[32]
then once all the sacrifices have been taken away with the destruction of the
temple, it necessarily follows that the methods of purification and the customs
of all the festivals have been taken away—or that if they are practiced, they
cause even greater pollution because they are performed in an unlawful manner.
Not only were they not permitted to sacrifice outside the temple—they were not
even permitted to sing elsewhere, as the prophet also made plain. For when they
had been carried off to Babylon, and those who had taken them captive wanted to
hear Jewish song, and would say to them, "Sing to us some of the songs of
Zion,"[33] they would answer, by way of informing them that it was not
permissible to sing outside Jerusalem, "How shall we sing the Lord's song in a
foreign land?"[34] But neither did they fast in a foreign land; listen to what
God said to them through Zechariah: "For seventy years, you have not fasted a
fast for me, have you?"[35]—referring indirectly to the time of the captivity.
It has also been proved that they were permitted to make sacrifices there only.
For this reason the three children said, "There is no ruler or prophet at this
time, nor any place to make an offering and find mercy."[36] Now of course there
was a place in Babylonia—but not the customary place. For they hearkened to
Moses, who said, "Be careful not to offer your burnt-offerings in any place you
see; but in the place which the Lord your God chooses..."[37] Thus, when they
were allowed neither to sacrifice nor to sing nor to be purified nor to read the
Law (for indeed, another prophet likewise made the same charge when he said—and
brought it out as a great accusation [p. 42]—"They read the Law outside and
invoked confession."[38])—when, therefore, they were allowed to do none of these
things, what defense will they possibly have hereafter? They condemn and defile
themselves by their myriad paths of transgression. And that is why I called
their fast impure right from the beginning: because it is carried out
unlawfully. Indeed, their Passover and Feast of Tabernacles, and whatever else
they do, are profane and abominable; what they carry out[39] is not worship, but
lawlessness and transgression and outrage committed on God. You see, if they did
not dare to do any of these things during their sojourning in a foreign land (as
my discourse has proved), when they expected to recover their ancestral city and
return to the temple, then they are obligated much more now to stay idle, to
refrain from action, and not to carry out any of these things—now that there is
no longer any hope that they will recover Jerusalem. For that city shall not
rise up again in the future, nor will they return to their prior form of
worship. It was to make this clear to them that God opened up the whole world to
them, and made that spot alone inaccessible, and thus there are imperial laws
keeping them away and not allowing them to set foot in the doorway of the
city—that city is and will remain off-limits for them at all times. But on the
very day of their fast, I will demonstrate that it [i.e., Jerusalem] will not
rise again—if you are present again with the same enthusiasm and I see this
hall[40] made just as magnificent as it is now with the multitude of the
listeners. Today, on the other hand, it is necessary to tell you why God opened
the entire world to them, but made that city alone inaccessible to them. Why,
then, did he do this? He knew their obstinacy and shamelessness, their
willfulness and disobedience; he knew that they would not easily choose to give
up their former way of life, conducted with sacrifices and burnt offerings, and
go toward the higher, more spiritual life of the Gospels. What, then, did he do?
After tying their worship of him to the necessity of sacrifices, he furthermore
confined the sacrifices themselves to the temple, and after doing this, he made
the place off-limits for them, so that, from the fact that they were not allowed
to set foot in Jerusalem, they would become aware that it was now not
permissible for them to sacrifice—and from the absence of sacrifice they would
be taught not to cling to the rest of their forms of worship any longer, and
would be able to see that it was no longer the proper time for that way of life,
that instead, God was calling them to a different and greater philosophy. A
loving mother who has a nursing child, but later is eager to wean him away from
milk-nourishment and lead him toward other kinds of nourishment—when she sees
that he is unwilling and resistant, and continues to seek her breast and
insinuate himself into her maternal bosom, she smears gall or some other kind of
very bitter juice around the very nipple of her breast, [p. 44] and thus compels
him, unwilling as he is, to turn away from the source of milk in future. In the
very same way, God, wanting to lead them to more solid nourishment, but then
seeing them constantly running back to Jerusalem and its way of life, walled off
the city like a mother's nipple with bile and the bitterest juice—the fear of
the Romans—and by means of imperial decrees he made it become off-limits for
them. His intention was that because of the desolation and the soldiers'
weapons, they would stand aloof from that homeland and little by little become
accustomed to rejecting their desire for milk and slipping into a love and
craving for solid nourishment. For even though emperors caused the desolation,
they were moved by God to do so, and this is clear from [a comparison with] the
previous periods, when not even the ruler of the whole [world] was strong enough
to take the city, since God was favorable to them. The temple was destroyed for
this reason: so that they would no longer look for God in a place, but look up
toward the heavens. Sacrifices were taken away for this reason: so that they
would be able to see the true sacrifice as well, which took away the sin of the
world. But if they are not willing [to change], then God, for his part, has
displayed to them his kindness,[41] while they, having made themselves unworthy
of his goodness, will bring inexorable punishment upon themselves. But now, it
is time to leave behind my discourse with them, and to direct my criticism
against those who have gone off to hear the Trumpets.[42] Indeed, I ought not to
have considered them even worth taking into account at this point, since after
so much exhortation and advice they still persisted in the same stupidity. But I
do expect to correct their ways by this second exhortation, and to persuade them
to condemn their own stupidity with regard to their earlier [behavior]; thus, I
eagerly embark on these remarks directed at them. For indeed, I know that by the
grace of God, many of those who were accustomed to do these things have departed
from their wicked custom; and if not all were persuaded, yet they shall be
persuaded by all means. A body that is beginning to be healthy makes progress on
a path so as to cast off all its illness and [p. 46] finally return to a state
of pure health.

You ran to hear the Trumpets? Tell me—(I wish to have a conversation with them
in their absence, as though they were present. For even so does the soul that is
in pain converse with people as though they are present and listening, even if
those it is attacking are not listening.)—so then, you ran to hear the Trumpets?
Tell me: With those murderers? With those charlatans? With those delirious and
raving-mad Jews? Did you not listen to Christ, who said, "The one who looks at a
woman to desire her has already committed adultery with her in his heart"[43]?
For just as a licentious gaze produces adultery, so also untimely hearing works
impiety. But you desire to hear a trumpet! Then listen to the trumpet of Paul,
the spiritual trumpet blaring out from the heavens and saying, "Take up the full
armor of God. Gird your loins with truth, put on the breastplate of
righteousness, cover your feet with the equipment of the Gospel of peace, take
up the shield of faith, the helmet of salvation, the sword of the spirit."[44]
Do you see how a spiritual trumpet arms you and leads you out to the battle
against the demons? Listen to the thunder of John, saying: "In the beginning was
the Word, and the Word was with God, and the Word was God."[45] Wait for the
trumpet that [will sound] from the heavens: "For the trumpet shall sound, and
the dead will rise again."[46] Those who hear this [earthly] trumpet will not
hear that [heavenly] one—or rather, they will hear it, but to their own
detriment. For participation in the Jewish festival will mean participation in
their punishment. At that time, the Jews "will look upon him whom they
pierced."[47] What, then, [will happen,] if you appear in company with them? Is
it not abundantly clear what is left [as the implication]? I am afraid to say
it, but I impart it to your consciousness.[48] You sound the trumpet with them
now—so you will mourn with them then. But may it never be that any of the
children of the churches be found in the gathering-place of those murderous
people—not now, not ever! And that is why I have said this now: so that these
things no longer take place. But not only to men do I address these comments,
but also to the women, through their husbands. For indeed, I know that most of
the crowd that is drawn to go there is composed of women. Now then, the blessed
Paul says, "Husbands, love your wives";[49] and again, "The wife should fear her
husband."[50] But I am seeing neither wives' fear nor husbands' love. For if the
wife feared her husband, she would not have dared to go. If the husband loved
his wife, he would never have allowed and tolerated her going. For what is worse
than this outrage, I ask you? A free and believing woman goes out of the house
and goes off to a synagogue? Does she know any other place at all, apart from
[p. 46] the church and the time spent there? But if she were going off to a
lover, would you not have stood up? Would you not have been inflamed? Would you
not have posted guards on all sides? But as it is, you do not see her going off
to commit adultery with a man, but going off to [be with] demons—and you allow
this impiety? If she commits a transgression against you, you punish her; but if
she commits outrage against her Lord, you overlook it? If she wantonly abuses
your marriage, you are a harsh and inexorable judge; but if she tramples on the
covenants with God, you are careless and slack? How can these [offenses] be
worthy of forgiveness? And yet, God does not act that way, but rather in the
opposite way: When he himself is outraged, he overlooks it; when you are treated
that way, he punishes. Do you wish to learn that he honors your affairs more
than his own? "If you are offering your gift at the altar, and there remember
that your brother has something against you, leave your gift before the altar,
and go—first be reconciled with your brother, and then come and offer your
gift."[51] [1] Pradels et al., pp. 24-25.

[2] I.e., the human race as a whole (cf. Lampe s.v. φύσις II.A.6).

[3] Lit., "the baptism of water."

[4] Lit., "Why [would you] not [have to say that it is weak], if you only keep
it in part?" I.e., the fact that you do not keep all of it shows that you think
it is weak / defective in some way.

[5] Ecclus. 2.12.

[6] Cf. section 2.4 of this Homily / Discourse.

[7] Gk. ἀκαίρως-i.e., after the coming of Christ. Cf. Homily / Discourse 1,
section 2.3.

[8] Gal. 5.2.

[9] Gal. 5.4.

[10] Gk. ὅταν...παράνομοςᾖ[or ᾗ -- in the Greek text, Pradels et al. seem to
have smooth breathing, but the translation assumes rough breathing]
γινόμενοςκαὶβδελυρὸςὢνἀπελεχθείη... Pradels et al. interpret ἀπελεχθείη as a
form of ἀπολέγω (with augment anomalously retained in the optative) and further,
presumably reading ᾗ and treating γινόμενος as equivalent to a finite verb,
translate, "Wenn...in der Art und Weise, wie es vollzogen wird, widergesetzlich
ist und, weil es greulich ist, hätte verboten werden können..." I would probably
be more inclined to correct ἀπελεχθείηtoἀπελεγχθείη, and translate, "and would
be condemned as abominable / loathsome..." In that case, the remaining anomaly
would be the switch from subjunctive to optative.

[11] Deut. 16.5-6. See Pradels et al., p. 35 n. 3, regarding the Greek and
Hebrew expressions used here for calling a name 'over / upon' someone or
something - i.e., in English idiom, calling someone 'by' a certain name.

[12] Dan. 9.18.

[13] Deut. 16.13.

[14] Gk. προσήλυτος.

[15] Deut. 16.14-15.

[16] Deut. 31.10-11.

[17] It is strange that Chrysostom stresses fasting in connection with
Tabernacles (Sukkot), especially considering that he is adding words of his own
following the Biblical citation. The part of Deut. 16.14 that he does not cite
contradicts this (εὐφρανθήσῃ), and in general, it is supposed to be a joyous
festival, not a fast. Cf. the confused order in Homily / Discourse 1.1
(Trumpets, Tabernacles, fasts); D. S. Ben Ezra, The Impact of Yom Kippur on
Early Christianity (Tübingen, 2003), pp. 68-69, refers to these and other early
Christian and pagan confusions about the precise content of Jewish festivals. On
the other hand, in Homily / Discourse 7.1, the correct order (Trumpets, fasts,
Tabernacles) appears. It may be that because the urgent occasion for Chrysostom
here is the fast (leading up to Yom Kippur), the idea of fasting spills over to
other areas (Homily / Discourse 2.1). Alternatively, some confusion in the
recording or transmission of the text may have occurred.

[18] Deut. 12.13-14.

[19] Lev. 17.1-4.

[20] Lev. 17.4.

[21] A strange phrase, possibly corrupt. Pradels et al. translate: "Weil er
seine Opfer nicht hingebracht hat vor den Eingang des Zeltes der Bezeugung, sagt
er dann."

[22] Lev. 17.7.

[23] Gk. σωφροσύνη.

[24] Lev. 17.5.

[25] Lev. 17.7.

[26] Hos. 4.13.

[27] Jer. 3.2.

[28] Ezek. 8.

[29] Or, "The reverse was the case for you, by comparison with all women..."

[30] Ezek. 16.34.

[31] Ezek. 16.33.

[32] Heb. 9.22.

[33] Ps. 136[137].3.

[34] Ps. 136[137].4.

[35] Zech. 7.5.

[36] Dan. 3.38 [Prayer of Azariah 15].

[37] Deut. 12.13.

[38] Amos 4.5 (LXX with variant - singular "confession"). NETS, following the
standard LXX, translates, "...called for confessions."

[39] Gk. τὰγινόμενα.

[40] Gk. θέατρον.

[41] Gk. φιλανθρωπία.

[42] The "Trumpets" are a reference to the Rosh Hashanah celebration. I.e., he
is turning back from criticism of the Jews to criticism of the Judaizing
Christians.

[43] Mt. 5.28.

[44] Eph. 6.13-17.

[45] Jn. 1.1.

[46] 1 Cor. 15.52.

[47] Jn. 19.37; cf. Zech. 12.10.

[48] Alternatively, "I leave it to your conscience."

[49] Eph. 5.25.

[50] Eph. 5.33.

[51] Mt. 5.23-24. This text was commissioned by Roger Pearse, 2010. This file
and all material on this page is in the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 5: AGAINST THE JEWS - HOMILY 2
========================================================================

John Chrysostom, Against the Jews. Homily 2

HOMILY II

Against those who fast the fast of the Jews and against the Jews themselves.
Delivered after the other homily has been given and five days before the Jewish
fast. THE WICKED AND UNCLEAN FAST of the Jews is now at our doors. Thought it is
a fast, do not wonder that I have called it unclean. What is done contrary to
God's purpose, be it sacrifice or fast, is the most abominable of all things.
Their wicked fast will begin after five days. Ten days ago, or more than ten, I
anticipated this and gave an exhortation with the hope it would make your
brothers safe. Let no one find fault and say my discourse was untimely because I
gave it so many days beforehand. When a fever threatens, or any other disease,
physicians anticipate this and with many remedies make safe and secure the body
of the man who will be seized by the fever; they hurry to snatch his body from
the dangers which threaten it before the patient experiences their onset.

(2) Since I, too, see that a very serious disease is going to come upon you,
long beforehand I gave you solemn warning so that you might apply corrective
measures before the evil attacked. This was my reason for not waiting until just
before the days of fasting to exhort you. I did not want the lack of time to
stop you from hunting out your brothers; I hoped that with the span of many days
you might be able to track down with all fearlessness those who are suffering
from this disease and restore them to health.

(3) Men who are going to celebrate a wedding or prepare a sumptuous feast do
this same thing. They do not wait for the day itself. Long beforehand they speak
with the fishermen and bird hunters so that the brevity of time may present no
obstacle to preparing for the banquet. Since I, too, am going to set a banquet
before you against the obstinacy of the Jews, I have gotten a head start in
talking to you, the fishermen, that you may sweep up your weaker brothers in
your nets and bring them to hear what I have to say.

(4) Those of you who did fish and have your catch securely in your nets, remain
steadfast and bind them tight with your words of exhortation. Those of you who
have not yet taken this goodly catch have time enough in these five days to trap
and overcome your prey. So let us spread out the nets of instruction; like a
pack of hunting dogs let us circle about and surround our quarry; let us drive
them together from every side and bring them into subjection to the laws of the
Church. If you think it is a good idea, let us send to pursue them the best of
huntsmen, the blessed Paul, who once shouted aloud and said: "Behold, I, Paul,
tell you that if you be circumcised, Christ will be of no advantage to you."

(5) When wild beasts and savage animals are hiding under a thicket and hear the
shout of the hunter, they leap up in fear. The loud clamor drives them from
their hiding and, even against their will, the hunter's cry forces them out, and
many a time they fall right into the nets. So, too, your brothers are hiding in
what I might call the thicket of Judaism. If they hear the shout of Paul, I am
sure that they will easily fall into the nets of salvation and will put aside
all the error of the Jews. For it is not Paul who spoke, but Christ, who moved
Paul's soul. So when you hear him shout and say: "Behold, I, Paul, tell you,"
consider that only the shout is Paul's; the thought and the teaching are
Christ's, who is speaking to Paul from within his heart.

(6) But someone might say: "Is there so much harm in circumcision that it makes
Christ's whole plan of redemption useless? Yes, the harm of circumcision is as
great as that, not because of its own but because of your obstinacy. There was a
time when the law was useful and necessary, but now it has ceased and is
fruitless. If you take it on yourself to be circumcised now, when the time is no
longer right, it makes the gift of God useless. It is because you are not
willing to come to him that Christ will be of no advantage to you. Suppose
someone should be caught in the act of adultery and the foulest crimes and then
be thrown into prison. Suppose, next, that judgment was going to be passed
against him and that he would be condemned. Suppose that just at that moment a
letter should come from the Emperor setting free from any accounting or
examination all those detained in prison. If the prisoner should refuse to take
advantage of the pardon, remain obstinate and choose to be brought to trial, to
give an account, and to undergo punishment, he will not be able thereafter to
avail himself of the Emperor's favor. For when he made himself accountable to
the court, examination, and sentence, he chose of his own accord to deprive
himself of the imperial gift.

(7) This is what happened in the case of the Jews. Look how it is. All human
nature was taken in the foulest evils. "All have sinned," say Paul. They were
locked, as it were, in a prison by the curse of their transgression of the Law.
The sentence of the judge was going to be passed against them. A letter from the
King came down from heaven. Rather, the King himself came. Without examination,
without exacting an account, he set all men free from the claims of their sin.

II

All, then, who run to Christ are saved by his grace and profit from his gift.
But those who wish to find justification from the Law will also fall from grace.
They will not be able to enjoy the King's loving-kindness because they are
striving to gain salvation by their own efforts; they will draw down on
themselves the curse of the Law because from the works of the Law no flesh will
find justification. So it is that Paul says: "If you be circumcised, Christ will
be of no advantage to you." For the man who strives to gain salvation from the
works of the Laws has nothing in common with grace. This is what Paul hinted at
when he said: "If out of grace, then not in virtue of works; otherwise grace is
no longer grace. But if out of works, no longer is it grace: otherwise work is
no longer work." And again: "If justice be by the Law, then Christ died in
vain." And again: "You who are justified in the Law are fallen from grace." You
have died to the Law, you have become a corpse; hereafter you are no longer
under its yoke, you are no longer subject to its necessity. Why, then, do you
strive to make trouble for yourself when it is all to no purpose and in vain?

(2) When Paul said: "Behold, I, Paul, tell you," why did he add his name? Why
did he not simply say: "Behold, I tell you"? He wanted to remind them of the
zeal which he had shown with regard to Judaism. What he is saying is this: "If I
were a gentile and knew nothing of Jewish matters, perhaps someone would say
that, because I had no share in the Jewish plan and dispensation, because I did
not know the power of circumcision, I reject it from the dogmas of the Church."
This is why he added his name. He wished to remind them of what he had done in
behalf of the Law. It is almost as if he were to say: "I do this not thorough
hatred of circumcision but in full knowledge of the truth. I, Paul, say this,
that Paul who was circumcised on the eighth day, who am an Israelite by birth, a
Hebrew of the Hebrews, of the tribe of Benjamin, a Pharisee according to the
Law, who zealously persecuted the Church, who entered houses, dragged out men
and women, and handed them over into custody. All this could persuade even those
who are very stupid that I set down this law not through any hatred nor in
ignorance of things Jewish but in full knowledge of the surpassing truth of
Christ. "And I testify again to every man who has himself circumcised, that he
is bound to observe the Law".

(3) Why did he not say: "I exhort", or "I command", or "I say"? Why did he say:
"I testify? So that he might, by this word, remind us of the future judgment.
Where there are witnesses who testify, there also are judgments and sentences.
He is frightening his hearer, then, by reminding him of the royal throne and by
showing him that those very words will be his witness on that day when each man
will give an account of what he has done, what he has said, and what he has
heard. The Galatians heard those words in days gone by. Let those who are sick
with the Galatians' disease hear them again today. If they are not present, let
them hear through you the words that Paul exclaimed and said: "I testify again
to every man who has himself circumcised, that he is bound to observe the whole
Law.

(4) Do not tell me that circumcision is just a single command; it is that very
command which imposes on you the entire yoke of the Law. When you subject
yourself to the rule of the Law in one part, you must also obey its commands in
all other things. If you do not fulfill it, you must be punished and draw its
curse upon yourself. When a sparrow has fallen into the hunter's net, even if
only its foot is caught, all the rest of its body is caught as well. So, too,
the man who fulfills a single commandment of the Law, be it circumcision or
fasting, through that one commandment, has given the Law full power over
himself; as long as he is willing, and if he is willing to obey a part of the
Law, he cannot avoid obeying the whole Law.

(5) We do not say this in accusation of the Law. Heaven forbid! We say it
because we wish to show forth the surpassing riches of the grace of Christ. For
the Law is not contrary to Christ. How could it be, when he is the one who gave
the Law, when the Law leads us to him? But we are forced to say all these things
because of the untimely contentiousness of those who do not use the Law as they
should. The ones who outrage the Law are those who bid us stand apart from it
once and for all and come to Christ, and then tell us to hold fast to it again.
The Law has profited our nature very much. I agree to that and would never deny
it. But you Judaizers cling to it beyond the proper time and will not let us see
how very useful it has been.

(6) It would be the greatest source of praise for a tutor if his young pupil no
longer needed him to keep watch over his conduct because the lad had advanced so
greater virtue. So, too, it would be the greatest praise for the Law that we no
longer had need of its help. For the Law has brought that very thing to pass for
us: it has prepared our soul to receive a greater philosophy.

(7) So it is that he who still sits at the feet of the Law and can see nothing
greater than what is written therein derives no great profit from it. But I put
the Law aside and ran to the loftier teachings of Christ; yet I could grant to
the Law the greatest dignity because it made me such that I could go beyond the
trivialities written therein and rise to the loftiness of the teaching which
comes to us from Christ.

(8) The Law did profit our nature greatly, but only if it led us sincerely to
Christ. If this be not the case, it did us harm by depriving us of the greater
things because of our close attention to those which are less; it also hurt us
by still keeping us in the countless wounds of our transgressions. Suppose there
were two physicians, one weaker, the other stronger. If the weaker one applied
medicines to the ulcers but could not free the sick man once and for all from
the pain coming from his sores, then.......

III

"If therefore you are offering your gift at the altar, and there you remember
that your brother has anything against you, > leave there your offering before
the altar and go first to be reconciled to your brother, and then come and offer
your gift". Christ did not say: "Submit your offering and then go away", but
"Let it stay there unoffered and go first to be reconciled to your brother".

(2) Nor did he do this only here but again in another place. If a man has an
infidel wife, that is, a gentile, he is not forced to put her away. For St. Paul
said: "If any man has an unbelieving wife and she consents to live with him, let
him not put her away. But if he has a wife who is a harlot and an adulteress,
there is nothing to stop him from putting her away. For Christ said: "Everyone
who puts away his wife save on account of immorality, causes her to commit
adultery. And so he is allowed to put her away because of immorality.

(3) Do you see God's loving-kindness and concern? He says: "If your wife be a
gentile, do not put her away. But if she be a harlot, I do not stop you from
doing so". What he means is this: If she acts outrageously toward Me, do not put
her away; if she outrages you, there is no one to stop you from putting her
away." If God, then, showed us such honor, will we not deem him deserving of
equal honor? Will we let him be outraged by our wives? Will we permit this even
though we realize that the greatest punishment and vengeance will be stored up
for us when we neglect the salvation of our wives?

(4) This is why he made you to be head of the wife. This is why Paul gave the
order: "If wives wish to learn anything, let them ask their own husbands at
home", so that you, like a teacher, a guardian, a patron, might urge her to
godliness. Yet when the hour set for the services summons you to the church, you
fail to rouse your wife from their sluggish indifference. But now that the devil
summons your wives to the feast of the Trumpets and they turn a ready ear to
this call, you do not restrain them. You let them entangle themselves in
accusations of ungodliness, you let them be dragged off into licentious ways.
For, as a rule, it is the harlots, the effeminates, and the whole chorus from
the theater who rush to that festival.

(5) And why do I speak of the immorality that goes on there? Are you not afraid
that your wife may not come back from there after a demon has possessed her
soul? Did you not hear in my previous discourse the argument which clearly
proved to us that demons dwell in the very souls of the Jews and in places in
which they gather? Tell me, then. How do you Judaizers have the boldness, after
dancing with demons, to come back to the assembly of the apostles? After you
have gone off and shared with those who shed the blood of Christ, how is it that
you do not shudder to come back and share in his sacred banquet, to partake of
his precious blood? Do you not shiver, are you not afraid when you commit such
outrages? Have you so little respect for that very banquet?

(6) I have spoken these words to you. You will speak them to those Judaizers,
and they to their wives. "Fortify one another". If a catechumen is sick with
this disease, let him be kept outside the church doors. If the sick one be a
believer and already initiated, let him be driven from the holy table. For not
all sins need exhortation and counsel; some sins, of their very nature, demand
cure by a quick and sharp excision. The wounds we can tolerate respond to more
gentle cures; those which have festered and cannot be cured, those which are
feeding on the rest of the body, need cauterization with a point of steel. So is
it with sins. Some need long exhortation; others need sharp rebuke.

(7) This is why Paul did not enjoin us to exhort in every case but also to
rebuke sharply: "Wherefore rebuke them sharply". Therefore, I will now rebuke
them sharply, so that they may accuse themselves and feel shame for what they
have done. Then they will never again be hurt by that sinful fast.

(8) So I shall put aside exhortation henceforth as I testify and exclaim: "If
any man does not love the Lord Jesus Christ, let a curse be upon him". What
greater evidence could there be that a man does not love our Lord than when he
participates in the festival with those who slew Christ? It was not I who hurled
the curse at them, but Paul. Rather, it was not Paul but Christ, who spoke
through him and said earlier: "Those who are justified in the law have fallen
away from grace".

(9) So speak these words to them, read aloud to them these texts. Show all your
zeal in saving them. When you have snatched them from the devil's jaws, bring
them to me on the day of the Jewish fast. Then, after I have kept the rest of my
promise to you, let us, with one accord and with one voice, join our brothers in
giving glory to God and the Father of our Lord Jesus Christ, for to Him is glory
forever. Amen.

(The remaining portion of homily 2 was only rediscovered in 2001 and only
translated in 2010). This material was uploaded by Roger Pearse, 2011, and
derives from a translation of unknown origin formerly hosted at the Medieval
Sourcebook. This file and all material on this page is believed to be in the
public domain. For more details see the preface to the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 6: AGAINST THE JEWS - HOMILY 3
========================================================================

John Chrysostom, Against the Jews. Homily 3

HOMILY III Against those who keep the first Paschal Fast

ONCE AGAIN A NECESSARY and pressing need has interrupted the sequence of my
recent discourses. I must put aside my struggles with the heretics for today and
turn my attention to this necessary business. For I was ready to address your
loving assembly again on the glory of the only-begotten Son of God. But the
untimely obstinacy of those who wish to keep the first paschal fast forces me to
devote my entire instruction to their cure. For the good shepherd does more than
drive away the wolves; he also is most diligent in caring for his sheep who are
sick. What does he gain if the flocks escape the jaws of the wild beasts but are
then devoured by disease?

(2) The best general is the one who not only repels the siege engines of the
enemy but first puts down rebellion within his own city. He knows well that
there will be no victory over an outside foe as long as there is civil war
within. Do you not know that there is no more destructive force than rebellion
and obstinacy? Listen to the words of Christ: "A kingdom divided against itself
shall not stand." And yet, what is more powerful than a kingdom which possesses
revenues of money, weapons, walls, fortresses, so large a number of soldiers,
horses, and ten thousand other sources of strength?

(3) But even power as great as that is destroyed when it revolts against itself.
Nothing produces weakness so effectively as contentiousness and strife; and
nothing produces power and strength so effectively as love and concord. When
Solomon grasped this truth he said: "A brother that is helped by his brother is
like a strong city and kingdom bolted and barred." Do you see the great strength
which comes from concord? And do you see the great harm caused by
contentiousness? A kingdom in revolt destroys itself. When two brothers are
bound together and united into one, they are more unbreakable than any wall.

(4) I know that, by God's grace, most members of my flock are free from this
disease and that the sickness involves only a few. But this is no reason for me
to relax my care. If only ten, or five, or two, or even one were sick, he must
not be neglected. If there is only one worthless outcast. still he is a brother,
and Christ died for him. And Christ made great account of the weak ones. He
said: "Whoever causes one of these little ones who believe in me to sin, it were
better for him to have a great millstone hung around his neck, and to be drowned
in the sea." And again: "As long as you did not do it for one of these little
ones, you did not do it for me." And again: "It is not the will of your Father
in heaven that a single one of these little ones should perish."

(5) Is it not absurd, when Christ shows such care for his little ones, that we
should refuse to care for them? Do not say: "He is one person." Rather, you must
say: "He is one, yes, but if we do not take care of him, he will spread the
disease to the rest." Paul said: "A little leaven ferments the whole mass." And
our neglect of the little ones is what overturns and destroys everything.
Neglected wounds become serious, just as the serious wounds would easily become
minor if they receive the proper care.

(6) Moreover, the first thing I have to say to the Judaizers is that nothing is
worse than contentiousness and fighting, than tearing the Church asunder and
rending into many parts the robe which the robbers did not dare to rip. Are not
all the other heresies enough without our tearing each other apart? You must
listen to Paul when he says: "But if you bite and devour one another, take heed
or you will be consumed by one another."

(7) Tell me this. Do you stray outside the flock and have you no fear of the
lion that prowls about outside the fold? "For your enemy, like a lion, goes
about seeking whom he may seize." Here you see a shepherd's wisdom. He does not
let the lion in among the sheep for fear the lion may terrify the flock. Nor
does he drive the lion away from outside the fold. Why? So that he may gather
all the sheep together inside the fold, because they are afraid of the wild
beast outside. Do you have no reverence and respect for your father? Then fear
your foe. If you separate yourself from the flock, your enemy will surely catch
you.

(8) Christ, too, could have driven the enemy away from the outside of the fold.
But to make you sober and watchful, to make you constantly run to your Mother
for refuge, he permitted him to roar outside the fold. Why did he do this? So
that when those within the fold hear his roar, they may take refuge together and
be more closely bound to one another. Mothers who love their children also do
this: when their children cry, they often threaten to throw them to the jaws of
the wolves. Of course, they would not throw them to the wolves but they say they
will to stop the children from bothering them. Everything Christ did was done to
keep us bound together and living at peace with one another.

II And so it was that Paul could have accused the Corinthians of many great
crimes but lie accused them of contentiousness before any other. He could have
accused them of fornication, of pride, of taking their quarrels to the pagan
courts, of banquets in the shrines of idols. He could have charged that the
women did not veil their heads and that the men did. Over and above all tiffs,
he could have accused them of neglecting the poor, of the pride they took in
their charismatic gifts, and in the matter of the resurrection of the body. But
since, along with these, he could also find fault with them because of their
dissensions and quarrels with one another, he passed over all the other crimes,
and corrected their contentiousness first.

(2) If you will not think I am making a nuisance of myself on this point, I
shall clarify it from Paul's own words. He did give top priority to correcting
the Corinthians' obstinacy and contentiousness. And he did this even though he
could charge them with all those other crimes. Hear what he says about their
fornication: "It is actually reported that there is lewd conduct among you."
That they were puffed up and proud: "As if I were not coming to you, some are
puffed up." Again, that they would plead their cases in the pagan courts: "Dare
any of you, having a matter against another, bring your case to be judged before
unbelievers?" That they ate meat offered to idols: "You cannot be partakers of
the table of the Lord and of the table of devils." Hear his words of reproach
for the women who do not veil their heads and the men who do. "Every man praying
or prophesying with his head covered, disgraces his head. But every woman
praying or prophesying with her head uncovered, disgraces her head. He showed
that they neglected the poor when he said: "One is hungry and another drinks
overmuch. And again: "or do you despise the church of God and put to shame the
needy?" When they were all jumping for the more important charismatic gifts and
no one was satisfied with the less important, he said: "Are all apostles? Are
all prophets?" We can conclude that they were raising doubts about the
resurrection because he says: "But someone will say: 'How do the dead rise? Or
with what kind of body do they come?"

(3) Although he could make so many accusations, his first charge against the
Corinthians was dissension and contentiousness. At the very beginning of his
letter he said: "I beseech you, brethren, by the name of our Lord Jesus Christ,
that you all say the same thing, and that there be no dissensions among you."
For he knew, he knew clearly, that this problem was more urgent than the others.
If the fornicator, or the braggart. or a man in the grip of any other vice comes
frequently to the church, he will quickly draw profit from the instruction,
thrust aside his sin, and return to health.

(4) But when a man has broken away from this assembly, when he has withdrawn
from the instruction of the fathers, when he has fled from the physician's
clinic, even if he appears to be in good health, lie will soon fall sick? The
best physicians first quench the fires of fever and then cure the wounds and
fractures. That is what Paul did. He first removed the dissension and then cured
their wounds limb by limb. And so lie spoke of dissension before the other sins,
so that the Corinthians would not stand apart in strife, so that they would not
choose the leaders whom they should follow, so that they would not divide up the
body of Christ into many parts?

(5) But he was talking not only to the Corinthians; he was also speaking to
those who would come after them and suffer from the same Corinthian disease. I
would be glad to ask those of us who are sick with this illness: What is the
Pasch; what is Lent? What belongs to the Jews: what belongs to us? Why does
their Pasch come once each year; why do we celebrate ours each time we gather to
celebrate the mysteries? What does the feast of unleavened bread mean? And I
would like to ask them many more questions which contribute to understanding
this subject.

(6) If I were to ask them, you would then clearly know how untimely the
contentiousness of these men is. They cannot explain what they do. But they
refuse to ask anybody, just as if they were wiser than anybody else. They
deserve the strongest condemnation because they do not have the answers
themselves, but they refuse to follow those who have been appointed to lead
them. They have simply risked all they have on this silly practice and are
throwing themselves head first down into the depths of danger.

III When I have this to say against them, what argument of theirs will seem
clever? They ask: "Did you not observe this fast before?" It is not your place
to say this to me, but I would be justified in telling you that we, too, fasted
at this time in earlier days, but still we put more importance on peace than on
the observance of dates. And I say to you what Paul said to the Galatians:
"Become like me, because I also have become like you." What does this mean? He
was urging them to renounce circumcision, to scorn the Sabbath, the feast days,
and all the other observances of the Law. When he saw they were frightened and
afraid that they might be subjected to chastisement and punishment for their
transgression, he gave them courage by the example of his own actions when he
said: "Become like me, because I also have become like you."

(2) For, he said, I did not come from the Gentiles, did l? I was not without
experience of the Jewish way of life under the Law and the punishment set for
those who transgress it, was I? "I am a Hebrew of the Hebrews; as regards the
Law, a Pharisee; as regards zeal, a persecutor of the Church. But the things
that were gain to me, these, for the sake of Christ, l counted loss." That is,
once and for all I stood aloof from them. Therefore, become like me, for I, too,
was as you are.

(3) But why do I speak on my own account? Three hundred Fathers or even more
gathered together in the land of Bithynia and ordained this by law; yet you
disdain their decrees. You must choose one of two courses: either you charge
them with ignorance for their want of exact knowledge on this matter, or you
charge them with cowardice because they were not ignorant, but played the
hypocrite and betrayed the truth. When you do not abide by what they decreed,
this is exactly the choice you must make. But all the events of the Council make
it clear that they showed great wisdom and courage at that time. The article of
faith they set forth at the Council show how wise they were, because they
blocked up the mouths of heretics and, like an impregnable wall, they repelled
the treachery of every hostile attack. They proved their courage during the war
waged on the Churches and the persecution which had but lately come to an end.

(4) Like champions in battle who have set up many memorials of victory and have
suffered many wounds, so, too, these champions of the Churches, who could count
the many tortures they had endured for their confession of the faith, came
together from every side, bearing on their bodies the marks of Christ's wounds.
Some could tell of their hardships in the mines, others of the confiscation of
all their possessions, and still others of starvation and continuous floggings.
Some could show where the flesh had been torn from their ribs, some where their
backs had been broken, some where their eyes had been dug out, and still others
where they had lost some other part of their bodies for the sake of Christ. At
that time the whole synodal gathering, welded together from these champions,
along with their definition of what Christians must believe, also passed a
decree that they celebrate the paschal feast in harmony together. They refused
to betray their faith in those most difficult times [of persecution]; would they
sink to pretense and deceit on the question of the Easter observance?

(5) Look what you do when you condemn Fathers so great, so courageous, so wise.
If the Pharisee lost all the blessings he possessed because he condemned the
publican, what excuse will you have, what defense will you make for rising up
against these great teachers beloved of God, especially since your attack is so
unjust and irrational? Did you not hear Christ himself say: "Where two or three
are gathered together in my name there am I in the midst of them? But if Christ
is in their midst where two or three are gathered together, was not his presence
all the more pervasive among the more than three hundred Fathers at Nicaea?
Christ was present there, it was Christ who formulated and passed the laws. Yet
you condemn not only the Council Fathers but the whole world which approved
their judgment.

(6) Do you consider that the Jews are wiser than the Fathers who came from
everywhere in the world? How can you do that when the Jews have been driven from
their ancestral commonwealth and way of life and have no sacred festival to
celebrate? I hear many say that the Pasch and the feast of unleavened bread are
one. But there is no feast of unleavened bread among them, nor is there a Pasch.
Why is there no feast of unleavened bread among them? Hear the words of the
Lawgiver: "You may not sacrifice the Passover in any one of the cities which the
Lord your God gives you, but only in the place in which His name shall be
invoked." And Moses was here speaking of Jerusalem.

(7) Do you see how God confined the festival to one city, and later destroyed
the city so that, even if it was against their wills, he might lead them away
from that way of life? Surely, it is clear to everybody that God foresaw what
would come to pass. Why, then, did he bring them together to that land from all
over the world if he foresaw that their city would be destroyed? Is it not very
obvious that he did this because he wished to bring their ritual to an end? God
did bring the ritual to an end, but you go along with the Jews, of whom the
prophet said: "Who is blind but my children, or deaf but those who lord it over
them?"

(8) And against whom did they show their want of sense and feeling? Was it not
against the apostles, the prophets, and their teachers? Why must I mention
teachers and prophets when they slaughtered their own children? For they did
sacrifice their sons and daughters to demons. When they ignored the voice of
nature, were they going to observe the festival days? Tell me this. Did they not
trample kinship under foot, did they not forget their children, did they not
forget the very God who created them? Moses said: "You have forsaken the God
that begot you, and have forgotten the God that nurtured you." Were they going
to keep the festivals after they had forsaken God? Who could say that?

(9) Christ did keep the Pasch with them. Yet he did not do so with the idea that
we should keep the Pasch with them. He did so that he might bring the reality to
what foreshadowed the reality. He also submitted to circumcision, kept the
Sabbath, observed the festival days, and ate the unleavened bread. But He did
all these things in Jerusalem. However, we are subject to none of these things,
and on this Paul spoke out loud and clear: "If you be circumcised, Christ shall
be of no advantage to you." And again, speaking of the feast of unleavened
bread, he said: "Therefore let us keep festival, not with the old leaven, not
with the leaven of malice and wickedness, but with the unleavened bread of
sincerity and truth." For our unleavened bread is not a mixed flour but an
uncorrupted and virtuous way of life.

IV

Why did Christ keep the Pasch at that time? The old Pasch was a type of the
Pasch to come, and the reality had to supplant the type. So Christ first showed
the foreshadowing and then brought the reality to the banquet table. Once the
reality has come, the type which foreshadowed it is henceforth lost in its own
shadow and no longer fills the need. So do not keep pleading this excuse, but
show me that Christ did command us to observe the old Pasch. I am showing you
quite the opposite. I am showing you that Christ not only did not command us to
keep the festival days but even freed us from the obligation to do so.

(2) Hear what Paul had to say. And when I speak of Paul, I mean Christ; for it
is Christ who moved Paul's soul to speak. What, then, did Paul say? "You are
observing days, and months, and seasons, and years. I fear for you, lest perhaps
I have labored in vain among you." And again: "As often as you shall eat this
bread and drink this cup, you shall proclaim the death of the Lord." When he
said: "As often as," Paul gave the right and power to decide this to those who
approach the mysteries, and freed them from any obligation to observe the
festival days.

(3) Now our Pasch and Lent are not one and the same thing: the Pasch is one
thing, Lent another. Lent comes once each year; our Pasch is celebrated three
times each week, sometimes even four times, or rather as often as we wish. For
the Pasch is not a fast but the offering and sacrifice which is celebrated at
each religions service That you may know that this is true, listen to Paul when
he says: "For Christ, our Passover, has been sacrificed," and again: "As often
as you shall eat this bread and drink the cup, you proclaim the death of the
Lord.

(4) So as often as you approach the sacrificial banquet with a clean conscience,
you celebrate the Pasch. You celebrate it not when you fast but when you share
in that sacrifice. "For as often as you shall eat this bread and drink this cup,
you proclaim the death of the Lord." Our Pasch is the proclamation of the Lord's
death. The sacrifice which we offer today, that which was offered yesterday, and
each day's sacrifice is alike and the same as the sacrifice offered on that
Sabbath day; the sacrifice offered on that Sabbath is no more solemn than
today's, nor is today's of less value than that; they are one and the same,
alike filled with awe and salvation.

(5) Why, then, do we fast for forty days? In the past, and especially at the
time when Christ entrusted to us these sacred mysteries, many a man approached
the sacrificial banquet without thought or preparation. Since the Fathers
realized that it was harmful for a person to approach the mysteries in this
heedless fashion, they came together and marked out forty days for people to
fast, pray, and gather together to hear the word of God. Their purpose was that
we might all scrupulously purify ourselves during tiffs time by our prayers.
almsgiving, fasting, vigils tears, confessions, and all the other pious
practices. so that we might approach the mysteries with our consciences made as
clean as we could make them.

(6) And they did well when they came to our aid and established for us the
practice of this Lenten fast. This is clear because, if we keep shouting and
proclaiming a fast the whole year through, no one listens to what we say. But as
soon as the season of Lent draws near, even the laziest of men rouses himself,
even though no one counsels or advises him. Why? He gets advice and counsel from
the season of Lent.

(7) So if a Jew or pagan ask you why you are fasting, do not tell him that it is
because of the Pasch or because of the mystery of the cross. If you tell him
that, you give him an ample grip upon you. Tell him we fast because of our sins
and because we are going to approach the mysteries. The Pasch is not a reason
for fasting or grief; it is a reason for cheerfulness and joy. The cross has
taken away sin; it was an expiation for the world. a reconciliation for the
ancient enmity. It opened the gates of heaven, changed those who hated into
friends; it took our human nature, led it up to heaven, and seated it at the
right hand of God's throne. And it brought to us ten thousand other blessings.

(8) There is no need, then, to grieve or be downcast: we must rejoice and glory
in all these things. This is why Paul said: "But God forbid that I should glory
save in the cross of our Lord Jesus Christ." And again: "But God commends his
charity towards us, because when as yet we were sinners, Christ died for us."
John put it like this: "God so loved the world. Tell me, how did God love the
world? John passed over all the other signs of God's love and put the cross in
first place. For after he said: "God so loved the world," he said: "That he gave
his only-begotten Son," that he be crucified, "that those who believe in him may
not perish but may have life everlasting." If, then, the cross is the basis and
boast of love, let us not say that it is a cause for grief. Heaven forbid that
we grieve because of the cross. We grieve for our sins, and this is why we fast.

V

Although the catechumen keeps the fast each year, lie does not celebrate the
Pasch since he does not share in the sacrifice. But even though a man is not
observing the Lenten fast, he does celebrate the Pasch as long as lie comes to
the altar with a clean conscience and shares in the sacrifice-whether it be
today, tomorrow, or any day whatsoever. The best time to approach the mysteries
is determined by the purity of a man's conscience and not by his observance of
suitable seasons.

(2) Yet we do just the opposite. We fail to cleanse our conscience and, even
though we are burdened with ten thousand sins, we consider that we have
celebrated the Pasch as long as we approach the mysteries on that feast day. But
this is certainly not the case. If you approach the altar on the very day of the
Sabbath and your conscience be bad, you fail to share in the mysteries and you
leave without celebrating the Pasch. But if you wash away your sins and share in
the mysteries today, you do celebrate the Pasch in precisely the proper way.

(3) Therefore you must safeguard this exactness and vigor of spirit, not in the
observance of the proper times but in your approach to the altar. Now you would
elect to endure all things rather than change this practice. So, too, you must
disdain it and choose to do or suffer anything so as not to approach the
mysteries when you are burdened with sins.

(4) Be sure that God takes no account of such observance of special seasons.
Hear him as he passes judgment on those at his right hand: "You saw me hungry
and gave me to eat; you saw me thirsty and gave me to drink; you saw me naked
and you covered me." But he charged with quite different conduct those on his
left hand. At another time he brought forward another man in a parable and
castigated him because He remembered the evil the man had done. For he said:
"You wicked servant, I forgave you all the debt. Should not you then have had
compassion also on your fellow servant, even as I had compassion on you?" Again,
when the virgins had no oil in their lamps, he locked them out of the bride
chamber. And he cast out another man who came into the feast without a wedding
garment because this man was garbed in filthy clothes and was wearing the cloak
of his fornication and uncleanness, But no one was ever punished or accused
because he observed the Pasch in this or that month.

(5) But why speak of ourselves since we have been set free from all such
necessity? We are citizens of a city above in heaven, where there are no months,
no sun, no moon, no circle of seasons. If you wish to give exact attention to
the matter, you will see that, even among the Jews, little account was made of
the season of the Pasch, but they cared greatly about the place for it, namely,
Jerusalem. Some men came up to Moses and said to him: "We are unclean through
touching the dead body of a man. How shall we avoid failing ill the Lord's
offering?" He said to them: "Wait here and let me report it to God." Then, after
he reported it, he brought back the law which says: "If any man be unclean
through touching a dead body, or be afar on a journey and be unable to keep the
Pasch in the first month, he shall keep it in the second."

(6) And so is not the observance of the time annulled among the Jews so that the
Pasch may be observed in Jerusalem? Will you not show greater concern for the
harmony of the Church than for the season? So that you may seem to be observing
the proper days, will you outrage the common Mother of us all and will you cut
asunder the Holy Synod? How could you deserve pardon when you choose to commit
sins so enormous for no good reason ?

(7) But why must I speak of the Jews? No matter how eagerly and earnestly we
wish it, it is not altogether possible for us to observe that day on which He
was crucified. This will make it clear. Let us suppose the Jews had not sinned,
that they were not hard of heart, nor senseless, nor indifferent, nor despisers;
suppose they had not fallen from their ancestral way of life but were still
carefully observing it. Even if this was the case, we could not, by following in
their footsteps, put our finger on the very day on which He was crucified and
fulfilled the Pasch. Let me tell how this is the case. When He was crucified it
was the first day of the feast of unleavened bread and the day of preparation.

(8) But it is not possible for both of these to fall always on the same day.
This year the first day of the feast of unleavened bread falls on Sunday, and
the fast must still last for a whole week; According to this, after Passiontide,
after the cross and resurrection have come and gone, we are still fasting. And
it has often happened that, after the cross and resurrection, our fast is still
being observed because the week is not yet over. This is why no observance of
the exact time is possible.

VI

Let us not quarrel, let us not say: "After fasting these many years, am I to
change now?" Change for that very reason. Since you have been so long severed
from the Church, come back now to your Mother. No one says: "After I lived as
her enemy so long a time, I am ashamed to be reconciled now." You have grounds
for shame if you do not change for the better but persist in your untimely
contentiousness. That is what destroyed the Jews. While they always kept looking
for the old customs and life, these were stripped from them and they turned to
impiety.

(2) But why do I speak of fasting and the observance of special days? Paul
continued to observe the Law and to endure many a toil; he patiently put up with
many journeys and hardships; he surpassed all his contemporaries in the exact
observance of that way of life. But after he achieved the heights of that life
and came to realize that he was doing all this for his own hurt and destruction,
he immediately changed. He did not say to himself: "What is this? Am I to lose
the reward for this great zeal of mine? Am I to waste all this work?" Rather he
was the quicker to change for the very reason that he might continue to suffer
that loss. He scorned justification by the Law so that he might receive the
justification of faith. And so he loudly proclaimed: "The things that were gain
to me I have counted as loss for Christ. And Christ said: "If you offer your
gift at the altar, and there you remember that your brother has anything against
you, go first and be reconciled to your brother and then come and offer your
gift."

(3) What do you mean? If your brother has something against you, Christ does not
permit you to offer your sacrifice until you are reconciled to your brother.
When you have the whole Church and so many Fathers against you, do you have the
hardihood to dare to approach the divine mysteries before you put aside that
unseemly enmity? Since this is the way you feel, how could you celebrate the
Pasch?

(4) I say this not only to those who are sick but also to you who are in good
health. When you who are well see how many are sick, you will show them great
care and kindness, you will pick them out, gather them together, and bring them
back to their Mother. Whatever they say against us, however they jump at us, no
matter what else they do to us, we must not grow weary and stop until we win
them back. For there is nothing comparable to peace and harmony.

(5) It is for this reason that, when the Father enters the church, he does not
mount to this chair until he has prayed for all of you; when he rises from this
chair, he does not begin his instruction until he has first given the peace to
all. And when the priests are going to give the blessing, they first pray for
peace for you and then begin the blessing.

(6) And when the deacon bids you to pray all together, he also enjoins you in
his prayer to ask for the Angel of Peace, and that everything which concerns you
be blessed with peace. As he dismisses you from the assembly, he petitions
[peace] for you and says: "Go in peace." And without this peace, it is
altogether impossible for us to say or do anything. For peace is our nurse and
mother. she is very careful to cherish us and foster us. I am not speaking of
what is merely called by the name of peace, nor of the peace which comes from
sharing meals together, but of the peace which accords with God, the peace which
comes from the harmony sent by the Spirit. Many are now tearing this peace
asunder by destroying us and exalting the Jews. These men consider the Jews as
more trustworthy teachers than their own Fathers; they believe the account of
Christ's passion and death which is given by those who slew Him. What could be
more unreasonable than this?

(7) Do you not see that their Passover is the type, while our Pasch is the
truth? Look at the tremendous difference between them. The Passover prevented
bodily death: whereas the Pasch quelled God's anger against the whole world; the
Passover of old freed the Jews from Egypt, while the Pasch has set us free from
idolatry; the Passover drowned the Pharaoh, but the Pasch drowned the devil;
after the Passover came Palestine, but after the Pasch will come heaven.

(8) Why, then, do you sit beside a lamp after the sun has appeared? Why do you
wish to nourish yourself on milk when solid food is being given to you? You were
nourished with milk so that you might not remain satisfied with milk: the lamp
shone for you that it might guide you and lead you by the hand into the light of
the sun. Now that the era of more perfect things has come, let us not run back
to the former times, let us not observe the days and seasons and years: rather,
let us everywhere be careful to follow the Church by paying heed to charity and
peace before all things.

(9) Suppose the Church were to be tripped up and fall. The accurate computation
of dates would not succeed in making her slip as much as this division and
schism would deserve the blame. But I make no account of the exact date, since
God makes no account of it, as I proved when I devoted many discourses to this
subject. But the one thing I seek is that we do all things in peace and concord.
If we do so, you will not stay home and get drunk while we are fasting with the
rest of the people, and the priests are praying together for the whole world.

(10) Note well that this is of the devil's doing and that it is not a single
sin, nor two, nor three, but far more than three. It cuts you off from the
flock, it makes you ready to hold so many Fathers in scorn, it hurls you into
contentiousness, it thrusts you over to the Jews, and furthermore it makes you a
scandal both to your own family and to strangers. How can we blame the Jews for
waiting for you in their houses when it is you who go running to them?

(11) These sins are not the only problem. During those days of the fast great
harm could come to you from your failure to take advantage of the Scripture
readings, the religious meetings in the church, the blessing, and the prayers
said in common. Great harm could come to you while you and your bad conscience
are spending tiffs whole time in fear and dread that, like some foreigner or
stranger, you may be caught ill your sinful act. And during all this time, in
common with the Church, you should be discharging all your religious duties in a
spirit of confidence, pleasure, good cheer, and full freedom.

(12) The Church does not recognize the exact observance of dates. In the
beginning the Fathers decided to come together from widely separated places and
to flux the Easter date; the Church paid respect to the harmony of their
thinking. loved their oneness of mind, and accepted the date they enjoined. My
earlier remarks have proved adequately that it is impossible for us or you or
any other man to arrive at the exact date of the Lord's day. So let us stop
fighting with shadows, let us stop hurting ourselves in the big things while we
are indulging our rivalry over the small.

(13) Fasting at tiffs or that time is not a matter for blame. But to rend
asunder the Church, to be ready for rivalry, to create dissension, to rob
oneself continuously of the benefits of religious meetings-these are
unpardonable, these do demand an accounting, these do deserve serious
punishment.

(14) I could have said much more than this. What I have said is enough for those
who heed me; those who fail to heed my words will not be helped even if I should
have much more to say. So let me finish my discourse at this point. and let us
all pray together that our brothers come back to us. Let us pray that they cling
fondly to peace and stand apart from untimely rivalry. Let us pray that they
scorn this sluggish spirit of theirs and find a great and lofty understanding.
Let us pray that they be set free from this observance of days so that all of
us, with one heart and with one voice, may give glory to God and the Father of
our Lord Jesus Christ, to whom be glory and power now and forever, world without
end. Amen. This material was uploaded by Roger Pearse, 2011, and derives from a
translation of unknown origin formerly hosted at the Medieval Sourcebook. This
file and all material on this page is believed to be in the public domain. For
more details see the preface to the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 7: AGAINST THE JEWS - HOMILY 4
========================================================================

John Chrysostom, Against the Jews. Homily 4

HOMILY IV Against the Jews and the trumpets of their Pasch Delivered at Antioch
in the Great Church

AGAIN THE JEWS, the most miserable and wretched of all men, are going to fast,
and again we must make secure the flock of Christ. As long as no wild beast
disturbs the flock, shepherds, as they stretch out under an oak or pine tree and
play their flutes, let their sheep go off to graze with full freedom. But when
the shepherds feel that the wolves will raid, they are quick to throw down the
flute and pick up their slingshots; they cast aside the pipe of reeds and arm
themselves with clubs and stones. They take their stand in front of the flock,
raise a loud and piercing shout, and oftentimes the sound of their shout drives
the wolf away before he strikes.

(2) I, too, in the past, frolicked about in explicating the Scriptures, as if I
were sporting in some meadow; I took no part in polemics because there was no
one causing me concern. But today the Jews, who are more dangerous than any
wolves, are bent on surrounding my sheep; so I must spar with them and fight
with them so that no sheep of mine may fall victim to those wolves.

(3) That fast will not be upon us for ten days or more. But do not be surprised
that from today on I am taking up my tools and building a fence around your
souls. This is what the hard-working farmer does. When he has a rushing stream
nearby which may wash away the fields he has tilled, he does not wait for
winter. Long beforehand he fences in the banks, builds tip dikes, digs ditches,
and makes every preparation against the flood. While the stream runs quietly and
is low in its bed, it is a simpler matter to restrain it; when it has become
swollen and is swept along with a violent rush of waters, it is no longer so
simple to oppose the flood. And so it is that long beforehand the farmer
anticipates the surge of the torrent and contrives by every means to keep his
fields secure in every way.

(4) As well as farmers, every soldier, sailor, and reaper makes it a practice to
prepare ahead. Before the hour of battle, the soldier cleans off his
breastplate, examines his shield, makes ready the bridle and bit, feeds and
cares for his horse, and sees to it that he is well prepared in every way.
Before the sailor launches his ship into the harbor's waters, he prepares the
keel, repairs the sides, hews and shapes the oars, stitches together the sails,
and makes ready all the other equipment of his ship. Many days before the
harvest, the reaper sharpens his sickle. gets ready the threshing-floor, his
oxen, his wagon, and everything else which may help him in the harvest. Indeed
you can see men everywhere making preparations for their business beforehand so
that, when the time does come, it is an easy matter for them to carry on their
enterprise.

(5) I am following the example of these men. Many days beforehand I am making
your souls secure by exhorting you to flee from that accursed and unlawful fast.
Do not tell me that the Jews are fasting; prove to me that it is God's will that
they fast. If it be not God's will, then their fasting is more unlawful than any
drunkenness? For we must not only look at what they do but we must also seek out
the reason why they do it.

(6) What is done in accordance with God's will is the best of all things even if
it seems to be bad. What is done contrary to God's will and decree is the worst
and most unlawful of all things-even if men judge that it is very good. Suppose
someone slays another in accordance with God's will. This slaying is better than
any loving-kindness. Let someone spare another and show him great love and
kindness against God's decree. To spare the other's life would be more unholy
than any slaying. For it is God's will and not the nature of things that makes
the same actions good or bad.

II

Listen to me so that you may learn that this is true. Ahab once captured a king
of Syria and, contrary to God's decree, saved his life. He had the Syrian king
enjoy a seat by his side and sent him off with great honor. About that time a
prophet came to his companion and "said to him: 'In the word of the Lord, strike
me.' But his companion was not willing to strike him. And the prophet said to
him: 'Because you would not hearken to the word of the Lord, behold, you will
depart from me and a lion will strike you.' And he departed from him, and the
lion found him and struck him. Then the prophet found another man and said:
'Strike me.' And the man did strike him and wounded him, and the prophet
bandaged up his face."

(2) What greater paradox than this could there be? The man who struck the
prophet was saved; the one who spared the prophet was punished. Why? That you
may learn that, when God commands, you must not question too much the nature of
the action; you have only to obey. So that the first man might not spare him out
of reverence, the prophet did not simply say: "Strike me" but said: "Strike me
in the word of God. That is, God commands it; seek no further. It is the King
who ordains it; reverence the rank of him who commands and with all eagerness
heed his word. But the man lacked the courage to strike him and, on this
account, he paid the ultimate penalty. But by the punishment he subsequently
suffered, he encourages us to yield and obey God's every command.

(3) But after the second man had struck and wounded him, the prophet bound his
own head with a bandage, covered his eyes, and disguised himself. Wily did he do
this? He was going to accuse the king and condemn him for saving the life of the
king of the Syrians. Is Now Ahab was an impious man and always a foe to the
prophets. The prophet did not wish Ahab to recognize him and then drive him from
his sight; if the king drove him away, he would not hear the prophet's words of
correction. So the prophet concealed his face and any statement of his business
in the hope that this would give him the advantage when he did speak and that he
might get the king to agree to the terms he wanted.

(4) "When the king was passing by, the prophet called aloud to him and said:
'Your servant went forth to the campaign of war. Behold, a man brought another
man to me and said to me: "Guard this man for me. If he shall leap away and
bound off, it will be your life for his life, or you will pay a talent of
silver." And it happened that as your servant turned his eyes this way and that,
the man was not there.' And the king of Israel said to him: 'This is your
judgment before me: You slew the man.' And the prophet hurried to take the
bandage from his eyes, and the king of Israel recognized that he was one of the
sons of the prophets. And he said to the king: 'So says the Lord: "Because you
let go from your hand a man worthy of death, it will be your life for his life,
and your people for his people.' ....

(5) Do you see how not only God but men make this kind of judgment because both
God and men heed the end and the causes rather than the nature of what is done?
Certainly even the king said to him: "This is your judgment before me: you slew
the man." You are a murderer, he said, because you let an enemy go. The prophet
put on the bandage and presented the case as if it were not the king but
somebody else on trial, so that the king might pass the proper sentence. And, in
fact, this did happen. For after the king condemned him, the prophet tore off
the bandage and said: "Because you let go from your hand a man worthy of death,
it will be your life for his life, and your people for his people."

(6) Did you see what a penalty the king paid for his act of kindness? And what
punishment he endured in return for his untimely sparing of his foe? The one who
spared a life is punished; another, who slew a man, was held in esteem. Phinehas
certainly slew two people in a single moment of time-a man and his wife; and
after he slew them, he was given the honor of the priesthood. His act of
bloodshed did not defile his hands; it even made them cleaner.

(7) So you see that he who struck the prophet goes free, while he who refused to
strike him perishes; you see that he who spared a man's life is punished, while
he who refused to spare a life is held in esteem. Therefore, always look into
the decrees of God before you consider the nature of your own actions. Whenever
you find something which accords with His decree, approve that-and only that.

III

Let us examine the matter of fasting and apply this rule to it. Suppose we
should not apply this rule but merely take the act of fasting and consider it
with no reference to anything else. The result will be great tumult and
confusion. It is true that highwaymen, grave-robbers, and sorcerers have their
sides torn to pieces; it is also true that the martyrs undergo this same
suffering. What is done is the same, but the purpose and reason why it is done
is different. And so it is that there is a great difference between the
criminals and martyrs.

(2) In these cases we not only consider the torture but we first look for the
intention and the reasons why the torture is inflicted. And this is why we love
the martyrs-not because they are tortured but because they are tortured for the
sake of Christ. But we turn our backs on the robbers-not because they are being
punished but because they are being punished for their wickedness.

(3) So, too, in the matter of fasting, you must pass a judgment. If you see
people fasting for the sake of God, approve what they do; if you see that they
do this against God's will, turn your back on them and hate them more than you
do those who drink, revel, and carouse. And in the case of this fasting we must
inquire not only into the reason for fasting but we must consider also the place
and the time.

(4) But before I draw up my battle line against the Jews, I will be glad to talk
to those who are members of our own body, those who seem to belong to our ranks
although they observe the Jewish rites and make every effort to defend them.
Because they do this, as I see it, they deserve a stronger condemnation than any
Jew. Not only the wise and intelligent but even those with little reason and
understanding would agree with me in this. I need no clever arguments, no
rhetorical devices, no prolix periodic sentences to prove this. It is enough to
ask them a few simple questions and then trap them by their answers.

(5) What, then, are the questions? I will ask each one who is sick with this
disease: Are you a Christian? Why, then, this zeal for Jewish practices? Are you
a Jew? Why then, are you making trouble for the Church? Does not a Persian side
with the Persians? Is not a barbarian eager for what concerns the barbarians?
Will a man who lives in the Roman empire not follow our laws and way of life?
Tell me this. If ever anyone living among us is caught in collusion siding with
the barbarians, is he not immediately punished? He is given neither hearing nor
examination, even if he has ten thousand arguments in his own defense. If ever
anyone living among the barbarians is clearly following Roman custom and law,
again, will he not suffer the same punishment? How, then, do you expect to be
saved by defecting to that unlawful way of life?

(6) The difference between the Jews and us in not a small one, is it? Is the
dispute between us over ordinary, everyday matters, so that you think the two
religions are really one and the same? Why are you mixing what cannot be mixed?
They crucified the Christ whom you adore as God. Do you see how great the
difference is? How is it, then, that you keep running to those who slew Christ
when you say that you worship him whom they crucified? You do not think, do you,
that I am the one who brings up the law on which these charges are based, nor
that I make up the form which the accusation takes? Does not the Scripture treat
the Jews in this way?

(7) Hear what Jeremiah says against those same Jews: "Go off to Kedar and see;
send off to the islands of the Kittim and find out if such things have happened.
What things? "If the gentiles will change their gods, and indeed they are not
gods, but you have changed your glory and from it you will derive no profit." He
did not say: "You have changed your God," but, "your glory." What he means is
this. Those who worship idols and serve demons are so unshaken in their errors
that they choose not to abandon them nor desert them for the truth. But you, who
worship the true God, have cast aside the religion of your fathers and have gone
over to strange ways of worship. You did not show the same firmness in regard to
the truth that they did in regard to their error. That is why Jeremiah says:
"Find out if such things have happened, if the gentiles will change their gods,
and indeed they are not gods; but you have changed your glory and from it you
will derive no profit." He did not say: "You have changed your God," for God
does not change. But he did say: "You have changed your glory." You did no harm
to me, God says, because no harm has come to me. But you did dishonor
yourselves. You did not make my glory less, but you did diminish your own.

(8) Let me also say this to those who are our own-if I must call our own those
who side with the Jews. Go to the synagogues and see if the Jews have changed
their fast; see if they kept the pre-Paschal fast with us; see if they have
taken food on that day. But theirs is not a fast; it is a transgression of the
law, it is a sin, it is trespassing. Yet they did not change. But you did change
your glory and from it you will derive no profit; you did go over to their
rites.

(9) Did the Jews ever observe our pre-Paschal fast? Did they ever join us in
keeping the feast of the martyrs? Did they ever share with us the day of the
Epiphanies? They do not run to the truth, but you rush to transgression. I call
it a transgression because their observances do not occur at the proper time.
Once there was a proper time when they had to follow those observances, but now
there is not. That is why what was once according to the Law is now opposed to
it.

IV

Let me say what Elijah said against the Jews. He saw the unholy life the Jews
were living: at one time they paid heed to God, at another they worshipped
idols. So he spoke some such words as these: "How long will you limp on both
legs? If the Lord our God is with you, come, follow Him; but if Baal, then
follow him." Let me, too, now say this against these Judaizing Christians. If
you judge that Judaism is the true religion, why are you causing trouble to the
Church? But if Christianity is the true faith, as it really is, stay in it and
follow it. Tell me this. Do you share with us in the mysteries, do you worship
Christ as a Christian, do you ask him for blessings, and do you then celebrate
the festival with his foes? With what purpose, then, do you come to the church?

(2) I have said enough against those who say they are on our side but are eager
to follow the Jewish rites. Since it is against the Jews that I wish to draw up
my battle line, let me extend my instruction further. Let me show that, by
fasting now, the Jews dishonor the law and trample underfoot God's commands
because they are always doing everything contrary to his decrees. When God
wished them to fast, they got fat and flabby? When God does not wish them to
fast, they get obstinate and do fast; when he wished them to offer sacrifices.
they rushed off to idols; when he does not wish them to celebrate the feast
days, they are all eager to observe them.

(3) This is why Stephen said to them: "You always oppose the Holy Spirit." This
is the one thing, he says, in which you show your zeal: in doing the opposite to
what God has commanded. And they are still doing that today. What makes this
clear? The Law itself. In the case of the Jewish festivals the Law demanded
observance not only of the tune but also the place. In speaking about this feast
of the Passover, the Law says to them something such as this: "You will not be
able to keep the Passover in any of the cities which the Lord your God gives to
you." The Law bids them keep the feast on the fourteenth day of the first month
and in the city of Jerusalem. The Law also narrowed down the time and place for
the observance of Pentecost, when it commanded them to celebrate the feast after
seven weeks, and again, when it stated: "In the place which the Lord your God
chooses." So also the Law fixed the feast of Tabernacles.

(4) Now let us see which of the two, time or place, is more necessary, even
though neither the one nor the other has the power to save. Must we scorn the
place but observe the time? Or should we scorn the time and keep the place? What
I mean is something such as this. The Law commanded that the Passover be held in
the first month and in Jerusalem, at a prescribed time and in a prescribed
place. Let us suppose that there are two men keeping the Passover. Suppose one
of them neglects the place but observes the time; suppose the other observes the
place but neglects the time. Let the one who observes the time but neglects the
place celebrate the Passover in the first month, but far away from Jerusalem;
and let the one who observes the place but neglects the time celebrate the feast
in Jerusalem but in the second month instead of the first.

(5) Next, let us see which of these two is charged and accused, and which
receives approval and esteem. Will it be the one who transgressed in the matter
of time but observed the place, or the one who neglected the place but observed
the time? If the man who transgressed about the time so as to celebrate the
feast in Jerusalem clearly deserves esteem, but the one who observed the time
while neglecting the place deserves to be charged and accused for his impious
action it is quite obvious that those who do not keep the Passover in the proper
place are transgressing the Law, even if they maintain a thousand times over
that they are observing the proper time.

(6) Who will make this clear to us? Moses himself. As he tells it, even after
some men had observed the Passover outside Jerusalem, "they came up to Moses and
said: 'We are unclean through touching the body of a dead man. We should not
fail to offer the Lord's offering at its proper time among the sons of Israel,
should we'?.' And Moses said to them: 'Stay here and I shall listen to what the
Lord will command in your regard.' And the Lord spoke to Moses and said: 'Speak
to the sons of Israel and say: "If any man be unclean through the body of a dead
man, or if he be afar off oil a journey, whether he be one of you or of your
descendants, he shall keep the Pasch in the second month.' ....

(7) He means something such as this. If anyone be away from home in the first
month. let him not keep the Passover outside the city: but let him return to
Jerusalem and keep it in the second month. Let him disregard the time so as not
to fail in the matter of the city. In this way he shows that observance of the
place is more necessary than observance of the time.

(8) But what could the Jews say if they observe the Passover outside the city of
Jerusalem? Since they transgress in the more necessary matter of place, their
observance in the less important matter of time cannot be urged in their
defense. The result is that they are guilty of the worst transgression of the
Law, even if it is obvious a thousand times over that they are not neglecting
the matter of time.

(9) This is certain not only from what I have said but also from the prophets.
What excuse would the Jews of today have when it is clear that the Jews of old
never offered sacrifice, nor sang hymns in an alien land, nor did they observe
any such fasts as they do today? To be sure, the Jews of old were expecting to
recover the way of life in which they could observe these rituals. Therefore,
they remained obedient to the Law and did what it commanded, for the Law told
them to expect this. But the Jews of today have no hope of recovering their
forefathers' way of life. In what prophet can they find proof that they will?
They have no hope, but they cannot bear to give up these practices. And yet,
even if they were expecting to recover the old way of life, even so they ought
to be imitating those holy men of old by neither fasting nor observing any other
such ritual.

V To prove to you that the Jews in exile observed none of these rituals, hear
what they said to those who asked them to do so. For their barbarian captors
were urging them by force and demand to play their musical instruments. "Sing to
us a hymn of the Lord," they said. But the Jews clearly understood that the Law
commanded them not to do so. Therefore, they said: "How shall we sing the song
of the Lord in a strange land?" And, again, the three boys who were captives in
Babylon said; "At this time we have no prince or prophet nor place to offer
sacrifice in your sight and find mercy." Certainly there was much room for a
place of sacrifice in the country, but since the temple was not there, they
steadfastly refrained from offering sacrifice.

(2) And again God spoke to his people through the lips of Zechariah: "For these
seventy years you have not kept a fast for me, have you? He was speaking of the
captivity. Tell me. By what right, then, do you Jews fast today, when your
ancestors neither offered sacrifices, nor fasted, nor kept the feasts? And this
makes it especially clear that they did not observe the Passover. Where there
was no sacrifice, there no festival was held, because all the feasts had to be
celebrated with a sacrifice.

(3) Let me provide proof for this very point. Listen to the words of Daniel: "In
those days I, Daniel, was mourning for three weeks. I ate not desirable bread,
and neither flesh nor wine entered my mouth, nor did I anoint myself with
ointment in those weeks. And it came to pass on the twenty-fourth day of the
first month that I saw the vision. Pay careful heed to me here, for this text
makes it clear that they did not observe the Passover. Let me tell you how this
is. The Jews were not permitted to fast during the days of the feast of
unleavened bread. But for twenty-one days Daniel took no food at all. And what
proves that the twenty-one days included the days of the feast of unleavened
bread? We learn this from what he said, namely, that it was on the twenty-fourth
day of the first month.

(4) But the Passover comes to an end on the twenty-first of that month. If they
began the feast on the fourteenth day of the first month and then continued it
for seven days, they then come to the twenty-first. Nonetheless, Daniel
steadfastly continued his fast even after the Passover had come and gone. For if
Daniel had begun his fast on the third day of the first month and then continued
through a full twenty-one days, he passed the fourteenth, went on for seven days
after that, and then kept fasting for three more days.

(5) How, then, do the Jews of today avoid being cursed and defiled? The holy
ones of old followed no such observances of what the Law prescribed, because
they were in a strange land. Are today's Jews doing just the opposite so that
they may stir up contentiousness and strife? If some of the holy ones of old who
spoke and acted tiffs way were lax and irreverent, perhaps we would have
considered their failure to observe these precepts as a sign of their laxity.
But they loved and revered God, they gave their very lives for what God had
decreed. So it is abundantly clear that failure to keep the Law was not the
result of their laxity. Rather, their failure to keep the Law was prompted by
the Law itself, because the Law said they must not observe those rituals outside
Jerusalem.

(6) This brings us to a conclusion on another matter of great importance. The
observances regarding sacrifices, Sabbaths, new moons, and all such things
prescribed by the Jewish way of life of that day were not essential. Even when
they were observed they could make no great contribution to virtue; when
neglected they could not make the excellent man worthless, nor degrade in any
way the sanctity of his soul. But those men of old, while still on earth,
manifested by their piety a way of life that rivals the way the angels live. Yet
they followed none of these observances, they slew no beasts in sacrifice, they
kept no feast, they made no display of fasting. But they were so pleasing to God
that they surpassed this human nature of ours and, by the lives they lived, they
drew the whole world to a knowledge of God.

(7) Who could match a Daniel? Who could match the three boys in Babylon? Did
they not anticipate the greatest commandment which the Gospels give, the
commandment which is the chief source of all blessings? Had they not already
proved this by their deeds? For John says: "Greater love than this no one has,
that one lay down his life of his friends. But they laid down their lives for
God.

(8) We must admire them for this. But we must also admire them because they were
not doing it for any reward. This is why the boys in Babylon said: "There is a
God in heaven, and he can save us; but if lie will not, be it known, O king,
that we will not worship your gods." The prophet means: The reward is sufficient
for us that we are dying for God. And they gave proof of this great virtue even
though they were observing none of the Law's prescriptions.

VI

You Jews will say: "Why, then, did God impose these prescriptions if he did not
wish them observed?" And I say to you: If he wished them observed, why, then,
did he destroy your city? God had to do one or the other of two things if he
wished these prescriptions to remain ill force: either he had to command you not
to sacrifice in one place, since he intended to scatter you to every corner of
the world; or, if he wished you to offer sacrifice only ill Jerusalem, he was
obliged not to scatter you to every corner of the world and he should have made
that one city impregnable, because it was there alone that sacrifice has to be
offered.

(2) Again the Jews will say: "What is this, then? Was God contradicting himself
when he ordered the Jews to sacrifice in one place but then barred them from
that very place?" By no means! God is very consistent. He did not wish you to
offer sacrifices from the beginning, and I bring forward as my witness of this
the very prophet who said: "Hear the word of the . . . Lord, you rulers of
Sodom, give ear to the law of our God, you people of Gomorrah." But it was
really to the Jews the prophet spoke, not to those dwelling in Sodom and
Gomorrah. Yet he calls the Jews by the names of these people because, by
imitating their evil lives, the Jews had developed a kinship with those who
dwelt in those cities.

(3) In fact Isaiah called the Jews dogs and Jeremiah called them mare-mad horses
This was not because they suddenly changed natures with those beasts but because
they were pursuing the lustful habits of those animals. "'What care I for the
number of your sacrifices?' says the Lord. But it is clear that those who dwelt
in Sodom never offered sacrifices. Isaiah is aiming his remarks against the Jews
when he calls them by the name of those brute animals, and he does so for the
reason I just mentioned." 'What care I for the number of your sacrifices' says
the Lord 'I am filled up with your holocausts of rams I desire not the fat of
sheep, and the blood of bulls, not even if you come to appear before me. For who
required all these things from your hands?' Did you hear his voice clearly
saying that he did not require these sacrifices from you from the beginning? If
he had made sacrifice a necessity, he would also have subjected the first Jews
to this way of life and all the patriarchs who flourished before the Jews of
Isaiah's day.

(4) Then the Jews will ask: "How is it that he straightway did permit the Jews
to sacrifice?" He was giving in to their weakness. Suppose a physician sees a
man who is suffering from fever and finds him in a distressed and impatient
mood. Suppose the sick man has his heart set on a drink of cold water and
threatens, should he not get it, to find a noose and hang himself, or to hurl
himself over a cliff. The physician grants his patient the lesser evil, because
he wishes to prevent the greater and to lead the sick man away from a violent
death.

(5) This is what God did. He saw the Jews choking with their mad yearning for
sacrifices. He saw that they were ready to go over to idols if they were
deprived of sacrifices. I should say, he saw that they were not only ready to go
over, but that they lad already done so. So he let them have their sacrifices
the time when the permission was granted should make it clear that this is the
reason. After they kept the festival in honor of the evil demons, God yielded
and permitted sacrifices. What he all but said was this: "You are all eager and
avid for sacrifices. If sacrifice you must, then sacrifice to me." But even if
he permitted sacrifices, this permission was not to last forever: in the wisdom
of his ways, lie took the sacrifices away from them again.

(6) Let me use the example of the physician again-there is really no reason why
I should not. After lie has given into the patient's craving, he gets a drinking
cup from his home and gives instructions to the sick man to satisfy his thirst
from this cup and no other. When he has gotten his patient to agree, he leaves
secret orders with the servants to smash the cup to bits; in this way lie
proposes, without arousing the patient's suspicion, to lead him secretly away
from the craving on which lie has set his heart.

(7) This is what God did, too. He let the Jews offer sacrifice but permitted
this to be done in Jerusalem and nowhere else in the world. After they had
offered sacrifices for a short time, God destroyed the city. Why? The physician
saw to it that the cup was broken. By seeing to it that their city was
destroyed, God led the Jews away from the practice of sacrifice, though it was
against their will. If God were to have come right out and said: "Keep away from
sacrifice," they would not have found it easy to keep away from this madness for
offering victims. But now, by imposing the necessity of offering sacrifice in
Jerusalem, he led them away from this mad practice: and they never noticed what
he had done

(8) Let me make the analogy clear. the physician is God, the cup is the city of
Jerusalem, the patient is the implacable Jewish people, the drink of cold water
is the permission and authority to offer sacrifices. The physician has the cup
destroyed and, in this way, keeps the sick man from what lie demands at an
ill-suited time. God destroyed the city itself, made it inaccessible to all, and
in this way led the Jews away from sacrifices. If lie did not intend to make
ready an end to sacrifice, why did God, who u omnipresent and fills the
universe, confine so sacred a ritual to a single place? Why did he confine
worship to sacrifices, the sacrifices to a place, the place to a time, and the
time to a single city, and then destroy the city? It is indeed a strange and
surprising thing. the whole world is left open to the Jews, but they are not
permitted to sacrifice there; Jerusalem alone is inaccessible to them, and that
is the only place where they are permitted to offer sacrifice.

(9) Even if a man he completely lacking ill understanding, should it not be
clear and obvious to him why Jerusalem was destroyed? Suppose a builder lays the
foundation for a house, then raises up the walls, arches over the roof, and
binds together the vault of the roof with a single keystone to support it. If
the builder removes the keystone, he destroys the bond which holds the entire
structure together. This is what God did. He made Jerusalem what we might call
the keystone which held together the structure of worship. When he overthrew the
city, he destroyed the rest of the entire structure of that way of life.

VII

Let then my battle with the Jews wait awhile. I did fight a skirmish of words
with them today, but I said only what was enough to save our brothers from
danger. Perhaps I said much more than that. But I must now exhort those of you
who are here in church to show great concern for the fellow members of our body.
I do not want to hear you say: "What concern is this of mine? Why interfere and
meddle in other people's affairs?"

(2) Our Master died for us. Will you not take the trouble to say a single word?
What excuse or defense will you find for this? Tell me this. If you look the
other way when so many souls are perishing, how will you find the confidence to
stand before the judgment seat of Christ.'? I wish I could know which ones are
running off to the synagogue. Then I would not have needed your help but I would
have straightened them out with all speed.

(3) Whenever your brother needs correction, even if you must lay down your life,
do not refuse him. Follow the example of your Master. If you have a servant or
if you have a wife, be very careful to keep them at home. If you refuse to let
them go to the theater, you must refuse all the more to let them go to the
synagogue. To go to the synagogue is a greater crime than going to the theater.
What goes on in the theater is, to be sure, sinful; what goes on in the
synagogue is godlessness. When I say this I do not mean that you let them go to
the theater, for the theater is wicked; I say it so that you will be all the
more careful to keep them away from the synagogue.

(4) What is it that you are rushing to see in the synagogue of the Jews who
fight against God? Tell me, is it to hear the trumpeters? You should stay at
home to weep and groan for them, because they are fighting against God's
command, and it is the devil who leads them in their revels and dance. As I said
before, if there once was a time when God did permit what is against his will,
now it is a violation of his law and grounds for punishments beyond number. Long
ago, when the Jews did have sacrifices, they did sound their trumpets; now God
does not permit them to do this.

(5) At least listen to the reason why they got the trumpets. God said to Moses:
"Make for yourself trumpets of beaten silver. Next God explained how the
trumpets were to be used, for he went on to say: "You will sound them over the
holocausts, and the sacrifices for your deliverance.

(6) But where is the altar? Where is the ark? Where is the tabernacle and the
holy of holies? Where is file priest? Where are the cherubim of glory? Where is
the golden altar of incense? Where is the mercy-seat? Where is the bowl? Where
are the drink offerings? Where is the fire sent down from heaven? Did you lose
all those and keep only the trumpets? Do you Christians not see that what the
Jews are doing is mockery rather than worship?

(7) I blame the Jews for violating the Law. But I blame you much more for going
along with the lawbreakers, not only those of you who run to the synagogues but
also those of you who have the power to stop the Judaizers but are unwilling to
do so. Do not say to me: "What do I have in common with him? He is a stranger,
and I do not know him." I say to you that as long as he is a believer, as long
as he shares with you in the same mysteries, as long as he comes to the same
church, he is more closely related to you than your own kinsmen and friends.
Remember, it is not only those who commit robbery who pay the penalty for their
crime; those, too, who could have stopped them but did not, pay the same
penalty. Those guilty of impiety are punished, and so, too, are those who could
have led them from godless ways but did not, because they were too timid or lazy
to be willing to do so.

(8) To be sure, the man who buried his talent gave it back to his master whole
and entire; yet he was punished because he did not make a profit from it.
Suppose, then, that you yourself remain pure and free from blame; if you fail to
make a profit from your talent, if you fail to bring back to salvation your
brother who is perishing, you will suffer the same punishment which he does.

(9) Is it some great burden I am asking of you, my beloved? Let each one of you
bring back for me one of your brothers to salvation. Let each one of you
interfere and meddle in your brother's affairs so that we may come to tomorrow's
service with great confidence, because we are bringing gifts more valuable than
any others, because we are bringing back the souls of those who have wandered
away. Even if we must suffer revilement, even if we must be beaten, even if we
must endure any other pain whatsoever, let us do everything to win these
brothers back. Since these are sick brothers who trample us underfoot, revile
us, and rail against us, we are not stung by their insults; we want to see one
thing and only one thing: the return to health of him who behaved in this
outrageous way.

(10) Many a time a sick man tears the physician's clothes. But the physician
does not let this stop him from trying to cure his patient. It is normal, then,
for physicians to show such concern for their patients' bodily health. When so
many souls are perishing, is it right for us to slacken our efforts and to think
we are suffering no terrible harm, even if our own members are rotting with
disease? Paul did not think so. What did he say? "Who is weak, and I am not
weak? Who is scandalized, and I am not on fire?" See to it that you catch this
fire.

(1l) Suppose you see your brother perishing. Even if he reviles you, if he
insults you, if lie strikes you, if he threatens to become your foe, if lie
menaces you in any other way, show your courage and endure all these insults so
that you may win his salvation. If he should become your foe, God will be your
friend and will give you in return many great blessings on that day.

(12) May the prayers of the saints save those who have wandered into error, may
you who are faithful be successful in your hunt, may those who have blasphemed
God be freed from their ungodliness and come to know Christ, who died for them
on the cross, so that all of us may, with one accord and one voice, give glory
to God and the Father of our Lord Jesus Christ, to whom be glory and power
together with the Holy Spirit for ever and ever. Amen. This material was
uploaded by Roger Pearse, 2011, and derives from a translation of unknown origin
formerly hosted at the Medieval Sourcebook. This file and all material on this
page is believed to be in the public domain. For more details see the preface to
the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 8: AGAINST THE JEWS - HOMILY 5
========================================================================

John Chrysostom, Against the Jews. Homily 5

HOMILY V

HOW IS IT THAT we have a larger throng assembled here today? Surely, you have
come together to demand that I keep my promise; you are here to receive the
silver tried in the fire which I pledged to pay over to you. For as the Psalmist
says: "The words of the Lord are pure words: silver tried by the fire, purged
from the earth." Blessed be God because Ire has put in your hearts the yearning
to hear words good for your souls.

(2) When wine-tipplers get up each morning, they start their meddlesome probing
to discover where they will find the day's drinking-bouts, carousals, parties,
revels, and drunken brawls; they busy themselves searching for bottles, mixing
bowls, and drinking cups. But when you get up each day, you go around asking
where you will find exhortation and counsel, encouragement, and instruction, the
kind of discourse which draws you to give glory to Christ. This makes me the
more eager to hold fast to my topic and, from the fullness of my heart, to keep
the promises I have made.

(3) My battle against the Jews did come to a fitting end. The monument marking
their rout has been set up, the victory crown belongs to me, and I have captured
the prize I sought from my previous discourse. For the task I had undertaken was
to prove that what the Jews now do by way of ritual transgresses and violates
the Law. It was my desire to show that in these rites we have men doing battle
with God, creatures waging war against him. And with God's help, I did give
precise proof of this. For even if the Jews were going to recover their own
city, if they were about to return to their old commonwealth and way of life and
see their temple rebuilt-an event which will never come to pass-even so, they
have no defense for their present practices.

(4) The three boys in Babylon, Daniel, and all the others who spent their days
in captivity kept expecting to recover their own city and, after seventy years,
to see the soil of their fatherland; they kept looking forward to living again
under their ancestral laws They had a clear pledge and promise that this would
come to pass. However, until the promise was fulfilled, until they did return,
they did not dare to perform any of the prescribed rites the way the Jews of
today do. [error in text here?]

(5) This is the way you, too, can silence and gag the Jews. Ask the Jew why he
observes the fast when he has no city. If he shall say: "Because I expect to
recover my city," you say to him: "Stop fasting, then, until you do recover it.
Certainly, until the holy ones of old returned to their own fatherland, they
practiced none of the rites which you now practice. From this it is clear that
you are violating the law, even if you are going to recover your city, as you
say; you are transgressing your covenant with God and outraging that old
commonwealth and way of life." What I have said to your loving assembly both
here and in my previous discourse is enough to silence and gag the shameless
arguments of the Jews and to prove that they are transgressing the Law.

(6) It was not my sole purpose to stitch shut the mouths of the Jews. I also was
anxious to give you more extensive instruction in the teachings of the Church .
Come now, and let me give you abundant proof that the temple will not be rebuilt
and that the Jews will not return to their former way of life. In this way you
will come to a clearer understanding of what the Apostles taught, and the Jews
will be all the more convicted of acting in a godless way. As witness I shall
produce not an angel, not an archangel, but the very Master of the whole world,
our Lord Jesus Christ. When he came into Jerusalem and saw the temple, he said:
"Jerusalem will be trodden down by many nations, until the times of many nations
be fulfilled." By this he meant the years to come until the consummation of the
world. And again, speaking to his disciples about the temple, he nude the threat
that a stone would not remain upon a stone in that place until the time when it
be destroyed. His threat was a prediction that the temple would come to a final
devastation and completely disappear.

(7) But the Jew totally rejects this testimony. He refuses to admit what Christ
said. What does the Jew say? "The man who said this is my foe. I crucified him.
so how am I to accept his testimony?" But this is the marvel of it. You Jews did
crucify him. But after he died on the cross, he then destroyed your city; it was
then that he dispersed your people; it was then that he scattered your nation
over the face of the earth. In doing this, he teaches us that he is risen,
alive, and in heaven.

(8) Because you were not willing to recognize his power through his
benefactions, he taught you by his punishment and vengeance that no one can
struggle with or prevail against his might and strength. But even so, you do not
believe in him, you do not recognize that he is God and Master of all the world,
but you consider him just another man.

(9) Come then and let us conduct a test as we would in the case of a man. How do
we test human beings? If we see that a man tells the truth in all things and
never ill any way lies to another, we accept his word, even if he happens to be
a foe. At least we do so if we have any sense. In the same way, when we see that
a man is a liar, even if he tells the truth in some instances, we do not readily
accept his word.

II

Let us look, then, at the character and habits of Christ. Not only did he
predict and foretell the destruction of the temple but he also prophesied during
his life many other things which were going to come to pass a long time
afterwards. Let us, then, bring these predictions into the open. If you see that
he is lying in these predictions, then do not accept his prediction about the
temple, nor consider it deserving of your belief. But if you see that he tells
the truth in all things and that this prediction has been fulfilled, if you see
that long years have passed but still testify to the truth of what he foretold,
let us have no more of your impudence and stubbornness in matters which are
clearer than the light of the sun.

(2) Let us see what else he predicted. There once came up to him a woman with an
alabaster jar of precious ointment and she poured it on him. His disciples were
indignant at what happened and said: "Why was this not sold for three hundred
denarii and given to the poor?" He reproved them, however, and said "Why do you
trouble the woman. She has done a good deed. For I say to you, wherever on the
whole earth this gospel is preached, this also that she has done shall be told
in memory of her? Did he or did he not tell the truth? Was his prediction
fulfilled or did it fail to come true? Put these questions to the Jew. Even if
he counts his shameless acts in the tens of thousands, he will not be able to
look at this prophecy in the face and stare it down.

(3) Certainly we do hear her story told in all the churches. Consuls have stood
listening to it, and generals, too; men, women, the renowned, the distinguished,
the famous ones in every city. Wherever in the world you may go, everyone
respectfully listens to the story of her good service; her action is known in
every corner of the earth.

(4) How many kings brought many and great blessings on their cities, how many
kings waged successful wars, set up many trophies of victory, saved nations,
built cities, and in addition, acquired countless revenues? Yet they, for all
their great exploits, are buried in the silence of oblivion. Many queens and
great ladies have conferred benefits beyond number on those subject to them. Yet
some people do not even know them by name. But this worthless woman, who only
poured out her ointment, is praised everywhere in the world; the long passage of
years has failed to blot out the memory of her, and the time to come will never
quench her fame.

(5) And yet hers was not a deed of renown. For what renown was there in pouring
out some ointment? Nor was she a distinguished person, for she was a low woman
and an outcast. Nor was there a large audience to see, for only the disciples
were gathered around her. Nor was the place one where she could be easily seen.
She made no entrance onto a theater stage to perform her service but did her
good deed in a house with only ten people present.

(6) Nonetheless, even though she was a lowly person, even though only a few were
there to witness it, even though the place was undistinguished, neither these
facts nor any others could obscure the memory of that woman. Today, she is more
illustrious than ally king or queen; no passage of years has buried in oblivion
the service she performed.

(7) Tell me, now. How do you explain this? Who brought this about? Is it not the
work of the God to whom this service was paid? Is it not God who has spread the
story of her deed to every corner of the earth? Is it within the scope of human
power to predict such things as these? Who in his right mind could say that? We
marvel and are astounded when Christ foretells what he, himself, will do. But
when he predicts what others will do and then makes these actions of others
clear to all the world and worthy of every man's belief, it is still more
astounding and marvelous.

(8) Again, he said to Peter: "Upon this rock I will build my Church, and the
gates of hell shall not prevail against it." You Jews tell me how you can attack
this prediction of his. How can you show that this prophecy is false? The
testimony of the facts will not allow it, even if you are obstinate and dispute
it ten thousand times. low many conflagrations of war have been kindled against
the Church? Many armies have taken the field, many weapons have been used, every
form of' punishment and torture has been contrived. There were frying-pans,
racks caldrons, ovens, cisterns, cliffs, fangs of wild beasts, seas,
confiscations, and ten thousand other means of torture, unmentionable and
unendurable? And these were used not only by foreigners but by our own
countrymen. Indeed, a sort of civil war held everything in its grip; rather, it
was more bitter than ally civil war. Not only did citizens do battle with
citizens but kinsmen with kinsmen, members of the same household with each
other; friends fought friends. Yet none of these things destroyed the Church nor
made it weaker.

(9) Certainly, the wonderful and unexpected thing about this is that all these
attacks were made against the Church when it was just beginning. If these dread
persecutions were let loose against it after it had taken root and after the
Gospel message had been planted everywhere in the world, it would not be so
strange that the Church had resisted these attacks. But it was at the beginning
of her teaching mission, when the seed of faith had just been sown and the
understanding of those who heard the word was still somewhat weak, that these
violent wars broke out in all their fury. The fact that they did not weaken our
position but even made us prosper all the more is the miracle that surpasses all
miracles.

(10) You may say that the Church now stands firm because of the peace granted to
it by the emperors. To keep you from saying this, God permitted the Church to be
attacked and persecuted at a time when it was smaller and seemed to be weaker.
God wanted you to learn that the security the Church enjoys today does not come
to it from the peace granted by emperors, but front the power of God.

III To help you see the truth of this, consider how many men wished to introduce
their teachings among the Greeks and to establish a new commonwealth and way of
life. Think of such men as Zeno, Plato, Socrates, Diagoras, Pythagoras, and
countless others. Yet they fell so far short of success that many people do not
even now know them by name. But Christ not only wrote a constitution but even
brought a new way of life to the whole world. How many miracles do they say that
Apollonius of Tyana worked? But all his deeds were a fraud, a vain show, and
devoid of truth. And you may learn this from the fact that, in an instant, they
vanished and disappeared.

(2) Let no one consider it an insult to Christ that, while speaking of him, I
mentioned Pythagoras, Plato, Zeno and the man from Tyana. I am not doing this of
my own choice but out of consideration for the weakness of the Jews, who see in
Christ a mere man. This is what Paul did when he came to Athens. On entering the
city, he took the topic for his exhortation not from the prophets or the
gospels, but from the Athenians' altar to the unknown God. He did not consider
their altar more deserving of faith than the gospels, nor did he account the
inscription on it more worthy of honor than the prophets. But he was speaking to
pagan Greeks, who believed in none of our sacred books, and so he used arguments
from their own beliefs to subdue them. He did the same thing at Corinth when he
said: "I have become to the Jews a Jew, to those without the Law, as one without
the Law (though I am not without the law of God, but am under the law of
Christ).

(3) The Old Testament does this, too, in speaking to the Jews about God. It
says: "Who is like to you among the gods, O Lord?" What do you mean, Moses? Is
there any comparison at all between the true God and false gods? Moses would
reply: "1 did not say this to make a comparison; but since I was talking to the
Jews, who had a lofty opinion of demons, I condescended to their weakness and
brought in the lesson I was teaching in this way." Let me also say that since my
discussion is with the Jews, who consider that Christ is mere man and one who
violated their Law, I compared him with those whom the pagan Greeks admire.

(4) If you wish me to make a comparison with men from among the Jews themselves,
men who tried to do what Christ did, men who gathered disciples and were
proclaimed as leaders and chiefs but who were immediately forgotten, let me try
to prove it in this way. Surely this was what Gamaliel did to stop their mouths.
When he saw the Sanhedrin in a rage and eager to shed the blood of the
disciples, he wished to put a stop to their ungovernable anger. So he gave
orders for the apostles to be put outside for a little while and then had this
to say to the Jews.

(5) "Take care what you are about to do to these men. For some time ago there
rose up Theudas, claiming to be somebody, and four hundred men followed him, but
he perished and all his followers were scattered abroad. And after him there
rose up Judas the Galilean, who drew a considerable crowd; he too died and his
disciples perished. So now I say to you, Take care, for if this work is of men,
it will be overthrown; but if it is of God, you will not be able to overthrow
it. Else perhaps you may find yourselves fighting even against God."

(6) Where, then, is the proof that if this is the work of men, it will perish?
You had proof of this, said Gamaliel, from the cases of Judas and Theudas. So if
the man whom the Apostles proclaim is a leader such as Judas and Theudas, if Ire
does not do all Ire does by the power of God, wait a little while, and the
outcome of events will give credibility to what you say. You will know from the
way things turn out whether he is a deceiver, as you say, and one who violates
the Law, or the God who rules all things and, with ineffable power, orders and
arranges our affairs.

(7) And this did come to pass. They did wait. The very outcome of events did
prove that his power was divine and unconquerable. That trick which had deceived
many men was turned around and back on the devil's own head. When Satan saw that
Christ had come, he wished to cover up the reality of his coming and to hide the
true purpose of his Incarnation. So he brought on stage the rogues whom we
mentioned, so that Christ might be considered one of them. And he did this on
the cross, too, when he had two thieves crucified with Christ; he did the same
thing in the case of Christ's coming when he strove to conceal the truth by
putting it alongside the false. But he failed in both cases, and his very effort
provided the strongest proof of Christ's power.

(8) Tell me this. If three men were crucified in the same place, at the same
time, by the same judges, wily have the two thieves been lost in silence, while
He alone is worshipped? Again, if many men introduced new governments, got
themselves adherents, and today not even their names are known, how is it that
Christ is paid divine service throughout the world?

(9) Comparison makes facts especially clear. You Jews make this comparison,
then, and learn how the truth has prevailed. What deceiver has gotten for
himself so many churches all over the world, what rogue extended his worship to
the ends of the earth, what imposter has every man bowing down before him, and
this in the face of ten thousand obstacles? No one did. It is clear, then, that
Christ was not a deceiver: he has saved us, he confers blessings upon us, he
takes care of us, he protects our lives.

(10) Let me add one more prediction before I return to the topic on which I
proposed to speak. Christ said: " I did not come to send peace upon the earth,
but a sword." However, he did not speak of what he would himself desire but he
was foretelling the end to which things would come. He went on to say: "For I
have come to set a man at variance with his father, and a daughter-in-law with
her mother-in-law, and a daughter with her mother."

(11) Tell me this. How did he foretell this if he was a mere man and one of the
crowd? For this is what he meant. It sometimes happened that in one and the same
house one person would believe, and another would not; then the father would
want to lead his own son to deny his faith. This is why Christ predicted this
very thing. What he was saying was this: "The power of the gospel will be so
strong that sons despise their fathers, daughters their mothers, and parents
their children. For they will choose not only to scorn members of their own
household, but even to lay down their lives, to endure and suffer all things
rather than deny their religion."

(12) How could he have managed to know this if tie was just another man out of
the crowd? How did it occur to him to reach the conclusion that sons would pay
greater veneration to him than to their fathers, that parents would find him
dearer than their own children, that wives would have a more ardent love for him
than for their own husbands? And how did he know that this would happen not in
one home only, nor in two, nor three, nor ten, nor twenty, nor a hundred, but in
every corner of the world, in every city and country, on land and sea, in
populous places and in those with few, if any, dwellings? No one can say that he
foretold this and then failed to fulfill his prediction. Certainly it was not
only at the very beginning but it is true even today that, because of their
religion, many are hated and cast forth from their fathers' houses. However,
they pay no heed to this; the fact that they suffer it for the sake of Christ is
consolation enough for them.

(13) Tell me this. What human being ever had the power to do this? Yet this man
made all these predictions about that woman, about the Church, and about the
wars which would be waged against it. He also predicted that the temple would be
destroyed, that Jerusalem would be captured, and that the city would no longer
be the city of the Jews as it had been in the past.

(14) If he was wrong and deceived you in all those other predictions, and they
did not come true, then refuse to believe what he foretold of Jerusalem and the
temple. But you do see those other predictions gloriously fulfilled and their
truth waxing stronger with each passing day. The gates of hell did not prevail
against the Church, after so many years the story of what that woman did is
still told all over the world, and men who believed in him did pay greater
veneration to him than to their own parents, wives, and children. If this is
true, tell me, why do you reject this one prediction about the temple,
especially since the testimony of time puts the gag of silence on your shameless
words?

(15) Suppose a mere ten, twenty, thirty, or fifty years were to have passed
since the capture of Jerusalem. Even then you would have absolutely no right to
show your impudence by rejecting his prediction, but if you wished to be
obstinate, you might have had some pretext for protest left to you. But not only
fifty years but many more than one, two, or three centuries have passed since
Jerusalem was captured. And never has there been seen a single trace or shadow
of the change for which you are waiting. Why, then, are you so rash and foolish
as to keep up your shameless objections?

IV

We have said enough to prove that the temple will never be rebuilt. But since
the abundance of proofs which support this truth is so great, I shall turn from
the gospels to the prophets, because the Jews put their belief ill them before
all others. And from the words of the prophets I shall make it clear that the
Jews will recover neither their city nor their temple in days to come. And yet
the need was not mine to prove that the temple will not be restored. This was
not my obligation; the Jews have the obligation to prove the opposite, namely,
that the temple will be rebuilt. For the years that have elapsed stand by my
side in the combat and bear witness to the truth of my words.

(2) Even though the outcome of events defeats them, even though they cannot
prove in deeds what they maintain in words, even though they are simply making a
rash boast, they have a right to present their testimony. The proof for my
position is that the events of which I speak did actually occur: Jerusalem did
fall and has not been restored after so many years. Their position rests on
their unsupported words.

(3) Yet the burden of proof was on them to show that the city would rise again.
This is the procedure for giving proofs in courts of law. Suppose two people are
in dispute over some matter and the first party presents the claim for his
position in writing, while the second party attacks his statement. The second
party must then bring forward witnesses or other proofs in refutation of what is
said in the written deposition; but the plaintiff need not do so. This is what
the Jews must now do. They must produce a prophet who says that by all means
Jerusalem will be rebuilt. For if there was going to be an end to the present
captivity for you Jews, there was every need for the prophets to foretell this,
as is clear to anyone who has even so much as glanced at the prophetic books.
For it was the custom of old among the Jews that. under inspiration from above,
their prophets would foretell the good or evil things which were going to befall
the people.

(4) What was the reason for this? It was because the Jews were so arrogant and
obstinate. They immediately forgot what God had done for them, they ascribed his
kindness to demons and reckoned that his blessings had come from them. Even when
the sea was divided for them, as they went forth from Egypt, and while other
wonderful things were happening to them, they forgot the God who was performing
these miracles and attributed them to others who were not gods. For they said to
Aaron: "Make for us gods who will be our leaders?" And they said to Jeremiah:
'We will not listen to what you say in the name of the Lord. Rather we will
continue doing what we had proposed: we will burn incense to the queen of heaven
and pour out libations to her, as we and our fathers, our kings and princes have
done. Then we had enough food to eat and we were well off; we suffered no
misfortune But since we stopped burning incense to the queen of heaven and
pouring out libations to her, we are in need of everything and are being
destroyed by the sword and by hunger. The inspired prophets, then, foretold what
would happen to the Jews so that they would ascribe none of the events to idols,
but would believe that both punishments and blessings always come from God: the
punishment came for their sins, and the blessings because of God's love and
kindness.

(5) So that you may learn that this is the reason for the prophecy, hear what
Isaiah, the most eloquent of prophets, had to say to the Jewish people. "I know
that you are stubborn and that your neck is an iron sinew" (that is, unbending),
"and your forehead bronze" (that is, incapable of blushing)." We, too, make a
practice of giving the name 'bronze-faced to those who cannot blush. And Isaiah
went on to say: "I foretold what things would come upon you before they took
place and I let you hear of them. "Then he added the reason for the prophecy
when he said: "So that you may never say: 'My idols did them, my statues and
molten images commanded them.'

(6) At another time some of the Jews who were quarrelsome and boastful and, even
after the prophecies were fulfilled, were acting as impudently as if they had
never heard them. Then the prophets not only foretold what would come to pass
but even had witnesses of what they were doing. Again it was Isaiah who said:
"Make reliable men my witnesses, Uriah the priest, and Zechariah, son of
Jeberechiah." And this was not all Isaiah did. He set his prophecy down in
writing in a new book so that, after his prophecy was fulfilled, what he had
written might bear witness against the Jews of what the inspired prophet
predicted to them a long time before. This is wily he did not simply write it in
a book, but in a new book, a book capable of staying sturdy for a long time
without easily falling apart, a book which could last until the events described
in it would come to pass.

V

I shall prove that this is true, and that God foretold everything which was
going to befall the Jews. I shall do so not only from what Isaiah said but from
all the things which happened to them, both good and bad. Indeed, the Jews three
times endured bondage, very harsh and most severe: but none of these came upon
them unpredicted. God saw to it that each captivity was prophesied. He carefully
foretold the place, the duration, the kind, the form of their misfortune, the
return from slavery, and everything else.

(2) First, I shall speak of the prediction of their slavery in Egypt. Surely, in
speaking to Abraham, God said: "Know for certain that your posterity will be
strangers in a land not their own; they shall be subjected to slavery and shall
be oppressed four hundred years. But I will judge that nation which they shall
serve, said God. And in the fourth generation they shall return here with great
possessions." Do you see how he mentioned the number of years? Four hundred. The
nature of their slavery? He did not simply say: "They shall be subjected to
slavery," but: "They shall be oppressed." Listen to Moses' explanation of their
misfortune. He said: "No straw is supplied to your servants, and still we are
told to make bricks." And each day they were flogged so that you may learn the
meaning of the words: "They shall be subjected to slavery and shall be
oppressed." When He said: "I will judge that nation which they shall serve," He
was speaking of the drowning of the Egyptians in the Red Sea, which Moses
described in his canticle when he said: "Horse and chariot he has cast into the
sea." Then he also mentioned the manner of their return when he said that they
will return here with great possessions: "Each of you take from his neighbor and
comrade gold and silver vessels." Since they had been subjected to slavery a
long time and had received no pay, God permitted them to make this demand of the
Egyptians even though their masters might be unwilling to pay. And the prophet
exclaimed and said: "And he led them forth laden with silver and gold, with not
a weakling among their tribes." So here we have one bondage which was precisely
predicted.

(3) Come now and let us turn our discussion to the second captivity. What one is
that? The bondage in Babylon. Jeremiah certainly foretold it exactly when he
said: "Thus says the Lord: Only after seventy years have elapsed for Babylon
will I visit you and fulfill for you my promise to bring you back to this place.
I shall change your bondage; I shall gather you from all the nations and all the
places to which I have banished you, says the Lord, and bring you back to the
place from which I have exiled you." Do you see how here again he spoke of the
city, the number of years, and the places from which and to which he was going
to lead them?

(4) This explains why Daniel did not make his prayer for the Jews until he saw
that the seventy years had elapsed. Who says so? It was Daniel himself, when he
said: "I, Daniel, took care of the king's affairs. But I was appalled at the
vision, nor was there anyone to understand it." "And I understood in the
Scriptures the counting of the years of which the Lord spoke to the prophet
Jeremiah: that for the ruins of Jerusalem seventy years must be fulfilled. I
turned to the Lord God, seeking to pray and entreat him with fasting, sackcloth,
and ashes."

(5) Did you hear how this bondage was foretold and how the prophet did not dare
to bring his prayer and entreaty to God before the appointed time? He feared
that his prayer might be rash and in vain. He was afraid he would hear what
Jeremiah had heard: "Do not pray for this his people, and do not make demand of
me for them for I shall not hear your voice." But when he saw that the sentence
pronounced against them had been fulfilled and that the time was summoning them
to return, he did pray for them. And he did not merely pray, he made his
entreaty with fasting, sackcloth, and ashes.

(6) The prophet acted toward God in a way quite common among men. When we see
that a master has cast his slaves into prison for many serious crimes, we do not
make a plea for them immediately, nor at the outset, nor at the beginning of
their punishment. We let them be punished for a few days; then we go to the
master with our plea and we have time working on our side. This is exactly what
the prophet did. Although the penalty the Jews paid was not as severe as their
sins deserved, nonetheless they did pay it. And it was only then that the
prophet went to God to plead on their behalf.

(7) If you would like to hear it, let us listen to the prayer he made for them.
He said: "I confessed and said, 'Lord great and awesome God, you who keep your
covenant and your mercy toward those who love you and observe your
commandments!' What are you doing, Daniel? When you intercede for those who have
sinned and quarreled with God, are you talking about men who keep God's laws? Do
those who transgress his commandments deserve pardon? What did Daniel say? "I am
not making this prayer for their sake but for the sake of their forefathers, for
the sake of Abraham, Isaac, and Jacob. The promise and pledge was made to those
who kept God's commandments. These men, then, have no just claim to salvation;
this is why I mention their forefathers.

(8) Daniel was not speaking of the Jews in bondage when he said: "You who keep
your covenant and your mercy toward those who love you and observe your
commandments." That is why he immediately added: "We have sinned, acted
lawlessly, done evil, and departed from your commandments and your laws. We have
not obeyed your servants the prophets." For there is one defense left to sinners
after they have sinned: to confess their sins.

(9) Do you now please consider the virtue of the just man and the arrogance of
the Jews. He who is conscious of no evil in himself pronounces a most severe
judgment on himself when he says: "We have sinned, acted lawlessly, done evil."
But those who were fulfilled with ten thousand evils did quite the opposite when
they said: "We kept your commandments; and now we call strangers blessed and
evildoers are exalted. Just men usually act modestly after they have done just
deeds; the wicked generally exalt themselves after they have sinned. The man who
was conscious of no wickedness in himself said: "We have acted lawlessly, we
have departed from your laws"; those who are aware of the burden of ten thousand
sins say: "We have kept your commandments." I tell you this so that we may shun
the sinner and emulate the just.

VI

After he ran through their lawless acts, the prophet next spoke of the penalty
they paid, because he wanted to use this to win God over to pity them. For he
said: "And there came upon us the malediction recorded in the law of Moses, the
servant of God, because we sinned." What is that malediction? Do you wish us to
read it?

'"If you will not serve the Lord your God, I shall lead forth against you a
shameless national l, a nation whose tongue you will not understand, and you
will be few in number." The three boys in Babylon also made this same point
clear when they showed that the kind of punishment visited upon them came about
because of what they had done. They made confession to God for the sins of all
Jews when they said: "You have handed us over to our enemies, lawless and
hateful rebels; to an unjust king; the worst in all the world. Do you see how
God fulfilled the curse which said: "You will be few in number?" And the one
which said: "I shall lead forth against you a shameless nation?

(2) This is the very thing which Daniel was hinting at when he said: "There came
upon us evils such as never occurred under heaven according to what happened in
Israel." What evils were these? Mothers ate their own children. Moses foretold
this, but Jeremiah shows that it came true. For Moses said: "The refined and
delicate woman, so delicate and refined that she would not venture to put her
foot upon the step, shall put her hand to the unholy table and eat her own
children." But Jeremiah shows that this came true when he said: "The hands of
compassionate women boiled their own children."

(3) But even after he had spoken of the sills of those who had sinned and after
he brought into the open the punishment they endured, he did not ask that this
should save them. See, then, the prudence of the servant. For after he had made
clear that they had not yet paid the penalty their sins deserved, nor had their
sufferings discharged the debt for their offenses, he then fled to the mercy of
God and the loving-kindness of his way and says: "And now, O Lord, our God, who
led your people out of the land of Egypt, and made a name for yourself even to
this day, we have sinned and acted against your law." What he is saying is: "You
did not save the Jews of old for their good actions but because you saw their
affliction and distress, because you heard their cry. In the same way, free us
from our present evils because of your loving-kindness and because of that
alone. We have no other claim to salvation."

(4) So he spoke and, after many a lament, he brought forward the city of
Jerusalem, like a captive woman, and said: "Let your face shine upon your
sanctuary. Give ear, O my God, and listen, open your eyes and see our ruins and
the ruins of your city, in which your name is invoked." For when he looked among
the men and saw no man who could make God propitious, he turned to the buildings
and brought tip the city. He showed its desolation and, after he completed his
discourse on these things, he made God propitious. And this became clear from
the events which followed.

(5) But back to what I was talking about. For I must return again to the topic I
proposed. Yet I had good reason for bringing in these digressions: I waited to
give your minds a brief breathing space, since they were growing weary from the
constant conflicts with the Jews. But let me return to the point where I
departed from my topic to speak of these matters. Let me prove that the evils
which were going to overtake the Jews had been accurately predicted by God's
inspiration. My discourse had already shown that those two captivities came upon
the Jews neither by chance nor unexpectedly.

(6) It remains for me now to bring up the third captivity. After I have done
that, I must speak about the bondage which now encompasses them; I must give
clear proof that no prophet ever predicted that there would be any freedom or
escape from the ills which now encircle them.

(7) What, then, is this third captivity? It is the bondage that came upon them
in the days of Antiochus Epiphanes. After Alexander, king of the Macedonians,
conquered the Persian king, Darius, he took over the kingdom. After Alexander
died, four kings followed him to the throne. Antiochus was the son of one of
Alexander's four successors. Many years later Antiochus burned the temple, laid
waste the holy of holies, put an end to the sacrifices, subjected the Jews, and
destroyed their whole state.

VII

Daniel foretold all this with the greatest accuracy, even to the very day. He
foretold when it would be, how, by whom, the manner of it, where it would find
all end, and what change it would bring about. You will understand this better
after you have heard the vision which the prophet set forth in the form of a
parable. The ram is Darius, the Persian king; the goat is the Greek king,
Alexander of Macedon; the four horns are Alexander's successors; the last horn
is Antiochus himself. But it will be better for you to hear the vision itself.

(2) Daniel said: "For I saw in a vision and I was silting at the river Ubal."
(The spot ill question he calls by a Persian name.) "And I looked up and saw
standing by the Ubal a ram with his horns held high; and the one horn was higher
than' the other, and the high one mounted to the very heights. And I saw the ram
butting toward the sea, north, and south. No beast will stand before it, nor was
there anyone to rescue a beast from its grasp; it did what it pleased and became
very powerful. And as I sat, I understood.'" He was speaking of the Persian
power and domain which overran the whole earth.

(3) Next he spoke of Alexander of Macedon and said: "Behold, a he-goat came from
the southwest across the whole earth without touching the ground. And the goat
had a horn to be seen midway between his eyes." He then spoke of Alexander's
encounter with Darius and the victory won by Macedonian might. "The goat came up
to the horned ram, grew savage, struck the ram,"-I must cut short the
account-"broke both his horns and there was no one to rescue the ram from his
power."

(4) After that Daniel spoke of Alexander's death and the four kings who
succeeded him: "And at the height of its power the great horn was shattered, and
in its place there came up four others, facing the four winds of heaven." Daniel
then passed from this point to the reign of Antiochus and showed that he came
from one of those four when he said: "Out of one of them came one strong horn,
and it became very powerful toward the south and the east." Daniel then went on
to show that Antiochus destroyed the Jewish commonwealth and way of life when he
said: "And through him the sacrifice was disordered by transgression; and it
came to pass. that he prospered. And the holy place will be laid waste and sin
replaced the sacrifice. After' the altar was destroyed and the holy places
trampled underfoot, he set up an idol within and offered unlawful sacrifices to
the demons; righteousness was cast to the ground. He both did this and
prospered.

(5) Then again, for a second time, he spoke of the same reign of Antiochus
Epiphanes, the bondage, and the capture and desolation of the temple; this time,
however, he gave the date of these events. He again began, toward the end of the
book, with the empire of Alexander and described all the intervening
accomplishments of the Seleucids and the Ptolemies in their wars against each
other, the exploits of their generals, the strategies, the victories, the
armies, the battles fought on land and sea. When he came to Antiochus he ended
by saying: "His armed forces shall rise up, defile the sanctuary, and remove the
continuity" (and by the continuity he meant the uninterrupted daily sacrifices)
"and in its place they will put an abomination. By treachery they will lead off
those who violate the covenant" (that is, the transgressors among the Jews whom
they will remove and keep with themselves); "but the people who know their God
shall take strong action" (he means the events in the time of the Maccabees:
Judas. Simon, and John). "And the wise men of the people will have understanding
of many things but they will fall by the sword and by fire" (here again he
describes the burning of Jerusalem) "and by exile and the plunder days. And when
they fall, they will receive a little help" (he means that, in the midst of
those evils, they will be able to draw a breath and rise from the dread things
which have overtaken them), "but many will join them out of treachery. And they
shall fall from the number of the wise?° He said this to show that even many of
those who stood firm will fall.

(6) Next, Daniel gave the reason why God permitted them to be involved in such
trials. What is the reason? "To purge them, to choose them, and to make them
white until the time of the end." This is why, said Daniel, God permitted these
evils so as to cleanse them and to show who among them was genuine and approved.
In telling of the same king's power and might he said: "He shall do as he
pleases, he shall exalt himself and become very powerful. In speaking of the
king's blasphemous spirit, he went on to say: "He shall utter excessive haughty
thoughts against the God of gods: he shall prosper until the wrath be
accomplished."' Daniel was here making it clear that it was not of Antiochus'
own will but because of God's wrath against the Jews that he was so victorious.

(7) After Daniel told in many other passages what evils the king would bring on
Egypt and Palestine, how he would return, at whose bidding, and under the
pressure of what cause, the prophet then recounted a change of fortune and said
that, after enduring all these evils, the Jews would find some aid from an angel
sent to help them as "At that time there shall arise Michael, the great prince,
guardian over the sons of your people. It shall be a time unsurpassed in
distress since nations began on earth until that time. At that time your people
will escape, everyone who is found written ill the book." By that he meant those
deserving to be saved.

VIII But I have not yet given a proof for the question I am investigating. What
is that question? That God set a time limit for those involved in these trials,
just as he set a limit of four hundred years for the exile in Egypt and seventy
years for the bondage in Babylon. Let us see, then, if he set any time limit for
this third slavery. Where can we find the answer to this? In what Daniel said in
the verses following those I discussed. (2) Since he had heard of the many great
evils which would befall the Jews -the burning of Jerusalem. the toppling of
their state, the bondage of his people he then wanted to learn what would be the
end of these trials, and if there would be any change in their disastrous
condition. So he asked the angel who had appeared to him and said: "Lord, what
is to be the outcome of this? .... Come here, Daniel," he said, "because the
words are to be kept secret and sealed" (indicating the obscurity of the words)
"until the time of the end. Then the angel mentioned the reason why God
consented to these evils: "As long as many are chosen, made white, and purged,
as long as the lawless act lawlessly, as long as all the unholy ones shall not
understand and the holy ones do understand."

(3) Next, ill predicting the length of time these evils would last, Daniel's
angel said: "From the time of the changing of the continuity." The daily
sacrifice was called the continuity, for what is continuous is frequent and
unceasing. And among the Jews it was customary to offer sacrifice to God in the
evening and about dawn each day; this is why they called that daily sacrifice a
continuity.

(4) But when Antiochus came, he completely did away with this practice. That is
what the angel meant when he said: "From the time of the changing of the
continuity" (that is, from the time the sacrifice was abolished) "there shall be
one thousand two hundred and ninety days," that is, three and a half years and a
little more. Then to show that there will be an end and deliverance from these
woes, the angel went on to say: "Blessed is the man who stands firm and attains
one thousand three hundred and thirty-five days," adding forty-five days to the
one thousand and two hundred and ninety days. He did this because it happened
that the conflict lasted a month and a half and in that time the victory became
complete, as did also the deliverance of the Jews from the evils which weighed
heavy upon them. And when he said: "Blessed is the man who stands firm one
thousand three hundred and thirty-five days," he revealed their deliverance. He
did not simply say, "the man who attains," but "the man who stands firm and
attains." The reason for this is that many of the unholy ones saw the change,
but he does not call them happy; he calls blessed only those who gave witness
during the time of troubles, who did not desert their religion, and who then
found abatement of their ills. This is why he did not simply say: "the man who
attains," but "the man who stands firm and attains."

(5) What could be clearer than this? Do you see how very carefully the prophet
foretold their captivity and release from bondage? He gave the time not in terms
of years, or months, but to the very day. That you may know that my words are
not based on mere conjecture, come, let us bring in another witness to what I
have said, a witness whom the Jews regard with the highest trust, I mean
Josephus, who has made their disasters a subject of tragic history and who has
paraphrased the entire Old Testament. He was born after Christ's coming and, in
speaking of the captivity predicted by Christ, he also discussed this captivity
and set forth Daniel's vision about the ram, the goat, the four horns, and the
last horn which arose after the others. I do not wish anyone to be suspicious of
what I have said; come, then, and let us compare his words with mine.

(6) Josephus praised Daniel and showed exceedingly high admiration for hint,
setting him above all the other prophets. When he came to the story of Daniel's
vision, he had this to say. Daniel left us a book in which he made clear the
accuracy and fidelity to truth's of his prophecy. For he tells us that after he
and some companions had gone forth to a plain at Susa, the metropolis of Persia,
suddenly the earth quaked and shook violently. His friends fled and he was left
alone. He fell face down and was fixed fast to the spot leaning on both hands.
Then someone touched him and at the same time ordered him to get up and see what
would happen to his people after many generations

(7) Daniel then arose and was shown a large ram with many horns growing from his
head, but the last horn was the highest. Then he looked to the west and saw a
goat borne through the air. The goat rushed at the ram, struck him twice with
his horns, knocked him to the ground, and trampled on him. Next he saw the goat
grown larger and putting forth a very large horn from his forehead. This born
was broken off, but four others grew up, turned to the four winds. As Josephus
told the story, Daniel saw a smaller horn rise up from these and it grew strong.
God, who showed Daniel the vision, was telling him that war would come upon his
nation, that Jerusalem would be taken by storm, the temple would be pillaged,
the sacrifices would be hindered and cut short, and that this would last for one
thousand two hundred and ninety days?

(8) Daniel wrote that he had seen these events in the plain at Susa; he also
made it clear that God explained to him what he had seen in the vision. God said
that the ram signified the empire of the Persians and Medes, and the horns,
those who would hold royal power. He further said that the last horn signified
that there would come a king who would surpass those others in wealth and glory.
God then explained that the goat would be a ruler from among the Greeks who
would twice clash with the Persian king, defeat him in battle, and take over all
his empire. The first large horn on the goat's forehead signified the first
king. After this fell off, the growth of the four horns and the turning of each
of these to the four regions of the earth was a sign that, after the death of
the first king, who had neither sons nor family, his successors would divide the
empire among them and would rule the world for many years.

(9) And from these successors, the explanation continued, there would arise a
king who would make war on the Jewish laws, take away their from of government,
pillage their temple, and prevent their sacrifices from being offered for three
years. And it did happen that the nation of our fathers underwent these
sufferings under Antiochus Epiphanes just as Daniel had seen many years before
and had written would come to pass.

IX

What could be clearer than this? Now it is time, unless you think I am making
you weary, now it is time to come back to the question we proposed for
investigation, namely, the Jews' present slavery and their bondage of today.
This was the reason for going through all their exiles. Pay careful heed to me,
for our contest is not concerned with ordinary, everyday matters. At the Olympic
contests people have the patience to sit from midnight to noon waiting to see
who will win the crown; they take the hot rays of the sun on their bare heads,
and do not leave before the winners are decided. Our contest today is not for an
Olympic prize but for an incorruptible crown. It would be a shame, then, for us
to grow weary and give in to our fatigue.

(2) What I have said has sufficiently proved that the three captivities were
predicted, the first lasting for four hundred years, the second for seventy, and
the third for three and a half years. Now let us talk about the present bondage
of the Jews. To show that the prophet also predicted this one, I shall offer as
my witness that same Josephus, who is on the side of the Jews. Listen to what he
says subsequence to his account of Daniel's vision. He said: "In the same manner
Daniel also wrote about the empire of the Romans and that they would capture
Jerusalem and devastate the temple."

(3) Please consider that even if the man who wrote that was a Jew, he did not,
on that account, let himself emulate the obstinacy of you Jews. After he said
that Jerusalem would be captured, he did not dare to go on to say that it would
be rebuilt, nor to mention a definite time for its restoration, because he knew
that the prophet had not fixed a definite time. Yet when Josephus spoke
previously of the victory of Antiochus and his devastation of Jerusalem, he did
state how many days and years the captivity was going to last. But Josephus said
nothing of this sort about the bondage under the Romans. He wrote that Jerusalem
and the temple would be despoiled, but he did not add that what had been
devastated would be restored. For he saw that the prophet had not added anything
about such a restoration. Josephus did say: "All these things, as God revealed
them to him, Daniel left behind in his writings, so that those who read them and
observe how they have come to pass must wonder that Daniel was so honored by
God."

(4) But let us consider where it was that Daniel said that the temple would be
despoiled. After he had made his prayer in sackcloth and ashes, Gabriel came to
him and said: "Seventy weeks are cut short for your people and for your holy
city. Look," the Jews will say, "he did mention the time." Yes, but the time is
not the time of the captivity; what is mentioned is the length of time after
which the captivity is going to come upon them. It is one thing to speak of how
long the captivity will last and another thing to state the number of years
before it will arrive and be upon them.

(5) We read: "Seventy weeks are cut short for your people"; no longer does God
say: "for my people." And yet the prophet said: "Let your face shine upon your
people," but God thereafter was estranged from them because of the bold crime
they were going to commit. Presently the prophet gave the reason: "Until
transgression will stop and sin will end? What does he mean by the words: "Until
sin will end?" What the prophet is saying is that the Jews are committing many
sills, but the end of their evil deeds will be the day they slay their Master.
Christ also said this: "Fill up the measure of your fathers." "You killed your
servants," he said. "Now add to that the blood of your Master."

(6) See how the thoughts of Christ and Daniel agree, Christ said: "Fill up"; the
prophet says: "Until transgression will stop and sin will end." What does "end"
mean? That no sin thereafter is left to commit. "And until everlasting justice
will be introduced." But what is everlasting justice except the justification
given by Christ? "And until the sealing of the vision and the prophet and a holy
of holies be anointed," that is, until prophecies shall cease. For this is what
is meant by "to seat," namely, to bring anointing to an end, to bring vision to
an end. This is why Christ said: "The law and the prophets until John." Do you
see how this threatens utter desolation and the payment for sins and acts of
injustice? For God did not threaten that he will forgive the sins of the Jews
but that he will execute vengeance upon then.

X And when did this happen? When were prophecies completely done away with? When
was anointing ended so as never again to return? Even if we be silent, the
stones will shout out, because the voice of the facts is so clear. For we could
not mention a time at which these predictions were accomplished other than the
long and many years already past and the years which are going to be longer and
more numerous still. Daniel put it more precisely when he said:

"And you will know and understand that from the going forth of the word of the
answer that Jerusalem was to be rebuilt until the coming of an anointed leader,
there will be seven weeks and sixty-two weeks.

(2) Pay careful attention to me here, because here lies the whole question. The
seven weeks and the sixty-two weeks make four hundred and eighty-three years,
for he is here speaking not of weeks of days or months but weeks of years. From
Cyrus to Antiochus Epiphanes and the captivity there were three hundred and
ninety-four years. However, Daniel makes it clear that he is not talking about
the destruction of the temple under Antiochus but the subsequent destruction
under Pompey, Vespasian, and Titus. He further extends the time and instructs us
from what point we must start counting by showing us that our reckoning is not
to start from the day of the return from captivity. From what point must we
reckon? "From the going forth of the word of the answer that Jerusalem was to be
rebuilt."

(3) Jerusalem, however, was not rebuilt under Cyrus but under Artaxerxes, who
was called the Long-handed. For after the return of the Jews, Cambyses was
ruler, then the Magians, and after them Darius Hystaspes. Next came Darius' son,
Xerxes, and after him Artabanus. After Artabanus, Artaxerxes the Long-handed,
ruled Persia. During the twentieth year of his kingship Nehemiah returned and
restored Jerusalem. Ezra has given us an exact account of this. So then, if we
count four hundred and eighty-three years from this point, we will surely come
to the time of the last destruction. And so it is that the prophet said: "It
shall be rebuilt with streets and a surrounding wall." Therefore what he says is
this: after the city has been rebuilt and has recovered its own appearance and
form, count the seventy weeks from that point and you will see the slavery which
has not yet come to an end.

(4) To make still more clear this very point, namely, that the evils which now
grip the Jews will not come to an end, he goes on to say: "After the seventy
weeks the anointing will be utterly destroyed and there will be no judgment on
it; he will destroy the city and the sanctuary with the help of a leader who
comes and they will be cut off as in a deluge? There will be no remnant left,
nor a root to grow up again, "until the end of a war which is brought to an end
by the vanishing of the people."

(5) And again, in speaking of this slavery, he said: "The incense and the
oblation will be abolished and, furthermore, on the holy place will be the
abomination of desolation: and accomplishment shall be given to the desolation
until the end of time." When you hear him say: "Until the end of time," what
else is left for you Jews to look forward to? "And furthermore." What does this
mean? "Furthermore," that is, in addition to what he has said, that is, in
addition to the destruction of the sacrifice and the oblation, there will be
some other greater evil. What is that evil? "On the holy place will be the
abomination of desolation." By the holy place he means the temple; by the
abomination of desolation he means the statue set up in the temple by Antiochus,
who destroyed the city.

(6) And he went on to say: "Desolation until the end." It is true that Christ
came into the world according to the flesh long after the day of Antiochus
Epiphanes, but when he prophesied the captivity to come, he showed that Daniel
had predicted it. This was his reason for saying: "When you see the abomination
of desolation which was spoken of by Daniel the prophet, standing in the holy
place-let him who reads understand.' The Jews called every image and statue made
by man an abomination. So by his veiled reference to that statue, Daniel showed
both when and under whom the captivity would take place. As I showed before,
Josephus also assured us that these words were spoken about the Romans.

(7) What is there for me to say to you now that has not already been said? When
the prophets predicted the other captivities, they spoke not only of the
captivity but also of the length of time it was appointed for each bondage to
last; for this present captivity, however, they set no time but, to the
contrary, said that the desolation would endure until the end. And to prove that
what they said is true, come now and let me offer as witnesses the events
themselves.

If the Jews had never attempted to rebuild the temple, they could say: "If we
had wished to set our hands to the task and to begin to rebuild it, we could by
all means have completed the task." But now I shall show that not once, nor
twice, but three times they did attempt it and three times, like wrestlers in
the Olympic games, they were thrown to the ground. Therefore there can be no
dispute or question but that the Church has won the victory crown.

XI

Yet what kind of men were they who set their hands to the task? They were men
who constantly resisted the Holy Spirit, revolutionists bent on stirring up
sedition. After the destruction which occurred under Vespasian and Titus, these
Jews rebelled during the reign of Hadrian and tried to go back to the old
commonwealth and way of life. What they failed to realize was that they were
fighting against the decree of God, who had ordered that Jerusalem remain
forever in ruins.

(2) But it is impossible for a man to wage war on God and win So it was that,
when these Jews made their attack against the Emperor, they forced him again to
destroy Jerusalem completely. For Hadrian came and utterly subdued them; he
obliterated every remnant of their city. To prevent the Jews from making such an
impudent attempt in the future, he set up a statue of himself. But he realized
that, with the passage of time, his statue would one day fall. So he gave his
own name to the ruined city and, in this way, burned on the Jews a permanent
brand which would mark their defeat and testify to the impudence of their
revolt. Since he was called Aelius Hadrianus, he ordained that from this name
the city was to be called Aelia and to this day it is called by the name of the
Emperor who conquered it and destroyed it.

(3) Do you see the first attempt of the impudent Jews? Now look at the next.
They tried the same thing in the time of Constantine. But the Emperor saw what
they tried to do, cut off their ears, and left on their bodies this mark of
their disobedience. He then had them led around everywhere, like runaway slaves
and scoundrels, so all might see their mutilated bodies and always think twice
before ever attempting such a revolt. "Yet these things happened very long ago,"
the Jews will say. But I tell you that the incident is well known to those of us
who are somewhat on in years and are already old men.

(4) But what I am going to tell you is clear and obvious even to the very young.
For it did not happen in the time of Hadrian or Constantine, but during our own
lifetime, in the reign of the Emperor of twenty years ago. Julian, who surpassed
all the emperors in irreligion, invited the Jews to sacrifice to idols in an
attempt to drag them to Iris own level of ungodliness. He used their old way of
sacrifice as an excuse and said: "In the days of your ancestors, God was
worshipped in this way."

(5) They refused his invitation, but, at that time, they did admit to the very
things I just lately proved to you, namely, that they were not allowed to offer
their sacrifices outside Jerusalem. Their answer was that those who offered any
sacrifice whatsoever in a foreign land were violating the Law. So they said to
the Emperor: "If you wish to see us offer sacrifices, give us back Jerusalem,
rebuild the temple, show us the holy of holies, restore the altar, and we will
offer sacrifices again just as we did before."

(6) These abominable and shameless men had the impudence to ask these firings
from an impious pagan and to invite him to rebuild their sanctuary with his
polluted hands. They failed to see that they were attempting the impossible.
They did not realize that if human hands had put an end to those things, then
human hands could get them back for them. But it was God who destroyed their
city, and no human power could ever change what God had decreed. "For what God,
the Holy One, has planned who shall dissipate? His hand is stretched out; who
will turn it back?" What God has reared up and wishes to remain, no man can tear
down. In the same way, what he has destroyed and wishes to stay destroyed, no
man can rebuild.

(7) I grant you that the Emperor did give you Jews back your temple and did
build you an altar, just as you foolishly suspected he would. But he could not
send down to you the heavenly fire from on high, could he? Yet if you could not
have this fire, your sacrifice had to be an abomination and unclean. This is why
the sons of Aaron perished; they brought ill a foreign fire.

(8) Nonetheless, these Jews, who were blind to all things, called on the Emperor
for help and begged him to aid them in undertaking to rebuild the temple. The
Emperor, for his part, spared no expense, sent engineers from all over the
empire to oversee the work, summoned craftsmen from every land; he left nothing
undone, nothing untried. He overlooked nothing but worked quietly and a little
at a time to bring the Jews to offer sacrifice; in this way he expected that it
would be easy for them to go from sacrifice to the worship of idols. At the same
time, in his mad folly, he was hoping to cancel out the sentence passed by
Christ which forbade the rebuilding of the temple. But tie who catches the wise
in their craftiness straightway made clear to him by His action that the decrees
of God are mightier than any man's and that works get their strength from the
word of God.

(9) They started to work in earnest on that forbidden task, they removed a great
mound of earth and began to lay bare the foundations. They were just about to
start building when suddenly fire leaped forth from the foundations and
completely consumed not only a great number of the workmen but even the stones
piled up there to support the structure. This put a stop to the untimely
obstinacy of those who had undertaken the project. Many of the Jews, too, who
had seen what had happened, were astonished and struck with shame. The Emperor
Julian had been madly eager to finish the work. But when he heard what had
happened, he was afraid that, if he went on with it, he might call down the fire
on his own head. So he and the whole Jewish people withdrew in defeat.

(10) Even today, if you go into Jerusalem, you will see the bare foundation, if
you ask why this is so, you will hear no explanation other than the one I gave.
We are all witnesses to this, for it happened not long ago but in our own time.
Consider how conspicuous our victory is. This did not happen in the times of the
good emperors; no one can say that the Christians came and prevented the work
from being finished. It happened at a time when our religion was subject to
persecution. when all our lives were in danger, when every man was afraid to
speak, when paganism flourished. Some of the faithful hid in their homes, others
fled the marketplaces and moved to the deserts. That is when these events
occurred. So the Jews have no excuse left to them for their impudence.

XII Are you Jews still disputing the question? Do you not see that you are
condemned by the testimony of what Christ and the prophets predicted and which
the facts have proved? But why should this surprise me? That is the kind of
people you are. From the beginning you have been shameless and obstinate, ready
to fight at all times against obvious facts.

(2) Do you wish me to bring forward against you other prophets who clearly state
the same fact, namely, that your religion will come to an end, that ours will
flourish and spread the message of Christ to every corner of the world, that a
different kind of sacrifice will be introduced which will put an end to yours?
At least listen to Malachi who came later than the other prophets. Let me not at
this time bring in the testimony of Isaiah and Jeremiah or the other prophets
who came before the captivity. I do not want you Jews to say that their
predictions came true during the bondage. Let me bring forward a prophet who
came after the return from Babylon and after the restoration of Jerusalem, a
prophet who clearly predicted what was to happen to you.

(3) The Jews did return from Babylon, they did recover their city, they did
rebuild their temple, and they did offer sacrifices. But it was only after all
this that Malachi predicted the coming of the present desolation and the
abolition of the Jewish sacrifices. This is what he said, speaking in God's
behalf: "Shall I for your sakes accept your persons? says the Lord Almighty. For
from the rising of the sun, even to its setting, my name is glorified among the
nations; and everywhere they bring incense to my name, and a pure offering. But
you have profaned it."

(4) When do you Jews think that this happened? When was incense offered to God
in every place? When a pure offering? You could not mention a time other than
the time after the coming of Christ. Suppose Malachi did not speak of our time,
suppose he did not speak of our sacrifice but of the Jewish sacrifice. Then his
prophecy will be opposed to the Law. Moses had forbidden the Jews to bring their
sacrifice to any place other than that which the Lord God would choose, and then
he confined their sacrifices to one particular place. If Malachi said that
sacrifices were going to be offered everywhere and that it would be a pure
offering, he was contradicting and opposing what Moses had said.

(5) But there is no contradiction nor quarrel. For Moses spoke about one kind of
sacrifice, and Malachi later predicted another. What makes this clear? It is
clear both from the prophet's words and also from many other indications. The
first indication has to do with the place. For Malachi predicted that the
sacrifice would be offered not in one city, as in the time of the Jewish
sacrifice, but "from the rising of the sun even to its setting." The second
indication has to do with the kind of sacrifice. By calling it "a pure
offering," he showed the kind of sacrifice of which he spoke.

(6) A further indication deals with those who are going to offer this sacrifice.
He did not say "in Israel," but "among the nations." He did not want you to
think that the worship given in this sacrifice would be confined to one, two, or
three cities; therefore, he did not simply say "everywhere," but from the rising
of the sun, even to its setting. By these words he showed that every corner of
the earth seen by the sun will receive the message of the gospel. He called it a
"pure offering," as opposed to the old sacrifice, which was impure. And it
was-not by its own nature but because of the disposition and intention of those
who offered it. This is why the Lord said: "Your incense is loathsome to me."

(7) And yet, in other respects, if you should put the two sacrifices side by
side to compare them, you will find that the difference between them is so great
and unmeasurable that, according to the nature of comparison, only this new
sacrifice is properly called pure. Paul contrasted the old Law with the new Law
of grace and said that the old Law had been glorified but is now without glory,
because of the surpassing glory of the new Law. I, too, would make so bold as to
say in this case that, if the new sacrifice should be compared to the old, only
this new sacrifice would properly be called pure. For it is not offered by smoke
and fat, nor by blood and the price of ransom, but by the grace of the Spirit.

(8) Now hear another prophet who made the same prediction and said that the
worship of God would not be confined to one place, but that the time would come
when all men would know him. It is Zephaniah who said: "The Lord shall appear to
all nations, and will make all the gods of the nations waste away; then each
from its own place shall adore Him. Yet this was forbidden to the Jews since
Moses commanded them to worship in one place.

(9) You hear that the prophets foretold and predicted that men will no longer be
bound to come from all over the earth to offer sacrifice in one city or in one
place, but that each one will sit in his own home and pay service and honor to
God. What time other than the present could you mention as fulfilling these
prophecies? At any rate listen to how the gospels and the Apostle Paul agree
with Zephaniah. The prophet said: "The Lord shall appear"; Paul said: "The grace
of God our Savior has appeared to all men instructing us, Zephaniah said: "To
all nations"; Paul said: "To all men." Zephaniah said: "He will make their gods
waste away;" Paul said: "Instructing us, in order that rejecting ungodliness and
worldly lusts, we may live temperately and justly."

(10) Again, Christ said to the Samaritan woman: "Woman, believe me, the hour is
coming when neither on this mountain nor in Jerusalem will you worship the
Father. God is spirit, and they who worship him must worship in spirit and in
truth. " I so When Christ said this, he removed from us for the future the
obligation to observe one place of worship and introduced a more lofty and
spiritual way of worship.

(11) These arguments would suffice to establish that, for the future, there will
be no sacrifice, no priesthood, no king among the Jews. Above all, the
destruction of the city has proved all these points. But I could also bring
forward the prophets as my witnesses, and they distinctly said the same thing.
But I see that you have become weary with the length of my discourse; I am
afraid that you may think I am foolish and rash to keep annoying you. For this
reason I promise that I will speak to you on this same subject at another time.

(12) Meanwhile, I ask you to rescue your brothers, to set them free from their
error, and to bring them back to the truth. There is no benefit in listening to
me unless the example of your deeds will match my words. What I said was not for
your sakes but for the sake of those who are sick. I want them to learn these
facts from you and to free themselves from their wicked association with the
Jews. I want them then to show themselves sincere and genuine Christians. I want
them to shun the evil gatherings of the Jews and their synagogues, both in the
city and in the suburbs, because these are robbers' dens and dwellings of
demons?

(13) So then, do not neglect the salvation of those brothers. Be meddlesome, be
busybodies, but bring the sick ones to Christ. In this way, we shall receive a
far greater reward for our good deeds both in the present life and in the life
to come. And we shall receive it by the grace and loving-kindness of our Lord
Jesus Christ, through whom and with whom be glory to the Father together with
the Holy Spirit, the giver of life, now and forever, world without end. Amen.
This material was uploaded by Roger Pearse, 2011, and derives from a translation
of unknown origin formerly hosted at the Medieval Sourcebook. This file and all
material on this page is believed to be in the public domain. For more details
see the preface to the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 9: AGAINST THE JEWS - HOMILY 6
========================================================================

John Chrysostom, Against the Jews. Homily 6

HOMILY VI

Although he had delivered a long homily against the Jews on the previous day,
and had become hoarse from the length of his Sermon, he now delivered the
following discourse.

WILD BEASTS ARE less savage and fierce as long they live in the forests and have
had no experience fighting against men. But when the hunters capture them, they
drag them into the cities, lock them in cages, and goad them on to do battle
with beast-fighting gladiators. Then the beasts spring upon their prey, taste
human flesh and drink human blood. After that, they would find it no easy task
to keep away from such a feast but they avidly rush to this bloody banquet.

(2) This has been my experience, too. Once I took up my fight against the Jews
and rushed to meet their shameless assaults, "I destroyed their reasoning and
every lofty thing that exalts itself against the knowledge of God, and I brought
their minds into captivity to the obedience of Christ. And after that I somehow
acquired a stronger yearning to do battle against them.

(3) But what is the matter with me? You see that my voice has grown weaker and
cannot again last for so long a time. I think that what has happened to me is
much the same as what happens to a soldier in battle. He cuts to pieces a number
of his foes, courageously throws himself against the enemy lines, strews the
ground with corpses, but then breaks his sword; disheartened by this mishap he
must retreat to his own ranks. Indeed, what has happened to me is worse. The
soldier who has broken his sword can snatch another from some bystander, prove
his courage, and show how eager he is for victory. But when the voice becomes
weak and exhausted, you cannot borrow another from somebody else.

(4) What shall I do, then? Shall I, too, run away? The power your loving
assembly holds over me does not let me run away. I reverence and respect our
father, who is here. I reverence and respect your eagerness and earnestness.
Therefore, I shall entrust the whole undertaking to his prayers and your charity
and I will attempt what lies beyond my power.

(5) It is true that today's feast of the martyrs invites me to recount the
conflicts they underwent. If I neglect this topic, if I strip and get ready to
enter the arena against the Jews, let no one accuse me of choosing the wrong
time for my discourse. The martyrs would find a discourse against the Jews more
desirable than any panegyric of mine, since I could never make them more
illustrious than they are.

(6) What need could they have of my tongue? Their own struggles surpass our
mortal nature. The prizes they won go beyond our powers and understanding. They
laughed at the life lived on earth; they trampled underfoot the punishment of
the rack; they scorned death and took wing to heaven; they escaped from the
storms of temporal things and sailed into a calm harbor; they brought with them
no gold or silver or expensive garments; they carried along no treasure which
could be plundered, but the riches of patience, courage, and love. Now they
belong to Paul's choral band while they still await their crowns, but they find
delight in the expectation of their crowns, because they have escaped henceforth
the uncertainty of the future.

(7) What need could they have of any words of mine? Therefore, they will find
this topic more desirable than any panegyric of mine which, as I said before,
will bring no increase to their personal glory. But it could be that they will
derive great pleasure from my conflict with the Jews; they might well listen
most intently to a discourse given for God's glory. For the martyrs have a
special hatred for the Jews since the Jews crucified him for whom they have a
special love. The Jews said: "His blood be on us and on our children" the
martyrs poured out their own blood for him whom the Jews had slain. So the
martyrs would be glad to hear this discourse.

II

If the present captivity of the Jews were going to come to an end, the prophets
would not have remained silent on this but would have foretold it. I gave
adequate proof of this when I showed that all their bondages were brought upon
them after they had been predicted: the bondage in Egypt, the bondage in
Babylon, and the bondage in the time of Antiochus Epiphanes. I proved that for
each of these the Sacred Scriptures had proclaimed beforehand both a time and a
place. But no prophet defined a duration for the present bondage, although
Daniel did predict that it would come, that it would bring total desolation,
that it would change their old commonwealth and way of life, and how long after
the return from Babylon it would come to pass.

(2) But Daniel did not reveal that it would come to an end nor that these
troubles would ever stop. Nor did any other prophet. Daniel did, however,
predict the opposite, namely, that this bondage would hold them in slavery until
the end of time The great number of years which have come and gone since that
day are witnesses to the truth of what he said. And the years have shown neither
trace nor beginning of a change for the better, even though the Jews tried many
times to rebuild their temple. Not once, not twice, but three times they tried.
They tried ill the time of Hadrian, in the time of Constantine, and in the time
of Julian. But each time they tried they were stopped. The first two times they
were stopped by military force; later it was by the fire which leaped forth from
the foundations and restrained them from their untimely obstinacy.

(3) Now I would be glad to ask them a few questions. Why, tell me, did you
recover your own country after spending so many years in Egypt? And after you
had been again dragged away into Babylon, wily did you come back to Jerusalem?
Again, in the time of Antiochus, you suffered many evils, but you came back to
your old state, you again recovered your sacrifices, your altar, your holy of
holies, and all the rest, along with the dignity these things once had. But
nothing such as this has happened ill your present bondage. One hundred, two
hundred, three hundred, four hundred years and many more than that have passed
This is the five hundredth year up to our own day,! t but we see no hint of such
a change for the better on the horizon. What we do see is that the Jewish
fortunes have completely collapsed; they do not even have a dream to show they
might have ally expectation such as they had in their former captivities.

(4) Suppose the Jews should plead their sins as an excuse. Suppose they should
say: "We sinned against God and offended him. This is the reason why we are not
recovering our homeland. We did treat shamelessly the prophets who never ceased
to accuse us, we did deny the blood-guilt of which the prophets spoke in tragic
phrases, but we will now confess and condemn ourselves for our own sins." If the
Jews should plead this excuse, I will be glad to question each one of them
again.

(5) Is it because of your sins that you Jews have been living for so long a time
outside Jerusalem? What is strange and unusual about that? It is not only now
that your people are living sin fill lives. Did you, in the beginning, live your
lives injustice and good deeds? Is it not true that from the beginning and long
before today you lived with countless transgressions of the Law? Did not the
prophet Ezechiel accuse you ten thousand times when he brought in the two
harlots, Oholah and Oholibah, and said "You built a brothel in Egypt; you
passionately loved barbarians, and you worshipped strange gods."

(6) What about this? After the waters of the sea were divided, after the rocks
were broken asunder, after so many miracles were worked in the desert, did you
not worship the calf?. Did you not try many times to kill Moses, now by stoning
him, now by driving him into exile, and in ten thousand other ways? Did you ever
stop hurling blasphemies at God? Were you not initiated in the rites of Baal of
Peor? Did you not sacrifice your sons and daughters to demons? Did you not make
a display of every form of ungodliness and sin?

(7) Did not the prophet, speaking in behalf of God, say to you: "Forty years I
was offended with that generation, and I said: 'These always err in heart.' "'
How was it, then, that at that time God did not turn himself away from you? How
is it that after you slew your children, after your idolatries, after your many
acts of arrogance, after your unspeakable ingratitude, that God even allowed the
great Moses to be a prophet among you and that he worked wondrous and marvelous
signs himself?. What happened in the case of no human being did happen to you. A
cloud was stretched over you in place of a roof; a pillar instead of a lamp
served to guide you; your enemies retreated of their own accord; cities were
captured almost at the first battle-shout. You had no need of weapons. no need
of an army in array, no need to do battle. You had only to sound your trumpets
and the walls came tumbling down of their own accord. And you had a strange and
marvelous food which the prophet spoke of when he exclaimed: "He gave them the
bread of heaven. Man ate the bread of angels: he sent them provisions in
abundance.

(8) Tell me this. In those days you were guilty of ungodliness, you worshipped
idols, you slew your children, you stoned the prophets, and you did ten thousand
dreadful deeds. Why, then, did you enjoy such great kindness and good will from
Him? Why did He offer you such protection at that time? Now you do not worship
idols, you do not slay your children, you do not stone the prophets. Why are you
now spending your lives in endless captivity? God was not one kind of God then
and a different kind now, was he? Is it not the same God who governed those past
events and who brings to pass what goes on today? Tell me this. Why did you have
great honor from God when your sins were greater? Now that your sins are less
serious, tie has turned himself altogether away from you and has given you over
to unending disgrace.

(9) If he turns away from you now because of your sins, lie should have done so
all the more in those days. If he put up with you when you were living lives of
ungodliness, he ought to put up with you all the more now that you venture no
such enormities. Why, then, has he not put up with you? Even if you are too
ashamed to give the reason, I will state it clearly. Rather, I will not state
it, but the truth of the facts will do so.

(10) You did slay Christ, you did lift violent hands against the Master, you did
spill his precious blood. This is why you have no chance for atonement, excuse,
or defense. In the old days your reckless deeds were aimed against his servants,
against Moses, Isaiah, and Jeremiah. Even if there was ungodliness in your acts
then, your boldness had not yet dared the crowning crime. But now you have put
all the sins of your fathers into the shade. Your mad rage against Christ, the
Anointed One, left no way for anyone to surpass your sin. This is why the
penalty you now pay is greater than that paid by your fathers. If tiffs is not
the reason for your present disgrace, why is it that God put up with you in the
old days when you sacrificed your children to idols, but turns himself away from
you now when you are not so bold as to commit such a crime? Is it not clear that
you dared a deed much worse and much greater than any sacrifice of children or
transgression of the Law when you slew Christ?

III

Tell me this. Will you still dare to call him an imposter and lawbreaker? Will
you not instead go off and bury yourselves somewhere, when you look the facts in
the face, since their truth is so obvious? If Jesus were an imposter and
lawbreaker, as you say he was, you should have been held in high honor for
putting him to death. Phinehas slew a mall and put an end to all God's wrath
against the people? The Psalmist said: "Then Phinehas stood up and propitiated
him and the slaughter stopped? He rescued a great many ungodly men from the
wrath of God .by slaying a single lawbreaker. This should have happened all the
more in your case, if indeed the man you crucified was a transgressor of the
Law.

(2) Phinehas, then, was held guiltless after he slew a lawbreaker; indeed, he
was honored with the priesthood. But after you crucified an imposter, as you
say, who made himself equal to God, you did not receive esteem nor were you held
in honor. Instead you suffered a more grievous punishment than you did when you
sacrificed your children to idols. Why is this so? Is it not clear even to the
dullest minds? You committed outrage on him who saved and rules the world; now
you are enduring this great punishment. Is this not the reason?

(3) Yet even today you abstain from blood which would defile you and you observe
the Sabbath. But at the time you slew Christ, you violated the Sabbath. God even
promised, through Jeremiah, to spare your city if you would stop carrying
burdens on the Sabbath. Look, you are observing this law now; you are not
carrying burdens on the Sabbath. But God is not reconciled to you on this
account. Since that sin of yours surpassed all sins, it is useless to say your
sins are keeping you from recovering your homeland. You are in the grip of your
present sufferings not because of the sins committed in the rest of your lives
but because of that one reckless act. If this were not the case, God would not
have turned his back on you in such a way, even if you had sinned ten thousand
times. This is clear not only from all I have already said but from what I am
now going to tell you.

(4) What is this? Oftentimes we have heard God speak to your fathers through the
prophets and say: "You deserve countless evils. But I do this for my name's
sake, that it may not be profaned among the nations." And again: "It is not for
your sakes that I do this, O house of Israel, but for my name's sake."

What God is saying is this: "You deserved heavier vengeance and punishment. But
so that no one may say that God let the Jews stay in the power of their enemies
because God was weak and unable to save them, I am helping you and protecting
you."

(5) Suppose Christ were a lawbreaker and you crucified him; suppose you had
committed countless sins and much worse ones than the sins of your fathers. God
would still have saved you to keep his name from being profaned. If Christ were
a lawbreaker, God would not have let him be considered a great man, God would
not want people putting the blame on Christ for your misfortunes. If God clearly
overlooks your sins for Iris glory's sake, he would have done so all the more if
you crucified a lawbreaker. He would have approved of this slaughter and would
have blotted out your sins, many as they are. But when God clearly and
completely turns himself from you, it is obvious that, by his anger and by
abandoning you forever, he is proving even to the most shameless that he who was
slain was not a lawbreaker, but the lawgiver who has come as the author of
countless blessings. You acted outrageously against him and you are now held in
indignity and dishonor. We worship him and, even though heretofore we were held
in greater dishonor than all of you, now, through the grace of God, we are more
venerable than all .of you and are held in higher esteem.

(6) But the Jews will say: "Where is the evidence that God has turned away front
us?" Does this still need proof in words? Tell me this. Do not the facts
themselves shout it out? Do they not send forth a sound clearer titan the
trumpet's call? Do you still ask for proof in words when you see the destruction
of your city, the desolation of your temple, and all the other misfortunes which
have come upon you? "But men brought these things upon us, not God." Rather it
was God above all others who did these things. If you attribute them to men.
then you must consider that, even if men were to have the boldness, they would
not have had the power to bring these things to accomplishment, unless it were
by God's decree.

(7) The barbarian came down upon you and brought all Persia with him. He
expected that lie would catch you all by the suddenness of his attack and lie
kept you all locked up in the city as if you were caught in the net of a hunter
or fisherman. Because God was gracious to you at that time-I repeat, at that
time without a battle, without a war, without a hostile encounter, the barbarian
king left one hundred and eighty-five thousand of his slain soldiers among you
and fled, contented that he alone was saved. And God often decided countless
other battles in this way. So also now, if God had not deserted you once and for
all, your enemies would not have had the power to destroy your city and leave
your temple desolate. If God had not abandoned you, the ruin of desolation would
not have lasted so long a time, nor would your frequent efforts to rebuild the
temple have been in vain.

IV

These are not my only arguments. I shall use other sources as well in my efforts
to prevail upon you to agree that it was not by their own power that the Roman
emperors did what they did.

They did what they did because God was angry with the Jews and had abandoned
them. If the things that happened were the work of men, your misfortunes should
have ended with the capture of Jerusalem and your disgrace should not have gone
beyond it. Let me grant, according to your argument, that men demolished the
walls, destroyed the city, and overturned the altar, Was it the work of men that
you have no more prophets? Men did not take away the grace of the Spirit, did
they? Did men destroy the other things you held solemn, such as the voice from
the propitiatory, the power which came in the anointing, the declaration made by
the priest from the stones?

(2) The Jewish religious way of life did not have all its origins from here
below; the greater number and the more solemn things came from heaven above. For
example, God permitted the sacrifices. The altar was from here below as were the
faggots, the knife, and the priest. But the rite which was going to enter the
sanctuary and consume the sacrifices had its source from on high; no man carried
the fire into the temple, but a flame came down from above and by this the
ministry for the sacrifice was fulfilled.

(3) And, again, if they ever had to know something, a voice came forth from the
propitiatory, or mercy-seat, from between the cherubim, and foretold the future.
Again from the stones which were on the breast of the high priest, which they
called the declaration, there came a sort of flashing which indicated the
future.

Furthermore, whenever someone had to be chosen and anointed, the grace of the
Spirit would wing its way down and the oil would run on the forehead of the
elect. Prophets fulfilled these ministries. And many a time a cloud of smoke
obscured the sanctuary. To keep the Jews from continuing their shameless ways
and attributing their desolation to men, God not only permitted the city to fall
and the temple to be destroyed but he also removed the things which had their
source from heaven above: the fire, the voice, the flashing of the stones, and
all other such things.

(4) The Jews will tell you: "Men waged war on us; men plotted against us." When
they say this, tell them that men would certainly not have waged war against
them unless God had permitted it. Granted that men tore down your walls. Did a
man keep the fire from Coming down from heaven? Did a man stop the voice which
was continually heard from the propitiatory? Did a man stop the declaration from
the stones? Did a man put an end to the anointing of your priests? Did a man
take away all those other things? Was it not God who withdrew them? Surely, this
is clear to everybody. Why, then, did God take them away? Is it not obvious that
he hated you and turned his back on you once and for all? The Jews will say: "By
no means! The reason why we do not have these is because we do not have our
mother-city." But why do you not have your mother-city? Is it not because God
has abandoned you?

(5) Let us, rather, stop their shameless mouths with still more proof. To do
this, let me prove from the Scriptures themselves that the destruction of the
temple was not the reason for destroying the ritual given to the prophets. The
real reason was the wrath of God. And he is much more provoked to anger now,
because of the Jews' mad rage against Christ, than he was when they worshipped
the calf. Surely, when Moses was their prophet, there was neither temple nor
altar. Even though they kept committing countless acts of ungodliness, his gift
of prophecy did not desert him. To be sure, he was a great and noble man, but,
in addition to hint, there were again seventy other men who, at that time, were
proclaimed as prophets.

(6) This was true not only in Moses' day but also thereafter, when they had been
given a temple and the rest of the ritual. Even after this temple was burned and
they all had been led off to Babylon, Ezechiel and Daniel saw no holy of holies,
stood beside no altar. But even though they were in the middle of a barbarian
land and in the midst of unclean transgressors of the Law, they were filled with
the Spirit and foretold the future, predicting events far more numerous and
marvelous than those prophesied by their predecessors. And they saw divine
visions insofar as it was possible for them to see.

(7) Tell me this. Why is it that you have no prophets now? Is it not clear that
it is because God has turned his back on your religion? Why did he turn his back
on you? It is again obvious that he did so because of him whom you crucified'
and because of your recklessness in committing that outrage. What makes this so
obvious? It is obvious from this: when you Jews lived the life of ungodliness
before, you got everything; now, after the cross, although you seem to be living
a more moderate life, you 'endure a greater vengeance and have none of your
former blessings.

V The prophets clearly and distinctly put the truth before you so that you could
learn the reason for your troubles. hear how Isaiah predicted not only the
blessings that will come to all through Christ but also your senseless
arrogance. He said: "By his stripes we were healed," and by these words he
foretold the salvation which has come to all through the cross. Then, to show
the kind of men we are, he went on to say: "We had all gone astray like sheep,
each turned aside on his own way." In describing the manner of his execution on
the cross, he said: "Like a lamb led to the slaughter or a sheep before the
shearer, he was silent and opened not his mouth. In his humiliation his legal
trial was taken away.

(2) And where can we see that all these things came true? In Pilate's unlawful
court of law. Although they testified to so many things against him, as Matthew
said, Jesus made no answer to them. Pilate, the presiding official, said to him:
"Do you hear what witness these men bear against you? And he made no answer but
stood there silent. This is what the heaven-inspired prophet meant when he said:
"Like a lamb led to the slaughter or a sheep before the shearer, he was silent."
Then he showed the lawlessness of the law court when he said: "In his
humiliation his legal trial was taken away." No one at that time cast a truly
just vote against him, but they accepted the false testimony against him. What
was the reason for this? Because he did not wish to proceed against them.

(3) If he wished to do so, he would have stirred up everything and shaken the
world to its depths. When he was on the cross, he split the rocks, darkened the
earth, turned aside the rays of the sun, and made night out of day over the
whole world. If he did this on the cross, he could have done it in the
courtroom. Yet he did not wish to do it but, instead, showed us his mildness and
moderation. This is why Isaiah said: "In his humiliation his legal trial was
taken away." Then, to show that Jesus was not just anybody, he went on to say:
"Who shall declare his generation? Who is this man of whom Isaiah said: "His
life is taken from the earth? This is why Paul also said: "Our life is hidden
with Christ in God. When Christ, our life, shall appear, then you too will
appear with him in glory."

(4) But let me return to the topic which I proposed to discuss and prove,
namely, that the Jews are enduring their present troubles because of Christ. It
is time now to bring in my witness, Isaiah, who spoke these words. Where, then,
did he say this? After he spoke of the trial, death, and ascension, after he
said: "His life is taken from the earth," he went on to say: "And I shall give
the ungodly for his burial, and the rich for his death." He did not simply say
"the Jews," but "the ungodly." What could be more ungodly than those who first
received so many good things and then slew the author of those blessings?

(5) If these prophecies have not been fulfilled, if you Jews are not now held in
dishonor, if you are not now bereft of everything your fathers had, if your city
did not fall, if your temple is not in ruins, if your disaster has not surpassed
every tragedy, then you Jews should refuse to believe me. But if the facts shout
out and prophecy has been fulfilled, why do you keep up your foolish and
unavailing impudence?

(6) Where are the things you held as solemn, where is your high priest, where
are his robe, his breast piece, and stones of declaration? Do not talk to me
about those patriarchs of yours who are hucksters and merchants and -filed with
all iniquity. Tell me, what kind of priest is he if the ancient oil for
anointing priests no longer exists nor any other ritual of consecration? What
kind of a priest is he if there is neither sacrifice, nor altar, nor worship? Do
you wish me to speak of the laws governing the priesthood and how priests were
consecrated in olden times? In this way you would find out that those among you
who are today called patriarchs are not priests at all. They act the part of
priests and are playing a role as if they were on the stage, but they cannot
carry the role because they are so far removed from both the reality and even
the pretense of priesthood.

(7) Recall how ill those days Aaron was made a priest, how many sacrifices Moses
offered, how many victims he slew, how he bathed Aaron, anointed the lobe of his
ear, his right hand and right foot. Only then did Moses lead Aaron into the holy
of holies; only then did he bid him remain there a set number of days. But it is
worth your while to hear his very words. "This is the anointing of Aaron and the
anointing of his sons. "And the Lord spoke to Moses saying 'Take Aaron with his
sons, their vestments, and the oil of unction, the calf for sin, and a ram, and
gather together the community at the entrance of the meeting tent.' And Moses
spoke to the whole assembly: 'This is the word which the Lord has commanded.'
And after he brought them forward" (for I must cut the account short), "he
washed them with water, put the tunic [on Aaron], girded him with the sash,
clothed him with the robe, placed the ephod on him, girded him and fastened it
around him. He then set the breast piece on him with the declaration of doctrine
and truth on it, and put the miters on his head, and on the miter, the gold
plate. Taking the anointing oil he sprinkled the altar with it and consecrated
it and the vessels; the laver and its base he also consecrated. And he poured
some of the oil on Aaron's head and did in like manner to his sons. And he
brought forward the calf. After he sacrificed it, when Aaron and his sons had
put their hands upon it, he took some of its blood and put it on the horns of
the altar and purified the altar. And he poured the blood on the base of the
altar and consecrated it by performing the rite of atonement Over it. After lie
burned portions of the calf, some within on the altar, others outside the camp,
he brought in a ram and offered it for a holocaust.

(8) And again he brought a second ram, the ordination ram. Aaron and his sons
laid their hands on it and Moses immolated its He took some of its blood and put
it on the lobe of Aaron's right ear, the thumb of his right hand, and the big
toe of his right foot. And he did the same thing to Aaron's sons. Then he took
some parts of the sacrifice and put them into Aaron's hands and those of his
sons and in this way he made the offering. And again he took the blood and some
oil and sprinkled Aaron and his vestments with it, and his sons and their
vestments. He consecrated them and ordered them to cook the flesh at the
entrance to the tent of meeting and to eat it there. And he said: 'You shall not
go forth from the entrance to the tent of meeting for seven days until the day
when the day of your ordination is complete."'

(9) Moses said that by all these rites Aaron was ordained, purified, and
consecrated, and that they appeased God. But we find none of these today: no
sacrifice, no holocaust, no sprinkling of blood, no anointing with oil, no tent
of meeting where they must sit for a definite number of days. This makes it
obvious that the priest among the Jews today is unordained, unclean, under a
curse, and profane; he only provokes God's wrath. If a priest could not be
ordained in any other way than by these rites, and these rites no longer exist,
then there is no possible way that their priesthood could have continued to
exist. You see that ! was right when I said they had gotten somewhere far off
and had been far removed from both the reality and even the pretense of the
priesthood.

VI

We can also learn from other sources how awesome was the dignity of the
priesthood. Indeed, there was a day when some wicked and evil men revolted
against Aaron, quarreled with him over his position in the community, and tried
to drive him from his leadership. Moses, the mildest of men, wanted to persuade
them by the facts themselves that he had not brought Aaron to the leadership
because he was a brother, relative, or member of his family, but that it was in
obedience to God's decree that he had entrusted the priesthood to him. So he
ordered each tribe to bring a staff, and Aaron was instructed to do the same.

(2) When each tribe had brought a staff, Moses took all of them and put them
inside the meeting tent. Once he had put them there, he gave orders that they
await the decision of God which would come to them through those staves. Then
all the other staves kept their same appearance, but a single
one-Aaron's-blossomed and put forth leaves and fruit. So the Lord of nature used
leaves instead of letters to teach them that he had again elected Aaron [error
in text?].

(3) God said in the beginning: "Let the earth bring forth vegetation," and he
stirred up its power to bear fruit; in Aaron's day, he also took that dry and
fruitless wood and made it blossom without earth or root. That staff was
thereafter a proof and witness both of the wickedness of those men and of God's
choice. It uttered no word, but the very sight of it, in tones clearer than any
trumpet's call, urged every man never to attempt such things as did Aaron's
foes.

(4) Not only ill this case but at another time and in another way God made clear
his choice of Aaron. Many men conspired against Aaron in their lust for the
leadership for which God selected him. (And leadership is the kind of thing many
men fight over and desire.) Moses ordered them to bring their censers, put
incense in them, and to wait for a decision from heaven. As they were burning
their incense, the earth split apart and gulped down all their supporters, and a
flame from heaven consumed those who had taken up their censers.

(5) Moses did not want anyone to forget, with the passage of time, what had
happened. Nor did he want men of a later day to remain ignorant of God's
wondrous decision. Therefore, he gave orders that those bronze censers be picked
up and beaten into plates for the altar. Just as the very sight of the voiceless
staff sent forth a voice, so these bronze plates would speak to all men
thereafter, to exhort and advise them never to imitate the madness of those men
of old, for fear that they might suffer the same judgment.

(6) Do you see how priests were chosen in former days? But everything that goes
on among the Jews today is a ridiculous sport, a trading in shame, filled with
outrages beyond number. Tell me, then. Do you let yourself be led by these men
who stubbornly oppose God's laws in their every word and deed? Do you rush to
their synagogues? Are you not afraid that a bolt of lightning may come down from
above and consume your head? Even if a man is not a thief himself but is seen in
a den of robbers, he pays the same penalty as they. You do know tiffs, do you
not? But why talk about robbers and their crimes?

(7) Surely you all know and remember the time when some evil tricksters in our
midst tore down the statues? You remember how not only those who did this
reckless deed but also those who were seen simply standing there when it
happened were all arrested and dragged off to court together. And you remember
that they all paid the supreme penalty. Tell me, then. Are you all agog to run
off to a place where they outrage the Father, blaspheme the Son, and reject the
Holy Spirit, the giver of life? Are you not afraid, do you not shudder to set
foot inside those profane and unclean places? Tell me. What defense or excuse
will you have since it is you who have thrust yourself into ruin and perdition,
since it is you who have hurled yourself from the precipice?

(8) Do not tell me that the Law and the books of the prophets are there. These
do not make it a holy place? Which is the better thing? Is it better to have the
books there or to speak out the truths they contain? Obviously it is better to
speak out these truths and to keep them in your heart. Tell me, what about this?
The devil quoted Scripture. This did not make his mouth holy, did it? You cannot
say it did, since the devil kept on being the devil. What about the demons? Just
because they spoke out and proclaimed: "These men are servants of the most high
God and they proclaim to you a way of salvation," do we on this account rank
them among the apostles? By no means! Just as before, we keep right on turning
our backs on them and hating them.

(9) If spoken words do not make the mouth holy, does the presence of the
Scriptures make a place holy? But how could this be right? This is my strongest
reason for hating the synagogue: it does have the Law and the prophets. And now
I hate it more than if it had none of these. Why is this? Because in the Law and
the prophets they have a great allurement and many a snare to attract the more
simple-minded sort of men. This is why Paul drove out the demon which did not
remain silent but spoke out. As the author of Acts says: "Being very much
grieved, he said to the spirit, 'Go out of her.' Why? Because the demon kept
shouting: "These men are servants of the most high God.

(10) As long as the demons remained silent, they did not deceive people by their
words; when they spoke out, they did so with the intention of enticing many of
the simpler sort into listening and heeding them in these other matters. The
demons wish to open the door to their deceits and to create confidence in their
lies. And so they give some admixture of truth, in the same way that those who
mix lethal drugs smear the lip of the cup with honey to make the harmful potion
easy to drink.

(11) This is why Paul was very much grieved and why he hurried to stop up the
demons' mouths when they took to themselves a dignity which ill became them.
This is why I hate the Jews. Although they possess the Law, they put it to
outrageous use. For it is by means of the Law that they try to entice and catch
the more simpleminded sort of men. If they refused to believe in Christ because
they did not believe in the prophets, the charge against them would not be so
severe. As it is, they have deprived themselves of every excuse because they say
that they do believe in the prophets but they have heaped outrage on him whom
the prophets foretold.

VII In short, if you believe the place is holy because the Law and the books of
prophets are there, then it is time for you to believe that idols and the
temples of idols are holy. Once, when the Jews were at war, the people of Ashdod
conquered them, took their ark, and brought it into their own temple. Did the
fact that it contained the ark make their temple a holy place? By no means! It
continued to be profane and unclean, as the events straightway proved. For God
wanted to teach the enemies of the Jews that the defeat was not due to God's
weakness but to the transgressions of those who worshipped him. And so the ark,
which had been taken as booty in war, gave proof of its own power in an alien
land by twice throwing the idol to the ground so that the idol was broken. The
ark was so far from making that temple a holy place that it even openly attacked
it.

(2) Look at it in another way. What sort of ark is it that the Jews now have,
where we find no propitiatory, no tables of the law, no holy of holies, no veil,
no high priest, no incense, no holocaust, no sacrifice, none of the other things
that made the ark of old solemn and august? It seems to me that the ark the Jews
now have is no better off than those toy arks which you can buy in the market
place. in fact it is much worse. Those little toy arks cannot hurt anybody who
comes close to them. But the ark which the Jews now have does great harm each
day to those who come near it.

(3) "Brethren, do not become children in mind, but in malice be children, and
rescue from their untimely anguish those who are frightened by these things.
Teach them what should really terrify them and make them afraid. They should not
be terrified by that ark but they should be afraid that they will bring
destruction to the temple of God. How will they destroy the temple of God? By
constantly rushing off to the synagogue, by a conscience which is inclined
toward Judaism, and by the untimely observance of the Jewish rites.

(4) "You who would be justified in the Law have fallen away from grace." This is
what you must fear. On that day of judgment you must be afraid of hearing him
who will judge you say: "Depart, I know you not." "You made common cause with
those who crucified me. You were obstinate toward me and started up again the
festivals to which I had put an end. You ran to the synagogues of the Jews who
sinned against me. I destroyed the temple and made rains of that august place
together with all the awe-inspiring things it contained. But you frequented
shrines that are no better than hucksters' shops or dens of thieves."

(5) The cherubim and the ark were still there, the grace of the Spirit still
abounded in the temple when Christ said: "You have made it a den of thieves" and
"a house of business." And He said this because of the transgressions and
blood-guilt of the Jews. Now, after the grace of the Spirit has abandoned them,
after all those august solemnities have been taken away, they are still stubborn
with God and carry on their irreligious rites. What worthy name can we find to
call their synagogues?

(6) The temple was already a den of thieves when the Jewish commonwealth and way
of life still prevailed. Now you give it a name more worthy than it deserves if
you call it a brothel, a stronghold of sin, a lodging-place for demons, a
fortress of the de .vii, the destruction of the soul, the precipice and pit of
all perdition, or whatever other name you give it.

(7) Do you wish to see the temple? Don't run to the synagogue; be a temple
yourself. God destroyed one temple in Jerusalem but he reared up temples beyond
number, temples more august than that old one ever was. Paul said: "You are the
temple of the living God. Make that temple beautiful, drive out every evil
thought, so that you may be a precious member of Christ, a temple of the Spirit.
And make others be temples such as you are yourselves. When you see the poor,
you would not find it easy to pass them by. When ally of you see some Christian
running to the synagogue, do not look the other way. Find some argument you can
use as a halter to bring him back to the Church. This kind of almsgiving is
greater than giving to the poor, and the profit from it is worth more than ten
thousand talents.

(8) Why do I speak of being worth more than tell thousand talents? Or worth more
than the whole visible world? A human being is worth more than the whole world.
Heaven and earth and sea and sun and stars were made for his sake.

(9) Consider well, then, the dignity and worth of the man you save. Do not think
lightly of the care you show to him. Even if a man gives away more money than
you can count, he does not do as great a thing as the man who saves a soul,
leads it from its error, and takes it by the hand along the road to godliness.
The man who gives to the poor takes away the poor man's hunger; the man who sets
a Judaizing Christian straight, wins a victory over godlessness. The first man
gave consolation to the poor; the second put a stop to reckless transgression.
The first freed the body from pain, the other snatched a soul from the fires of
hell.

(10) I showed you the treasure; do not forsake the profit. You cannot dare put
the blame on your poverty or excuse yourself because you are indigent. The only
expense is one of phrases; the only cost is one of words. Therefore, let us not
shrink back from the task but, with all the zeal and desire we possess, let us
go hunting for our brothers. Even though they be unwilling, let us drag them
into our own houses, let us sit down with them at table and put a meal before
them. Let us do tiffs so that after they have broken their fast before our eyes,
after they have given us a full and sufficient guarantee of their conversion and
return to better ways, they may help both themselves and us to a share in
eternal blessings through the grace and loving-kindness of our Lord Jesus
Christ, through whom and with whom be glory to the Father together with the Holy
Spirit, now and forever, world without end. Amen. This material was uploaded by
Roger Pearse, 2011, and derives from a translation of unknown origin formerly
hosted at the Medieval Sourcebook. This file and all material on this page is
believed to be in the public domain. For more details see the preface to the
online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 10: AGAINST THE JEWS - HOMILY 7
========================================================================

John Chrysostom, Against the Jews. Homily 7

HOMILY VII

(1) Have you had enough of the fight against the Jews? Or do you wish me to take
up the same topic today? Even if I have already had much to say on it, I still
think you want to hear the same thing again. The man who does not have enough of
loving Christ will never have enough of fighting against those who hate Christ.
Besides, there is another reason which makes a discourse on this theme
necessary. These feasts of theirs are not yet over; some traces still remain.

(2) Their trumpets were a greater outrage than those heard in the theaters;
their fasts were more disgraceful than any drunken revel. So, too, the tents
which at this moment are pitched among them are no better than the inns where
harlots and flute girls ply their trades. Let no one condemn me for the boldness
of my words; it is the height of boldness and outrage not to suspect the Jews of
these excesses. Since they stubbornly fight against GOD and resist the HOLY
SPIRIT, how can we avoid the necessity of passing such sentence upon them?

(3) This festival used to be a holy one when it was observed according to the
Law and at God's command. But this is no longer true. All its dignity has been
destroyed because it is observed against God's will. Those who, above all
others, treat the Law and the ancient festivals with the least respect are the
very ones who are ready today to observe the Law and festivals more than anyone
else. But we are the one who honor the Law above all others, even if we let it
rest like a man who has grown old and infirm, even if we do not drag it, gray
with age, to the arena, even if we do not force it to enter the contests which
are not suited to its years. In my past discourses I gave adequate proof that
today is not the day of the Law nor of the old commonwealth and the old way of
life.

(4) But come now, let me investigate what remains to be discussed. I did enough
to complete my task when I proved from all the prophets that any such observance
of ritual outside Jerusalem is transgression of the Law and sacrilege. But they
never stop whispering in everybody's ear and bragging that they will get their
city back again. Even if this were true, they could not escape the charge of
transgressing the Law. But I gave you abundant evidence to prove that the city
will not be restored nor will they get back their old commonwealth and way of
life.

(5) Once that has been proved, there is no room for disagreement on any of the
other points. For example, neither the form of sacrifice, nor of the holocaust,
nor the binding force of the Law, nor any other aspect of their old commonwealth
and way of life can stand. To begin with, the Law commanded that three times
each year every male go up to the temple. But they could not do this once the
temple was destroyed. Then, too, the Law commanded that sacrifices be offered by
the man afflicted with gonorrhea, the leper, the woman in her menstrual period,
the woman who had given birth to a child. But this is impossible since the place
no longer exists nor is there an altar to be seen. The Law commanded them to
sing sacred hymns but, as I showed before, the place they were living in
prevented them; the prophets condemned them and said (917) they were reading the
Law and making their confession of praise to God in a foreign land. Since they
could not even read the Law outside Jerusalem, how could they observe it outside
Jerusalem?

(6) This is why God threatened them and said: 'I shall not visit your daughters
when they commit fornication nor your daughters-in-law when they commit
adultery.' What does this mean? First, I shall read to you the old Law and then
I shall try to make his meaning clearer. What, then, does the Law say? 'If a
woman transgresses against her husband, disdaining and disregarding him, and if
someone sleeps with her the sleep of intercourse, and if she escapes the eye of
her husband and there is no witness against her, nor is she caught in the act,
nor if a spirit of jealousy comes over her husband when she has not been
defiled...'

(7) This is what the Law means. If a woman commits adultery and her husband
suspects it, or if he suspects her when she has not committed adultery, but
there is no witness nor conception to prove the suspicion, 'he will bring her to
the priest and take along barley meal as an offering for her.' Why, I ask, must
it be barley meal rather than fine flour or the meal of wheat? Since what
happened was a source of pain, accusation, and wicked suspicion, the form of the
sacrifice imitated a household disaster. This is why the Lord said: 'You will
not pour oil on it nor put frankincense over it.' ''Then'' (for I must cut the
account short) ''The priest shall lead her forward and will take pure water in
an earthen vessel; he will pick up some of the dust which is on the floor and
throw it into the water; he will make the woman stand, will make her swear an
oath, and he will say to her: 'If you did not transgress so as to become defiled
for your husband, be immune from the water of reproof. But if you did transgress
and you are defiled, if someone other than your husband did have intercourse
with you, may the Lord make of you an execration and a curse among your people.'

(8) What is the meaning of 'an execration and a curse'? As the saying goes; May
what happened to that poor woman not happen to me! 'By the Lord causing your
belly to swell and the water that brings a curse will enter your belly to make
it swell.' And the woman will say: 'Amen, Amen'. And it will come to pass, if
the woman is defiled, that the water of the curse will enter her belly to make
it swell, and the woman will be an execration. If she is not defiled, she will
be unharmed and will conceive offspring.' Once the Jews had gone off into
bondage, none of these things could be done because there was no temple, no
altar, no Meeting Tent, no sacrifice to be offered. Because this was the case,
when God threatened them, he said: 'I shall not visit your daughters when they
commit fornication nor your daughters-in-law when they commit adultery.'

II

(1) Do you see that the Law takes its force from the place? And since the city
is gone, there can no longer be a priesthood. There can be no emperor if there
are no armies, no crown, no purple robe, none of the other things which weld
together an empire. So, too, there can be no priesthood if sacrifice has been
destroyed, if offerings are forbidden, if the sanctuary has been trampled into
the dust, if everything which constituted it has disappeared. For the priesthood
depend on all these things.

(2) As I said before, it was enough for my purpose to prove that neither the
sacrifices, nor the holocausts, nor the other purifications, nor any other part
of the (918) Jewish commonwealth and way of life would return. It was enough,
finally, to prove that the temple will never rise again. Now that it is no more,
everything has been taken away; if something ritualistic seems to be going on,
it is against the Law and a reckless crime. In the same way, once I have proved
that the temple will never be restored to its former state, I have at the same
time also proved that the rest of the ritual of worship will not return to its
former condition, that there will be no priest, there will be no king. If not
even a commoner of Jewish blood was allowed to be a servant to foreigners, it
would be all the more forbidden for their king himself to be subject to others.

(3) But since my effort and zeal are here devoted not only to stopping up the
mouths of the Jews but also to instructing your loving assembly, come now and
let me take another authority and prove this same point. Let me prove that both
the sacrifices of the Jews and their priesthood have completely ended that day
will never again return to their former status.

(4) Who says this? That great and wonderful prophet, David. He made it clear
that the one kind of sacrifice would be abolished and another brought in to take
its place when he said: 'Many are the wondrous works you have done. O Lord my
God: and in your thoughts there is no one like to you. I have declared and I
have spoken.' See how wise the prophet is. He said: 'Many are the wondrous works
you have done,' and he stood aghast at God's power to work miracles. But he did
not go on to tell us about the creation of the things we see of heaven, earth,
and ocean, of water and fire; he did not tell us of those strange marvels which
happened in Egypt, or of any other miracles like those. What did he say were
wondrous works? 'Sacrifice and oblation you did not desire.'

(5) What do you mean, David? Is this a strange marvel? No, he said. For this was
not the only thing he saw. Inspired by heaven, he saw with prophetic eyes how
God would lead the nations to him; he saw how those who were nailed to their
gods, who worshipped stones, who were worse off than brute beasts suddenly
looked up and recognized the Master of all creation; he saw how these men put
aside their foul worship of demons and gave pure and bloodless worship to God.
At the same time he saw that the Jews, too, who were even more imperfect than
the pagans, would put aside their worship through sacrifices, holocausts, and
other material things and be led to our way of life. And he pondered on God's
ineffable loving-kindness which surpasses all understanding; he stood aghast at
how greatly things had changed, how God had reshaped them, how he had made men
from demons into angels, and how he had introduced a commonwealth and way of
life worthy of heaven.

(6) All this was to take place after the old sacrifice had been abolished and
after God had brought into its place the new sacrifice through the body of
Christ. This is why David stood aghast and marveled and said: 'Many are the
wondrous works you have done, O Lord my God.' To show that he made this whole
prophetic prediction in behalf of Christ when he said: 'Sacrifice and oblation
you did not desire,' David went on to say: 'But a body you have fitted to me.'
By this he meant the Lord's body which became the common sacrifice for the whole
world, the sacrifice which cleansed our soul, canceled our sin, put down death,
opened heaven, gave us many great hopes, and made ready all the other things
which Paul knew well and spoke of when he exclaimed: 'Oh, the depth of the
riches and of the wisdom and of the knowledge of God! How incomprehensible are
his judgments and how unsearchable are his ways.'

(7) David, then, foresaw all this when he said: 'Many are the wondrous work you
have done, O Lord my God.' He went to say, speaking in the person of Christ: 'In
holocausts and sin offerings you had no pleasure, and then continued: 'Then I
said, Behold I came.' When was 'then'? When the time was ripe for more perfect
instructions. We had to learn the less perfect lessons through his servants, but
the loftier lessons which surpass the nature of man we had to learn from the
Lawgiver himself.

(8) This is why Paul said: 'God, who at sundry times and in varied ways spoke in
times past to the fathers by the prophets, last of all in these days has spoken
to us by his Son, whom he appointed heir of all things, by whom also he made the
world.' And again, John said: 'For the Law was given through Moses; grace and
truth came through Jesus Christ.' And this is the highest panegyric for the Law,
namely that it prepared human nature for the Teacher.

(9) But he did not want you to look on him as a new God or any kind of
innovation. Hear what he said: 'In the head of the book it is written of me.'
What he meant was this: 'Long ago the prophets foretold my coming and at the
beginning of the Scriptures they opened them a little to give men a glimpse of
the knowledge that I am God.'

III

(1) An so, at the beginning of creation, when God said: 'Let us make mankind in
our image and likeness,' he was revealing to us in a rather obscure way the
divinity of his Son, to whom he was then speaking. Later on the Psalmist showed
that this new religious way of life did not contradict the old, but that it was
God's will that the old sacrifice be abolished and the new sacrifice replace the
old. The new was an extension of the right way of worship; it did not oppose or
fight with the old. He showed this when he said: 'In the head of the book it is
written of me,' and added: 'That I should do your will, O my God; I have desired
it and your law in the mist of my heart.' And when he explained what God's will
was, he made no mention of sacrifice or holocausts or offerings or toil and
sweat, but said: 'I have declared your justice in a great assembly.'

(2) What does he mean when he says: 'I have declared your justice?' He did not
simply say: 'I have given,' 'I have declared.' What does this mean? That he has
justified our race not by right actions, nor by toils, not by barter and
exchange, but by grace alone. Paul, too, made this clear when he said: 'But now
the justice of God has been made manifest independently of the Law.' But the
justice of God comes through faith in Jesus Christ and not through any labor and
suffering. And Paul took up again the testimony of this Psalm when he spoke as
follows: 'For the Law, having but a shadow of the good things to came, and not
the exact image of the objects, is never able by the sacrifices which they offer
continually, year after year the same, to perfect those who draw near. Therefore
in coming into the world, he says: 'Sacrifice and oblation you wished not, but a
body you have fitted to me.' By this he meant the entrance into the world of the
Only-begotten, the dispensation through the flesh. For this is the way he came
to us. He did not change place-how could he since he is every-where and fills
all things-but he was made visible to us through the flesh.

(3) Here we are fighting not only against the Jews but also against the pagans
and many heretics. So let me uncover for you the deeper meaning here; let me
search out the reason why Paul mentioned this text when he had countless
testimonies to show that the Law and the old commonwealth and way of life are no
longer productive. He did not cite this simply by chance but he did it with good
reason and ineffable wisdom. Everybody would agree that he had on this subject
other testimonies, both of greater length and more vehement, if he had wished to
bring them forward.

(4) For example, Isaiah said: 'I have no pleasure in you. I have had enough of
whole-burnt rams. I desire not fat of fatlings and blood of bulls and goats, not
even if you come into my sight. Who required these things at your hands? If you
offer me wheaten flour, it is in vain. Incense is an abomination to me.' And
again, in another place: 'I did not call you now, Jacob, nor, Israel, did I make
you weary. You did not honor me with sacrifices nor did you worship me with your
gifts; I did not weary you with frankincense, nor did you get incense for me
with silver.' And Jeremiah said: 'Why do you bring me incense from Sheba and
cinnamon from a far country? Your holocausts have not pleased me.' And again:
'Heap up your holocausts upon your sacrifices and eat up the flesh.' And another
prophet said: 'Take away from me the sound of your songs: I will not hear the
canticle of your harps.' And again, there was another text, where the Jews were
saying: 'Will the Lord receive it in place of holocausts if I give my first-born
for my wickedness, the fruit of my body for the sin of my souls?' And the
prophet reproved them and said: 'It has been announced to you what is good and
what the Lord God requires of you, that you love mercy, do judgment and justice,
and be ready to walk behind your God.' David also spoke in the same vein when he
said: 'I will not take calves from your house nor goats from your flocks.'

(5) When Paul had so many testimonies in which God surely rejects those
sacrifices, the times of the new moon, the Sabbaths, the festivals, why did he
omit all these and mention just that one text? Many of the infidels and many of
the Jews themselves who are now doing battle with me maintain that their
commonwealth and way of life was not abolished because it was imperfect or its
place taken by a greater way of life-I mean ours-but because of the sinfulness
of those who offered the sacrifices in those days. And Isaiah certainly did say:
'If you stretch out your hands, I will turn away my eyes from you: and if you
multiply your prayers, I will not hear.' Then, to give the reason for this, he
went on to say: 'For your hands are full of blood.' These words are not an
accusation made against the sacrifices; they are an indictment of the sinfulness
of those who offered them. God rejected their sacrifices because they offered
them with bloodstained hands.

(6) Again, when David said: 'I will not take calves from your house nor goats
from your flocks,' he went on to add: 'But to the sinner God said: 'Why do you
declare my justices and take my covenant in your mouth? You hated discipline and
cast my words behind you. If you saw a thief, you ran along with him and you
threw in your lot with adulterers. Your mouth abounded with injustice and your
tongue wrapped up deceits in your words. You sat down and spoke slander against
your brother and set a stumbling-block for your mother's son.' This makes it
clear that in this instance God did not simply reject sacrifices, but that he
rejected them because those who offered them were adulterers and thieves and
plotted against theirs brothers. So these enemies of mine maintain that, since
each prophet accuses those who offer the sacrifices, his prophecy is saying that
this is the reason why God rejected their sacrifices.

IV

(1) This is what my opponents say to me. But Paul dealt them a knockout blow and
said enough to shut their shameless mouths when he cited as his witness the text
I have discussed. When Paul wished to prove that God had rejected the old
commonwealth and way of life, because it was imperfect, and that he had rendered
it inoperative, he took as testimony that text in which no accusation is made
against those who offered the sacrifices. He used a text which makes it clear
that the sacrifice was in itself imperfect. For the prophet David made no
accusation against the Jews; he simply said: 'Sacrifice and oblation you did not
desire, but a body you fitted to me: in holocausts and sin offerings you had no
pleasure.'

(2) In explanation of this text Paul said: ' He annuls the first covenant in
order to establish the second.' If David had said: 'Sacrifice and oblation you
did not desire,' and than said no more, their argument would have some place to
defend itself. But since he also said: 'But a body you fitted to me,' and showed
that another sacrifice was brought in to replace it, he left no hope for the
future that the old sacrifice would return. And in explaining this, Paul said:
'Through this offering we have been sanctified in the will of Christ;' and also:
'If the blood of bulls and goats and the sprinkled ashes of a heifer sanctify
the unclean for the cleansing of the flesh, how much more will the blood of
Christ, who through the Holy Spirit offered himself unblemished, cleanse our
conscience from dead works? This gives us abundant proof, then, that those old
rituals have stopped, that a new rite has been brought forward to replace them,
and that the old will not hereafter be restored.

(3) What is left to discuss now? For some time I have been anxious to prove to
you that their kind of priesthood has disappeared and will never return. Let me
make this expressly clear from the Scriptures themselves. First I must preface
this with a few remarks, so that my explanation of the scriptures say may be
even more obvious.

(4) On his return from Persia, Abraham begot Isaac; Isaac then begot Jacob;
Jacob begot the twelve patriarchs from whom arose the twelve tribes-or, rather,
the thirteen, because, in Joseph's place, his two sons, Ephraim and Manasseh,
became leaders of tribes. A tribe was named after each of Jacob's sons: for
example, the tribe of Ruben, of Simeon, of Levi, of Judah, of Naphthali, of Gad,
of Asher, of Benjamin. So also in Joseph's case, his two sons, Manasseh and
Ephraim, gave their names to two tribes; one was called the tribe of Ephraim and
the other the tribe of Manasseh. Of these thirteen tribes all but one had fields
and large incomes, all but one tilled the fields and devoted themselves to all
the other secular pursuits. But the tribe of Levi was honored with the
priesthood; it alone was freed from secular work. They did not till the farms,
nor do anything else of the sort, but devoted their attention exclusively to the
priesthood. Form all the people they received tithes of wine and wheat and
barley and everything else; all gave them tithes and this was their income. No
one from any other tribe could ever become a priest. From this tribe-I mean the
tribe of Levi-came Aaron, and by succession, his descendants received the
priesthood; no one from another tribe ever becomes a priest. And so these
Levites received tithes from the rest and, in this way, supported themselves.

(5) But in the time of Abraham, before the day of Jacob and Isaac, before the
coming of Moses, when the Law had not yet been written, when the priesthood did
not clearly to the Levites, when there was no Meeting Tent or Temple, before the
division of the people into tribes, before Jerusalem existed, before anyone at
all had yet taken control of the government among the Jews, there was a man
named Melchizedek, a priest of the Most High God. This Melchizedek was at the
same time both priest and king; he was to be a type of Christ, and Scripture
makes clear mention of this. For Abraham attacked the Persians, rescued his
nephew Lot from their hands, seized all the spoils, and was returning from his
mighty victory over his foes. After describing those events the Scripture had
this to say about Melchizedek. 'Melchizedek, the king of Salem, brought out
bread and wine, for he was a priest of the Most High God. He blessed Abraham and
said, 'Blessed by the Most High God, creator of heaven and earth: blessed be the
Most High God who has delivered your enemies into your hand.' Then Abraham gave
him a tenth of everything.'

(6) If, then, any prophet clearly says that after Aaron, after that priesthood,
after those sacrifices and oblations, there will rise up another priest, not
from Levi's tribe but from another tribe from which no one ever became a priest,
a priest not according to the order of Aaron but according to the order of
Melchizedek, it is just as clear that the old priesthood has ceased to exist and
another, a new priesthood has been brought in to take its place. If the old
priesthood were going to remain effective, it would have to be called a
priesthood according to the order of Aaron and not according to the order of
Melchizedek. Did any prophet speak of this new priesthood? Yes, that same
prophet who before spoke about the sacrifices and who was speaking of Christ
when he said: 'The Lord said to my Lord: 'Sit at my right hand.'

V

(1) To prevent anyone from suspecting that this was said about some ordinary
man, it was not Isaiah nor Jeremiah, nor any prophet who was a common man that
said it, but King David himself. But a king cannot call any man his Lord; it is
God alone whom he can call Lord. If David were a common man, perhaps one of
those shameless people would have said that he was talking about a mere human
being. But now, since David was a king, he would not have called a man his Lord.
If David were talking about some ordinary person, how could he have said that
this person sat at the right hand of that ineffable and mighty Majesty? That
would have been impossible. But of this person said: 'The Lord said to my Lord:
'Sit at my right hand till I make your enemies your footstool.'

(2) Then, to keep you from thinking that this person was weak and powerless,
David went on to say: 'With you is the principality in the day of your
strength.' And he made it still clearer when he said: 'From the whom before the
daystar I begot you.' But no mere man was begotter before the daystar. 'You are
a priest forever, according to the order of Melchizedek.' He did not say:
'According to the order of Aaron.' So ask the Jews why David brought in another
priest, according to the order of Melchizedek, if the old priesthood was not
going to be abolish.

(3) At any rate, see how Paul made this clearer when he came to this text. After
Paul said of Christ: 'As he (David) says also in another place. 'You are a
priest forever according to the order of Melchizedek,' the Apostle went on to
say: 'On this point we have much to say, and it is difficult to explain it.'
After he reproved his disciples-but I must cut the account short-he went on to
tell them who Melchizedek was and to tell the story. 'He met Abraham returning
from the slaughter of the kings and blessed him; to whom Abraham divided the
tithes of all.' Then, to give some insight into Melchizedek, the type, he said:
'Now consider how great this man is, to whom even Abraham the patriarch gave
tithes of all.' He did not say this for no purpose but because he wanted to show
that our priesthood is much greater than the Jewish priesthood. And the
excellence of the realities is shown beforehand in the very types which
foreshadow them.

(4) Abraham was the father of Isaac, the grandfather of Jacob, and the ancestor
of Levi, for Levi was Jacob's son. The priesthood among the Jews began with
Levi. So this man Abraham was the ancestor of the Levites and the Jewish
priests. But in the time if Melchizedek, who is the type of our priesthood,
Abraham had the rank of a layman. Two things make this clear. First, he gave
tithes to Melchizedek, and it is the laymen who give tithes to the priests.
Second, he was blessed by Melchizedek, and laymen are blessed by priests.

(5) We again see the excellence of our priesthood when we find Abraham, the
patriarch of the Jews, the ancestor of the Levites, receiving a blessing from
Melchizedek and giving tithes to him. Surely the Old Testament says that
Melchizedek blessed Abraham and exacted a tenth part from him. And Paul brought
these very points to the fore and said: 'Consider how great this man is.' Who is
'this man'? Paul told us. Melchizedek, 'to whom even Abraham their patriarch
gave tithes from the best portion of the spoils.' 'And indeed they who are of
the priestly sons of Levi have a commandment to take tithes from the people,
that is, from their brethren, though these also have come from the loins of
Abraham.'

(6) What Paul means in this. He said that the Levites, who were priests among
the Jews, received a commandment, according to the Law, to take tithes from the
other Jews. Although they all were descended from Abraham, both the Levites and
the rest of the people, nonetheless the Levites took tithes from their brothers.
But Melchizedek, who was not of their descent, because he was not a descendant
of Abraham, and who was not of the tribe of Levi but from another nation,
exacted a tenth part from Abraham, that is, he took tithes from him.

(7) Not only this, but he did something further. What is that? He again blessed
Abraham, even though it was Abraham who had received the promises. What does
this show? That Abraham was much inferior to Melchizedek. How can this be?
'Beyond all contradiction, that which is less is blessed by the superior, ' so
that, unless Abraham, the ancestor of the Levites, were inferior to Melchizedek,
Melchizedek would not have blessed him, nor would Abraham have given tithes to
Melchizedek. But Paul wished to show that, because of the excellence of
Melchizedek, that inferiority might have continued, so he went on to say: 'Even
Levi, the receiver of tithes, was also, so to speak, made subject to tithes,
though Abraham.'

(8) What does he mean by 'was made subject to tithes'? Although Levi was not yet
born, through his father, he, too, gave tithes to Melchizedek. As Paul said: 'He
was still in the loins of his father when Melchizedek meet him.' This is why
Paul was careful to say: 'So to speak.' He went on to tell why he said this. 'If
the perfection was by the Levitical priesthood (for under it the people received
the Law), what further need was there that another priest should rise, according
to the order of Melchizedek, and said not to be according of Aaron?'

(9) What is it that Paul Meant? He meant this. If the Jewish religion was
perfect, if the Law was not a foreshadowing of future blessing but had been
efficacious in every respect, if it was not going to yield to another Law, if
the old priesthood was not going to disappear and make way for another
priesthood, why did the prophet say: 'You are a priest forever according to the
order of Melchizedek?' He should have said: 'according to the order of Aaron.'
This is why Paul said: 'If then perfection was by the Levitical priesthood, what
further need was there that another priest should rise, according the order of
Melchizedek, and said not to be according to the order of Aaron.'

(10) This surely made it clear that the old priesthood was ended and that
another much better and more sublime priesthood has been brought in to replace
it. When we admit this, we would also agree that another way of life suited to
the new priesthood will be brought in and another Law given, and clearly this is
ours. Paul prepared us for this when he said: 'When the priesthood is changed,
it is necessary that a change of law be made also, for the author of these is
one.'

(11) Many of the prescriptions of the Law were devoted to the ministries of the
priesthood, and the old priesthood has been abolished. Since another priesthood
was brought in to replace the old, it is clear also that a greater Law had to be
brought in to replace the old. To make clear who it was of whom these words were
spoken, Paul said: 'For he of whom these things are said is from another tribe,
from which no one has ever done service at the altar. For it is evident that our
Lord has sprung out of Judah, and Moses spoke nothing at all about priests when
referring to this tribe.'

(12) Christ clearly is sprung from that tribe, namely the tribe of Judah; Christ
surely is a priest according to the order of Melchizedek; Melchizedek is surely
much more venerable than Abraham. Then we must also admit from every angle that
one priesthood is being brought in to replace another and that it is much more
sublime than the old priesthood. If the type was such, if it was more
magnificent than the Jewish priesthood, the reality which it foreshadowed is
itself still much more magnificent. This is the point which Paul was making when
he said: 'And it is yet far more evident if there arise another priest,
according to the likeness of Melchizedek, who has become so not according to the
Law of carnal commandment, but according to a life that cannot end.'

(13) What did Paul mean when he said: 'Not according to the Law of carnal
commandment, but according to a life that cannot end'? He meant that none of
Christ's commandments are carnal commandments. He did not order the sacrifice of
sheep and calves; he ordered us to worship God through the virtue of our lives;
as our reward for this, he set the prize of a life that cannot end. And again,
after he had died as the price of our sins, he came and raised us up; he saved
us by freeing us from a double death: the death from sin and the death of the
flesh. Since he came bringing us such gifts, Paul said: 'Not according to the
Law of carnal commandment, but according to a life that cannot end.'

VI

(1) I have, therefore, now proved what was left to be proved. I have proved
that, because the priesthood was changed, it was reasonable and necessary that
there also be a change of Law. And again I was able to prove this very point by
bringing forward as my witnesses the prophets. They testified that the Law will
be changed, that the old commonwealth and way of life will be transformed for
the better, and that never again will a king arise for the Jews.

(2) But I must say only as much as my audience can listen to and heed; I must
not crowd everything together and say it all at once. Therefore, I will store up
the rest for another occasion and, for the present, I will stop my instruction
at this point. But let me first exhort you loving assembly to keep in mind what
I have said and to connect it up with what I said before. And what I asked you
before, I shall now ask you again. Rescue your brothers and show great concern
for our members who have grown negligent. I do not undertake this great task
just to hear myself talk or to enjoy the tumult of your applause; I do it to
bring those who have been cut off back to the path of truth.

(3) Let no one say to me: 'I have nothing in common with him, I would be lucky
to manage well my own affairs.' No one can manage his own affairs if he does not
love his neighbor and work for his salvation. This is what Paul meant when he
said: 'Let no one seek his own interest, but those of his neighbor.' He knew
that your own interests lie in what benefits your neighbor. You are in good
health, but your brother is sick. So then, if you are in your right mind, you
will be distressed over him who is in distress and you will, in this matter,
follow the example of that blessed soul who said: 'Who is weak, and I am not
weak? Who is made to stumble, and I am not inflamed?'

(4) If we find joy in tossing down a couple of obols and spending a little money
on the poor, what great pleasure will we reap if we can save men's souls? What
recompense will we enjoy in the life to come? Certainly, in this world, as often
as we run into these men, we will derive great pleasure from meeting them,
because we recall the good turn we did for them. When we see them in the next
world before the dread tribunal of judgment, we will experience a great
confidence. When the unjust, the greedy, the plunderers, and those who have
inflicted countless evils on their neighbors go before this tribunal and see
their victims-and they surely will see them, as Christ says, and as is clear
from the story of the rich man and Lazarus - they will not be able to open their
mouths nor to say a word in their own defense. They will be overwhelmed with the
great shame of their condemnation and will be swept off from the sight of their
victims into the rivers of flame.

(5) But when those who taught and instructed their neighbors in this life stand
before the tribunal, they will see those whom they saved pleading in their
behalf. And they will be filled with great confidence and trust. Paul made this
clear when he said: 'We are your boast, as you will also be ours.' Tell me, when
will this be? 'In the day of our Lord Jesus Christ.'

(6) And, again, Christ gave good counsel when he said: 'Make friend for
yourselves with the mammon of wickedness, so that when you fail they may receive
you into the everlasting dwellings.' You see that much confidence will come to
us from those to whom we have done good in this life. But if there are so many
prizes, such great recompense, such ample repayment for the money we spent on
others, how will we fail to gain many great blessing when we help a soul?
Tabitha clothed widows and aided the poor and came back to life from the dead.
If the tears of those to whom she did good brought her departed soul back to her
body-and this before the day of resurrection-will not the tears of those whom
you rescued and saved do something to help you? The widows who stood around
Tabitha's corps pointed out that she who had died was alive. In the same way,
those whom you saved in this life will stand around you on the day of judgment.
They will snatch you from the fire of Gehenna and to it that you enjoy His
loving-kindness in abundance.

(7) Knowing, then, what we now know, let us not be roused to fervor only for the
present hour; fan the fire you now have, go forth, and spread salvation over the
city; even if you do not know them, get busy and find those who have this
sickness. I shall be all the more eager to speak to you when I have found out
from your very deeds that I did not scatter my seed on rocky ground. And you
yourselves will be more eager to practice virtue. In money matters, the man who
has made a profit of two gold pieces gets a greater enthusiasm to collect and
amass a profit of ten or twenty pieces. This happens, too, in the matter of
virtue. The man who has succeeded in doing a good deed gets some encouragement
and motivation from doing this right action. The result is that he will
undertake other good deeds.

(8) Let us, then, rescue our brothers and store up beforehand pardon for our
sins. Much more, let us first store up abundant confidence and, before all else,
let us see to it that God's name is glorified. To do this, let us take our
wives, children, and households and go out after this game and quarry. Let us
from the snares of the devil those whom he has made captive to his will. And let
us not stop until we have done everything in our power to rescue them, whether
they heed or reject our words. But it would be impossible, if they are
Christians, for them not to heed us.

(9) Still, I do not want you to have even the excuse that they would not heed
you. Let me say this. If you pour out many words and do everything in your power
and still see that he refuses to heed you, then bring him to the priests. By the
help of God's grace the priests will surely overcome their quarry. But it will
all be your doing, because is was you who took him by the hand and led him to
us. Let husbands talk to their wives and wives to their husbands, fathers to
their children and friends to friends.

(10) Let the Jews learn how we feel. Let it also become known to those who side
with the Jews, even though they pretend to be ranked with us. We have an eager
and vigilant concern for our brothers who have deserted over the Jewish side.
When the Jews find this out, it will be they, rather than we, who thrust out
those of our number who frequent their synagogue. I should say, there will be no
one hereafter who will dare to flee to them, and the body of the Church will be
unsullied and pure. This material was uploaded by Roger Pearse, 2011, and
derives from a translation of unknown origin formerly hosted at the Medieval
Sourcebook. This file and all material on this page is believed to be in the
public domain. For more details see the preface to the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 11: AGAINST THE JEWS - HOMILY 8
========================================================================

John Chrysostom, Against the Jews. Homily 8

HOMILY VIII

I

(1) Gone is the fasting of the Jews, or rather, the drunkenness of the Jews.
Yes, it is possible to be drunk without wine; it is possible for a sober man to
act as if he is drunk and to revel like a prodigal. If a man could not get drunk
without wine, the prophet would never have said: 'Woe to those who are drunk not
from wine;' if a man could not get drunk without wine, Paul would never have
said: 'Do not be drunk with wine.' For he said this as if there were a
possibility of getting drunk some other way. And it is possible. A man can be
drunk with anger, with unseemly desire, with greed, with vainglory, with ten
thousand other passions. For drunkenness is nothing other than a loss of right
reason, a derangement, and depriving the soul of its health.

(2) Therefore, I would not be making too strong a statement if I should say that
we find a drunkard not only in the man who is a heavy drinker of strong wine but
we also find one in the man who nurtures some other passion in his soul. For the
man in love with a woman who is not his wife, the man who spends his time with
prostitutes, is a drunkard. The heavy drinker cannot walk straight, his speech
is rude, his eyes cannot see things as they really are. In the same way, the
drunkard who is filled with the strong wine of his undisciplined passion is also
unsound of speech; everything he utters is disgraceful, corrupt, crude, and
ridiculous; he, too, cannot see things as they really are because he is blind to
what he sees. Like a deranged man or one who is out of his wits, he imagines he
sees everywhere the woman he yearns to ravish. No matter how many people speak
to him at gatherings or banquets, at any time or place, he seem not to hear
them; he strains after her and dreams of his sin; he is suspicious of everything
and afraid of everything; he is no better off than some trap-shay animal.

(3) Again, the man in the grip of anger is drunk. In the same way as other
drunkards, his face became swollen, his voice grows rough, his eyes are
bloodshot, his mind is darkened, his reason is submerged, his tongue trembles,
his eyes are out of focus, and he does not hear what is really said. His anger
affects his brain worse that strong wine; it stirs up a storm and causes a
distress that cannot be calmed.

(4) But if the man in the grip of passion or anger is drunk, this is all more
true of the impious man who blasphemes God, who goes against his laws and never
is willing to renounce his untimely obstinacy. This man is drunk, mad, and much
worse of than insane revelers, even if he does not seem aware of his condition.
And this is the characteristic which most marks a drunkard: he has no awareness
of his unseemly behavior. This, in fact, is the special danger of madness: those
who suffer from it do not know they are sick. So, too, the Jews are drunk but do
not know they are drunk.

(5) Indeed, The fasting of the Jews, which is more disgraceful than any
drunkenness, is over and gone. But let us not stop thinking ahead for our
brothers, let us not consider that our concern for them is now no longer timely.
See what soldiers do. Suppose they have met the enemy and routed them. As they
return from pursuing the foe, they do not immediately rush back to camp. First
they go back to the battlefield to pick up their fallen comrades. They bury the
dead but, if they see among the corpses men who are not mortally wounded but are
still breathing, they give them as much first aid as they can, they pick them
up, and carry them back to their camp. Then they extract the dart, call the
physicians, wash away the blood, apply remedies to the wounds, and by giving
them every care, they bring the wounded back to health.

(6) Therefore, we must do the same. By God's grace, we made the prophets our
warriors against the Jews and routed them. As we return from pursuing out foes,
let us look all around to see if any of our brothers have fallen, if the fast
has swept some of them off, if any of them have shared in the festival of the
Jews. Let us bury no one; let us, however, pick up every fallen man and give him
the treatment he needs. In battles between armies of this world, a soldier
cannot bring back life or recover for further service a comrade who has fallen
once and for all and died. But in a battle of this war of ours, even if a man
has been mortally wounded, if we have good will and the help of God's grace, we
can take him by the hand and lead him back to life. Unlike a casualty in war,
here is not a man's body that dies, but his will and his resolution. And it is
possible to restore to life a will that has died; it is possible to persuade a
dead soul to come back to its own proper life and to acknowledge again its
Master.

II

(1) We must not grow weary, my brothers, we must not became exhausted, we must
not lose heart. Let no one say: 'We should have done all we could to put them on
their guard before the fast. Now that they have fasted, now that they have
sinned, now that their transgression is complete, what use is there in helping
them now?'

(2) If anyone knows what it means to look out for his brothers, he also knows
that he must look for them and show this concern now more than ever. We must not
only put them on their guard before they sin but we must also extend a helping
hand after they have fallen. Suppose God had done that from the beginning;
suppose he had put us on guard only before we sinned; suppose, after we had
sinned, he had given us up and let us lie where we had fallen from one end of
our life to the other. Then no one of us would ever have been saved.

(3) But God does not act that way. He loves men, he is kind to them, he desires
their salvation above all things. And so he looks out for them even after they
have sinned. He said to Adam: 'From every tree in the garden you will eat; but
from the tree of the knowledge of good and evil do not eat; for on the day you
eat of it; you will surely die.' God put Adam on his guard by giving him every
warning he would need: he showed him the ease of fulfilling the Law, the
liberality of what it permitted, the harshness of the future punishment, and the
speed with which it would come. For God did not say: 'After one, two, or three
days, but, 'on the very day you eat of it, you will surely die.'

(4) God looked out for Adam very carefully; he instructed him, exhorted him, and
gave him many blessings. But even so, Adam disregarded his commands and fell
into sin. Still God did not say: 'What good will it do now? What is the use of
helping now? He ate the fruit, he fell into sin, he transgressed the law, he
believed the devil, he dishonored my commandment, he was wounded, he became
subject to death and died, he came under the judgment. What need have I to speak
to him now?

(5) But God said none of these things. Rather, he came immediately to Adam,
spoke to him, and consoled him. Again God gave Adam another remedy-the remedy of
toil and sweat. God kept right on doing everything and exerting himself until he
raised up fallen nature, rescued it from dead, led it by the hand to heaven, and
gave it greater blessings than it had lost. By the things God himself did, he
taught the devil that he would reap no profit from his plot. Satan had succeeded
in driving men from Paradise but he would soon see them in heaven mingling with
the angels.

(6) In the case of Cain, God did the same thing. Before Cain's great sin, God
spoke plainly to him, warned him, and said: 'You sinned; stop it. His (Abel's)
refuge is in you and you will rule over him.' See God's wisdom and
understanding. He said: 'Because I have honored Abel, you are afraid he will
take from you the privilege of the first-born; you are afraid he will take the
first place, which is due to you.' For the first-born necessarily had a more
honored position than the second-born. So God said: 'Take courage, do not be
afraid, feel no anguish over this. His refuge is in you, and you will rule over
him.' This is what God meant: 'Stay in the honored position of the first-born;
be a refuge, a shelter, and a protection for your brother. But do not jump to
bloodshed; do not come to that impious act of murder.' Even so, Cain did not
listen, he did not stop, he did commit that murder, he did bathe his hands in
blood from his brother's throat.

(7) But then what happened? God did not say: 'Let him go now. What further use
is there in helping him? He did commit the murder, he did slay his brother. He
scorned my advice; he dared to do that mad and unforgivable deed of slaughter.
Even though I was looking out for him, instructing him, even though he enjoyed
such benefice from me, he drove all these from his mind and paid them no heed.
Let him go, then, and be hereafter cast from my sight. He has deserved no
consideration from me.'

(8) God neither said nor did anything like that. Instead, he came again to him,
corrected him, and said: 'Where is your brother Abel? When Cain said he did not
know, God still did not desert him but he brought him, in spite of himself, to
admit what he had done. After Cain said: 'I do not know, 'God said: 'The voice
of your brother's blood cries to me.' What God was telling Cain was that the
very deed proclaimed who the murderer was. And what did Cain say? 'My guilt is
too great to be forgiven. If you drive me from the land, I shall also be hidden
from your face.'

(9) What Cain meant was this. 'I have committed a sin too great for pardon,
defense, or forgiveness; if it is your will to punish my crime, I shall lie
exposed to every harm because your helping hand has abandoned me.' And what did
God do then? He said: 'Not so! Whoever kills Cain shall be punished sevenfold.'
What God said was this: 'Do not fear that. You will live a long life. If any man
does kill you, he will be subject to many punishment.' For the number seven in
the Scriptures means an indefinitely large number. So, then, Cain was stricken
with many punishments-with torment and trembling, with grief and discouragement,
with paralysis of his body. After he had undergone these penalties, as God put
it: 'Whoever kills you and frees you from these punishments will draw the same
vengeance upon himself.'

(10) The punishment of which God spoke seems to be excessively harsh but it does
give us a glimpse of his great solicitude. God wanted men of later times to
exercise self-control; therefore, he designed the kind of punishment which was
capable of setting Cain free from his sin. If God had immediately destroyed him,
Cain would have disappeared, his sin would have stayed concealed, and he would
have remained unknown to men of after days. But as it is, God let him live a
long time with that bodily tremor of his. The sight of Cain's palsied limbs was
a lesson for all he met; it served to teach all men and exhort them never to
dare do what he had done, so that they might not suffer the same punishment. And
Cain himself became a better man again. His trembling, his fear, the mental
torment which never left him, his physical paralysis kept him, as it were,
shackled. They kept him from leaping again to any other like deed of boldness;
they constantly reminded him of his former crime; through them he achieved
greater self-control in his soul.

III

(1) As I was speaking, it occurred to me to bring up a further question. Cain
confessed his sin and condemned what he had done; he said his crime was too
great to be forgiven and that he deserved no defense. Why, then, could he not
wash away his sins? The prophet Isaiah said: 'Be the first to tell your
iniquities, that you may be justified.' Why, then, was Cain condemned? Because
he did not tell his sins as the prophet commanded. Isaiah did not simply say:
'Tell your iniquities.' What did he say? He said: 'Be the first to tell your
iniquities.'

(2) The question here is this. It is not simply a matter of telling, but of
being the first to tell and not waiting for an accuser to convict you. But Cain
did not tell first; he waited for God to accuse him. And then, when God did
accuse him, he denied it. After God had once and for all given clear proof of
what he had done, Cain then told his sin. But this is no longer a confession.

(3) Therefore, beloved, when you commit sin, do not wait for another man to
accuse you but, before you are accused and indicted, do you yourself condemn
what you have done. Then, if someone accuses you later on, it is no longer a
matter of your doing the right thing in confessing, but of your correcting the
accusation which he makes. And so it is that someone else has said: 'The just
man begins his speech by accusing himself.' So it is not a question of accusing
but of being the first to accuse yourself and not waiting for others to accuse
you.

(4) Peter certainly sinned gravely in denying Christ. But he was quick to remind
himself of his sin and, before anyone accused him, he told of his error and wept
bitterly. He so effectively washed away his sin of denial that he became the
chief of the apostles and the whole world was entrusted to him.

(5) But I must get back to my main topic. What I said has given us sufficient
proof that we must not neglect or scorn our brothers who fall into sin. We must
put them on their guard before they sin and we must show great concern for them
after they have fallen. This is what physicians do. They tell people in good
health what can preserve their health and what can ward off every disease. But
if people have disregarded their instructions and have fallen sick, physicians
do not neglect them but, especially at that time, they look out for the patients
so that they may free them from their ailments.

(6) And Paul certainly did this too. Incest is a sin and serious transgression
which is not even found among the pagans. But Paul did not scorn the man who had
committed incest. Even though this man rebelled and refused to be cured, even
though he kicked about and was unmanageable, Paul led him back to health and he
did it in such a way as to unite him again to the body of the Church. Paul did
not say to himself: 'What good would it do? What would be the use? He committed
incest, he has sinned; he does not want to give up his licentious ways; he is
puffed up and boastful and has made his wound incurable. So let us be done with
him and leave him in the lurch.'

(7) Paul said none of these things. The very reason why he showed great concern
for this sinner was that he saw the man had slipped into unspeakable wickedness.
So Paul never gave up frightening him, threatening him, punishing him both
through his own efforts and with the help of others. Paul left nothing undone,
nothing untried until he brought the man to acknowledge his sin, to see his
transgression. And, at last, Paul freed the man from every stain of sin.

(8) Now you do the same thing Paul did. Imitate the Samaritan in the gospel who
showed such concern for the man who had been wounded. For a Levite passed that
way, a Pharisee passed by, but neither of them turned to the man lying there.
They just went their way and, like the cruel, pitiless men they were, they left
him there. But a Samaritan, who was in no way related to this man, did not hurry
past but stopped, took pity on him, poured oil and wine on his wounds, put him
on his own animal, and brought him to an inn. There he gave some money to the
innkeeper and promised him more for taking care of a man who was in no way
related to him.

(9) He did not say to himself: 'What do I care about him? I am a Samaritan. I
have nothing in common with him. We are far from the city and he cannot even
walk. What about this? Suppose he is not strong enough to make the long journey.
Am I going to bring in a corpse, will I be arrested for murder, will I be held
accountable for his death?' Many a time people go along a road and see men who
have been wounded but are still breathing. But they pass them by not because
they are stingy with their money, but because they are afraid that they
themselves may be dragged into court and held accountable for the murder.

(10) That gentle and benevolent Samaritan feared none of these things. He
scorned all such fears, put the man on his own beast, and brought him to an inn.
He did not think of any of these things-neither the danger, nor the expense, nor
anything else. If the Samaritan was so kind and gentle to a stranger, what
excuse would we have for neglecting our brothers when they are in deeper
trouble? For those who have just observed the fast have fallen among robbers,
the Jews. And the Jews are more savage than any highwaymen; they do greater harm
to those who have fallen among them. They did not strip off their victim's
clothes nor inflict wounds on his body as did those robbers on the road to
Jericho. The Jews have mortally hurt their victim's soul, inflicted on it ten
thousand wounds, and left it lying in the pit of ungodliness.

IV

(1) Let us not overlook such a tragedy as that. Let us not hurry past so
pitiable a sight without taking pity. Even if others do so, you must not. Do not
say to yourself: 'I am no priest or monk; I have a wife and children. This is a
work for the priests; this is work for the monks.' The Samaritan did not say:
'Where are the priests now? Where are the Pharisees now? Where are the teachers
of the Jews?' But the Samaritan is like a man who found some great store of
booty and got the profit.

(2) Therefore, when you see someone in need of treatment for some ailment of the
body or soul, do not say to yourself: 'Why did so-and-so or so-and-so not take
care of him?' You free him from his sickness; do not demand an accounting from
others for their negligence. Tell me this. If you find a gold coin lying on the
ground, do you say to yourself: 'Why didn't so-and-so pick it up?' Do you not
rush to snatch it up before somebody else does?

(3) Think the same way about your fallen brothers; consider that tending his
wounds is like finding a treasure. If you pour the word of instruction on his
wounds like oil, if you bind them up with your mildness, and cure them with your
patience, your wounded brother has made you a richer man that any treasure
could. Jeremiah said: 'He who has brought forth the precious from the vile will
be as my mouth.' What could we compare to that? No fasting, no sleeping on the
ground, no watching and praying all night, nor anything else can do as much for
you as saving your brother can accomplish.

(4) Consider how frequent and numerous are the sins you commit with your mouth.
How many obscene things has it said? How many blasphemies, how many abuses has
it uttered? If you give some thoughts to this, you will surely never hesitate to
look out for your fallen brother. By this one good deed can cleanse every stain
from your mouth. Why do I say cleanse? Because you will make your mouth as the
mouth of God. And what honor could be equal to that? It is not I who make this
promise to you. God himself said it. If you bring back one person, he said, your
mouth will be cleansed and holy, as my mouth is.

(5) So let us not neglect our brothers, let us not go around saying: 'How many
kept the fast? How many were filched away from us?' Rather, let us show our
concern for them. Even if those who observed the fast are many, you my beloved,
must not make a show and a parade of this calamity in the Church; you must cure
it. If someone tells you that many have observed the fast, stop him from talking
so the rumor may not get around and become public knowledge. You say to him:
'For my part, I don't know of anyone who observed it. You are mistaken, sir, and
deceived. If you see two or three filched away, you say that these few are
many.' So stop this accuser from talking. But you must also see to it that you
show your concern for those who were snatched away. Then you will keep the
Church safe from a double hurt: first, by preventing the rumor from making the
rounds and, secondly, by bringing back to the sacred fold the sheep who were
snatched away.

(6) Therefore, let us not go around asking: 'Who fell into sin?' Let our only
zeal be to set straight those who have sinned. It is a dangerous practice and a
terrible thing only to accuse your brothers and not to come to their aid, to
parade in public the sins of the sick and not cure them. Let us, then get rid of
this wicked practice, my beloved, for it leads to no small harm.

(7) Let me tell you how it does this. Somebody hears you say that there were
many who observed the fast with the Jews and, without any further investigation,
he spreads the story to somebody else. And the second man, without inquiring
into the truth of the rumor, again tells it to still another. Then, as the evil
rumor little by little grows greater, it spreads a great disgrace over the
Church. And this does no good for those who have fallen away; in fact, it causes
considerable harm both to them and to many others.

(8) Even is those who did fall are in number, we make them a multitude by the
multitude of our rumors; we weaken those who resisted and we give a push to
those on the point of falling. If one of our brothers hears the rumor that a
large number joined in keeping the fast, he will be more inclined to be careless
himself; again, if it is one of weak ones who hears the story, he will rush to
join the strong of those who have fallen. Even if many have sinned, let us not
join with those who rejoice at this or any other evil. If we do, we make a
parade of the sinners and say that their name is legion. Rather, let us stop the
rumormongers and keep them from spreading the story.

(9) Do not tell me that those who observed the fast are many. Even if they are
many, you must set them straight. I did not expend all these words for you to
accuse many, but for you to make the many few and to save even these few.
Therefore, do not put their sins on parade, but treat their wounds. Some people
parade rumors and have time only for that. They see to it that the number of
those who have sinned is judged to be large even if only a few have fallen. In
the same way, if people reprove the rumormongers and shut their mouths, if they
show concern for those who have fallen, no matter how many they be, it is no
hard task for them to set the sinner straight. And furthermore, they keep those
rumors from doing harm to anyone else.

(10) You have heard David's lament for Saul when he said: 'How the mighty have
fallen. Tell it not in Gath, publish it not in the street of Ashkelon so that
the daughters of foreign tribes may not rejoice, so that the daughters of the
uncircumcised may not exult in arrogance.' If David did not wish the matter
paraded in public so that it might not be a source of joy to his foes, so much
the more must we avoid spreading the story to alien ears. Rather, we must not
spread it even among ourselves for fear that our enemies may hear it and
rejoice, for fear that our own may learn of it and fall. We must hush it up and
keep it guarded on every side. Do not say to me, 'I told so-and-so.' Keep the
story to yourself. If you did not manage to keep quiet, neither will he manage
to keep his tongue from wagging.

V

(1) What I say applies not only to the actual observance of the fast but also to
ten thousand other sins. Let us not only ask if many were filched away; let us
ask how we may bring them back. Let us not exalt our enemies' side and destroy
our own. Let us not show that they are strong and that our side is weak. Let us
do quite the opposite. Rumor can often destroy a soul but, just as often, it can
lift it up; it can put zeal in a soul where was none and, again, it can destroy
the zeal that was there.

(2) So I urge you to increase the rumors which exalt our cause and show its
greatness, but not the rumors which spread shame on the community of our
brothers. If we hear something good, let us broadcast it to all; if we hear
something bad or evil, let us keep that hidden among ourselves and do everything
we can to get rid of the evil. Therefore, let us now go forth, let us get busy
and search for the sinner, let us not shrink back even if we must go into his
home. If you do not know him, if you have no connection with him, get busy and
find some friend or relative of his, someone to whom he pays particular
attention. Take this man with you and go into his home.

(3) Do not blush or feel ashamed. If you were going there to ask for money or to
get some favor from him, you have reason to feeling ashamed. If you hurry to
save the man, no one can find fault with your motive for entering his home. Sit
down and talk with him. But start your conversation on other topics so that he
does not suspect that the real purpose of your visit is to set him straight.

(4) Say to him: 'Tell me, do you approve of the Jews for crucifying Christ, for
blaspheming him as they do, and for calling him a lawbreaker?' If the man is a
Christian, he will never put up with this; even he be a Judaizer times without
number, he will never bring himself to say: 'I do approve.' Rather, he will stop
up his ears and say to you: 'Heaven forbid! Be quite, man.' Next, after you find
that he agrees with you, take the matter again and say: 'How is it that you
attend their services, how is it you participate in the festival, how is it you
join them in observing the fast?' Then accuse the Jews of being obstinate. Tell
him about their every transgression which I recounted to your loving assembly in
the days just past. Tell him of their transgressions connected with the place,
the time and the temple, and how the prophets gave proof of these in their
predictions. Show him how the whole ritual of the Jews is useless and
unavailing. Show him that they will never return to their old commonwealth and
way of life and that they are forbidden to fulfill, except in Jerusalem, what
the old life demanded.

(5) Furthermore, remind him of Gehenna. Remind him of the test he will undergo
before the Lord's dread tribunal of judgment. Remind him that we will give an
accounting for all these things and that no small punishment awaits those who
dare to do what he is doing. Remind him that Paul said: 'You who are justified
in the Law have fallen away from grace.' Remind him of Paul's threat: 'If you be
circumcised, Christ will be no advantage to you.' Tell him that, as is the case
with circumcision, so, too, the fasting of the Jews drives from heaven the man
who observes the fast, even if he has ten thousand other good works to his
credit. Tell him that we have the name of Christians because we believe in
Christ and not because we run to those who are His foes.

(6) Suppose he uses the cures which the Jews effect as his excuse; suppose he
says: 'They promise to make me well, and so I go to them.' Then you must reveal
the tricks they use, their incantations, their amulets, their charms and spells.
This is the only way in which they have a reputation for healing; they do not
effect genuine cures. Heaven forbid they should! Let me go so far as to say that
even if they really do cure you, it is better to die than to run to God's
enemies and be cured that way. What use is it to have your body cured if you
lose your soul? What profit is there that you find some relief from your pain in
this world if you are going to be consigned to eternal fire?

(7) So that no Jew may say will cure you, listen to what God said: 'If there
arise among you a prophet or dreamer of dreams who gives you a sign or wonder,
and if the sign or wonder of which he spoke come to pass, and if he says: 'Let
us go and worship other gods,' do not listen to that prophet; for the Lord, your
God, is testing you to see if you love the Lord, your God, with all your heart
and with all your soul.'

(8) What God means is this. Suppose some prophet says to you: 'I can raise a
dead man to life or cure a blind man. But you must obey me when I say:

'Let us worship demons, or let us offer sacrifice to idols.' Then, suppose the
man who said this can cure a blind man or raise a dead man to life. God said
that you must not heed him because of these sign and wonders which he works.
Why? Because God is testing you, he permitted that man to have this power. It is
not that God does not know your thoughts but that he is giving you a chance to
prove if you really love him. And there are men who are eager to drag us away
from our Beloved. Even if they show dead men brought back to life, the man who
truly loves God will not stand apart from God because he has seen such signs and
wonders.

(9) If God said this to the Jews, he says it all the more to us. We are the ones
he led to a greater life of virtue. He opened the door for us to rise again. He
gave the command to us not to love our dwelling here on earth but to keep all
our hopes aimed at the life to come.

VI

(1) But what are you saying? Is it that a bodily ailment is afflicting you and
crushing you? You have not suffered as many ills as did blessed Job. You have
not endured even the slightest part of his pain. Fist, he lost the whole throng
of his flocks, his herds, and every other possession. Then the whole chorus of
his children was snatched off. And all this happened on a single day, so that
not only the nature of his calamities but also the unbroken succession of his
losses might crush this athlete down to earth.

(2) After all that, he received a lethal blow on his body, he saw worms swarming
forth from his flesh, he sat naked on a dung hill, a public spectacle of
disaster for all men there to see, Job the just, truthful, God-fearing man who
kept himself aloof from every evil deed. And his troubles did not stop there.
All day, all night, he suffered distress, and a strange and unusual hunger
assailed him. He said: 'I see my food is a stench.' Each day he was reproached,
scoffed at, mocked, and ridiculed. He said: 'My servants and the children of my
concubines have risen up against me, my dreams are filled with terror, my
thoughts are tossed with constant storms.'

(3) But his wife promised him freedom from all these things when she said:
'Speak some word against the Lord and die.' What she meant was: 'Curse God and
you will be free from the troubles which oppress you.' Did her advice change the
mind of that holy man? It did just the opposite; it gave him great strength so
that he even reproached his wife. He chose to feel pain, to endure hardship, and
to suffer ten thousand terrible things rather than curse God and so find release
from his terrible troubles.

(4) The man who had been thirty-eight years in the grip of his infirmity used to
rush each year to the pool and each year he was driven back and found no cure.
Each year he would see others cured because they had many to take of them. But
he had no one to put him in the water ahead of the others and so remained in the
constant grip of his paralysis. Even so, he did not run to the soothsayers, he
did not go to the charm-users, he did not tie an amulet around his neck, but he
waited for God to help him. That is why he finally found a wonderful and
unexpected cure.

(5) Lazarus wrestled all his days with hunger, disease, and poverty, not only
for thirty-eight years but for his whole life. At any rate, he died while he was
lying at the gateway of the rich man, scorned, scoffed at, famished, laid out
before the dogs for food. For his body had grown to weak to scare away the dogs
who came and licked his wounds. Yet he did not search for a soothsayer, he did
not tie tokens around his neck, and he did not resort to the charm-users, he did
not call in those skilled in witchcraft, nor did he do anything he was forbidden
to do. He chose to die from these troubles of his rather than betray in any
small way his life of godliness.

(6) Look at the torments and sufferings those men endured! What excuse will we
have if for our fevers and hurts we run to the synagogues, if we summon into our
own house these sorcerers, these dealers in witchcraft?

Hear what the Scripture says: 'My son, if you com to serve the Lord, prepare
your soul for trial, put straight your heart, and be steadfast. Be obedient to
him in sickness and in poverty. As gold is tested in the fire, so the chosen man
is tested in the furnace of humiliation.'

(7) Suppose you flog your servant. Suppose, that, after you have dealt him
thirty or fifty lashes, he then loudly demands his freedom, or that he flees
from your control to take refuge with men who hate you. Suppose that he then
incites them against you. Tell me this. Can he get you to forgive him? Can
anyone offer a defense in his behalf? Of course not.

(8) But why? Because it is a master's duty to punish his servant. And this is
not the only reason. If the slave had to run away, he should not gone to the
enemies who hated his master; he should have gone to his master's true friends.
You must do the same. When you see that God is punishing you, do not flee to his
enemies, the Jews, so that you may not rouse his anger against you still
further. Run instead to martyrs, to the saints, to those in whom he is well
pleased and who can speak to him with great confidence and freedom.

(9) But why talk about slaves and masters? If a father flogs his son, the son
cannot do what the slave did, nor can he deny his relationship to his father.
Suppose the father flogs his son, suppose he keeps him from his table, suppose
he drives him from his house, and punishes him every way he can. Both the laws
of nature and those established by man command the son to be brave and endure
all this. No one ever excuses the son if he refuses to obey his father and put
up with the punishment. Even if the boy who was flogged lifts his voice in ten
thousand bitter laments, everybody tell him that it was his father who flogged
him, that his father is the master and the power to do whatever he wants, that
the son must meekly endure it all.

(10) So, then, slaves put up with their masters and sons put up with their
fathers even though the punishments they get often do not fit the fault. Will
you refuse to put up with God when He corrects you? Is he not more your master
than your master is? Does he not love you more than any father? When he
interferes and does something, it is not done from anger. He does everything for
you own good. If you get some slight illness, will you reject him as your master
and rush off to the demons and desert over to the synagogues? What pardon will
you find after that? How can you call on Him for help again? Who else will be
able to plead your cause even if he could speak with the freedom and confidence
of a Moses? There is no one.

(11) Do you not hear what God said to Jeremiah about the Jews? 'Do not intercede
for this people because even Moses and Samuel shall stand (before my face), I
will not listen to them.' That is how far some sins go beyond forgiveness and
how incapable of defense they are. Therefore, let us not draw down such anger on
ourselves. Even if the Jews seem to relieve your fever with their incantations,
they are not relieving it. They are bringing down on your conscience another
more dangerous fever. Every day you will feel the sting of remorse; every day
your conscience will flog you. And what will your conscience say? 'You sinned
against God, you transgressed his Law, you violated your covenant with Christ.
For an insignificant ailment you betrayed your faith. You are not the only one
who has suffered this ailment, are you? Have not others been much more seriously
ill that you? Still no one of them dared commit such a sin. But you were so soft
and weak that you sacrificed your soul. What defense will you make to Christ?
How will you ask for his help in your prayers? With what conscience will you set
foot in the church? With what eyes will you look at the priest? With what hands
will you touch the sacred banquet? With what ears will you listen to the reading
of the scriptures there?'

VII

(1) Every day your reason will sting you and your conscience will flog you with
these words. What kind of health is this when we have such thoughts in our minds
to accuse us? But if you put up with your fever for a little while, if you scorn
those who want to chant over you an incantation or tie an amulet to your body,
if you insult them roundly and drive them from your house, your conscience will
immediately bring you relief like a drink of water. Even if the fever recurs
time and time again, even if it is burning up your body, your soul bring you a
solace that is better and more profitable than any relief from water or
perspiration.

(2) Even if you recover your health after the incantation, the thought of the
sin you committed leaves you worse off than those who are tossed with fever. And
if you are the one who has the fever now, if you are the one who suffers ten
thousand torments, you will be better off than any healthy man, because you have
gotten rid of those foul sorcerers. You reason will exult, you soul will rejoice
and be glad, you conscience will praise you and voice its approval.

(3) And what will your conscience say? 'Well done, well done, good man. You are
the servant of Christ, you are the man of faith, the athlete of the godly life.
You chose to die in torment rather than betray the life of godliness entrusted
to your care. You will stand with the martyrs on that day. The martyrs chose to
be flogged and torn on the rack that God might hold them in honor. So you chose
this day to be flogged and racked with fever and wounds rather than submit to
profane incantations and amulets. Because you nurture yourself with these hopes,
you will not feel the torments which assail you.'

(4) If this fever does not carry you off, another one surely will; if we do not
die now, we are sure to die later. It is our lot to have a body doomed to die.
But we do not have this body so that we may heed its passions and take to
ourselves a life of godlessness, but that we may use its passions for the godly
life. If we live the sober life, this corruption, this same mortal body will
become the basis for our honor and will give us great confidence not only on
that day but also in the present life.

(5) So, go ahead and insult those sorcerers roundly and drive them from your
house. Everybody who hears of it will praise you and marvel at you. People will
say one to the other: 'So and so was sick and in pain. Time and time again
people came to him and urged him, and advised him to subject himself to magic
incantations. He did not give in but said: 'It is better to die the way I am
than to betray my faith and the godly life.' 'Those who hear these words will
applaud him long and loud; they will be astounded and give glory to God.

(6) Do you not think this will be more rich in honor than many statues, more
brilliant in its magnificence than many portraits, more remarkable in its
distinction than many dignities? Everyone will praise you, everyone will count
you happy, everyone will crown you with the victor's wreath. And they will be
better themselves, they will experience a return to zeal, they will imitate your
courage. If somebody else does what you did, you will carry off the reward
because it was you who gave him his start, it is you whom he emulates.

(7) Your good deeds will not only bring praise to you but also rapid release
from your sickness. The nobility of your choice will win God to even greater
good will; all the saints will rejoice at what you have done; they will pray for
you from the bottom of their hearts. If such courage brings these rewards in
this life, consider what reward you will receive in heaven. In the presence of
all the angels and archangels, Christ will come forward, take you by the hand,
and lead you to the middle of that stage. Everyone will listen when he says:

(8) 'This man was once gripped by fever. Many people urged him to be rid of his
ailment, but, for my name's sake and because he feared he might offend me in
some way, he scorned these people and thrust aside those who were promising to
cure him in that fashion. He chose to die of his illness rather than betray his
love for me.'

(9) If Christ leads to the center of this stage those who gave him to drink, who
clothed and fed him, he will do this all the more for those who endured fevers
for his sake. Giving food and clothing is not the same thing as submitting to a
long continuing disease. To submit to the disease is a much greater thing. And
the greater the suffering, the more glorious will be the reward.

(10) In sickness and in health, let us rehearse for this day and talk about it
one to the other. If we find ourselves in the grip of a fever we cannot endure,
let us say to ourselves: 'What about this? If someone brought a charge against
me and I was dragged into court, if I were tied to the whipping post and my
sides were torn with lashes, would I not have to put up with it at any rate,
even though I would get no profit or reward?'

(11) Now let us ponder on this. Suppose there is set before you a reward for
your patience and endurance; suppose the reward is large enough to encourage
your fallen spirit. 'But my fever is severe,' you say, 'and hard to bear.' Then
compare you fever to the fire of Gehenna. You will surely escape that fire if
you show great endurance in putting up with your fever.

(12) Remember how many sufferings the apostles endured. Remember that the just
were constantly afflicted. Remember that blessed Timothy had not rest from his
illness, but lived with his disease from one end of his life to the other. Paul
made this clear when he said: 'Use a little wine for your stomach's sake and
your frequent infirmities.' That just and holy man took in hand the
superintendence of the world, brought the dead back to life, drove out demons,
and cured ten thousand ailments in others. If he experienced such terrible
suffering, what defense will you have for groaning and grieving over ailments
with will last only for a time?

(13) Did you not listen to the Scripture? It says: 'Whom the Lord loves he
chastises; and he scourges every son whom he receives.' How many times and how
many men have yearned to receive the crown of martyrdom? In this you have a
perfect martyr's crown. A martyr is made not only when someone is ordered to
offer sacrifices to die rather than offer the sacrifice. If a man shuns any
practice, and to shun it can only bring on death, he is certainly a martyr.

VIII

(1) So that you may know that this is true, remember how John (the Baptist)
died, from what motive and why. Remember, too, how Abel died. Neither John nor
Abel saw an altar with its fire, nor a statue standing before them. They heard
no voice commanding them to offer sacrifice. John only reproached Herod and had
his head cut off; Abel merely honored God with a more excellent sacrifice than
his brother did, and Cain slew him. They were not deprived of martyr's crowns,
were they? Who would dare to say that? The very way they died is enough to make
everyone agree that they belong in the front ranks of the martyrs.

(2) If you are looking for some divine proclamation about these two men, listen
to what Paul said. He made it clear that his words are the words of the Holy
Spirit when he said: 'I think that I also have the Spirit of God.' What then,
did Paul say? He began with Abel and told how Abel offered to God a more
excellent sacrifice than Cain, and through his faith, through he is dead, he yet
speaks.

(3) Then Paul continued his account down through the prophets and came to John.
After he said: 'They were put to death by the sword, and other were tortured,'
after he recounted many and different modes of martyrdom, he went on to say:
'Therefore, let us also, having such a cloud of witnesses surrounding us, put
away every encumbrance and run with patience.' Do you see that he also called
Abel a martyr, along with Noah, Abraham, Isaac, and Jacob? For some of these
died for God's sake in the same way that Paul spoke of when he said: 'I die
Daily', they died not by dying but only by their willingness to endure death.

(4) If you do this, if you reject the incantations, the spells, and the charms,
and if you then die of your disease, you will be a perfect martyr. Even though
others promised your relief along with an ungodly life, you chose death with
godliness. And I have spoken these words to those boastful talkers who say that
the demons do effect cures. To learn how false this is, listen to what Christ
said about the devil: 'He was a murderer from the beginning.' God says he is a
murderer; do you rush to him as you would to a physician?

(5) Tell me this. When you stand indicted before God's tribunal, what reason
will you be able for considering the Jews' witchcraft more worthy of your belief
than what Christ has said? God said that the devil is a murderer; they say that
he can cure diseases, in contradiction to God's word. When you accept their
charms and incantations, you actions show that you consider the Jews more worthy
of your belief than God, even if you do not say it in so many words.

(6) If the devil is a murderer, it is clear that the demons who serve him are
murderers, too. What Christ did has taught you this lesson. At any rate, he gave
the demons leave to enter into the herd of swine and the demons drove the whole
herd down the cliff and drowned them. He did this so that you might know that
the demons would have done the same thing to human beings and would have drowned
them if God had allowed them to do so. But he restrained the demons, stopped
them, and permitted them to do no such thing. Once they had gotten power over
the swine, the demons made quite clear what they would have done to us. If they
did not spare the swine, it is all the more sure they would not have kept their
hands off us. Therefore, beloved, do not be swept off by the deceits of the
demons but stand firm in your fear of God.

(7) But how will you go into the synagogue? If you make the sign of the cross on
your forehead, the evil power that dwells in the synagogue immediately takes to
flight. If you fail to sign your forehead, you have immediately thrown away your
weapon at the doors. Then the devil will lay hold of you, naked and unarmed as
you are, and he will overwhelm you with ten thousand terrible wounds.

(8) What need is there for me to say this? The way you act when you get to the
synagogue makes it clear that you consider it a very serious sin to go to that
wicked place. You are anxious that no one notice your arrival there; you urge
your household, friends, and neighbors not to report you to the priests. If
someone does report you, you fly into a rage. Would it not be height of folly to
try to hide from men your bold and shameless when God, who is present everywhere
see it?

(9) Are you not afraid of God? Then, at least, stand in some awe and fear of the
Jews. How will you look them in the eye? How will you speak to them? You profess
you are a Christian, but you rush off to their synagogues and beg them to help
you. Do not realize how they laugh at you, scoff at you, jeer at you, dishonor
you, and reproach you? Even if they do not do it openly, do you not understand
that they are doing this deep down in their hearts?

IX

(1) Tell me, then. Will you put up with their jibes? Will you tolerate them?
Suppose you had to suffer incurable ills; suppose you had to die ten thousand
deaths. Would it not be much better to endure all that rather than have those
abominable people laugh and scoff at you, rather than live with a bad
conscience?

(2) My purpose in speaking is not to have you hear this for yourselves; I want
you also to work to cure those who have this sickness. They are feeble in their
faith, and for this I blame them. I also blame you for your unwillingness to set
the sick ones straight. It is not in question that, when you come here to the
church, you listen to what is said; you leave yourself open to condemnation when
you fail to follow through with action the words you hear.

(3) Why are you a Christian? Is it not that you may imitate Christ and obey his
Laws? What did Christ do? He did not sit in Jerusalem and call the sick to come
to him. He went around to cities and towns and cured sickness of both body and
soul. He could have stayed sitting in the same place and still have drawn all
men to himself. But he did not do this. Why? So that he might give us the
example of going around in search of those who are perishing.

(4) He gave us another glimpse of this example in the parable of the shepherd.
The shepherd did not sit down with the ninety-nine sheep and wait for the lost
one to come to him. He went out himself and found it. And after he found the
lost sheep, he lifted it to his shoulders and brought it back. Do you not see
that a physician does this same thing? He does not force patients who are
confined to bed to be brought to his home. The physician himself hurries to the
homes of the sick.

(5) You must do this, too, beloved. You know that the present life is short; if
we do not earn our profits here, we will have no salvation hereafter. Gaining a
single soul can often erase the burden of countless sins and be the price which
buys us life on that day. Ponder on this question. Why were we sent prophets,
apostles, just men, and often even angels? Why did the only-begotten Son of God
come among us himself? Was it not to save men? Was it not to bring back those
who had strayed?

(6) You must do this with all the strength you have. You must devote all your
zeal and concern to bringing back those who have strayed. At every religious
service let me keep exhorting you to do this; whether you pay attention or not,
I will not stop saying it. Whether you listen or not, it is God's law that I
fulfill this ministry. If you listen to me and do what I say, I will keep on
doing this and feel great joy. If you disregard it and become indifferent to
what I say, I will keep on saying it but I will great fear instead of joy.

(7) If you disobey, it will involve no risk for me hereafter. I have fulfilled
my part. Even if there will be no danger for me because I have carried out my
full fair share, I will feel sorrow for you when you are accused on that day.
Even listening to me will be fraught with danger, when you fail to follow up my
words with your deeds.

(8) Hear, at any rate, how Christ both reproved the teachers who buried the
meaning of his message but how he also terrified those whom they taught. For
after he said: 'You should have deposited my money with the bankers,' he went on
to add: 'And on my return I should have demanded it back with interest.'

(9) What Christ showed by the parable was this. After hearing a sermon (for this
is depositing the money), those who have received the instruction must make it
produce interest. The interest from the teaching is nothing other than proving
through deeds what you have been taught through words. Since I have deposited my
money in your ears, you must now pay your teacher back the interest, that is,
you must save your brothers. So, if you should just keep holding on to what I
said and produce no interest by action on your own part, I am afraid that you
will pay the same penalty as the servant who buried his talent in the ground.
And for this he was bound hand and foot and cast into the darkness outside,
because the words he heard brought no profit to others.

(10) So that we may not have this happen to us, let us imitate the servant who
received five talents and the one who received two. Whatever you will be asked
to spend to save your neighbor, be it words, money, bodily pain, or anything
else whatsoever, we must not shrink back or hesitate. Then each of us, in every
way, will multiply proportionately the talent given him by God. Then each of us
will be able to hear those happy words: 'Well done, good and faithful servant;
because you have been faithful over a few things I will set you over many; enter
into the joy of your Master.' My we all gain this by the grace and
loving-kindness of our Lord Jesus Christ through whom and with whom be glory and
power to the Father together with the Holy Spirit, world without end. Amen. This
material was uploaded by Roger Pearse, 2011, and derives from a translation of
unknown origin formerly hosted at the Medieval Sourcebook. This file and all
material on this page is believed to be in the public domain. For more details
see the preface to the online edition.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 12: AGAINST THE JEWS - PREFACE TO THE ONLINE EDITION
========================================================================

John Chrysostom, Against the Jews. Preface to the online edition.

John Chrysostom preached 8 sermons to his congregation against the Jews. These
were transmitted to us in the Greek manuscripts of his works, but the 2nd sermon
was much shorter than the others, leading scholars to suppose that most of that
sermon was lost. This belief was confirmed in the 1990's when German scholar
Wendy Pradels discovered a forgotten copy of sermon II in a Greek monastery
which contained the missing material. The English translation on this site used
to reside at Fordham University 1, in the Medieval Sourcebook, where it was
placed by Paul Halsall in 1998. At the foot of the page he wrote:

This translation, here cleaned up for typos, etc, was on an anti-Semitic website
[as a justification for current anti-Semitism]. So far I have been unable to
track down the translator. There were eight homilies by Chrysostom on the
subject. This seems to be the first six.

MELVYL reports a translation C. Mervyn Maxwell, Chrysostom's homilies against
the Jews : an English translation, Thesis (Ph. D.)--University of Chicago, 1967.
I am trying to find out whether these texts are Maxwell's or an earlier
translators'.

Homilies 7 and 8 were listed with the note:

[e-text added May 2002]

Homily 2 was incomplete in this translation, wherever it comes from.

It seemed to me that it was pointless to rediscover the lost material in homily
2, if all the copies in all the libraries, and all the copies on the internet,
still did not contain it. In 2010 I commissioned an English translation with the
aim of reuniting the parts of homily 2. I placed it on the internet, and also
posted it on every website or forum which contained the anonymous translation of
Chrysostom's anti-Jewish homilies. As far as I know, no-one has ever claimed
ownership of this translation. In 2011 I received an email from a stranger
enquiring where a translation of the homilies might be found. This led me to
discover that the file on the Fordham site had disappeared, and raised the
question of whether this should be remedied. I knew that Dr Halsall was no
longer involved with the site.

After some thought, it seemed to me undesirable that the text should only be
accessible through extremist sites, over which no responsible person had any
control, and to which I might not necessarily wish to direct enquirers seeking
to learn what Chrysostom really had to say. Aside from any other consideration,
no text is read justly if it is read in the context of urgent contemporary
political agitation.

I had always thought that, if the text was indeed public domain, that it should
be joined with the other Chrysostomiana on this site. In the circumstances I
retrieved a copy of the Fordham file which I held locally, and divided it into
the 8 separate homilies and uploaded it here. I have not altered the formatting,
but at some point I will probably go through it and tidy up the chapters and
verses and create anchors for these.

Dr Halsall felt obliged to prefix his page with some introductory material about
Chrysostom, and the modern debates.2 I have not included this material here, as
all these kinds of issues are outside the scope of this collection. The only
other English translation of the homilies is John Chrysostom, Discourses against
Judaizing Christians, translated by Paul W. Harkins. The Fathers of the Church ;
v. 68 (Washington : Catholic University of America Press, 1979), which also
lacks the Pradels material. However the translation here is not the Harkins
translation.

It should be added that there is a further sermon of Chrysostom against Jews and
Pagans, Contra Iudaeos et gentiles quod Christus sit deus, PG 48, which has
never been translated, and is said to end abruptly, in such a manner as to lead
scholars to suppose that the ending is lost.

Roger Pearse 28th November 2011

1. Url was http://www.fordham.edu/halsall/source/chrysostom-jews6.html. I have
notified the site that the link is broken, but as the collection is plainly
somewhat neglected, I do not know whether this page might reappear.

2. The explanatory page was formerly at
http://www.fordham.edu/halsall/source/chrysostom-jews6-react.html and is still
present, curiously, at
http://www.fordham.edu/halsall/source/chrysostom-jews6-react.asp. This material
was written by Roger Pearse, 2011. This file and all material on this page is
public domain - copy freely.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 13: AN EXHORTATION TO THEODORE AFTER HIS FALL - LETTER 1
========================================================================

Letter I.

Letter I.

"Oh! that my head were water, and mine eyes a fountain of tears!"1 it is
seasonable for me to utter these words now, yea much more than for the prophet
in his time. For although I am not about to mourn over many cities, or whole
nations, yet shall I mourn over a soul which is of equal value with many such
nations, yea even more precious. For if one man who does the will of God is
better than ten thousand transgressors, then thou wast formerly better than ten
thousand Jews. Wherefore no one would now blame me if I were to compose more
lamentations than those which are contained in the prophet, and to utter
complaints yet more vehement. For it is not the overthrow of a city which I
mourn, nor the captivity of wicked then, but the desolation of a sacred soul,
the destruction and effacement of a Christ-bearing temple.2 For would not any
one who knew in the days of its glory that well-ordered mind of thine which the
devil has now set on fire, groan, imitating the lamentation of the prophet; when
he hears that barbarian hands have defiled the holy of holies, and have set fire
to all things and burned them up, the cherubim, the ark, the mercy seat, the
tables of stone, the golden pot? For this calamity is bitterer, yea bitterer
than that, in proportion as the pledges deposited in thy soul were far more
precious than those. This temple is holier than that; for it glistened not with
gold and silver, but with the grace of the Spirit, and in place of the ark and
the cherubim, it had Christ, and His Father, and the Paraclete seated within.
But now all is changed, and the temple is desolate, and bare of its former
beauty and comeliness, unadorned with its divine and unspeakable adornments,
destitute of all security and protection; it has neither door nor bolt, and is
laid open to all manner of soul-destroying and shameful thoughts; and if the
thought of arrogance or fornication, or avarice, or any more accursed than
these, wish to enter in there is no one to hinder them; whereas formerly, even
as the Heaven is inaccessible to all these, so also was the purity of thy soul.
Now perhaps I shall seem to say what is incredible to some who now witness thy
desolation and overthrow; for on this account I wail and mourn, and shall not
cease doing so, until I see thee again established in thy former lustre. For
although this seems to be impossible to men, yet to God all things are possible.
For it is He "who raiseth the poor from the earth, and lifteth up the beggar
from the dunghill, to set him with the princes, even with the princes of his
people." It is He "who makes the barren woman to dwell at home, a mother
rejoicing over her children."3 Do not then despair of the most perfect change.
For if the devil had such great power as to cast thee down from that pinnacle
and height of virtue into the extremity of evil doing, much more will God be
able to draw thee up again to thy former confidence; and not only indeed to make
you what you were before, but even much happier. Only be not downcast, nor fling
away good hopes, nor fall into the condition of the ungodly. For it is not the
multitude of sins which is wont to plunge men into despair, but impiety of soul.
Therefore Solomon did not make the unqualified statement "every one who has
entered into the den of the wicked, despiseth;" but only "he who is ungodly."4
For it is such persons only who are affected in this way when they have entered
the den of the wicked. And this it is which does not suffer them to look up, and
re-ascend to the position from which they fell. For this accursed thought
pressing down like some yoke upon the neck of the soul, and so forcing it to
stoop, hinders it from looking up to the Master. Now it is the part of a brave
and excellent man to break this yoke in pieces, to shake off the tormentor
fastened upon him; and to utter the words of the prophet, "As the eyes of a
maiden look unto the hands of her mistress, even so our eyes look unto the Lord
our God until He have mercy upon us. Have pity upon us, O Lord, have pity upon
us, for we have been utterly filled with contempt."5 Truly divine are these
precepts, and decrees of the highest form of spiritual wisdom. We have been
filled, it is said, with contempt, and have undergone countless distresses;
nevertheless we shall not desist from looking up to God, neither shall we cease
praying to him until He has received our petition. For this is the mark of a
noble soul, not to be cast down, nor be dismayed at the multitude of the
calamities which oppress it, nor to withdraw, after praying many times without
success, but to persevere, until He have mercy upon us, even as the blessed
David saith.

2. For the reason why the devil plunges us into thoughts of despair is that he
may cut off the hope which is towards God, the safe anchor, the foundation of
our life, the guide of the way which leads to heaven, the salvation of perishing
souls. "For by hope" it is said, "we are saved."6 For this assuredly it is
which, like some strong cord suspended from the heavens, supports our souls,
gradually drawing towards that world on high those who cling firmly to it, and
lifting them above the tempest of the evils of this life. If any one then
becomes enervated, and lets go this sacred anchor, straightway he falls down,
and is suffocated, having entered into the abyss of wickedness. And the Evil One
knowing this, when he perceives that we are ourselves oppressed by the
consciousness of evil deeds, steps in himself and lays upon us the additional
burden, heavier than lead, of anxiety arising from despair; and if we accept it,
it follows of necessity that we are forthwith dragged down by the weight, and
having been parted from that cord, descend into the depth of misery where thou
thyself art now, having forsaken the commandments of the meek and lowly Master
and executing all the injunctions of the cruel tyrant, and implacable enemy of
our salvation; having broken in pieces the easy yoke, and cast away the light
burden, and having put on the iron collar instead of these things, yea, having
hung the ponderous millstone7 from thy neck. Where then canst thou find a
footing henceforth when thou art submerging thy unhappy soul, imposing on
thyself this necessity of continually sinking downwards? Now the woman who had
found the one coin called her neighbors to share her joy; saying, "Rejoice with
me;" but I shall now invoke all friends, both mine and thine, for the contrary
purpose, saying not "Rejoice with me" but "Mourn with me," and take up the same
strain of mourning, and utter the same cry of distress with me. For the worst
possible loss has befallen me, not that some given number of talents of gold, or
some large quantity of precious stones have dropped out of my hand, but that he
who was more precious than all these things, who was sailing over this same sea,
this great and broad sea with me, has, I know not how, slipped overboard, and
fallen into the very pit of destruction.

3. Now if any should attempt to divert me from mourning, I shall reply to them
in the words of the prophet, saying "Let me alone, I will weep bitterly; labour
not to comfort me."8 For the mourning with which I mourn now is not of a kind to
subject me to condemnation for excess in lamentation, but the cause is one for
which even Paul, or Peter, had they been here, would not have been ashamed to
weep and mourn, and reject all kinds of consolation. For those who bewail that
death which is common to all one might reasonably accuse of much feebleness of
spirit; but when in place of a corpse a dead soul lies before us, pierced with
innumerable wounds, and yet even in its death manifesting its former natural
comeliness, and health, and beauty now extinguished, who can be so harsh and
unsympathetic as to utter words of encouragement in place of wailing and
lamentation? For as in the other world the absence of mourning is a mark of
divine wisdom, so in this world the act of mourning is a mark of the same. He
who had already mounted to the sky, who was laughing to scorn the vanity of this
life, who regarded bodily beauty no more than if it had been in forms of stone,
who despised gold as it had been mud, and every kind of luxury as mire, even he,
having been suddenly overwhelmed with the feverish longing of a preposterous
passion, has ruined his health, and manly strength, and the bloom of his youth,
and become a slave of pleasure. Shall we not weep then, I pray you, for such a
man and bewail him, until we have got him back again? And where do these things
concern the human soul? It is not possible indeed to discover in this world the
means of release from the death of the body, and yet even this does not stay the
mourners from lamenting; but only in this world is it possible to bring to
naught the death of the soul. "For in Hades" we read, "who will confess thee?"9
Is it not then the height of stupidity that they who mourn the death of the body
should do this so earnestly, although they know that they will not raise the
dead man to life by their lamentation; but that we should not manifest anything
of the kind, and this when we know that often there is hope of conducting the
lost soul back to its former life? For many both now and in the days of our
forefathers, having been perverted from the right position, and fallen headlong
out of the straight path, have been so completely restored as to eclipse their
former deeds by the latter, and to receive the prize, and be wreathed with the
garland of victory, and be proclaimed among the conquerors, and be numbered in
the company of the saints. For as long as any one stands in the furnace of
pleasures, even if he has countless examples of this kind before him, the thing
seems to him to be impossible; but if he once gets a short start upon the way
out from thence, by continually advancing he leaves the fiercer part of the fire
behind him and will see the parts which are in front of him, and before his
footsteps full of dew and much refreshment; only let us not despair or grow
weary of the return; for he who is so affected, even if he has acquired
boundless power and zeal, has acquired it to no purpose. For when he has once
shut the door of repentance against himself, and has blocked the entrance into
the race-course, how will he be able while he abides outside to accomplish any
good thing, either small or great? On this account the Evil One uses all kinds
of devices in order to plant in us this thought (of despair); for (if he
succeeds) he will no longer have to sweat and toil in contending with us; how
should he, when we are prostrate and fallen, and unwilling to resist him? For he
who has been able to slip out of this chain, will recover his own strength and
will not cease struggling against the devil to his last gasp, and even if he had
countless other falls, he will get up again, and will smite his enemy; but he
who is in, bondage to the cogitations of despair, and has unstrung his own
strength, how will he be able to prevail, and to resist, having on the contrary
taken to flight?

4. And speak not to me of those who have committed small sins, but suppose the
case of one who is filled full of all wickedness, and let him practice
everything which excludes him from the kingdom, and let us suppose that this man
is not one of those who were unbelievers from the beginning, but formerly
belonged to the believers, and such as were well pleasing to God, but afterwards
has become a fornicator, adulterer, effeminate, a thief, a drunkard, a sodomite,
a reviler, and everything else of this kind; I will not approve even of this man
despairing of himself, although he may have gone on to extreme old age in the
practice of this great and unspeakable wickedness. For if the wrath of God were
a passion, one might well despair as being unable to quench the flame which he
had kindled by so many evil doings; but since the Divine nature is passionless,
even if He punishes, even if He takes vengeance, he does this not with wrath,
but with tender care, and much loving-kindness; wherefore it behoves us to be of
much good courage, and to trust in the power of repentance. For even those who
have sinned against Him He is not wont to visit with punishment for His own
sake; for no harm can traverse that divine nature; but He acts with a view to
our advantage, and to prevent our perverseness becoming worse by our making a
practice of despising and neglecting Him. For even as one who places himself
outside the light inflicts no loss on the light, but the greatest upon himself
being shut up in darkness; even so he who has become accustomed to despise that
almighty power, does no injury to the power, but inflicts the greatest possible
injury upon himself. And for this reason God threatens us with punishments, and
often inflicts them, not as avenging Himself, but by way of attracting us to
Himself. For a physician also is not distressed or vexed at the insults of those
who are out of their minds, but yet does and contrives everything for the
purpose of stopping those who do such unseemly acts, not looking to his own
interests but to their profit; and if they manifest some small degree of
self-control and sobriety he rejoices and is glad, and applies his remedies much
more earnestly, not as revenging himself upon them for their former conduct, but
as wishing to increase their advantage, and to bring them back to a purely sound
state of health. Even so God when we fall into the very extremity of madness,
says and does everything, not by way of avenging Himself on account of our
former deeds; but because He wishes to release us from our disorder; and by
means of right reason it is quite possible to be convinced of this.

5. Now if any one should dispute with us concerning these things we will confirm
them out of the divine oracles. For who, I ask, became more depraved than the
king of the Babylonians, who after having received such great experience of
God's power as to make obeisance to His prophet, and command offerings and
incense to be sacrificed to Him was again carried away to his former pride, and
cast bound into the furnace those who did not honour himself before God.
Nevertheless this man who was so cruel and impious, and rather a beast than a
human being, God invited to repentance, and granted him several opportunities of
conversion, first of all the miracle which took place in the furnace, and after
that the vision which the king saw but which Daniel interpreted, a vision
sufficient to bend even a heart of stone; and in addition to these things after
the exhortation derived from events the prophet also himself advised him, saying
"Therefore, O king, let my counsel please thee, and redeem thy sins by alms, and
thy iniquities by showing mercy to the poor; it may be that long suffering will
be shown to thy offence."10 What sayest thou O wise and blessed man? After so
great a fall is there again a way of return? and after so great a disease is
health possible? and after so great a madness is there again a hope of soundness
of mind? The king has deprived himself beforehand of all hope, first of all by
having ignored Him who created him; and conducted him to this honour, although
he had many evidences of His power and forethought to recount which occurred
both in his own case and in the case of his forefathers; but after this again
when he had received distinct tokens of God's wisdom and foreknowledge, and had
seen magic, and astronomy and the theatre of the whole satanic system of
jugglery overthrown, he exhibited deeds yet worse than the former. For things
which the wise magi, the Gazarenes, could not explain, but confessed that they
were beyond human nature, these a captive youth having caused to be solved for
him, so moved him by that miracle that he not only himself believed, but also
became to the whole world a clear herald and teacher of this doctrine.11
Wherefore if even before having received such a token it was unpardonable in him
to ignore God, much more so was it after that miracle, and his confession, and
the teaching which was extended to others. For if he had not honestly believed
that He was the only true God he would not have shown such honour to His
servant, or have laid down such laws for others. But yet after making this kind
of confession, he again lapsed into idolatry, and he who once fell on his face
and made obeisance to the servant of God, broke out into such a pitch of
madness, as to cast into the furnace the servants of God who did not make
obeisance to himself. What then? did God visit the apostate, as he deserved to
be visited? No! He supplied him with greater tokens of His own power, drawing
him back again after so great a display of arrogance to his former condition;
and, what is yet more wonderful, that owing to the abundance of the miracles he
might not again disbelieve what was done, the subject upon which He wrought the
sign was none other than the furnace which the king himself kindled for the
children whom he bound and cast therein. Even to extinguish the flame would have
been a wonderful and strange thing; but the benign Deity in order to inspire him
with greater fear, and increase his dismay, and undo all his hardness of heart,
did what was greater and stranger than this. For, permitting the furnace to be
kindled to as high a pitch as he desired, He then exhibited his own peculiar
power, not by putting down the devices of his enemies, but by frustrating them
when they were set on foot. And, to prevent any one who saw them survive the
flame from supposing that it was a vision, He suffered those who cast them in to
be burned, thus proving that the thing seen was really fire; for otherwise it
would not have devoured naphtha and tow, and fagots and such a large number of
bodies; but nothing is stronger than His command; but the nature of all existing
things obeys Him who brought them into being out of nothing; which was just what
He manifested at that time; for the flame having received perishable bodies,
held aloof from them as if they had been imperishable, and restored in safety,
with the addition of much lustre, the deposit entrusted to it. For like kings
from some royal court, even so did those children come forth from the furnace,
no one having the patience to look any longer at the king, but all transferring
their eyes from him to the strange spectacle, and neither the diadem nor the
purple robe, nor any other feature of royal pomp, attracted the multitudes of
unbelievers so much as the sight of those faithful ones, who tarried long in the
fire, and then came out of it as men might have done who had undergone this in a
dream. For the most fragile of all our features, I mean the hair, prevailed more
mightily than adamant against the all-devouring flame. And the fact that when
they were cast into the midst of the fire they suffered no harm was not the only
wonder, but the further fact that they were speaking the whole time. Now all who
have witnessed persons burning are aware, that if they keep their lips fast
closed, they can hold out for a short time at least against the conflagration;
but if any one chances to open his mouth, the soul instantly takes its flight
from the body. Nevertheless after such great miracles had taken place, and all
who were present and beheld were amazed, and those who were absent had been
informed of the fact by means of letters, the king who instructed others
remained himself without amendment, and went back again to his former
wickedness. And yet even then God did not punish him, but was still
long-suffering, counselling him both by means of visions and by His prophet. But
when he was not made anywise better by any of these things, then at last God
inflicted punishment upon him, not by way of avenging himself on account of his
former deeds, but as cutting off the occasion of future evils, and checking the
advance of wickedness, and He did not inflict even this permanently, but after
having chastised him for a few years, He restored him again to his former
honour, without having suffered any loss from his punishment, but on the
contrary having gained the greatest possible good; a firm hold upon faith in
God, and repentance on account of his former misdeeds.12

6. For such is the loving-kindness of God; He never turns his face away from a
sincere repentance, but if any one has pushed on to the very extremity of
wickedness, and chooses to return thence towards the path of virtue, God accepts
and welcomes, and does everything so as to restore him to his former position.
And He does what is yet more merciful; for even should any one not manifest
complete repentance, he does not pass by one which is small and insignificant,
but assigns a great reward even to this; which is evident from what Esaias the
prophet says concerning the people of the Jews, speaking on this wise: "On
account of his sin I put him to pain for a little while, and smote him, and
turned my face away from him, and he was pained, and walked sorrowfully, and
then I healed him, and comforted him."13 And we might cite as another witness
that most ungodly king, who was given over to sin by the influence of his wife:
yet when he only sorrowed, and put on sackcloth, and condemned his offences, he
so won for himself the mercy of God, as to be released from all the evils which
were impending over him. For God said to Elias "Seest thou how Ahab is pricked
in the heart before my face? I will not bring the evil upon him in his own days,
because he hath wept before me."14 And after this again, Manasses, having
exceeded all in fury and tyranny, and having subverted the legal form of
worship, and shut up the temple, and caused the deceit of idolatry to flourish,
and having become more ungodly than all who were before him, when he afterwards
repented, was ranked amongst the friends of God. Now if, looking to the
magnitude of his own iniquities, he had despaired of restoration and repentance,
he would have missed all which he afterwards obtained: but as it was, looking to
the boundlessness of God's tender mercy instead of the enormity of his
transgressions, and having broken in sunder the bonds of the devil, he rose up
and contended with him, and finished the good course.15 And not only by what was
done to these men, but also by the words of the prophet does God destroy the
counsels of despair, speaking. on this wise: "To-day, if ye will hear His voice,
harden not your hearts, as in the provocation."16 Now that expression "to-day,"
may be uttered at every time of life, even on the verge of old age, if you
desire it: for repentance is judged not by quantity of time, but by disposition
of the soul. For the Ninevites did not need many days to blot out their sin, but
the short space of one day availed to efface all their iniquity: and the robber
also did not take a long time to effect his entrance into Paradise, but in such
a brief moment as one might occupy in uttering a single word, did he wash off
all the sins which he had committed in his whole life, and received the prize
bestowed by the divine approval even before the Apostles. And we also see the
martyrs obtain glorious crowns for themselves in the course, not of many years,
but of a few days, and often in a single day only.

7. Wherefore we have need of zeal in every direction, and much preparation of
mind: and if we so order our conscience as to hate our former wickedness, and
choose the contrary path with as much energy as God desires and commands, we
shall not have anything less on account of the short space of time: many at
least who were last have far outstripped those who were first. For to have
fallen is not a grievous thing, but to remain prostrate after falling, and not
to get up again; and, playing the coward and the sluggard, to conceal feebleness
of moral purpose under the reasoning of despair. To whom also the prophet spoke
in perplexity saying "Doth he who falleth not rise up, or he who turneth away
not turn back?"17 But if you inquire of me for instances of persons who have
fallen away after having believed, all these things have been said with
reference to such persons, for he who has fallen belonged formerly to those who
were standing, not to those who were prostrate; for how should one in that
condition fall? But other things also shall be said, partly by means of
parables, partly by plainer deeds and words. Now that sheep which had got
separated from the ninety and nine,18 and then was brought back again,
represents to us nothing else than the fall and return of the faithful; for it
was a sheep not of some alien flock, but belonging to the same number as the
rest, and was for merly pastured by the same shepherd, and it strayed on no
common straying, but wandered away to the mountains and in valleys, that is to
say some long journey, far distant from the right path. Did he then suffer it to
stray? By no means, but brought it back neither driving it, nor beating it, but
taking it upon his shoulders. For as the best physicians bring back those who
are far gone in sickness with careful treatment to a state of health, not only
treating them according to the laws of the medical art, but sometimes also
giving them gratification: even so God conducts to virtue those who are much
depraved, not with great severity, but gently and gradually, and supporting them
on every side, so that the separation may not become greater, nor the error more
prolonged. And the same truth is implied in the parable of the prodigal son as
well as in this. For he also was no stranger, but a son, and a brother of the
child who had been well pleasing to the father, and he plunged into no ordinary
vice, but went to the very extremity, so to say, of evil, he the rich and free
and well-bred son being reduced to a more miserable condition than that of
household slaves, strangers, and hirelings. Nevertheless he returned again to
his original condition, and had his former honour restored to him. But if he had
despaired of his life, and, dejected by what had befallen him, had remained in
the foreign land, he would not have obtained what he did obtain, but would have
been consumed with hunger, and so have undergone the most pitiable death: but
since he repented, and did not despair, he was restored, even after such great
corruption, to the same splendour as before, and was arrayed in the most
beautiful robe, and enjoyed greater honours than his brother who had not fallen.
For "these many years," saith he "do I serve thee, neither transgressed I thy
commandment at any time, and yet thou never gavest me a kid, that I might make
merry with my friends; but when this thy son is come who hath devoured thy
living with harlots, thou hast killed for him the fatted calf."19 So great is
the power of repentance.

8. Having then such great examples, let us not continue in evil, nor despair of
reconciliation, but let us say also ourselves "I will go to my Father," and let
us draw nigh to God. For He Himself never turns away from us, but it is we who
put ourselves far off: for "I am a God" we read "at hand and not a God afar
off."20 And again, when He was rebuking themby the mouth of this prophet He said
"Do not your sins separate between you and me?"21 Inasmuch then as this is the
cause which puts us far from God, let us remove this obnoxious barrier, which
prevents any near approach being made. But now hear how this has actually
occurred in real instances. Amongst the Corinthians some man of mark committed a
sin such as was not named even among the Gentiles. This man was a believer and
belonged to the household of Christ; and some say that he was actually a member
of the priesthood. What then? Did Paul cut him off from the communion of those
who were in the way of salvation. By no means: for he himself it is who rebukes
the Corinthians countless times, backwards and forwards, because they did not
bring the man to a state of repentance: but, desiring to prove to us that there
is no sin which cannot be healed, he said again concerning the man who had
transgressed more grievously than the Gentiles: "Deliver such an one to Satan
for destruction of the flesh that his spirit may be saved in the day of the Lord
Jesus Christ."22 Now this was prior to repentance: but after he had repented
"Sufficient," said he, "for such an one is this punishment which was inflicted
by the many23 " and he charged them by a letter to console the man again, and to
welcome his repentance, so that he should not be got the better of by Satan.
Moreover when the whole Galatian people fell after having believed, and wrought
miracles, and endured many trials for the sake of their faith in Christ he sets
them up again. For that they had done miracles he testified when he said: "He
therefore that supplieth to you the Spirit and worketh miracles among you:"24
and that they endured many contests for the sake of the faith, he also testified
when he says: "Have ye suffered so many things in vain if it be indeed in
vain."25 Nevertheless after making so great an advance they committed sin
sufficient to estrange them from Christ concerning which he declares saying:
"Behold, I Paul tell you, that if ye be circumcised, Christ will profit you
nothing:" and again "ye who would be justified by the law are fallen away from
grace:"26 and yet even after so great a lapse he welcomes them saying "my little
children of whom I am in travail again until Christ be formed in you27 " showing
that after extreme perversion it is possible for Christ to be formed again in
us: for He doth not desire the death of a sinner, but rather that he should be
convened and live.

9. Let us then turn to Him, my beloved friend, and execute the will of God. For
He created us and brought us into being, that He might make us partakers of
eternal blessings, that He might offer us the kingdom of Heaven, not that He
might cast us into Hell and deliver us to the fire; for this was made not for
us, but for the devil: but for us the kingdom has been destined and made ready
of old time. And by way of indicating both these truths He saith to those on the
right hand, "Come ye blessed of my Father inherit the kingdom prepared for you
from the foundation of the world:" but to those on the left "Depart from me, ye
cursed, into fire everlasting prepared" (he no longer says "for you" but) "for
the devil and his angels."28 Thus hell has not been made for us but for him and
his angels: but the kingdom has been prepared for us before the foundation of
the world. Let us not then make ourselves unworthy of entrance into the
bride-chamber: for as long as we are in this world, even if we commit countless
sins it is possible to wash them all away by manifesting repentance for our
offences: but when once we have departed to the other world even if we display
the most earnest repentance it will be of no avail, not even if we gnash our
teeth, beat our breasts, and utter innumerable calls for succour, no one with
the tip of his finger will apply a drop to our burning bodies, but we shall only
hear those words which the rich man heard in the parable "Between us and you a
great gulf has been fixed."29 Let us then, I beseech you, recover our senses
here and let us recognize our Master as He ought to be recognized. For only when
we are in Hades should we abandon the hope derived from repentance: for there
only is this remedy weak and unprofitable: but while we are here even if it is
applied in old age itself it exhibits much strength. Wherefore also the devil
sets everything in motion in order to root in us the reasoning which comes of
despair: for he knows that if we repent even a little we shall not do this
without some reward. But just as he who gives a cup of cold water has his
recompense reserved for him, so also the man who has repented of the evils which
he has done, even if he cannot exhibit the repentance which his offences
deserve, will have a commensurate reward. For not a single item of good, however
small it may be, will be overlooked by the righteous judge. For if He makes such
an exact scrutiny of our sins, as to require punishment for both our words and
thoughts, much more will our good deeds, whether they be great or small, be
reckoned to our credit at that day. Wherefore, even if thyself in a slight
degree at least from thy present disorder and excess, even this will not be
impossible: only set thyself to the task at once, and open the entrance into the
place of contest; but as long as thou tarriest outside this naturally seems
difficult and impracticable to thee. For before making the trial even if things
are easy and manageable they are wont to present an appearance of much
difficulty to us: but when we are actually engaged in the trial, and making the
venture the greater part of our distress is removed, and confidence taking the
place of tremor and despair lessens the fear and increases the facility of
operation, and makes our good hopes stronger. For this reason also the wicked
one dragged Judas out of this world lest he should make a fair beginning, and so
return by means of repentance to the point from which he fell. For although it
may seem a strange thing to say, I will not admit even that sin to be too great
for the succour which is brought to us from repentance. Wherefore I pray and
beseech you to banish all this Satanic mode of thinking from your soul, and to
return to this state of salvation. For if indeed I were commanding you to ascend
to your former altitude all at once, you would naturally complain of there being
much difficulty in doing this: but if all which I now ask you to do is to get up
and return thence in the opposite directio, why do you hesitate, and shrink, and
make a retrograde movement? Have you not seen those who have died in the midst
of luxury and drunkenness, and sport and all the other folly of this life? Were
are they now who used to strut through the market place with much pomp, and a
crowd of attendants? who were clothed in silk and redolent with perfumes, and
kept a table for their parasites, and were in constant attendance at the
theatre? What has now become of all that parade of theirs? It is all gone;-the
costly splendour of their banquets , the throng of musicians, the attentions of
flatterers, the loud laughter, the relaxation of spirit, the enervation of mind,
the voluptuous, abandoned, extravagant manner of life-it has all come to an end.
Where now have all these things taken their flight? What has become of the body
which enjoyed so much attention, and cleanliness. Go thy way to the coffin,
behold the dust, the ashes, the worms, behold the loathsomeness of the place,
and groan bitterly. And would that the penalty were limited to the ashes! but
now transfer thy thought from the coffin and these worms to that undying worm,
to the fire unquenchable, to the gnashing of teeth, to the outer darkness, to
affliction and straitness, to the parable of Lazarus and the rich man, who
although the owner of so much wealth, and clothed in purple could not become the
owner of even a drop of water; and this when he was placed in a condition of
such great necessity. The things of this world are in their nature no-wise
better than dreams. For just as those who work in the mines or suffer some other
kind of punishment more severe than this, when they have fallen asleep owing to
their many weary toils and the extreme bitterness of their life, and in their
dreams see themselves living in luxury and prosperity, are in no wise grateful
to their dreams after they have awaked, even so that rich man having become rich
in this present life, as it were in a dream, after his departure hence was
punished with that bitter punishment. Consider these things, and having
contrasted that fire with the conflagration of desires which now possesses thee,
release thyself from the furnace. For he who has thoroughly quenched this
furnace here, will have no experience of that in the other world: but if a man
does not get the better of this furnace here, the other will lay hold of him
more vehemently when he has departed hence. How long a time dost thou wish the
enjoyment of the present life to be extended? For I do not suppose indeed that
more than fifty years remain to thee so as to reach extreme old age, nor indeed
is even this at all assured to us: for how should they who cannot be confident
about living even to the evening rely upon so many years as these? And not only
is this uncertain, but there is for often when life has been extended for a long
period, the conditions of luxury have not been extended with it, but have come,
and at the same time hastily departed. However, if you like, let it be granted
for argument's sake, tthat you will live so many years, and will not sustain any
reverse of fortune what is this compared with the endless ages, and those bitter
deed and intolerable punishments? For here indeed both good and evil things have
an end, and that very speedily: but there, both are coextensive with immortal
ages, and in their quality differ unspeakably from the things which now are.

10. For when you hear of fire, do not suppose the fire in that world to be like
this: for fire in this world burns up and makes away with anything which it
takes hold of; but that fire is continually burning those who have once been
seized by it, and never ceases: therefore also is it called unquenchable. For
those also who have sinned must put on immortality, not for honour, but to have
a constant supply of material for that punishment to work upon; and how terrible
this is, speech could never depict, but from the experience of little things it
is possible to form some slight notion of these great ones. For if you should
ever be in a bath which has been heated more than it ought to be, think then, I
pray you, on the fire of hell: or again if you are ever inflamed by some severe
fever transfer your thoughts to that flame, and then you will be able clearly to
discern the difference. For if a bath and a fever so afflict and distress us,
what will our condition be when we have fallen into that river of fire which
winds in front of the terrible judgment-seat. Then we shall gnash our teeth
under the suffering of our labours and intolerable pains: but there will be no
one to succour us: yea we shall groan mightily, as the flame is applied more
severely to us, but we shall see no one save those who are being punished with
us, and great desolation. And how should any one describe the terrors arising to
our souls from the darkness? for just as that fire has no consuming power so
neither has it any power of giving light: for otherwise there would not be
darkness. The dismay produced in us then by this, and the trembling and the
great astonishment can be sufficiently realized in that day only. For in that
world many and various kinds of torment and torrents of punishment are poured in
upon the soul from every side. And if any one should ask, "and how can the soul
bear up against such a multitude of punishments and continue being chastised
through interminable ages, let him consider what happens in this world, how many
have often borne up against a long and severe disease. And if they have died,
this has happened not because the soul was consumed but because the body was
exhausted, so that had the latter not broken down, the soul would not have
ceased being tormented. When then we have received an incorruptible and
inconsumable body there is nothing to prevent the punishment being indefinitely
extended. For here indeed it is impossible that the two things should coexist. I
mean severity of punishment and permanence and cannot bear the concurrence of
both: but when the imperishable state has supervened, there would be an end of
this strife, and both these terrible things will keep their hold upon us for
infinite time with much force. Let us not then so dispose ourselves now as if
the excessive power of the tortures were destructive of the soul: for even the
body will not be able to experence this at thet time, but will abide together
with the soul, in a state of eternal punishment, and there will not be any end
to look to beyond this. How much luxury then, and how much time will you weigh
in the balance against this punishment and vengeance? Do you propose a period of
a hundred years or twice as long? and what is this compared with the endless
ages? For what the dream of a single day is in the midst of a whole lifetime,
that the enjoyment of things here is as contrasted with the state of things to
come. Is there then any one who, for the sake of seeing a good dream, would
elect to be perpetually punished? Who is so senseless as to have recourse to
this kind of retribution? For I am not yet accusing luxury nor revealing now the
bitterness which lurks in it: for the present is not the proper time for these
remarks, but when ye have been able to escape it. For now, entangled as you are
by this passion, you will suspect me of talking nonsense, if I were to call
pleasure bitter: but when by the grace of God you have been released from the
malady then you will know its topics for another season, what I will say now is
just this: Be it so, that luxury is luxury, and pleasure, pleasure, and that
they have nothing in them painful or disgraceful, what shall we say to the
punishment which is in store for us? and what shall we do then if we have taken
our pleasure now, as it were in a shadow and a figure, but undergo everlasting
torment there in reality, when we might in a short space of time escape these
tortures already mentioned, and enjoy the good things which are stored up for
us? For this also is the work of the loving-kindness of God, that our struggles
are not protracted to a great length, but that after struggling for a brief, and
tiny twinkling of an eye (for such is present life compared with the other) we
receive crowns of victory for endless ages. And it will be no small affliction
to the souls of those who are being punished at that time, to reflect, that when
they had it in their power in the few days of this life to make all good, they
neglected their opportunity and surrendered themselves to everlasting evil. And
lest we should suffer this let us rouse ourselves while it is the acepted time,
while it is the day of salvation,30 while the power of repentance is great. For
not only the evils already mentioned, but others also far worse than these await
us if we are indolent. These indeed, and some bitterer than these have their
place in hell: but the loss of the good things involves so much pain, so much
affliction and straitness, that even if not other kind of punishment were
appointed for those who sin here, it would of itself be sufficient to vex us
more bitterly than the torments in hell, and to confound our souls.

11. For consider I pray the condition of the other life, so far as it is
possible to consider it; for no words will suffice for an adequate description:
but from the things which ar told us, as if by means of certain riddles, let us
try and get some indistinct vision of it. "Pain and sorrow and sighing," we read
"have fled away."31 What then could be more blessed than this life? It is not
possible there to fear poverty and disease: it is not possible to see any one
injuring, or being injured, provoking, or being provoked, or angry, or envious,
or burning with any outrageous lust, or anxious concerning the supply of the
necessaries of life, or bemoaning himself over the loss of some dignity and
power: for all the tempest of passion in us is quelled and brought to nought,
and all will be in a condition of peace, and gladness and joy, all things serene
and tranquil, all will be daylight and brightness, and light, not this present
light, but one excelling this in splendour as much as this excels the brightness
of a lamp. For things are not concealed in that world by night, or by a
gathering of clouds: bodies there are not set on fire and burned: for there is
neither night nor evening there, nor cold nor heat, nor any other variation of
seasons: but the condition is of a different kind, such as they only will know
who have been deemed worthy of it; there is no old age there, nor any of the
evils of old age, but all things relating to decay are utterly removed, and
incorruptible glory reigns in every part. But greater than all these things in
the perpetual enjoyment of intercourse with Christ in the company of angels, and
archangels, and the higher powers. Behold now the sky, and pass through it in
thought to the region beyond the sky, and consider the transfiguration to take
place in the whole creation; for it will not continue to be such as it is now,
but will be far more brilliant and beautiful, and just as gold glistens more
brightly than lead, so will the future constitution of the universe be better
than the present: even as the blessed Paul saith "Because the creation also
itself shall be delivered from the bondage of corruption."32 For now indeed,
seeing that it partakes of corruption, it is subject to many things such as
bodies of this kind naturally experience: but then, having divested itself of
all these things, we shall see it display its beauty in an incorruptible form:
for inasmuch as it is to receive incorruptible bodies, it will in future be
itself also transfigured into the nobler condition. Nowhere in that world will
there be sedition and strife: for great is the concord of the band of saints,
all being ever in harmony with one another. It is not possible there to fear the
devil, and the plots of demons, or the threatenings of hell, or death, either
that death which now is, or the other death which is far worse than this, but
every terror of this kind will have been done away. And just as some royal
child, who has been brought up in mean guise, and subject to fear and threats,
lest he should deteriorate by indulgence and become unworthy of his paternal
inheritance, as soon as he has attained the royal dignity, immediately exchanges
all his former raiment for the purple robe, and the diadem and the crowd of
body-guards, and assumes his state with much confidence, having cast out of his
soul thoughts of humility and subjection, and having taken others in their
place; even so will it happen then to all the saints And to prove that these
words are no empty vaunt let us journey in thought to the mountain where Christ
was transfigured: let us behold him shining as He shone there; and yet even then
He did not display to us all the splendour of the world to come. For that the
vision was accommodated to human eyes, and not an exact manifestation of the
reality is plain from the very words of the Evangelist. For what saith he? "He
did shine as the Sun."33 But the glory of incorruptible bodies does not emit the
same kind of light as this body which is corruptible, nor is it of a kind to be
tolerable to mortal eyes, but needs incorruptible and immortal eyes to
contemplate it. But at that time on the mountain He disclosed to them as much as
it was possible for them to see without injuring the sight of the beholders; and
even so they could not endure it but fell upon their faces. Tell me, if any one
led thee into some bright place, where all were sitting arrayed in vestures of
gold, and in the midst of the multitude pointed out one other to thee who alone
had garments wrought with precious stones, and a crown upon his head, and then
promised to place thee in the ranks of this people, wouldst thou not do
everything to obtain this promise? Open then even now in imagination thine eyes,
and look on that assembly, composed not of men such as we are, but of those who
are of more value than gold and previous stones, and the beams of the sun, and
all visible radiance, and not consisting of men only but of beings of much more
dignity than men,-angels, archangels, thrones, dominions, principalities,
powers. For as concerning the king it is not even possible to say what he is
like: so completely do his beauty, his grace, his splendour, his glory, his
grandeur and magnificence elude speech and thought. Shall we then, I ask,
deprive ourselves of such great blessings, in order to avoid suffering for a
brief period? For if we had to endure countless deaths every day, or even hell
itself, for the sake of seeing Christ coming in His glory, and' being enrolled
in the company of the saints, ought we not to undergo all those things? Hear
what the blessed Peter says; "it is good for us to be here."34 But if he, when
he beheld some dim image of the things to come, immediately cast away all other
things out of his soul on account of the pleasure produced in it by that vision;
what would any one saywhen the actual reality of the things is presented, when
the palace is thrown open and it is permitted to gaze upon the King Himself, no
longer darkly, or by means of a mirror,35 but face to face; no longer by means
of faith, but by sight?

12. The majority it is true of those who are not very sensibly minded propose to
be content with escaping hell; but I say that a far more severe punishment than
hell is exclusion from the glory of the other world, and I think that one who
has failed to reach it ought not to sorrow so much over the miseries of hell, as
over his rejection from heaven, for this alone is more dreadful than all other
things in respect of punishment. But frequently now when we see a king, attended
by a large bodyguard, enter the palace, we count those happy who are near him,
and have a share in his speech and mind, and partake of all the rest of his
glory; and even if we have countless blessings, we have no perception of any of
them, and deem ourselves miserable when we look at the glory of those who are
round about him, although we know that such splendour is slippery and insecure,
both on account of wars, and plots, and envy, and because apart from these
things it is not in itself worthy of any consideration. But where the king of
all is concerned, he who holds not a portion of the earth but the whole circuit
of it, or rather who comprehends it all in the hollow of his hand, and measures
the Heavens with a span, who upholdeth all things by the word of His power,36 by
whom all the nations are counted as nought, and as a drop of spittle;-in the
case of such a king I say shall we no reckon it the most extreme punishment to
miss being enrolled in that company which is round about him, but be content if
we merely escape hell? and what could be more pitiable than this condition of
soul? For this king does not come to judge the earth, drawn by a pair of white
mules, nor tiding in a golden chariot, nor arrayed in a purple robe and diadem.
How then does He come? Hear the prophets crying aloud and saying as much as it
is possible to tell to men: for one saith "God shall come openly, even our God
and shall not keep silence: a fire shall be kindled before Him, and a mighty
tempest shall be round about Him: He shall call the Heaven from above and the
earth that He may judge His people."37 But Esias depicts the actual punishment
impending over us speaking thus: "Behold the day of the Lord cometh, inexorable,
with wrath and anger; to lay the whole world desolate, and to destroy sinners
out of it. For the stars of Heaven, and Orion, and the whole system of the
heaven shall not give their light, and the sun shall be darkened in its going
down,38 and the moon shall not give her light; and I will ordain evils against
the whole world, and visit their sins upon the ungodly, and I will destroy the
insolence of the lawless, and humble the insolence of the proud, and they who
are left shall be more precious than unsmelted gold, and a man shall be more
precious than the sapphire stone. For the heaven shall be disturbed39 and the
earth shall be shaken from its foundations by reason of the fury of the wrath of
the Lord of Sabaoth, in the day when His wrath shall come upon us."40 And again
"windows" he saith "hall be opened from the Heaven, and the foundations of the
earth shall be shaken the earth shall be mightily confounded, the earth shall be
bent low, it shall be perplexed with great perplexity, the earth shall stagger
grievously like the drunkard and the reveller; the earth shall shake as a hut,
it shall fall and not be able to rise up again: for iniquity has waxed mighty
therein. And God shall set His hand upon the host of the Heaven in the height in
that day, and upon the kingdoms of the earth, and He shall gather together the
congregation thereof into a prison, and shall shut them up in a stronghold."41
And Malachi speaking concordantly with these said "Behold the Lord almighty
cometh, and who shall abide the day of His coming or who shall stand when He
appeareth for He cometh like a refiner's fire, and like fullers soap: and He
shall sit refining and purifying as it were silver, and as it were gold."42 And
again, "Behold," he saith, "the day of the Lord cometh, burning like an oven,
and it shall consume them, and all the aliens, and all who work iniquity shall
be stubble, and the day which is coming shall set fire to them saith the Lord
almighty; and there shall be left neither root nor branch."43 And the man
greatly beloved saith "I beheld until thrones were placed, and the Ancient of
Days was seated, and his raiment was white as snow, and the hair of his head was
pure as wool: His throne was a flame of fire, and the wheels thereof burning
fire: a stream of fire wound its way in front of Him. Thousand thousands
ministered unto Him, and ten thousand times ten thousand stood before Him. The
judgment was set and the books were opened."44 Then after a little space "I
beheld," he says, "in a vision of the night and behold" with the clouds of
Heaven, one came like the Son of Man, and reached unto the Ancient of Days, and
was brought near before Him, and to Him was given rule, and honor, and the
kingdom, and all the people, tribes and tongues serve Him. His dominion is an
everlasting dominion, which shall not pass away, and His kingdom shall not be
destroyed. As for me Daniel, my spirit shuddered within me, and the visions of
my head troubled me."45 Then all the gates of the heavenly vaults are opened, or
rather the heaven itself is taken away out of the midst "for the heaven," we
read "shall be rolled up like a scroll,"46 wrapped up in the middle like the
skin and covering of some tent so as to be transformed into some better shape.
Then all things are full of amazement and horror and trembling: then even the
angels themselves are holden by much fear, and not angels only but also
archangels and thrones, and dominions, and principalities and authorities. "For
the powers" we read "of the heavens shall be shaken," because their
fellow-servants are required to give an account of their life in this world.47
For if when a single city is bring judged before rulers in this world, all men
shudder, even those who are outside the danger, when the whole world is
arraigned before such a judge as this who needs no witnesses, or proofs, but
independently of all these things brings forward deeds and words and thoughts,
and exhibits them all as in some picture both to those who have committed the
sins and to those who are ignorant of them, how is it not natural that every
power should be confounded and shake? For if there were no river of fire winding
by, nor any terrible angels standing by the side of the throne, but men were
merely summoned some to be praised and admired, others to be dismissed with
ignominy that they might not see the glory of God, ("For let the ungodly" we
read "be taken away that he may not see the glory of the Lord"48 ) and if this
were the only punishment would not the loss of such blessings sting the souls of
those who were deprived of them more bitterly than all hell itself? For how
great an evil this is cannot possibly be represented now in words; but then we
shall know it clearly in the actual reality. But now I pray add the punishment
also to the scene, and imagine men not only covered with shame, and veiling
their heads, and bending them low, but also being dragged along the road to the
fire, and haled away to the instruments of torture and delivered over to the
cruel powers, and suffering these things just at the time when all they who have
practised what is good, and wrought deeds worthy of eternal life, are being
crowned, and proclaimed conquerors, and presented before the royal throne.

13. Now these are things which will happen in that day: but the things which
will follow, after these, what language can describe to us-the pleasure, the
profit, the joy of being in the company of Christ? For when the soul has
returned to the proper condition of nobility, and is able henceforth with much
boldness to behold its Master it is impossible to say what great pleasure it
derives therefrom, what great gain, rejoicing not only in the good things
actually in hand, but in the persuasion that these things will never come to an
end. All that gladness then cannot be described in words, nor grasped by the
understanding: but in a dim kind of way, as one indicates great things by means
of small ones, I will endeavour to make it manifest. For let us scrutinize those
who enjoy the good things of the world in this present life, I mean wealth and
power, and glory, how, exulting with delight, they reckon themselves as no
longer being upon the earth, and this although the things which they are
enjoying are acknowledged not to be really good, and do not abide with them, but
take to flight more quickly than a dream: and even if they should even last for
a little time, their favour is displayed within the limits of this present life,
and cannot accompany us further. Now if these things uplift those who possess
them to such a pitch of joy, what do you suppose is the condition of those souls
which are invited to enjoy the countess blessings in Heaven which are always
securely fixed and stable? And not only this, but also in their quantity and
quality they excel present things to such an extent as never entered even the
heart of man.49 For at the present time like an infant in the womb, even so do
we dwell in this world confined in a narrow space, and unable to behold the
splendour and the freedom of the world to come: but when the time of travail
arrives and the present life is delivered at the day of judgment of all men whom
it has contained, those who have been miscarried go from darkness into darkness,
and from affliction into more grievous affliction: but those which are perfectly
formed and have preserved the marks of the royal image will be presented to the
king, and will take upon themselves that service which angels and archangels
minister to the God of all. I pray thee then, O friend, do not finally efface
these marks, but speedily restore them, and stamp them more perfectly on thy
soul. For corporeal beauty indeed God has confined within the limits of nature,
but grace of soul is released from the constraint and bondage arising from that
cause inasmuch as it is far superior to any bodily symmetry: and it depends
entirely upon ourselves and the grace of God. For our Master, being merciful has
in this special way honoured our race, that He has entrusted to the necessity of
nature the inferior things which contribute nothing much to our advantage, and
in their issue are matters of indifference, but of the things which are really
noble He has caused us to be ourselves the artificers. For if He had placed
corporeal beauty also under our control we should have been subjected to
excessive anxiety, and should have wasted all our time upon things which are of
no profit, and should have grievously neglected our soul. For if, even as it is,
when we have not this power in ourselves, we make violent efforts, and give
ourselves up to shadow painting, and because we cannot in reality produce bodily
beauty, cunningly devise imitations by means of paints, and dyes, and dressing
of hair, and arrangement of garments, and pencilling of eyebrows, and many other
contrivances: what leisure should we have set apart for the soul and serious
matters, if we had it in our power to transfigure the body into a really
symmetrical shape? For probably, if this were our business, we should not have
any other, but should spend all our time upon it: decking the bondmaid with
countess decorations, but letting her who is the mistress of this bond-maid lie
perpetually in a state of deformity and neglect. For this reason God, having
delivered us from this vain occupation, implanted in us the power of working
upon the nobler element, and he who cannot turn an ugly body into a comely on,
can raise the soul, even when it has been reduced to the extremity of ugliness,
to the very acme of grace, and make it so amiable and desirable that not only
are good men brought to long after it but even He who is the sovereign and God
of all, even as the Psalmist also when discoursing concerning this beauty, said
"And the king shall have desire of thy beauty."50 Seest thou not also that in
the houses of prostitutes the women who are ugly and shameless would hardly be
accepted by prize-fighters, and runaway slaves, and gladiators: but should any
comely, well-born and modest woman, owing to some mischance, have been reduced
to this necessity, no man, even amongst those who are very illustrious and
great, would be ashamed of marriage with her? Now if there is so much pity
amongst men, and so much disdain of glory as to release from that bondage the
women who have often been disgraced in the brothel, and to place them in the
position of wives, much more is this the case with God, and those souls which,
owing to the usurpation of the devil, have then from their original noble
condition into the harlotry of this present life. And you will find the prophets
filled with examples of this kind, when they address Jerusalem; for she fell
into fornication, and a novel form of it, even as Ezekiel says: "To all harlots
wages are given, but thou hast given wages to thy lovers, and there hath been
perversion in thee beyond all other women,"51 and again another saith "Thou
didst sit waiting for them like a deserted bird."52 This one then who hath
committed fornication in this fashion God calls back again. For the captivity
which took place was not so much by way of vengeance as for the purpose of
conversion and amendment since if God had wished to punish them out-fight He
would not again have brought them back to their home. He would not have
established their city and their temple in greater splendour than before: "For
the final glory of this house" He said "shall exceed the former."53 Now if God
did not exclude from repentance her who who had many times committed
fornication, much more will He embrace My soul, which has now fallen for the
first time. For certainly there is no lover of corporeal beauty, even if he be
very frantic, who is so inflamed will the love of his mistress as God longs
after the salvation of our souls; and this we may perceive both from the divine
Scriptures. See at least, both in the introduction of Jeremiah, and many other
places of the prophets, when He is despised and contemned, how He again hastens
forward and pursues the friendship of those who turn away from him; which also
He Himself made dear in the Gospels saying, "O Jerusalem! Jerusalem! thou that
killest the prophets and stonest them that are sent unto thee, how often would I
have gathered thy children together even as a hen gathereth her chickens under
her wings, and ye would not?"54 And Paul writing to the Corinthians said "that
God was in Christ reconciling the word unto Himself, not reckoning their
trespasses unto them, and having committed unto us the word of reconciliation.
We are ambassadors therefore on behalf of Christ, as though God were entreating
by us; we beseech you on behalf of Christ be ye reconciled to God."55 Consider
that this has now been said to us. For it is not merely want of faith, but also
an unclean life which is sufficient to work this abominate enmity. "For the
carnal mind" we read "is enmity against God."56 Let us then break down the
barrier, and hew it in pieces, and destroy it, that we may enjoy the blessed
reconciliation, that we may become again the fondly beloved of God.

14. I know that thou art now admiring the grace of Hermione, and thou judgest
that there is nothing in the world to be compared to her comeliness; but if you
choose, O friend, you shall yourself exceed her in comeliness and gracefulness,
as much as golden statues surpass those which are made of clay. For if beauty,
when occurs in the body, so fascinates and excites the minds of most men, when
the soul is refulgent with it what can match beauty and grace of this kind? For
the groundwork of this corporeal beauty is nothing else but phlegm, and blood,
and humor, and bile, and the fluid of masticated food. For by these things both
eyes and cheeks, and all the other features, are supplied with moisture; and if
they do not receive that moisture, daily skin becoming unduly withered, and the
eyes sunken, the whole grace of the countenance forthwith vanishes; so that if
you consider what is stored up inside those beautiful eyes, and that straight
nose, and the mouth and the cheeks, you will affirm the well-shaped body to be
nothing else than a whited sepulchre; the parts within are full of so much
uncleanness. Morever when you see a rag with any of these things on it, such as
phlegm, or spittle you cannot bear to touch it with even the tips of your
fingers, nay you cannot even endure looking at it; and yet are you in a flutter
of excitement about the storehouses and depositories of these things? But thy
beauty was not of this kind, but excelled it as heaven is superior to earth; or
rather it was much better and more brilliant than this For no one has anywhere
seen a soul by itself, stripped of the body; but yet even so I will endeavour to
present to you the beauty of this soul from another source. I mean from the case
of the greater powers Hear at least how the beauty of these struck the man
greatly beloved; for wishing to set forth their beauty and being unable to find
a body of the same character, he had recourse to metallic substances, and he was
not satisfied even with these, but took the brilliancy of lightning for his
illustration.57 Now if those powers, even when they did not disclose their
essential nature pure and bare, but only in a very dim and shadowy way,
nevertheless shone so brightly, what must naturally be their appearance, when
set free froth every veil? Now we ought to form some such image of the beauty of
the soul. "For they shall be," we read "equal unto the angels."58 Now in the
case of bodies the fighter and finer kinds, and those which have retreated to
the path which tend towards the incorporeal, are very much better and more
wonderful than the others. The sky at least is more beautiful than the earth,
and fire than water, and the stars than precious stones; and we admire the
rainbow far more than violets and roses, and all other flowers which are upon
the earth. And in short if it were possible with the bodily eyes to behold the
beauty of the soul you would laugh to scorn these corporeal illustrations, so
feebly have they presented to us the gracefulness of the soul. Let us not then
neglect such a possession, nor such great happiness, and especially when the
approach to that kind of beauty becomes easy to us by our hopes of the things to
come. "For our light affliction?" we read, "which is but for the moment, worketh
for us more and more exceedingly an eternal weight of glory, while we look not
at the things which are seen but at the things which are not seen; for the
things which are seen are temporal, but the things which are not seen are
eternal."59 Now if the blessed Paul called such afflictions as thou wottest of
light and easy, because he did not look at the things which are seen, much more
tolerable is it merely to cease from wantonness. For we are not calling thee to
those dangers which he underwent, nor to those deaths which he incurred daily,60
the constant beatings and scourgings, the bonds, the enmity of the whole world,
the hatred of his own people, the frequent vigils, the long journies, the
shipwrecks, the attacks of robbers, the plots of his own kinsfolk, the
distresses on account of his friends, the hunger, the cold, the nakedness, the
burning, the despondency on account both of those who belonged to him, and those
who did not belong to him. None of these things do we now demand of thee; all
that we ask for is that you would release yourself from your accursed bondage,
and return to your former freedom, having considered both the punishment arising
from your wantonness, and the honor belonging to your former manner of life. For
that unbelievers should be but languidly affected by the thought of the
resurrection and never be in fear of this kind, is nothing wonderful; but that
we who are more firmly persuaded concerning the things of the other world than
those of the present, should spend our life in this miserable and deplorable way
and be nowise affected by the memory of those things, but sink into a state of
extreme insensibility-this is irrational in the highest degree. For when we who
believe do the deeds of unbelievers, or rather are in a more miserable plight
than they (for there are some among them who have been eminent for the virtue of
their life), what consolation, what excuse will be left for us? And many
merchants indeed who have incurred shipwreck have not given way, but have
pursued the same journey, and this when the loss which has befallen them was not
owing to their own carelessness, but to the force of the winds; and shall we who
have reason to be confident concerning the end, and know certainly that if we do
not wish it, neither shipwreck nor accident of any kind will bring us damage,
not lay hold of the work again, and carry on our business as we did aforetime,
but lie in idleness and keep our hands to ourselves? And would that we kept them
merely to ourselves and did not use them against ourselves which is a token of
stark madness. For if any pugilist, leaving his antagonist were to turn his
hands against his own head, and deal blows to his own face, should we not, I
ask, rank him among madmen? For the devil has upset us and cast us down;
therefore we ought to get up, and not to be dragged down again and precipitate
ourselves, and add blows dealt by ourselves to the blows dealt by him. For the
blessed David also had a fall like that which has now happened to you; and not
this only but another also which followed it. I mean that of murder. What then?
did he remain prostrate? Did he not immediately rise up again with energy and
place himself in portion to fight the enemy? In fact he wrestled with him so
bravely, that even after his death he was the protector of his offspring. For
when Solomon had perpetrated great inquity, and had deserved countless deaths,
God said that He would leave him the kingdom intact, thus speaking "I will
surely rend the kingdom out of thine hand and will give it to thy servant.
Nevertheless I will not do this in thy days." Wherefore? "For David thy father's
sake, I will take it out of the hand of thy son."61 And again when Hezekiah was
about to run the greatest possible risk, although he was a righteous man, God
said that He would succour him for the sake of this saint. "For I will cast my
shield" He saith, "over this city to save it for my own sake, and for my
servant: David's sake."62 So great is the force of repentance. But if he had
determined with himself, as you do now, that henceforth it was impossible to
propitiate God, and if he had said within himself: "God has honoured me with
great honour, and has given me a place among among the prophets, and has
entrusted me with the government of my countrymen, and rescued me out of
countless perils, how then, whenhave offended against Him after such great
benefits, and have perpetrated the worst crimes, shall I be able to recover his
favour?" If he had thought thus, not only would he not have done the things
which he afterwards his former evils.

15. For not only the bodily wounds work death, if they are neglected, but also
those of the soul; and yet we have arrived at such a pitch of folly as to take
the greatest care of the former, and to overlook the latter; and although in the
case of the body it naturally often happens that many wounds are incurable, yet
we do not abandon hope, but even when we hear the physicians constantly
declaring, that it is not possible to get rid of this suffering by medicines, we
still persist in exhorting them to devise at least some slight alleviation; but
in the case of souls, where there is no incurable malady; for it is not subject
to the necessity of nature; here, as if the infirmities were strange we are
negligent and despairing; and where the nature of the disorder might naturally
plunge us into despair, we take as much pains as if there were great hope of
restoration to health; but where there is no occasion to renounce hope, we
desist from efforts, and become as heedless as if matters were desperate; so
much more account do we take of the body than of the soul. And this is the
reason why we are not able to save even the body. For he who neglects the
leading element, and manifests all his zeal about inferior matters destroys and
loses both; whereas he who observes the right order, and preserves and cherishes
the more commanding element, even if he neglects the secondary element yet
preserves it by means of saving the primary one. Which also Christ signified to
us when He said, "Fear not them which kill the body, but are not able to kill
the soul; but rather fear Him who is able to destroy both soul and body in
Hell."63

Well, do I convince you, that one ought never to despair of the disorders of the
soul as incurable? or must I again set other arguments in motion? For even if
thou shouldst despair of thyself ten thousand times, I will never despair of
thee, and I will never myself be guilty of that for which I reproach others; and
yet it is not the same thing for a man to renounce hope of himself, as for
another to renounce hope of him. For he who has this suspicion concerning
another may readily obtain pardon; but he who has it of himself will not. Why so
pray? Because the one has no controlling power over the zeal and repentance of
the other, but over his own zeal and repentance a man has sole authority.
Nevertheless even so I will not despair of you; though you should any number of
times be heard the prophet vehemently declaring, and plainly threatening; "yet
three days and Nineveh shall be overthrown," even then did not lose heart, but,
although they had no confidence that they should be able to move the utterance
was not accompanied by any qualification, but was a simple declaration), even
then they manifested repentance saying: "Who knoweth whether God will repent and
be entreated, and turn from the fierceness of His wrath, and that we perish not?
And God say their works that they turned from their evil ways, and God repented
of the evil which He said He would do unto them and He did it not."64 Now if
barbarian, and unreasoning men could perceive so much, much more ought we to do
this who have been trained in the divine doctrines and have seen such a crowd of
example of this kind both in history and actual experience. "For my counsels" we
read "not as your counsels nor my ways as your ways; but far as is the Heaven
from the earth, so far are my thoughts from your mind, and my counsels from your
counsels."65 Now if we admit to our favour household slaves when they have often
offended against us, on their promising to become better, and place them again
in their former portion, and sometimes even grant them greater freedom of speech
than before; much more does God act thus. For if God had made us in order to
punish us, you might well have despaired, and questioned the possibility of your
own salvation; but if He created us for no reason than His own good will, and
with a view to our enjoying everalasting blessings, and if He does and contrives
everything for this end, from the first day until the present time, what is
there which can ever cause you to doubt? Have we provoked Him severely, so as no
other man ever did? this is just the reason why we ought specially to abstain
from our present deeds and to repent for the past, and exhibit a great change.
For the evils we have once perpetrated cannot provoke Him so much as our being
unwilling to make any change in the future. For to sin may be a merely human
failing, but to continue in the same sin ceases to be human, and becomes
altogether devilish. For observe how God by the mouth of His prophet blames this
more than the other. "For," we read, "I said unto her after she had done all
these deeds of fornication, return unto me, and yet she returned not."66 And
again: from another quarter, when wishing to show the great longing which He has
for our salvation, having heard how the people promised, after many
transgressions, to tread the right way He said: "Who will grant unto them to
have such an heart as to fear me, and to keep my commandments all their days,
that it may be well with them and with their children forever?"67 And Moses when
reasoning with them said, "And now, O Israel, what doth the Lord thy God require
of thee, but to fear the Lord thy God, and to walk in all His ways, and to love
Him?"68 He then who is so anxious to be loved by us, and does everything for
this end, and did not spare even His only begotten Son on account of His love
towards us, and who counts it a desirable thing if at any time we become
reconciled to Himself, how shall He not welcome and love us when we repent? Hear
at least what He says by the mouth of the prophet: "Declare thou first thy
iniquities that thou mayest be justified."69 Now this He demands from us in
order to intensify our love towards Him. For when one who loves, after enduring
many insults at the hands of those who are beloved, even then does not
extinguish his fondness for them, the only reason why he takes pains to make
those insults public, is that by displaying the strength of his affection he may
induce them to feel a larger and warmer love. Now if the confession of sins
brings so much consolation, much more does the endeavour to wash them away by
means of our deeds For if this was not the case, but those who had vehemence in
evil things, will also in turn exhibit the same in good things, being conscious
what great debts they have incurred; which Christ also declared when He spoke to
Simon concerning the woman: "For seeset thou," saith He, "this woman? I entered
into thine house, thou gavest me no water for my feet; but she hath washed my
feet with her tears, and wiped them with the hairs of her head. Thou gavest me
no kiss, but she since the time I came in hath not ceased to kiss my feet. Mine
head with oil thou didst not anoint; but she hath anointed my feet with
ointment. Wherefore I say unto thee: her sins which are many are forgiven; for
she loved much; but to whom little is forgiven, the same loveth little. And He
said unto her, thy sins are forgiven."70

16. For this reason also the devil, knowing that they who have committed great
evils, when they have begun to repent, do this with much zeal, inasmuch as they
are conscious of their offences, fears and trembles lest they should make a
beginning of the work; for after they have made it they are no longer capable of
being checked, and, kindling like fire under the influence of repentance, they
render their souls purer than pure gold, being impelled by their conscience, and
the memory of their former sins, as by some strong gale, towards the haven of
virtue. And this is the point in which they have an advantage over those who
have never fallen, that they exercise more vehement energy; if only, as I said,
they can lay hold of the beginning. For the task which is hard and difficult of
accomplishment is to be able to set foot on the entrance, and to reach the
vestibule of repentance, and to repulse and overthrow the enemy there when he is
fiercely raging and assaulting us. But after this, he will not display so much
fury when he has once been worsted, and has fallen where he was strong. and we
shall receive greater energy, and shall run this good race with much ease. Let
us then in future set about our return, let we have been appointed to find our
home as citizens. For to despair of ourselves not only has this evil that it
shuts the gates of that city against us, and that it drives us into greater
indolence and contempt, but also that it plunges us into Satanic recklessness.
For the only cause why the devil became such as he is was that he first of all
despaired, and afterwards from despair sank into recklessness For the soul, when
once it has abandoned its own salvation, will no longer perceive that it is
plunging downwards, choosing to do and say everything which is adverse to its
own salvation. And just as madmen, when once they have fallen out of a sound
condition, are neither afraid nor ashamed of anything, but fearlessly dare all
manner of things, even if they have to fall into fire, or deep water, or down a
precipice; so they who have been seized by the frenzy of despair are hence
forward unmanageable, rushing into vice in every direction, and if death does
not come to put a stop to this madness, and vehemence, they do themselves
infinite mischief. Therefore I entreat you, before you are deeply steeped in
this drunkenness, recover your senses and rouse yourself up, and shake off this
Satanic fit, doing it gently and gradually if it be not possible to effect it
all at once. For to me indeed the easier course seems to be to wrench yourself
once for all out of all the cords which hold you down, and transfer yourself to
the school of repentance. But if this seems to you a difficult thing, that you
should be willing to enter on the path which leads to better things, simply
enter upon it, and lay hold on which once was yours, let us see you once again
standing on the pinnacle of virtue, and in the same condition of perseverance as
before. Spare those who are made to stumble on thy account, those who ate
falling, who are becoming more indolent, who are despairing of the way of
virtue. For dejection now holds possession of the band of brethren, while
pleasure and cheerfulness prevail in the councils of the unbelieving, and of
those young men who are disposed to indolence. But if thou return again to thy
former strictness of life the result will be reversed, and all our shame will be
transferred to them, while we shall enjoy much confidence, seeing thee again
crowned and proclaimed victor with more splendour than before. For such
victories bring greater renown and pleasure. For you will not only receive the
reward of your own achievements, but also of the exhortation and consolation of
others, being exhibited as a striking model, if ever any one should fall into
the same condition, to encourage him to get up and recover himself. Do not
neglect such an opportunity of gain, nor drag our souls down into Hades with
sorrow, but let us breathe freely again, and shake off the cloud of despondency
which oppresses us on thy account. For now, passing by the consideration of our
own troubles, we mourn over thy calamities, but if thou art willing to come to
thy senses, and see clearly, and to join the angelic host, you will release us
from this sorrow, and will take away the greater part of sins. For that it is
possible for those who have come back again after repentance to shine with much
lustre, and oftentimes more than those who have never fallen at all, I have
demonstrated from the divine writings. Thus at least both the publicans and the
harlots inherit the kingdom of Heaven, thus many of the last are placed before
the first.

17. But I will tell thee also of events which have happened in our own time, and
of which thou mayest thyself have been witness You know probably that young
Phoenician, the son of Urbanus, who was untimely left an orphan, but possessed
of much money, and many slaves and lands. This man, having in the first place
bidden complete farewell to his studies in the schools, and having laid aside
the gay clothing which he formerly wore, and all his worldly grandeur, suddenly
arraying himself in a shabby cloak, and retreating to the solitude of the
mountains, exhibited a high degree of Christian philosophy not merely in
proportion to the sacred mysteries, he made still greater advances in virtue.
And all were rejoicing, and a mere youth, should have suddenly trodden all the
pomps of this life under foot, and have ascended to the true height. Now which
he was in this condition, and an object of admiration, certain corrupt men, who
according to the law of kindred had the oversight of him dragged him back again
into the former sea of worldliness. And so, having flung aside all his habits,
he again descended from the mountains into the midst of the forum, and used to
go all round the city, riding on horseback, and accompanied by a large retinue;
and he was no longer willing to live even soberly; for being inflamed by much
luxury, he was constrained to fall into foolish love intrigues, and there was no
one of those conversant with him, who did not despair of his salvation; he was
encompassed by such a swarm of flatterers, besides the snares of orphanhood,
youth, and great wealth. And persons who readily find fault with everything,
accused those who originally conducted him to this way of life,71 saying that he
had both missed his spiritual aims, and would no longer be of any use in the
management of his own affairs, having prematurely abandoned the labours of
study, and having been consequently unable to derive any benefit therefrom. Now
while these things were of chase, and had thoroughly learned by experience that
those who are armed with hope in God ought not to despair at all of such
characters, kept a continual watch upon him, and if ever they saw him appear in
the market place they approached and saluted him. And at first he spoke to them
from horseback, askance, as they followed by his side; so great was the
shamelessness which had at first got possession of him. But they, being merciful
and loving men, were not ashamed at all of this treatment, but continually
looked to one thing only, how they might rescue the lamb from the wolves; which
in fact they actually accomplished by means of their perseverance. For
afterwards, as if he had been converted by some sudden stroke, and were put to
shame by their great assiduity if ever he saw them in the distance approaching,
he would instantly dismount, and bending low would listen silently in that
attitude to all which fell from their lips, and in time he displayed even
greater reverence and respect towards them. And then, by the grace of God having
gradually rescued him out of all those entanglements, they handed him over again
to his former state of seclusion and devout contemplation. And now he became so
illustrious, that his former life seemed to be nothing in comparison with that
which he lived after his fall. For being well aware by experience of the snare,
and having expended all his wealth upon the needy, and released himself from all
care of that kind, he cut off every pretext for an attack from those who wished
to make designs upon him; and now treading the path which leads to heaven, he
has already arrived at the very goal of virtue. This man indeed fell and rose
again while he was still young; but another man, after enduring great toils
during his sojourn in the deserts, with only a single companion, and leading an
angelic life, and being now on the way to old age, afforded I know not how a
little loophole to the evil one, through some Satanic condition of mind, and
carelessness; and although he had never seen a woman since he transferred
himself to the monastic life, he fell into a passionate desire for intercourse
with women. And first of all he besought his companion to supply him with meat
and wine, and threatened, if he did not receive it, that he would go down into
the marketplace. And this he said, not so much out of a longing for meat, as
because he wished to get some handle and pretext for returning into the city.
The other being perplexed at these things, and fearing, that if he hindered this
he might drive him into some great evil, suffered him to have his fill of this
craving. But when his companion perceived that this was a stale device, he
openly threw off shame, and unmasked his pretence, and said that he must
positively himself go down to the city, and as the other had not power to
prevent him, he desisted at last from his efforts, and following him at a
distance, watched to see what the meaning of this return could possibly be. And
having seen him enter a brothel, and knowing that he had intercourse with a
harlot there, he waited until he had satiated that foul desire, and then, when
he came out, he received him with uplifted hands, and having embraced and
fervently kissed him, without uttering any rebuke on account of what had
happened he only besought him, seeing that he had satiated his desire, to return
again to his dwelling in the wilderness. And the other, put to shame by his
great clemency, was immediately smitten at the heart of compunction for the deed
which he had perpetrated, followed him to the mountain; and there he begged the
man to shut him up in another hut, and, having closed the doors of the dwelling,
to supply him with bread and And when he had said this, and persuaded him, he
shut himself up, and was there continually, with fastings and prayers and tears,
wiping off from his soul the defilement of his sin. And not long after when a
drought had settled on the neighbouring region, and all in that country were
lamenting over it, a certain man was commanded by a vision to depart, and exhort
this recluse to pray, and put an end to the drought. And when he had departed,
taking companions with him, they found the man, who formerly dwelt with him,
there alone; and on enquiring concerning the other they were informed that he
was dead. But they, believing that they were deceived, betook themselves again
to prayer, and again by means of the same vision heard the same things which
they had heard before. And then, standing round the man who reply had deceived
them, they besought him to show the other to them; for they declared that he was
not dead but living. When he heard this, and perceived that their compact was
exposed, he brought them to that holy man; and they having broken through the
wall (for he had even blocked up the entrance) and having all of them entered,
prostrating themselves at his feet, and informing him of what had happened,
besought him to succour them against the famine. But he at first resisted,
saying that he was far from such confidence as that; for he ever had his sin
before his eyes, as if it had only just taken place; but when they related all
which had happened to them they then induced him to pray; and having prayed he
put an end to the drought. And what happened to that young man who was at first
a disciple of John the son of Zebedee, but afterwards for a long time became a
robber chief, and then again,having been captured by the holy hands of the
blessed Apostle returned from the robber dens and lairs to his former virtue,
thou art not ignorant, but knowest it all as accurately as I do: and I have
often heard thee admiring the great condescension of the saint, and how he first
of all kissed the blood-stained hand of the young man, embracing him, and so
brought him back to his former condition.72

18. Moreover also the blessed Paul not only welcomes Onesimus the unprofitable
runaway thief, because he was converted, but also asks his master to treat him
who had repented, on equal terms of honour with his teacher, thus saying: "I
beseech thee for my son Onesimus, whom I have begotten in my bonds, who was
aforetime unprofitable to thee, but now is profitable to thee and to me, whom I
have sent back to thee; thou therefore receive him, that is my very heart, whom
I would fain have kept with me, that in thy behalf he might minister unto me in
the bonds of the Gospel; but without thy mind I would do nothing that thy
goodness should not be as of necessity, but of free will. For perhaps he was
therefore pared from thee for a season that thou shouldest have him back for
ever; no longer as a servant, but above a servant, a brother beloved, specially
unto me; but how much rather to thee both in the flesh and in the Lord? If then
thou holdest me as a partner, receive him as myself."73 And the same apostle, in
writing to the Corinthians, said, "Lest when I come I should mourn over many of
those who have sinned beforehand and have not repented;"74 and again, "as I have
said beforehand, so do I again declare beforehand, that if I come again I will
not spare."75 Seest thou who they are whom he mourns, and whom he does not
spare? Not those who have sinned, but those who have not repented, and not
simply those who have not repented, but those who have been called once and
again to this work, and would not be persuaded. For the expression "I have said
beforehand and do now say beforehand, as if I were present the second time, and
being absent I write," implies exactly that which we are afraid may take place
now in our case. For although Paul is not present who then threatened the
Corinthians,yet Christ is present, who was then speaking through his mouth; and
if we continue obdurate, He will not spare us, but will smite us with a mighty
blow, both in this world and the next. "Let us then anticipate His countenance
by our confessor"76 let us pour out our hearts before Him. For "thou hast
sinned," we read, "do not add thereto any more, and the first instance."77 Let
us not then tarry for the accuser, but let us seize his place beforehand, and so
let us make our judge more merciful by means of our candour. Now I know indeed
that you confess your sins, and call yourself miserable above measure; but this
is not the only thing I wish, but I long For as long as you make this confession
unfollow it. For no one will be able to do anything with zeal and the proper
method, unless he has first of all persuaded himself that he does it to
advantage. For even the sower, was not to gain any good from his labor? So then
he also who sows words, and tears, and confession, unless he does this with a
good hope, will not be able to desist from sinning, being still held down by the
evil of despair; but just as that husbandman who despairs of any crop of fruit
will not in future hinder any of those things which damage the seeds, so also he
who sows his confession with tears, but does not expect any advantage for this,
will not be able to overthrow those things which spoil repentance. And what does
spoil repentance is being again entangled in the same evils. "For there is one"
we read, "who builds, and one who pulls down, what have they gained more than
toil? He who is dipped in water because of contact with a dead body, and then
touches it again, what has he gained by his washing?"78 Even so if a man fasts
because of his sins, and goes his way again, and doeth the same things, who will
hearken to his prayer? And again we read "if a man goes back from righteousness
to sin the Lord will prepare him for the sword,"79 and, "as a dog when he has
returned to his vomit, and become odious, so is a fool who by his wickedness has
returned to his sin."80

19. Do not then merely set forth thy sins being thy own accuser, but as one who
ought to be justified by the method of repentance; for thus thou wilt be able to
put thy soul, which makes its confession, to shame, so that it falls no more
into the same sins. For to accuse ourselves vehemently and call ourselves
sinners is common, so to say, to unbelievers also. Many at least of those who
belong to the stage, both men and women, who habitually practise the greatest
shamelessness, call themselves miserable, but not with the proper aim. Wherefore
I would not even call this confession; for the publication of their sins is not
accompanied with compunction of soul, nor with bitter tears, nor with conversion
of life, but in fact some of them make it in quest of a reputation for the
hearers for candor of speech. For offences do not seem so grievous when some
other person announces them as when the perpetrator himself reports them. And
they who under the influence of strong despair have lapsed into a state of
insensibility, and treat the opinion of their fellowmen with contempt proclaim
their own evil deeds with much effrontery, as if they were the doings of others.
But I do not wish thee to be any of these, nor to be brought out of despair to
confession, but with a good expectation, after cutting away the whole root of
despair, to manifest zeal in the contrary direction. And what is the root and
mother of this despair? It is indolence; or rather one would not call it the
root only, but also the nurse and mother. For as in the case of wool decay
breeds moths, and is in turn increased by them; so here also indolence breeds
despair, and is itself nourished in turn by despair; and thus supplying each
other with this accursed exchange, they acquire no small additional power. If
any one then cuts one of these off, and hews it in pieces, he will easily be
able to get the better of the remaining one. For on the one hand he who is not
indolent will never fall into despair, and on the other he who is supported by
good hopes, and does not despair of himself, will not be able to fall into
indolence. Pray then, wrench this pair asunder, and break the yoke in pieces, by
which I mean a variable and yet depressing habit of thought; for that which
holds these two things together is not uniform, but manifold in shame and
character. And what is this? It happens that one who has repented has done many
great and good deeds, but meanwhile he has committed some sin equivalent to
those good deeds, and this especially is sufficient to plunge him into despair,
as if the buildings which had been set up were all pulled down, and all the
labor which he had bestowed upon them had been vain and come to naught. But this
must be taken into account, and such reasoning must be repelled, because, if we
do not store up in good time a measure of good deeds equivalent to the sins
which are committed after them, nothing can hinder us from sinking grievously
and completely. But as it is, (right action81 ) like some stout breastplate does
not suffer the sharp and bitter dart to accomplish its work, but even if it is
itself cut through, it averts much danger from the body. For he who departs to
the other world with many deeds both good and bad, will have some alleviation in
respect of the punishment and the torment there; but if a man is destitute of
these good works, and takes only the evil with him, it is impossible to say what
great sufferings he will undergo, when he is conducted to everlasting
punishment. For a balance will be struck there between the evil deeds and those
which are not such; and should the latter weigh down the scale they will to no
small extent have saved the doer of them, and the injury arising from the doing
of evil deeds is not so strong as to drag the man down from the foremost place;
but if the evil deeds exceed, they carry him off into hell fire, because the
number of his good actions is not so great as to be able to make a stand against
this violent impulse. And these things are not merely suggested by our own
reasoning, but declared also by the divine oracles; for He Himself saith, "He
shall reward every man according to his works."82 And not only in hell, but also
in the kingdom one will find many differences; for He saith "in my Fathers house
are many mansions;"83 and, "there is one glory of the sun, and another glory of
the moon."84 And what wonder, if in dealing with such great matters he has
spoken with such precision, seeing that He declares there is a difference in
that world even between one star and another? Knowing then all these things let
us never desist from doing good deeds, nor grow weary, nor, if we should be
unable to reach the rank of the sun or of the moon, let us despise that of the
stars. For if only we display thus much virtue at least, we shall be able to
have a place in Heaven. And though we may not have become gold, or precious
stone yet if we only occupy the rank of silver we shall abide in the foundation;
only let us not fall back again into that material which the fire readily
devours, nor, when we are unable to accomplish great things, desist also from
small ones, for this is the part of extreme folly, which I trust we may not
experience. For just as material wealth increases if the lovers of it do not
despise even the smallest gains, so is it also with the spiritual. For it is a
strange thing that the judge should not overlook the reward of even a cup of
cold water, but that we, if our achievements are not altogether great, should
neglect the performance of little things. For he who does not despise the lesser
things, will exercise much zeal concerning the greatest; but he who overlooks
the former will also abstain from the latter; and to prevent this taking place
Christ has defined great rewards even for these small things. For what is easier
than to visit the sick? Yet even this He requites with a great recompense. Lay
hold then on eternal life, delight in the Lord, and supplicate Him; take up
again the wealth to slip past thee. For if thou shouldst continue provoking God
by thy deeds, thou wilt destroy thyself; but if before much damage has been
done, and all thy husbandry has been overwhelmed with a flood, thou wilt dam up
the channels of wickedness, thou wilt be able to recover again what has been
spoiled and to add to it not a lithe further produce: Having considered all
these things, shake off the dust, get up from the ground, and thou wilt be
formidable to the adversary; for he himself indeed has overthrown thee, as if
thou wouldst never rise again; but if he sees thee again lifting up thy hands
against him, he will receive such an unexpected blow that he will be less
forward in trying to upset thee again, and thou thyself wilt be more secure
against receiving any wound of that kind in future. For if the calamities of
others are sufficient to instruct us, much more those which we have ourselves
undergone. And this is what I expect speedily to see in the case of thy own dear
self, and that by the grace of God thou art again become more radiant than
before, and displaying such great virtue, as even to be a protector of others in
the world above. Only do not despair do not fall back; for I will not cease
repeating this in every form of speech, and wherever I see you, as well as by
the lips of others; and if you listen to this you will no longer need other
remedies.

1: Jer. ix. i.

2: I Cor. iii. 16, 17; and vi. 19. Ignatius the martyr had the name Qeoqo/roj ,
"the God-hearer, " which was probably given at the time of his conversion, or of
baptism, to remind him continually of his Christian privileges and duties. See
note, p.73.

3: Ps. cxiii. 7-9.

4: Prov. xviii. 3. LXX.

5: Ps. cxxiii. 2,3.

6: Rom. viii. 24.

7: mu/loj o0ko/j , lit. the mill-stone turned by an ass, as being heavier than
the common hand-mill. So in Matt. xviii. 6.

8: Is. xxii. 4

9: 1. Ps. vi. 5 10: Dan. iv. 27.

11: Dan. ii.

12: Dan. iv.

13: Isa. lvii. 17, 18. LXX., whicb has after "sorrowfully" the words "in his
ways." I beheld his ways and healed him, etc.

14: I Kings xxi. 29. The words "because he hath wept before me," are not in the
LXX.

15: 2 Chron. xxxiii. 10-19.

16: Ps. xcv. 9.

17: Jer. viii. 4.

18: Luke xv. 4, 5.

19: Luke xv. 29, 30.

20: Jer. xxiii. 23, where the passage is interrogatory, "Am I a God at hand and
not?" etc., being a warning addressed to those who hoped to elude the vigilance
of God, so that it is not quite appropriate here.

21: Isa. lix. 2. Chrysostom by mistake attributes the quotation to Jeremiah.

22: 1 Cor. v.5.

23: 2 Cor. ii. 6.

24: Gal. iii. 5.

25: Gal. iii. 4.

26: Gal. v.2, 4.

27: Gal. iv. 19.

28: Matt. xxv. 34.

29: Luke xvi. 26.

30: 2 Cor. vi. 2.

31: Isa. xxxv. 10.

32: Rom. viii. 21.

33: Matt. xvii. 2.

34: Matt. xvii. 4.

35: 1 Cor. xiii. 22.

36: Heb. i. 3. The other expressions in this passage are most of them taken from
Isaiah xl.

37: Ps. iv. 4.

38: There is a variation from the LXX. here.

39: The LXX. has qumwqh/setai , "shall be made wroth."

40: Isa. xiii. 9, 13.

41: Isa. xxiv. 19-22, a very loose quotation from the LXX.

42: Mal. iii. 2, 3.

43: Mal. iv. 1.

44: Dan. vii. 9. 10. Slightly varied from the LXX.: for the designation of
Daniel as "greatly beloved," see Dan. x.11.

45: Dan. vii. 13-15, a closer rendering of the Hebrew than the LXX.

46: Isa. xxxiv. 4.

47: Matt. xxiv. 29.

48: I have not succeeded in fimding the source of this quotation. Comp. Ps. i.
5.

49: Isa. lxiv. 4, quoted in 1 Cor. ii. 9 50: Ps. xlv. 12.

51: Ezek. xvi. 33, an inexact quotation from LXX.

52: Jer. iii. 2.

53: Hagg. ii. 10.

54: Matt. xxiii. 37.

55: 2 Cor. v. 19, 20.

56: Rom. viii. 7.

57: Dan. x. 6.

58: Luke xx. 36.

59: 2 Cor. iv. 17.

60: 1 Cor. xv. 31; also 2 Cor. xi 23-28.

61: 1 Kings xi. 11.

62: 2 Kings xix. 34.

63: Matt. x. 28.

64: Jonah iii. 4, LXX.

65: Jonah iii. 9, 10.

66: Isa. lv. 8, 9, varied a little from the LXX.

67: Jer. iii. 7.

68: Deut. v.29.

69: Deut. x. 12.

70: Isa. xliii. 26.

71: Luke vii. 44-48 72: i.e ., the life of monaotic seclusion.

73: The story is told by Clement of Alexandria in his treatise entitled "Who is
the rich man that is saved?" and has been inserted by Eusebius in his History,
iii. 23.

74: Philem. 10-18.

75: 2 Cor. xii. 21; xiii. 2.

76: Ps. xcv. 42, LXX.

77: Ecclus. xxi.1.

78: Prov. xviii. 17; but a different meaning is given to the passage in our
English Version [Revised].

79: Ecclus. xxxiv. 25,35.

80: Ecclus. xxvi. 28.

81: Prov. xxvi.11.

82: These words seem to be understood, although they are not expressed in the
original.

83: Rom. ii, 6.

84: John xiv. 2.


========================================================================
  CHAPTER 14: AN EXHORTATION TO THEODORE AFTER HIS FALL - LETTER 2
========================================================================

Letter II.

Letter II.

1. If it were possible to express tears and groans by means of writing I would
have filled the letter, which I now send to you, with them. Now I weep not
because you are anxious concerning your patrimony, but because you have blotted
out your name from the list of the brethren, because you have trampled upon the
covenant which you had made with Christ. This is the reason why I shudder, this
is the cause of my distress. On this account do I fear and tremble, knowing that
the rejection of this covenant will bring great condemnation upon those who have
enlisted for this noble warfare, and owing to indolence have deserted their
proper rank. And that the punishment for such is heavier than for others is
manifest for this reason. For no one would indite a private individual for
shunning military service; but when once a man has become a soldier, if he be
caught deserting the ranks, he runs a risk of suffering the most his remaining
in a fallen condition; neither is it a grievous thing for the warrior to be
wounded, but to despair after the blow has been struck, and to neglect the
wound. No merchant, having once suffered shipwreck, and lost his freight,
desists from sailing, but againcrosses the sea and the billows, and the broad
ocean, and recovers his former wealth. We see athletes also who after many falls
have gained the wreath of victory; and often, before gained the wreath of now, a
soldier who has once ran away has turned out a champion, and prevailed over the
enemy. Many also of those who have denied Christ owing to the pressure of
torture, have fought again, and departed at last with the crown of martyrdom
upon their brows. But if each of these had despaired after the first blow, he
would not have reaped the subsequent benefits. Even so now, beloved Theodore,
because the enemy has shaken thee a little from thy position, do not thou give
thyself an additional thrust into the pit, but stand up bravely, and return
speedily to the place from which thou hast departed, and deem not this blow,
lasting but for a little while, any reproach. For if you saw a soldier returning
wounded from war you would not reproach him; for it is a reproach to cast away
one's arms, and to hold aloof from the enemy; but as long as a man stands
fighting, even if he be wounded and retreat for a short time, no one is so
unfeeling or inexperienced in matters of war, as to find any fault with him.
Exemption from wounds is the lot of non-combatants; but those who advance with
much spirit against the enemy may sometimes be wounded and fail; which is
exactly what has now occurred in your case; for suddenly, while you attempted to
destroy the serpent you were bitten. But take courage, you need a little
vigilance, and then not a trace of this wound will be left; or rather by the
grace of God thou wilt crush the head of the Evil One himself; nor let it
trouble thee that thou art soon impeded, even at the outset. For the eye, the
keen eye of the Evil One perceived the excellence of thy soul, and guessed from
many tokens that a brave adversary would wax strong against him; for he expected
that one who had promptly attacked him with such great vehemence would easily
overcome him, if he persevered. Therefore he was diligent, and watchful, and
mightily stirred up against thee, or rather against his own head, if thou wilt
bravely stand thy ground. For who did not marvel at thy quick, sincere, and
fervent change to good? For delicacy of food was disregarded, and costliness of
raiment was despised, all manner of parade was put down, and all the zeal for
the wisdom of this world was suddenly transferred to the divine oracles; whole
days were spent in reading, and whole nights in prayer; no mention was made of
thy family dignity, nor any thought taken of thy wealth; but to rasp the knees
and hasten to the feet of the brethren thou didst recognize as something nobler
than high birth. These things irritated the Evil One, these things stirred him
up to more vehement strife; but sleeping on the bare ground and the rest of the
discipline he overthrew you, even then there was no need to despair;
nevertheless one would have said that the damage was great if defeat had taken
place after many toils, and labour, and victories; but inasmuch as he upset you
as soon as you had stripped for the contest with him, all that he accomplished
was to render you more eager to do battle with him. For that fell pirate
attacked thee just as thou wast sailing out of the harbor, not when thou hadst
returned from thy trading voyage. bringing a full cargo. And as when one has
attempted to stay a fierce lion, and has only grazed his skin, he has done him
no injury but only stirred him up the more against himself, and rendered him
more confident and difficult to capture afterwards: even so the common enemy of
all has attempted to strike a deep blow, but has missed it, and consequently
made his antagonist more vigilant and wary for the future.

2. For human nature is a slippery thing, quick to be cheated, but quick also to
recover from deceit and as it speedily falls, so also does it readily rise. For
even that blessed man, I mean David the chosen king and prophet after he had
accomplished many good deeds, betrayed himself to be a man, for once he fell in
love with a strange woman, nor did he stop there but he committed adultery on
account of his passion, and he committed murder on account of his adultery; but
he did not try to inflict a third blow upon himself because he had already
received two such heavy ones, but immediately hastened to the physician, and
applied the remedies, fasting, tears, lamentation, constant prayer, frequent
confession of the sin; and so by these means he propitiated God, insomuch that
he was restored to his former position, insomuch that after adultery and murder
the memory of the father was able to shield the idolatry of the son. For the son
of this David Solomon by name, was caught by the same snare as his father, and
out of complaisance to women fell away from the God of his fathers. Thou seest
how great an evil it is not to master pleasure, not to upset the ruling
principle in nature, and for a man to be the slave of women. This same Solomon
then, who was formerly righteous and wise but who ran a risk of being deprived
of all the kingdom on account of his sin, God permitted to keep the sixth part
of the government on account of the renown of his father.

Now if thy zeal had been concerned with worldly eloquence, and then thou hadst
given it up in despair, I should have reminded thee of the law courts and the
judgment seat and the victories achieved there and the former boldness of thy
speech, and should have exhorted thee to return to your labours in that behalf:
but inasmuch as our race is for heavenly things, and we take no account of the
things which are on each, I put thee in remembrance of another court of justice,
and of that fearful and tremendous seat of judgment; "for we must all be made
manifest before the judgment seat of Christ." "And He will then sit as judge who
is now disregarded by thee. What shall we say then, let me ask at that time? or
what defence shall we make, if we continue to disregard Him? What shall we say
then? Shall we plead the anxieties of business? Nay He has anticipated this by
saying, "What shall it profit a man if he gain the whole world and lose his own
soul?" Or that we have been deceived by others? But it did not help Adam in his
defence to screen himself behind his wife, and say "the woman whom thou gavest
me, she deceived me;" even as the serpent was no excuse for the woman. Terrible,
O beloved Theodore, is that tribunal, one which needs no accusers and waits for
no witnesses; for "all things are naked and laid open to Him" who judges us, and
we must submit to give an account not of deeds only but also of thoughts; for
that judge is quick to discern the thoughts and intents of the heart. But
perhaps you will allege weakness of nature as the excuse, and inability to bear
the yoke. And what kind of defence is this, that you have not strength to bear
the easy yoke, that you are unable to carry the light burden? Is recovery from
fatigue a grievous and oppressive thing? For it is to this that Christ calls us,
saying, "Come unto me all ye that labour and are heavy laden, and I will give
you rest; take my yoke upon you and learn of me, for I am meek and lowly in
heart; for my yoke is easy and my burden is light" For what can be lighter I
ask, than to be released from anxieties, and business, and fears, and labors,
and to stand outside the rough billows of life, and dwell in a tranquil haven?

3. Which of all things in the world seems to you most desirable and enviable? No
doubt you will say government, and wealth, and public reputation. And yet what
is more wretched than these things when they are compared with the liberty of
Christians. For the ruler is subjected to the wrath of the populace and to the
irrational impulses of the multitude, and to the fear of higher rulers, and to
anxieties on behalf of those who are ruled, and the ruler of yesterday becomes a
private citizen to-day; for this present life in no wise differs from a stage,
but just as there, one man fills the position of a king, a second of a general,
and a third of a soldier, but when evening has come on the king is no king, the
ruler no ruler, and the general no general, even so also in that day each man
will receive his due reward not according to the outward part which he has
played but according to his works. Well! is glory a precious thing which
perishes like the power of grass? or wealth, the possessors of which are
pronounced unhappy? "For woe" we read, "to the rich;" and again, "Woe unto them
who trust in their strength and boast themselves in the multitude of their
riches!" But the Christian never becomes a private person after being a ruler,
or a poor man after being rich, or without honour after being held in honour;
but he abides rich even when he is poor, and is exited when he strives to humble
himself; and from the rule which he exercises no human being can depose him, but
only one of those rulers who are under the power of this world's potentate of
darkness.

"Marriage is right," you say; I also assent to this. For "marriage," we read,
"is honourable and the bed undefiled; but fornicators and adulterers God will
judge;" but it is no longer possible for thee to observe the right conditions of
marriage. For if he who has been attached to a heavenly bridegroom deserts him,
and joins himself to a wife the act is adultery, even if you call it marriage
ten thousand times over; or rather it is worse than adultery in proportion as
God is greater than man. Let no one deceive thee saying: "God hath not forbidden
to marry;" I know this as well as you; He has not forbidden to marry, but He has
forbidden to commit adultery, may you be preserved from ever engaging thyself in
marriage! And why dost thou marvel if marriage is judged as if it were adultery,
when God is disregarded? Slaughter has brought about righteousness, and mercy
has been a cause of condemnation more than slaughter; because the latter has
been according to the mind of God but the former has been forbidden. It was
reckoned to Phinees for righteousness that he pierced to death the woman who
committed fornication, together with the fornicator; but Samuel, that saint of
God although he wept and mourned and entreated for whole nights, could not
rescue Saul from the condemnation which God issued against him, because he
saved, contrary to the design of God the king of the allen tribes whom he ought
to have slain. If then mercy has been a cause of condemnation more than
slaughter because God was disobeyed, what wonder is it if marriage condemns more
than adultery when it involves the rejection of Christ? For, as I said at the
beginning, if you were a private person no one would indict you for shunning to
serve as a soldier; but now thou art no longer thy own master, being engaged in
the service of so great a king. For if the wife hath not power over her own
body,but the husband, much more they who live in Christ must be unable to have
authority overtheir body. He who is now despised, the same will then be our
judge; think ever on Him and the river of fire: "For a river of fire" we read,
"winds before His face;" for it is impossible for one who has been delivered
over by Him to the fire to expect any end of his punishment. But the unseemly
pleasures of this life no-wise differ from shadows and dreams; for before the
deed of sin is completed, the conditions of pleasure are extinguished; and the
punishments for these have no limit. And the sweetness lasts for a little while
but the pain is everlasting.

Tell me, what is there stable in this world? Wealth which often does not last
even to the evening? Or glory? Hear what a certain righteous man says: "My life
is swifter than a runner." For as they dash away before they stand still, even
so does this glory take to flight before it has fairly reached us. Nothing is
more precious than the soul; and even they who have gone to the extremity of
folly have not been ignorant of this; for "there is no equivalent of the soul"
is the saying of a heathen poet. I know that thou hast become much weaker for
the struggle with the Evil One; I know that thou art standing in the very midst
of the flame of pleasures; but if thou wilt say to the enemy "We do not serve
thy pleasures, and we do not bow down to the root of all thy evils; if thou wilt
bend thine eye upward, the Saviour will even now shake out the fire, and will
burn up those who have flung thee into it, and will send to thee in the midst of
the furnace a cloud, and dew, and a rustling breeze, so that the fire may not
lay hold of thy thought or thy conscience. Only do not consume thyself with
fire. For the arms and engines of besiegers have often been unable to destroy
the fortification of cities, but the treachery of one or two of the citizens
dwelling inside has betrayed them to the enemy without any trouble on his part.
And now if none of thy thoughts within betray thee, should the Evil One bring
countless engines against thee from without he will bring them in vain.

4. Thou hast by the grace of God many and great men who sympathize with thy
trouble, who encourage you to the fight, who tremble for thy soul,-Valerius the
holy man of God, Florentius who is in every respect his brother, Porphyrius who
is wise with the wisdom of Christ, and many others. These are daily mourning,
and praying for you without ceasing; and they would have obtained what they
asked for, long ago, if only thou hadst been willing to withdraw thyself a
little space out of the hands of the enemy. Now then is it not strange that,
whilst others do not even now despair of thy salvation, but are continually
praying that they may have their member restored to them, thou thyself, having
once fallen, art unwilling to get up again, and remainest prostrate, all but
crying aloud to the enemy: "Slay me, smite me, spare not?" "Does he who falls
not rise up again?" speaks the divine oracle. But thou art striving against this
and contradicting it; for if one who has fallen despairs it is as much as to say
that he who falls does not rise up again I entreat thee do not so great a wrong
to thyself; do not pour upon us such a flood of sorrow. I do not say at the
present time, when thou hast not yet completed thy twentieth year, but even if,
after achieving many things, and spending thy whole life in Christ thou hadst,
in extreme old age, experienced this attack, even then it would not have been
right to despair, but to call to mind the robber who was justified on the cross,
the labourers who wrought about the eleventh hour, and received the wages of the
whole day. But as it is not well that those who have fallen near the very
extremity of life should abandon hope, if they be sober minded, so on the other
hand it is not safe to feed upon this hope, and say, "Here for a while, I will
enjoy the sweets of life, but afterwards, when I have worked for a short time, I
shall receive the wages of the whole working time. For I recollect hearing you
often say, when many were exhorting you to frequent the schools; "But what if I
bring my life to a bad end in a short space of time, how shall I depart to Him
who has said `Delay not to turn to the Lord, nor put off day after day?'"
Recover this thought, and stand in fear of the thief; for by this name Christ
calls our departure hence, because it comes upon us unawares. Consider the
anxieties of life which befall us, both those which are personal to ourselves,
and which are common to us with others, the fear (of rulers, the envy of
citizens, the danger which often hangs over us imperilling even life itself, the
labours,the distresses, the servile flatteries, such as are unbecoming even to
slaves if they be earnest minded mere the fruit of our labours coming to an end
in this world, a fact which is the most distressing of all. It has been the lot
indeed of many to miss the enjoyment of the things for which they have laboured,
and after having consumed the prime of their manhood in labours and perils, just
when they hoped that they should receive their reward they have departed taking
nothing with them. For if, after undergoing many danger, and completing many
campaigns, one will scarcely look upon an earthly king with confidence, how will
any one be able to behold the heavenly king, if he has fired and fought for
another all his time.

5. Would you have me speak of the domestic cares of wife, and children and
slaves? It is an evil thing to wed a very poor wife, or a very rich one; for the
former is injurious to the husbands means, the latter to his authority and
independence. It is a grievous thing to have children, still more grievous not
to have any; for in the latter case marriage has been to no purpose, in the
former a bitter bondage has to be undergone. If a child is sick, it is the
occasion of no small fear; if he dies an untimely death, there is inconsolable
grief; and at every stage of growth there are various anxieties on their
account, and many fears and toils. And what is one to say to the rascalities of
domestic slaves? Is this then life Theodore, when one's soul is distracted in so
many directions, when a man has to serve so many, to live for so many, and never
for himself? Now amongst us, O friend, none of these things happen, I appeal to
yourself as a witness. For during that short time when you were willing to lift
your head above the waves of this world, you know what great cheerfulness and
gladness you enjoyed. For there is no man free, save only he who fives for
Christ. He stands superior to all troubles, and if he does not choose to injure
himself no one else will be able to do this, but he is impregnable; he is not
stung by the loss of wealth; for he has learned that we "brought nothing into
this world, neither can we carry anything out;" he is not caught by the longings
of ambition or glory; for he has learned that our citizenship is in heaven; no
one annoys him by abuse, or provokes him by blows; there is only one calamity
for a Christian which is, disobedience to God; but all the other things, such as
loss of property, exile, peril of life, he does not even reckon to be a
grievance at all. And that which all dread, departure hence to the other
world,-this is to him sweeter than life itself. For as when one has climbed to
the top of a cliff and gazes on the sea and those who are sailing upon it, he
sees some being washed by the waves, others running upon hidden rocks, some
hurrying in one direction, others being driven in another like prisoners, by the
force of the gale, many actually in the water, some of them using their hands
only in the place of a boat and a rudder, and many drifting along upon a single
plank, or some fragment of the vessel, others floating dead, a scene of manifold
and various disaster; even so he who is engaged in the service of Christ drawing
himself out of the turmoil and stormy billows of life takes his seat upon secure
and lofty ground. For what position can be loftier or more secure than that in
which a man has only one anxiety, "How he ought to please God?" Hast thou seen
the shipwrecks, Theodore, of those who sail upon this sea? Wherefore, I beseech
thee, avoid the deep water, avoid the stormy billows, and seize some lofty spot
where it is not possible to be captured. There is a resurrection, there is a
judgment, there is a terrible tribunal which awaits us when we have gone out of
this world; "we must all stand before the judgment-seat of Christ." It is not in
vain that we are threatened with hell fire, it is not without purpose that such
great blessings have been prepared for us. The things of this life are a shadow,
and more naught even than a shadow, being full of many fears, and many dangers,
and extreme bondage. Do not then deprive thyself both of that world, and of
this, when you may gain both, if you please. Now that they who live in Christ
will gain the things of this world Paul teaches us when he says: "But I spare
you;" and again "But this I say for your profit." Seest thou that even here he
who cares for the things of the Lord is superior to the man who has married? It
is not possible for one who has departed to the other world to repent; no
athlete, when he has quitted the lists, and the spectators have dispersed, can
contend again. Be always thinking of these things, and break in pieces the sharp
sword of the Evil One, by means of which he destroys many. And this is despair,
which cuts off from hope those who have been overthrown. This is the strong
weapon of the enemy, and the only way in which he holds down those who have been
made captives is by binding them with this chain, which, if we choose, we shall
speedily be able to break by the grace of God. I know that I have exceeded the
due measure of a letter, but forgive me; for I am not willingly in this
condition, but have been constrained by my love and sorrow, owing to which I
forced myself to write this letter also, although many would have prevented me.
"Cease labouring in vain and sowing upon rock" many have been saying to me. But
I hearkened to none of them. For there is hope I said to myself that, God
willing, my letter will accomplish something; but if that which we deprecate
should take place, we shall at least have the advantage of escaping self
reproach for keeping silence, and we shall not be worse than sailors on the sea,
who, when they behold men of their own craft drifting on a plank, because their
ship has been broken to pieces by the winds and waves, take down their sails,
and cast anchor, and get into a boat and try to rescue the men, although
strangers, known to them only in consequence of their calamity. But if the
others were unwilling to be rescued no one would accuse those of their
destruction who attempted to save them. This is what we offer; but we trust that
by the grace of God you also will do your part, and we shall again see you
occupying an eminent place in the flock of Christ. In answer to the prayers of
the saints may we speedily receive thee back, dear friend, sound in the true
health. If thou hast any regard for us, and hast not utterly cast us out of thy
memory please vouchsafe a reply to our letter; for in so doing thou wilt give us
much pleasure.


========================================================================
  CHAPTER 15: CONCERNING LOWLINESS OF MIND
========================================================================

Concerning Lowliness of Mind.

Homily.

Concerning Lowliness of Mind.

Homily.

Against those who improperly use the apostolic declaration which says, "Whether
in pretence, or in sincerity, Christ is preached:" (Phil. i. 18), and about
humbleness of mind.

Introduction.

There is an allusion at the beginning of this Homily to some remarks recently
made on the parable of the Pharisee and the Publican. These occur in
Chrysostom's fifth Homily against the Anomoeans, one of a set of Homilies which,
from internal evidence, may be assigned to the close of the year 386, or
beginning of 387. The following homily therefore was delivered at Antioch,
probably just before Christmas 386. There were some persons who explained the
words of St. Paul cited in the title as signifying that provided Christ was
preached it mattered not whether the actual doctrines taught were true or
heretical. The main object of the homily is to vindicate the language of the
Apostle from this erroneous and mischievous interpretation.

1. When lately we made mention of the Pharisee and the publican, and
hypothetically yoked two chariots out of virtue and vice;1 we pointed out each
truth, how great is the gain of humbleness of mind, and how great the damage of
pride. For this, even when conjoined with righteousness and fastings and tithes,
fell behind; while that, even when yoked with sin, out-stripped the Pharisee's
pair, even although the charioteer it had was a poor one. For what was worse
than the publican? But all the same since he made his soul contrite, and called
himself a sinner; which indeed he was; he surpassed the Pharisee, who had both
fastings to tell of and tithes; and was removed from any vice. On account of
what, and through what? Because even if he was removed from greed of gain and
robbery, he had rooted over his soul2 the mother of all evils-vain-glory and
pride. On this account Paul also exhorts and says "Let each one prove his own
work; and then he will have his ground of boasting for himself, and not for the
other." Whereas he publicly came forward3 as an accuser of the whole world;4 and
said that he himself was better than all living men. And yet even if he had set
himself before ten only, or if five, or if two, or if one, not even was this
endurable; but as it was, he not only set himself before the whole world, but
also accused all men. On this account he fell behind in the running. And just as
a ship, after having run through innumerable surges, and having escaped many
storms, then in the very mouth of the harbour having been dashed against some
rock, loses the whole treasure which is stowed away in her-so truly did this
Pharisee, after having undergone the labours of the fasting, and of all the rest
of his virtue, since he did not master his tongue, in the very harbour underwent
shipwreck of his cargo.5 For the going home from prayer, whence he ought to have
derived gain, having rather been so greatly damaged, is nothing else than
undergoing shipwreck in harbour.

2. Knowing therefore these things, beloved even if we should have mounted to the
very pinnacle of virtue, let us consider ourselves last of all; having learned
that pride is able to cast down even from the heavens themselves him who takes
not heed, and humbleness of mind to bear up on high from, the very abyss of sins
him who knows how to be sober. For this it was that placed the publican before
the Pharisee; whereas that, pride I mean and an overweening spirit, surpassed
even an incorporeal power, that of the devil; while humbleness of mind and the
acknowledgment of his own sins committed brought the robber into Paradise before
the Apostles. Now if the confidence which they who confess their own sins effect
for themselves is so great, they who are conscious to themselves of many good
qualities, yet humble their own souls, how great crowns will they not win.6 For
when sinfulness be put together with humbleness of mind it runs with such ease
as to pass and out-strip righteousness combined with pride. If therefore thou
have put it to with righteousness, whither will it not reach? through how many
heavens will it not pass? By the throne of God itself surely it will stay its
course;7 in the midst of the angels, with much confidence. On the other hand if
pride, having been yoked with righteousness, by the excess and weight of its own
wickedness had strength enough to drag down its confidence; if it be put
together with sinfulness, into how deep a hell will it not be able to
precipitate him who has it? These things I say, not in order that we should be
careless of righteousness, but that we should avoid pride; not that we should
sin, but that we should be sober-minded. For humbleness of mind is the
foundation of the love of wisdom which pertains to us. Even if thou shouldest
have built a superstructure of things innumerable; even if almsgiving, even if
prayers, even if fastings, even if all virtue; unless this have first been laid
as a foundation, all will be built upon it8 to no purpose and in vain; and it
will fall down easily, like that building which had been placed on the sand.9
For there is no one, no one of our good deeds, which does not need this; there
is no one which separate from this will be able to stand. But even if thou
shouldest mention temperance, even if virginity, even if despising of money,
even if anything whatever, all are unclean and accursed and loathsome,
humbleness of mind being absent. Everywhere therefore let us take her with us,10
in words, in deeds, in thoughts, and with this let us build these (graces).

3. But the things belonging to humbleness of mind have been sufficiently spoken
of; not for the value of the virtue;11 for no one will be able to celebrate it
in accordance with its value; but for the intelligence of your love. For well do
I know that even from the few things that have been said you will embrace it
with much zeal. But since it is also necessary to make clear and manifest the
apostolic saying which has been to-day read; seeming as it does to many to
afford a pretext for indolence; so that some may not, providing for themselves
hence a certain frigid defence, neglect their own salvation-to this let us
direct our discourse. What then is this saying? "Whether in pretence," it says,
"or in sincerity,12 Christ is preached."13 This many wrest absolutely14 and just
as happens, without reading what precedes and what comes after it; but having
cut it off from the sequence of the remaining members, to the destruction of
their own soul they put it forward to the more indolent. For attempting to
seduce them from the sound faith; then seeing them afraid and trembling; on the
ground of its not being without danger to do this,15 and desiring to relieve
their fears, they bring forward this apostolic declaration, saying, Paul
conceded this, by saying, "Whether in pretence or in sincerity, let Christ be
proclaimed." But these things are not (true), they are not. For in the first
place he did not say "let him be proclaimed," but "he is proclaimed," and the
difference between this and that is wide. For the saying "let him be proclaimed"
belongs to a lawgiver; but the saying "he is proclaimed" to one announcing the
event. For that Paul does not ordain a law that there should be heresies, but
draws away all who attended to him, hear what he says, "If any one preaches to
you a gospel besides what ye have received, let him be anathema, were it even I,
were it even an angel from the heavens."16 Now he would not have anamethized
both himself and an angel, if he had known the act to be without danger. And
again- "I am jealous of you with a jealousy of God," he says; "for I have
betrothed you to one husband a chaste virgin: and fear lest at some time, as the
serpent beguiled Eve by his wiliness, so your thoughts should be corrupted from
the singleness that is towards Christ."17 See, he both set down singleness, and
granted no allowance. For if there were allowance, there was no danger: and if
there was no danger Paul would not have feared: and Christ would not also have
commanded that the tares should be burned up, if it were a thing indifferent to
attend to this one or that or another: or to all indiscriminately18

4. What ever then is what is meant? I wish to narrate to you the whole history
from a point a little earlier;19 for it is needful to know in what circumstances
Paul was when he was writing these things by letter. In what circumstances
therefore was he? In prison and chains and intolerable perils. Whence is this
manifest? From the epistle itself. For earlier than this he says, "Now I wish
you to know, brethren, that the circumstances in which I am have come rather to
the furtherance20 of the Gospel; so that my bonds have become manifest in Christ
in the whole Court, and to all the others; and a good many21 of the brethren,
trusting to my bonds, the more exceedingly dare fearlessly to speak the word."22
Now Nero had then cast him into prison. For just as some robber having set foot
in the house, while all are sleeping, when stealing everything,23 if he see any
one having lit a lamp, both extinguishes the light and slays him who holds the
lamp, in order that he may be allowed in security to steal and rob the property
of others; so truly also the Caesar Nero then, just as any robber and burglar
while all were sleeping a deep and unconscious slumber; robbing the property of
all, breaking into marriage chambers,24 subverting houses, displaying every form
of wickedness; when he saw Paul having lighted a lamp throughout the world; (the
word of his teaching;) and reproving his wickedness, exerted himself both to
extinguish what was preached, and to put the teachers out of the way; in order
that he might be allowed with authority to do anything he pleased; and after
binding that holy man, cast him into prison. It was at that time then that the
blessed Paul wrote these things. Who would not have been astounded? who would
not have marvelled? or rather who could adequately have been astounded at and
admired that noble and heaven-reaching soul; in that, while bound in Rome and
imprisoned, at so great a distance as that, he wrote a letter to the
Philippians? For you know how great is the distance between Macedonia and Rome.
But neither did the length of the way, nor the amount of time (required), nor
the press of business, nor the peril and the dangers coming one upon another,
nor anything else, drive out his love for and remembrance of the disciples; but
he retained them all in his mind; and not so strongly were his hands bound with
the chains as his soul was bound together and rivetted by his longing for the
disciples:25 which very thing itself indeed also declaring, in the preface of
the Epistle he said, "On account of my having you in my heart, both in my bonds,
and in the defence and confirmation of the Gospel."26 And just as a King, having
ascended epon his throne at morning-tide and taken his seat in the royal courts,
immediately receives from all quarters innumerable letters; so truly he also,
just as inh royal courts, seated in the dungeon, both received and sent his
letters in far greater number; the nations from all quarters referring to his
wisdom everything about27 what had taken place among themselves; and he
administered more business than the reigning monarch in proportion to his having
had a larger dominion entrusted to him. For in truth God had brought and put
into his hands not those who inhabited the country of the Romans only, but also
all the barbarians, both land and sea. And by way of showing this he said to the
Romans, "Now I would not that ye should be ignorant, brethren, that ofttimes I
have purposed to come to you, and have been hindered until the present; in order
that I might have some fruit also among you, as among the rest of the Gentiles
too. Both to Greeks and barbarians, both to wise and those without understanding
I am a debtor."28 Every day therefore he was in anxious thought at one moment
for Corinthians, at another for Macedonians; how Philippians, how Cappadocians,
how Galatians, how Athenians, how they who inhabited Pontus how all together
were. But all the same, having had the whole world put into his hands, he
continually cared not for entire nations only, but also for each single man; and
now indeed he despatched a letter on behalf of Onesimus, and now on behalf of
him who among the Corinthians had committed fornication. For neither used he to
regard this- that it was the individual who had sinned and needed advocacy; but
that it was a human being; a human being, the living thing most precious to God;
and for whose sake the Father had not spared even the Only-begotten.

5. For do not tell me that this or that man is a runaway slave, or a robber or
thief, or laden with countless faults, or that he is a mendicant and abject, or
of low value and worthy of no account; but consider that for his sake the Christ
died; and this sufficeth thee for a ground for all solicitude. Consider what
sort of person he must be, whom Christ valued at so high a price as not to have
spared even his own blood. For neither, if a king had chosen to sacrifice
himself on any one's behalf, should we have sought out another demonstration of
his being some one great and of deep interest to the King-I fancy not-for his
death would suffice to show the love of him who had died towards him. But as it
is not man, not angel, not archangel; but the Lord of the heavens himself, the
only-begotten Son of God himself having clothed himself with flesh, freely gave
himself on our behalf. Shall we not do everything, and take every trouble, so
that the men who have been thus valued may enjoy every solicitude at our hands?
And what kind of defence shall we have? what allowance? This at least is the
very thing by way of declaring which Paul also said, "Do not by thy meat destroy
him for whose sake Christ died."29 For desiring to shame, and to bring to
solicitude, and to persuade to care for their neighbours, those who despise
their brethren, and look down upon them as being weak, instead of all30 else he
set down the Master's death.

Sitting then in the prison he wrote the letter to the Philippians from that so
great distance. For such as this is the love that is according to God:31 it is
interrupted by no one of human things, since it has its roots from above in the
heavens32 and its recompense. And what says he? "Now I desire that ye should
know, brethren"33 Seest thou solicitude for his scholars? seest thou a teacher's
carefulness? Hear too of loving affection of scholars towards their teacher,
that thou mayest know that this was what made them strong and unconquerable-the
being bound together with one another. For if "Brother helped by brother is as a
strong city;"34 far more so many bound together by the bonds of love would have
entirely repulsed the plotting of the wicked demon. That indeed then Paul was
bound up with the disciples, requires not even when in bonds he anxiously cared
for them, and each day, he was also dying for them, burning with his longing.

6. And that the disciples too were bound up with Paul with all perfectness;35
and that not men only, but women also, hear what he says about Phoebe. "Now I
commend36 to you Phoebe the sister, being a deaconess of the Church which is in
Cenchreae; that ye may receive her in the Lord worthily of the saints, and stand
by her, in whatever matter she may require you, since37 she has proved a
helper38 of many; and of me myself."39 But in this instance he bore witness to
her of her zeal so far as help went(only:)40 but Priscilla and Aquilla went as
far even as death for Paul's sake; and about them he thus writes, saying,"Aquila
and Priscilla salute you, who for my life's sake laid down their own neck;"41
for death clearly. And about another again writing to these very persons he
says, "Because he went as far as death; having counselled ill for his life, in
order that he might supply your deficiency in your service towards me."42 Seest
thou how they loved their teacher? how they regarded his rest43 before their own
life? On this account no one surpassed them then. Now this I say, not that we
may hear only, but that we may also imitate; and not to the ruled only, but also
to those who rule is what we say addressed; in order that both scholars may
display much solicitude about their teachers, and the teachers may have the same
loving affection as Paul about those placed under them; not those present only,
but also those who are far off. For also Paul, dwelling in the whole world just
as in one house, thus continually took thought for the salvation of all; and
having dismissed every thing of his own; bonds and troubles and stripes and
straits, watched over and inquired into each day, in what state the affairs of
the disciples were; and often for this very purpose alone sent, now Timothy, and
now Tychicus; and about him he says, "That he may know your circumstances, and
encourage your hearts:"44 and about Timothy; "I have sent him, being no longer
able to contain myself; lest in someway the tempter have tempted you."45 And
Titus again elsewhere, and another to another place. For since he himself, by
the compulsion of his bonds being often detained in one place, was unable to
meet those who were his vitals, he met them through the disciples.

7. And then therefore being in bonds he writes to the Philippians, saying, "Now
I desire that ye should know, brethren,"46 calling the disciples brethren. For
such a thing as this is love; it casts out all inequality, and knows not
superiority and dignity; but even if one be higher than all, he descends to the
lowlier position of all; just what Paul also used to do. But let us hear what it
is that he desires they should know. "That the things which happened unto me,"
he says, "have fallen out rather to the furtherance of the gospel."47 Tell me,
how and in what way? Hast thou then been released from thy bonds? hast thou then
put off thy chain? and dost thou with free permission preach in the city? hast
thou then, having gone into an assembly, drawn out many long discourses about
the faith, and departed after gaining many disciples? hast thou then raised the
dead and been made an object of wonder? hast thou then cleansed lepers, and all
were astounded? hast thou driven away demons, and been exalted? No one of these
things, he says. How then did the furtherance of the gospel take place? tell me.
"So that my bonds," he says, "have become openly known in the whole Court, and
to all the rest."48 What sayest thou? this then, this was the furtherance, this
the advance, this the increase of the proclamation-that all knew that thou wast
bound. Yes, he says: Hear at least what comes next, that thou mayest learn that
the bonds not only proved no hindrance, but also a ground of greater freedom of
speech. "So that several49 of the brethren in the Lord, in reliance on my bonds,
more abundantly dare fearlessly to speak the word."50 What sayest thou, O Paul?
have thy bonds inspired not anxiety but confidence? not fear but earnest
longing? The things mentioned have no consistency.51 I too know it. For neither
did these things take place according to the consistency of human affairs, he
means,52 but what came about was above nature, and the successes were of divine
grace. On this account what used to cause anxiety to all others, that to him
afforded confidence. For also if any one having taken the leader of an army and
confined him, have made this publicly known, he throws the whole camp into
flight; and if any one have carried a shepherd away from the flock, the security
with which he drives off the sheep is great. But not in Paul's case was it thus,
but the contrary entirely. For the leader of the army was bound, and the
soldiers became more forward in the spirit; and the confidence with which they
sprung upon their adversaries was greater: the shepherd was in confinement, and
the sheep were not consumed, nor even scattered.

8. Who ever saw, who ever heard of, the scholars taking greater encouragement in
the dangers of their teachers? How was it that they feared not? How was it that
they feared not? how was it that they were not terrified? how was it that they
did not say to Paul, "Physician, heal thyself,"53 deliver thyself from thy
manifold perils, and then thou will be able to procure for us those countless
good things? How was it they did not say these things? How! It was because they
had been schooled, from the grace of the Spirit, that these things took place
not out of weakness, but out of the permission of the Christ; in order that the
truth might shine abroad more largely; through bonds and imprisonments and
tribulations and straits increasing and rising, to a greater volume. Thus is the
power of Christ in weakness perfected.54 For indeed if his bonds had crippled
Paul55 and made him cowardly; either himself or those belonging to him; one
could not but feel difficulty; but if rather they prepared him into greater
renown, one must be astounded and marvel, how through a thing involving
dishonour glory was procured for the disciple-through a thing inspiring
cowardice confidence and encouragement resulted to them all. For who was not
astounded at him then, seeing him encircled with a chain? Then demons took to
flight all the more, when they saw him spending his time in a prison. For not so
splendid does the diadem make a royal head, as the chain his hands; not owing to
their proper nature, but owing to the grace that darted brightness on them.56 On
this account it was that great encouragement resulted to the disciples. For also
they saw his body indeed bound, but his tongue not bound, his hands indeed
tightly manacled,57 but his voice unshackled, and transversing the whole world
more swiftly than the solar ray. And this became to them an encouragement;
learning as they did from the facts that no one of present things is to be
dreaded. For when the soul has been genuinely imbued by divine longing and love,
it pays regard to no one of things present; but just as those who are mad
venture themselves against fire and sword and wild beasts and sea and all else,
so these too, maddened with a most noble and most spiritual frenzy, a frenzy
arising from sanity,58 used to laugh at all things that are seen. On this
account, seeing their teachers bound, they the more exulted, the more prided
themselves; by facts giving to their adversaries a demonstration that on all
sides they were impregnable and indomitable.

9. Then therefore, when matters were in this state, some of the enemies of Paul,
desiring to fan up the war to greater vehemence, and to make the hatred of the
tyrant, which was felt towards him greater, pretended that they themselves also
preached; (and they did preach the right and sound faith,) for the sake of the
doctrine advancing more rapidly: and this they did, not with the desire to
disseminate the faith; but in order that Nero, having learnt that the preaching
was increasing and the doctrine advancing, might the sooner have Paul led away
to execution59 There were therefore two schools; that of Paul's scholars and
that of Paul's enemies; the one preaching out of sincerity, and the others out
of love of contention and the hatred they felt towards Paul. And by way of
declaring this he said, "Some indeed through envy and strife are preaching
Christ," (pointing out those his enemies) "but some also through good
pleasure;"60 saying this about his own scholars61 Then next about those; "Some
indeed out of contentiousness," (his enemies,) not purely, not soundly, but,
"thinking that they are thereby bringing pressure upon my bonds;62 but the
others out of love;" (this again about his own brethren;) "knowing that I am
set63 'for the defence of the gospel." For what? Nevertheless, in any way;
whether in pretence or in sincerity, Christ is being announced."64 So that
vainly and to no purpose is this saying taken in reference to heresies. For
those who then were preaching were not preaching corrupt doctrine; but sound and
right belief. For if they were preaching corrupt doctrine, and were teaching
other things contrary to Paul, what they desired was certain not to succeed to
them. Now what did they desire? That the faith having grown, and the disciples
of Paul having become numerous, it should rouse Nero to greater hostility. And
if they were preaching different doctrines, they would not have made the
disciples of Paul numerous; and by not doing so,65 they would not have
exasperated the tyrant. He does not therefore say this-that they were bringing
in corrupt doctrines-but that the motive from which they were preaching, this
was corrupt. For it is one thing to state the pretext66 of their preaching
itself was not sound. For the preaching does not become sound when the doctrine
is laden with deception; and the pretext does not become sound when the
preaching indeed is sound, but they who preach do not preach for the sake of
God, but either with a view of enmity, or with a view to the favour of others.

10. He therefore does not say this-that they were bringing in heresies; but that
it was not from a right motive, nor through piety67 that they were preaching
what they did preach. For it was not they might increase the gospel that they
were doing this; but that they might wage war against him, and throw him into
greater danger-on this account he accuses them. And see how with exactitude he
laid it.68 "Thinking," he says, "that they were putting pressure upon my
bonds."69 He did not say, putting, but "thinking they were putting upon," that
is supposing, by way of pointing out that even if they so supposed, still he
himself was not in such a position; but that he even rejoiced on account of the
advance of the preaching. He added therefore saying, "But in this I both rejoice
and will rejoice:"70 whereas if he held their doctrines deception, and they were
bringing in heresies, Paul could not possibly rejoice. But since the doctrine
was sound and of genuine percentage, on this account he says,"I rejoice and will
rejoice." For what if they71 are destroying themselves by doing this out of
contentiousness? Still, even unwillingly, they are strengthening my cause. Seest
thou how great is Paul's power? how he is caught by no one of the devil's
machinations? And not only is he not caught; but also by these themselves he
subdues him. For great indeed is both the devil's craftiness,72 and the
wickedness of those who minister to him; for under pretence of being of the same
mind, they desired to extinguish the proclamation73 But"he who seizes the
cunning in their craftiness"74 did not permit that this should take place then.
By way of declaring this very thing at least Paul said,"But the continuing in
the flesh is the more necessary for your sake; and this I confidently know, that
I shall continue and remain in company with you all."75 For those men indeed set
their mind on casting me out of the present life, and are ready to endure
anything for this object: but God does not permit it on your account.

11. These things therefore, all of them, remember with exactness in order that
you may be able with all wisdom to correct those who use the Scriptures without
reference to circumstances76 and at hap-hazard, and for the destruction of their
neighbours. And we shall be able both to remember what has been said, and to
correct others, if we always betake ourselves to prayers as a refuge, and
beseech the God who gives the word of wisdom to grant both intelligence in
hearing, and a careful and unconquerable guardianship of this spiritual deposit
in our hands. For things which often we have not strength to perform
successfully from our own exertions, these we shall have power to accomplish
easily through prayers which are persevering. For always and without
intermission it is a duty to pray, both for him who is in affliction, and him
who is in dangers, and him who is in prosperity-for him who is in relief and
much prosperity, that these may remain unmoved and without vicissitude, and may
never change; and for him who is in affliction and his many dangers, that he may
see some favourable change brought about to him, and be transported into a calm
of consolation. Art thou in a calm? Then beseech God that this calm may continue
settled to thee. Hast thou seen a storm risen up against thee? Beseech God
earnestly77 to cause the billow to pass, and to make a calm out of the storm.
Hast thou been heard? Be heartily thankful for this; because thou hast been
heard. Hast thou not been heard? Persevere,78 in order that thou mayest be
heard. For even if God at any time delay the giving, it is not in hatred and
aversion;79 but from the desire by the deferring of the giving perpetually to
retain thee with himself; just in the way also that affectionate fathers do;80
for they also adroitly manage the perpetual and assiduous attendance of children
who are rather indolent by the delay of the giving. There is to thee no need of
mediators in audience with God; nor of that much canvassing;81 nor of the
fawning upon others; but even if thou be destitute, even if bereft of advocacy,
alone, by thyself, having called on God for help, thou wilt in any case
succeed82 He is not so wont to assent when entreated by others on our behalf, as
by ourselves who are in need; even if we be laden with ten thousand evil deeds.
For if in the case of men, even if we have come into countless collissions with
them, when both at dawn and at mid-day and in the evening we show ourselves to
those who are aggrieved against us, by the unbroken continuance and the
persistent meeting and interview we easily demolish their enmity-far more in the
case of God would this be effected.

12. But thou art unworthy. Become worthy by thy assiduity. For that it both is
possible that the unworthy should become worthy from his assiduity; and that God
assents more when called on by ourselves than by others; and that he often
delays the giving, not from the wish that we should be utterly perplexed, nor to
send us out83 with empty hands; but in order that he may become the author of
greater good things to us-these three points I will endeavour to make evident by
the parable which has to-day been read to you. The woman of Chanaan had come to
Christ praying on behalf of a daughter possessed by a demon, and crying out with
much earnestness84 (it says,85 "Have pity on me, Lord, my daughter is badly
possessed by a demon." See, the woman of a strange nation, and a barbarian, and
outside of the Jewish commonwealth. For indeed what else (was she) than a dog,
and unworthy of the receiving her request? For "it is not," he says, "good to
take the children's bread, and to give it to the dogs." But, all the same, from
her assiduity, she became worthy. For not only did he admit her into the
nobility of children, dog as she was; but also he sent her off with that high
encomium saying, "O woman great is thy faith; be it done to thee as thou
wilt."86 Now then the Christ says, "great is thy faith," seek thou no other
demonstration of the greatness of soul which was in the woman. Seest thou how,
from her assiduity the woman, being unworthy, became worthy? Desirest thou also
to learn that we accomplish (our wish) by calling on him by ourselves more than
by others? She cried out, and the disciples having come to him say, "Let her go
away, for she is crying after us:"87 and to them he says, "I am not sent, unless
to the lost sheep of the house of Israel."88 But when she had come to him by
herself and continued crying, and saying, "Yes, Lord, for even the dogs eat from
the table of their masters,"89 then he granted the favour and says, "Be it done
unto thee as thou wilt." Seest thou how, when they were entreating him, he
repelled; but when she who needed the gift herself cried out, he assented? For
to them he says, "I am not sent, unless to the lost sheep of the house of
Israel;" but to her90 he said, "Great is thy faith; be it done unto thee as thou
wilt." Again, at the beginning and in the prelude of her request he answered
nothing; but when both once and twice and thrice she had come to him, then he
granted the boon; by the issue making us believe that he had delayed the giving,
not that be might repel her91 but that he might display to us all the woman's
endurance. For if he had delayed in order that he might repel her, he would have
not granted it even at the end; but since he was waiting to display to all her
spiritual wisdom, on this account he was silent.92 For if he had granted it
immediately and at the beginning, we should not have known the woman's virtue.93
"Let her go"94 it says, "because she is clamouring behind us." But what (says)
the Christ? "Ye hear a voice, but I see the mind: I know what she is going to
say. I choose not to permit the treasure hidden in her mind to escape notice;
but I am waiting and keeping silence; in order that having discovered it I may
lay it down in publicity, and make it manifest to all.

13. Having therefore learned all these things, even if we be in sins, and
unworthy of receiving, let us not despair; knowing, that by assiduity of soul we
shall be able to become worthy of the request. Even if we be unaided by advocate
and destitute, let us not faint; knowing that it is a strong advocacy-the coming
to God one's self by one's self with much eagerness. Even if he delay and defer
with respect to the giving, let us not be dispirited; having learned that the
putting it off and delay is a sure proof of caring and love for mankind. If we
have thus persuaded ourselves; and with a soul deeply pained and fervent, and
thoroughly roused purpose; and such as that with which the woman of Chanaan
approached, we too come to him, even if we be dogs; even if we have done
anything whatever dreadful; we shall both rebut95 our own crimes, and obtain so
great liberty of speech96 as also to be advocates for others; in the way in
which also this woman of Chanaan not only herself enjoyed liberty of speech and
ten thousand encomiums but had power to snatch her dear daughter97 out of her
intolerable sufferings. For nothing-nothing is more powerful than prayer when
fervent and genuine. This both disperses present dangers, and rescues from the
penalties which take place at that hour.98 That therefore we may both complete
our passage through the present life with ease,99 and depart thither100 with
confidence, with much zeal and eagerness let us perform this perpetually. For
thus shall we be able both to attain the good things which are laid up, and to
enjoy those excellent hopes; which God grant that we may all attain; by the
grace and loving kindness and compassion of our Lord Jesus Christ-with whom to
the Father together with the Holy Spirit be glory, honour, dominion, to the ages
of the ages.101 Amen.

1: Chrysostom is referring to his Homily "on the incomprehensible: against the
Anom'ans," v.6, 7. Armata du/o mo/inson tw[ logw, k.t.l ., the Pharisee's pair
of horses being Righteousness and Pride; the publican's, Sin and Humility.

2: Epi\ th=j yuxh=j . The fibres spreading and entwining over it.

3: . The word used at Athens of Orators rising to speak. \Parelqw/n de/ e!lece
doia/de.\ Thucyd . ii. 59.

4: Fox said in parliament, "I cannot draw an indictment against humanity."

5: This must be the sense ; though there is some little difficulty in the
original.

6: \e0piteu/contai\ , Lit. light upon : as on the treasure of the parable, "hid
in a field."

7: Its race being ended ; the goal won.

8: That is on whatever foundation, other than that which may have been laid.

9: Oi0kodomh\n teqei=san . 10: \ Paralanbanwmen\ . Take her to dwell with us.
Comp. Chrysostom's expression, suzh=n a0reth[ .

11: \ Kato/rqwma\ . The highest form of duty; Perfectum officium quod Graeci ,
kata/orqwma . Cic. De Off. i. 3 .

12: alh/qeia here in that of Aristotle's Ethics: sincerity.

13: Philip. i. 18.

14: \Aplw=j\ . without reference to circumstances.

15: ., to be in that state. \Poiei=n\ is not seldom used where \Paqei=n\ might
be expected.

16: Gal. i. 8, 9.

17: 2 Cor. xi. 2, 3. \Apo\ th=j a9plo/thtoj th=j xristo/n\ . That is, from the
singleness of affection and fidelity which must be maintained towards Him in
that relation. Matt. vi. 22-24.

18: \Aplw=j\ . Without reference to the truth of their doctrine.

19: As from a fountain, lying higher, a!nwqen ; ab origine .

20: Porokoph/n , removal, clearing away, of obstacles to its advance.

21: Tou\j plei/onaj . In the Greek of that day = \ple/ionaj\ : like Lat., plures
, modified and weakened comparative.

22: Philip. i. 12-14.

23: 9Yqairo/\\umenoj , lit. secretly taking for himself. Lat. surripio , So.
steal, stealth.

24: Comp. Cic. in Verr. 11,1,3, non adulterum, sed expugnatorem pudiciti.

25: \Po/qw9\ , desiderio : absence being a test of love.

26: Philip. 1:7.

27: \Ype/p\ . As Lat. super. Multa super Priamo ragitans, super Hectore multa .
Virg. Aen i. 750.

28: Rom. i. 13, 14.

29: Rom. xiv. 15.

30: \Anti\\ . It may mean, as an equivalent, in the balance; comprehending and
out-weighing all, other considerations.

31: \ Hkata\ Qeo\n aga/ph\ , \\ 2 Cor. vii. 10.

32: \ 0Ek tw=n ouranw=n\ . Chrysostom seems to use \e0k\ and not \e0n\ , in
reference to \a!nwqen \ preceding. This is the Greek idiom ; \a0uto=u e0ni\
Troi/h\ Il. B. 237, but \a!uto/qen e0c e#drhj\ , T. 77.

33: Philip. i. 12.

34: Prov. xviii. 19. In our version it stands, "A brother offended is (harder to
be won than) a strong city." Chrysostom quotes exactly from the LXX. On the
other hand, \Bohqe/q\ , as. governing a dative, has no passive voice, at least
in classical Greek. \Bohqo/umenoj\ may, as here, he used by the Alexandrians.

35: \Akribe/iaj\ . As a chain accurately and closely linked so as not to be
severed asunder.

36: \Suni/sthmi\ . Lit. establish, vouch for her.

37: \Htij\ , answering to Lat. quae with subjunctive, expressing the cause.

38: \Prosa/tij\ , patroness : a relation well-known in Greece.

39: Rom. xvi. i, 2.

40: ; a common ellipsis in Chrysostom.

41: Rom. xvi. 3, 4.

42: Philip. ii. 30.

43: From trouble, \ \ Comp. 2 Cor. vii. 5.

44: Ephes. vi. 22.

45: 1 Thess. iii. 5.

46: Philip. i:12.

47: Philip i. 12.

48: Philip. i. 13.

49: \Tou\j plei0onaj\ again, plures, complures , a good many.

50: Philip. l. 14.

51:

52: \Akolouqi/an\ . Comp. Xen Exped. Cyri . ii. iv. 19. \w9so0uk a0ko/louqa
e!ih\ ; the two things were incompatible.

53: \Fhsi/n\ . This word, so contstantly used by Chrysostom, is sometimes almost
redundant; the nominative to it, if any, being uncertain. It may be redundant
here or it may be equivalent to \le/gei\ he means. He does not say it.

54: Luke iv 23.

55: \Diala/uph|\ .In Attic Greek the optative would be used to express past
time. But it may be noticed that Chrysostom nearly always has the subjunctive. a
usage probably of the Alexandrian period of Greek literature. 2Cor. xii. 9.

56: \Upeske/lise\ . Lit. tripped up, causing a fall.

57: \Apaqo=usan\ . This properly is, dropping its flowers as a plant withering
defloresco . I strongly suspect that \e0panqou=san\ should be read which not
only is just what is wanted, but gives a satisfactory government to \ a0uta=ij\
, which now it has not.

58: \ 0Esqigme/naj\ . Comp. the chaining of Prometheus \\ . Lat. stringo,
constrictus .

59: \Swfrosu/nh|j\ . Not in its ethical, but in its etymological sense, \sw=oi
th|n fre/na\ , sound in mind. The antithesis is doubtless intentional.

60: \To0 Ba/raqron\ . The Athenian place and mode of execution. It cannot be
literally rendered. The Tarpeian rock may be meant. Dejicere a saxo cives , Hor.
Serm. This sentence proves \\ to be, not truth, but sincerity. They preached \\
61: That is, heartily.

62: Philip. i. 15.

63: Philip v 17.

64: \Kei=mai\ . Perhaps lit. "I am lying" '-here in prison.

65: Philip. i. 16-18.

66: \mh\ poiou=ntej de\\ . Referring to \e0poi/hsan\ , just used. But the Greeks
(as Aristophanes) sometimes use \poiw= \ in these cases, whatever word precedes;
as in English. They generally repeat the same word, e. g ., \\ Aristoph. Here,
then, taken in, either way, it comes to the same. \Mh9\ , because hypothetical,
"if they did not make."

67: \Pro/fasin\ . But it was not their pretext, but their real motive: v 17. Any
one conversant with Greek authors cannot fail to notice that, with some mental
process of their own, they at times use expressions naturally suggesting the
very contrary to to what they must mean.

68: \Eu0la/beian\ , Lit. carefulness in handling anything holy-reverence.

69: \Au0to0\ , i. e ., the change \e!gklhma\ , involved in \e0gkale=i\ .

70: Philip. i. 17.

71: Philip. v. 18.

72: \ 0Ekei=noi\ , Lat isti , "the men".3.

73: \Kakourgi/a, \ , of the sophist Arist. Rhet . iii. 2, 7.4.

74: \kh/pugma\ . In its proper sense. the thing preached, the Gospel. But it
more commonly is = \khrucij\ , which word is scarcely used at all.

75: 1 Cor. iii. 19. \Drasso/menoj\ , lit. clutches. Hence \draxmh\\ , a handful
of copper, \sofou/j\ , falsely wise. " Sofi/a\ a0reth\ texnh=j. " Arist. Eth.
Nich . 1. vi. comp. Luke xvi. 8, of the dishonest steward.

76: Philip. i. 24.25.

77: \Aplw=j\ .

78: \Ektenw=j\ . Like a racer. with every muscle "stretched out." Antilochos
exclaims to his horses in the chariot race, \Eimbhton, ka\i sfw=i0 titaineton\ .
Il. xxiii. 403. comp. Philip. iii. 13 ; \ toi=j e!mprosqen e0pekteno/menoj
diw/kw\ ; the same metaphor.

79: \Para#meinon\. wait, as it were, at the door; \para0\ , until answered.
Matt. vii. 7, \tw= korouonti\ (to him who continues kuocking) \a0noigh/setai\ .

80: Apostreqo/menoj . The Pagans adopted the expression literally, Diva solo
fixos oculos aversa tenebat , Virg. Aen . i. 482.

81: Here we have \poio=usi\ , as in English, after \ kate/xein\ . See previous
note. It might be \kate/xousi\ , repeated.

82: \Peridomh=j\ , running about for votes and favour. Lat. \ambitio\ . "Non ego
* Grammaticas ambire tribus et pulpita. dignor ." "Hor. Epist . I. 19, 40.

83: To understand this description we have to bear in mind that, at Rome at
least, legal advocates could claim no fees. They were forbidden, at least before
the Imperial age, by the Cincian law. Turpe reos empt_ miseros defendere lingu_
. Ov. A mor . i. 10, 30. Hence, the obtaining the secvices of an eminent lawyer
required interest and entreaty. So the Sicilians begged Cicero to undertake the
prosecution of Verres. Cic. in Verr. Div . c. 12.

84: \Ekpemyai\ , i. e. from the hall, as it were, of audience.

85: \Ektene/iaj\ , as above.

86: \Kunari/oij\ . In Greek as in Latin and German, the diminutive sometimes
expresses contempt.

87: Matt. xv. 22, 26, 28.

88: Matt. v.23.

89: Matt. v.24.

90: Matt. v. 27. That is, the bread thrown to them, when it had been used to
cleanse the fingers. Gr. \a0pomagdali/a\ ,ab \ a0poua/ssomai\. Comp. the very
apposite passage, in which Agaracritus, a low person, says that this had been
his own fare; \h! ma/thn ga/n @\Apomagdali/aj sit/oumenoj toso=utoj
e0ktrafe/ihn\ . Cleon rejoins, \ 0Apomagdali/oij w9sper ku/wn, w\ pampo/nhre\
pw=j ou=n kunoj bora0n sitom/menoj ma/xei su\,\ Aristoph Equ .412 . \Kuna!ria\
.So "canicula",of the dog star, invisum sidus .

91: \Tatuth\ = \au0th=\ .

92: \Diakrou/shtai\ , as with rude violence. Lit. knock to a distance from
himself, as with a hard blow.

93: \Esiga\ . Not literally, for Christ had answered, "It is not meet to take
the children's bread." But that was silence, as far as returning any favorable
answer went.

94: \Th\n a0nde/ian th=j gunaiko\j\ . Lit the woman's manliness ; a courage
above her sex. The antithesis is doubtless intentional. \a0reth=j /Adr/na\ Hom.
Odys . xvii. 322.

95: Fhsi;n with no nominative Certainly not Christ-the disciples said it. We
might expect \fa/sin\ ; but this I believe Chrysostom never uses in these cases.
"It says i. e. the history, or he", the Evangelist. Sometimes \tij \ is
understood.

96: \Apokrouso/meqa\ . Rebut the charges brought against us. \\ , comp. the
double sense of the Lat. crimen .

97: \Parrhsi/an\ . Here, liberty to address the Court. So King Agrippa says,
"Paul, thou art permitted to speak for thyself" Acts xxvi. 1. Chrysostom
throughout maintains the metaphor of the judicial process- \a0prosta/teutoj,
k.t.l\

98: \Qugatrion\ . Here a diminutive of endearment filola . \ \W Swkratidion
filtaton\ , Arist. Nub . 736. As the Greeks said, \u9pokoristidw=j\ .

99: \Kairon, \ , Aristotle, A critical moment.

100: \Eu0koli/j\ . Effect for cause ; contentedness for that which creates it;
ease. Comp. " O Melib'e, Deus nobis haec otia fecit ", Virg. Ecl . i. 6.

101: \Eke=i\ . The Greek euphemism for the other world. Aristophanes speaks of
the kindliness and contentedness of Sophocles in both states of being, \ 9O d0
e0ukoloj me/n e0nqa/d e!ukaloj d0 e0kei. \ Ran', 82. See last note.


========================================================================
  CHAPTER 16: CORRESPONDENCE OF ST. CHRYSOSTOM WITH INNOCENT, BISHOP OF ROME
========================================================================

Introduction to the Correspondence of St. Chrysostom, and the Church at
Constantinople, with Innocent, Bishop of Rome.

Letter from St. John Chrysostom to Innocent, Bishop of Rome. To Innocent, Bishop
of Rome, Greeting in the Lord. To the Beloved Brother John, Innocent.

Introduction to the Correspondence of St. Chrysostom, and the Church at
Constantinople, with Innocent, Bishop of Rome. Of these four letters the last
three were written during the final exile of St. Chrysostom from Constantinople.
The first was written a few weeks before his departure. The complication of
events which led to that exile cannot be unfolded here. The student will find a
full account of them in most historians of this period of the Church, both
ancient and modern, and in the Life of St. Chrysostom by the editor of this
volume chapters XVI-XIX. It must suffice to say here that Theophilus Patriarch
of Alexandria having been summoned by an imperial mandate to Constantinople to
be tried on the charge of having cruelly ill-treated certain Egyptian monks,
formed a cabal amongst the enemies of St. Chrysostom, and artfully contrived to
change his own position from that of the accused into that of the accuser. His
devices were in the end only too successful, and in the summer of the year 404
St. Chrysostom was driven from his see, never to return. The first letter of St.
Chrysostom seems to have been written soon after Easter 404 and refers to the
events immediately preceding his expulsion. The second was written, as we learn
from the letter itself, after he had entered the third year of his exile,
probably near the close of the year 406.

Copies of the first letter were addressed also to Venerius Bishop of Milan, and
Chromatius Bishop of Aquileia. It is interesting therefore as indicating the
relation between the Eastern and Western branches of the Church at the beginning
of the fifth century. On the one hand it illustrates the growing tendency of
Christendom to appeal to the authority of the Western Church, especially of the
Bishop of Rome, on questions of ecclesiastical discipline. The law-making,
law-protecting spirit of the West is invoked to restrain the turbulence and
licentiousness of the East. no jealousy is entertained of the Patriarch of the
old Rome by the Patriarch of the new. But on the other hand it is to be noted
that the Bishop of Rome is in no sense addressed as a supreme arbitrator: aid
and sympathy are solicited from him as from an elder brother, and two other
prelates of Italy are joint recipients with him of the appeal. To Chrysostom
Innocent writes, as friend to friend and bishop to brother bishop, a letter of
Christian consolation and encouragement, not entering into the legal questions
of the case, and not pledging himself to decisive action of any kind. In his
letter to the Church of Constantinople he denounces the illegality of the late
proceedings of Theophilus and his accomplices, in the strongest terms; but
insists upon the necessity of convoking an oecumenical council as the only means
of allaying the tempest. And it must be allowed that he did his best to
accomplish this object. He wrote a letter to Honorius, the Emperor of the
Western Empire, who resided at Ravenna, describing the pitiable condition of the
Church at Constantinople. The Emperor issued an order for the convention of an
italian synod, and the synod, swayed no doubt by Innocent, requested Honorius to
write to his brother Arcadius the Eastern Emperor urging the convention of a
general council to be held in Thessalonica which would be a convenient
meeting-point for the prelates of East and West. Honorius complied, and the
letter was despatched under the care of a deputation from the Italian Church,
consisting of five bishops, two priests and a deacon. They were the bearers also
of letters from Innocent, and the Bishops of Milan and Aquileia, and of a
memorial from the Italian synod, recommending that Chrysostom should be
reinstated in his see before he was required to take his trial before the
Council. The party hostile to Chrysostom however had now such complete sway over
the court at Constantinople that the deputation never succeeded in getting an
audience with the Emperor, and after suffering many insults and indignities,
returned to Italy without having accomplished anything. The letters of Innocent
were probably written in Latin, and afterwards translated into Greek. The Greek
version is in several passages clumsy and obscure.

------------ Letter from St. John Chrysostom to Innocent, Bishop of Rome. TO MY Lord, The Most Reverend And Divinely Beloved Bishop Innocent, John Sends Greeting IN The Lord.

1. I Suppose that even before receiving our letter your Piety has heard of the
iniquity which has been perpetrated here. For the magnitude of our distress has
left scarcely a single portion of the world uninformed of this grievous tragedy:
for report carrying the tidings of what has happened to the very extremities of
the earth, has everywhere caused great mourning and lamentation. But inasmuch as
we ought not to mourn, but to restore order, and to see by what means this most
grievous storm of the Church may be stayed, we have deemed it necessary to
persuade my lords, the most honoured and pious bishops Demetrius, Pansophius,
Pappus and Eugenius to leave their own churches, and venture on this great sea
voyage, and set out on a long journey from home, and hasten to your Charity,
and, after informing you clearly of everything, to take measures for redressing
the evils as speedily as possible. And with them we have sent the most honoured
and beloved of our Deacons, Paulus and Cyriacus, but we also ourselves, in the
form of a letter, will briefly instruct your Charity concerning the things which
have come to pass. For Theophilus, who has been entrusted with the presidency of
the Church in Alexandria, having been commanded to repair alone to
Constantinople, certain men having brought an accusation against him to the most
devout Emperor, arrived bringing with him no small multitude of Egyptian
Bishops, as if wishing to show from the outset, that he came for war and
antagonism; moreover when he set foot in the great and divinely beloved
Constantinople he did not enter the Church according to the custom and the law
which has prevailed from ancient time, he held no intercourse with us, and
admitted us to no share in his conversation, his prayers, or his society: but as
soon as he disembarked, having hurried past the vestibule of the Church, he
departed and lodged somewhere outside the city, and although we earnestly
entreated him, and those who had come with him, to be our guests (for everything
had been made ready, and lodgings provided, and whatever was suitable) neither
they, nor he consented. We seeing this, were in great perplexity, not being able
to discover the cause of this unjust hostility; nevertheless we discharged our
part, doing what became us, and continually beseeching him to meet us and to say
for what cause he hazarded so great a contest at the outset, and threw the city
into such confusion. But as he did not choose to state the reason, and those who
accused him were urgent, our most devout Emperor summoned us and commanded us to
go outside the walls to the place where Theophilus was sojourning, and hear the
argument against him. For they accused him of assault, and slaughter and
countless other crimes; but knowing as we did the laws of the fathers, and
paying respect and deference to the man, and having also his own letters which
prove that lawsuits ought not to be taken beyond the border, but that affairs of
the several provinces should be treated within the limits of the province, we
would not accept the office of judge, we would not accept the office of judge,
but deprecated it with great earnestness. But he, as if striving to aggravate
the former insults, having summoned myarchdeacon, by a stretch of arbitrary
power, as if the Church were already widowed, and had no bishop, by means of
this man seduced all the clergy to his own side; and the Churches became
destitute, as the clergy in each were gradually withdrawn, and instructed to
hand in petitions against us, and trained to prepare accusations. And having
done this he sent and summoned us to trial, although he had not yet cleared
himself of the charges brought against him, a proceeding directly contrary to
the canons and to all the laws.

2. But we being aware that we were not cited to a trial (for otherwise we would
have presented ourselves any number of times) but to the presence of an enemy
and an adversary, as was clearly proved by all which occurred both before and
after, despatched certain bishops to him, Demetrius of Pesinus, Eulysius of
Apamea, Lupicinus of Appiaria,1 and the presbyters Germanus and Severus, who
replied with the moderation which became us, and said, that we did not decline
to be judged, but to appear before an open enemy, and manifest adversary. For
how could one who had not yet received any bills of indictment against me, and
had acted from the outset in the manner described, and severed himself from the
Church, from communion, and from prayer, and was training accusers, and seducing
the clergy, and desolating the Church, how, I say, could he with justice mount
the throne of the judge which was not in any sense befitting him? For it is not
suitable that one who belongs to Egypt should act as judge of those who are in
Thrace, and this a man who is himself under an accusation, and an enemy and
adversary. Nevertheless he, in no way abashed, but hurrying on to the completion
of his design, although we had declared our readiness to clear ourselves of the
charges in the presence of a hundred yea or a thousand bishops, and to prove
ourselves innocent as indeed we are, would not consent: but in our absence, when
we were appealing to a synod, and demanding a trial, and not shrinking from a
hearing of our cause, but only from open enmity, he both received our accusers
and absolved those who had been excommunicated by me, and from them, who had not
yet cleared themselves of the offences laid to their charge, he received
complaints2 against me, and had minutes made of the proceedings, all which
things are contrary to law, and the order of the canons. But what need is there
of a long story? He did not cease doing and contriving everything until, with
all possible display of arbitrary power and authority, he ejected us from the
city and the church, when the evening was far advanced and all the people were
streaming after us. Being drawn by the public informer3 through the midst of the
city, and dragged along by force I was taken down to the sea, and thrust on
board ship, and made a night voyage, because I appealed to a synod for a just
hearing of my cause. Who could hear these things without tears, even if he had a
heart of stone? But seeing, as I said before, that we ought not merely to lament
the evils which have been done, but also to amend them, I beseech your Charity
to rouse yourself and have compassion, and do everything so as to put a stop to
the mischief at this point. For even after what I have mentioned he did not
desist from his deeds of iniquity, but sought to renew the former attack. For
when the most devout Emperor had turned out those who shamelessly rushed into
the Church, and many of the Bishops present seeing their iniquity had retreated
into their own dioceses, flying from the incursion of these men as from a fire
devouring all things, we were again invited to the city, and to the Church, from
which we had been unjustly expelled, more than thirty bishops introducing us,
and our most pious Emperor sending a notary for this purpose, while Theophilus
immediately took to flight. For what purpose, and from what cause? When we
entered the city we besought our most pious Emperor to convene a synod for
prosecuting the offenders in the late transactions. Being conscious therefore of
what he had done, and dreading conviction, the imperial letters having been sent
in every direction, convoking all men froth all quarters, Theophilus secretly at
midnight flung himself into a boat, and so made his escape, taking all his
company with him.

3. But even then we did not desist, supported as we were by a clear conscience,
from making the same supplication again to the most devout Emperor: and he,
acting as became his piety, sent to Theophilus again, summoning him from Egypt,
and his associates, in order to give an account of the late proceedings, and
informing him that he was not to suppose that the one-sided deeds which he had
so unjustly perpetrated in our absence, and in violation of so many canons,
would suffice for his defence. He did not however submit to the royal mandate,
but remained at home, alleging an insurrection of the people in excuse, and the
unseasonable zeal of certain persons who were attached to him, as he pretended:
and yet before the arrival of the imperial letters this same people had deluged
him with abuse. But we do not make much of these matters now, but have said what
we have said as wishing to prove the fact that he was arrested in his
mischievous course. Yet even after these things we did not rest, but were urgent
in our demand that a tribunal should be formed for the purpose of enquiry and
defence: for we said that we were ready to prove that we ourselves were
guiltless, but that they had flagrantly transgressed. For there were some
Syrians amongst those present with him at that time, who were left behind here;
and we accosted them expressing our readiness to plead our cause, and frequently
importuned them on this behalf, demanding that the minutes (of the late
transactions) should be given up to us, or that the formal bills of indictment,
or the nature of the charges, or the accusers themselves, should be made known;
and yet we did not obtain any of these things, but were again expelled from the
Church. How am I to relate the events which followed, transcending as they do
every kind of tragedy? What language will set forth these events? what kind of
ear will receive them without shuddering? For when we were urging these things,
as I said before, a dense troop of soldiers, on the great Sabbath itself,4 as
the day was hastening towards eventide, having broken into the Churches
violently drove out all the clergy who were with us, and surrounded the
sanctuary with arms. And women from the oratories5 who had stripped themselves
for baptism just at that time, fled unclothed, from terror at this grievous
assault, not being permitted to put on the modest apparel which befits women;
indeed many received wounds before they were expelled, and the baptismal pools
were filled with blood, and the sacred water reddened by it. Nor did the
distress cease even at this point; but the soldiers, some of whom as we
understand were unbaptized, having entered the place where the sacred vessels
were stored, saw all the things which were inside it, and the most holy blood of
Christ, is might happen in the midst of such confusion, was spilt upon the
garments of the soldiers aforesaid: and every kind of outrage was committed as
in a barbarian siege. And the common people were driven to the wilderness, and
all the people tarried outside the city, and the Churches became empty in the
midst of this great Festival, and more than forty bishops who associated with us
were vainly and causelessly expelled together with the people and clergy. And
there were shrieks and lamentations, and torrents of tears were shed everywhere,
in the market places, in the houses, in the desert places, and every part of the
city was filled with these calamities; for owing to the immoderate extent of the
outrage not only the sufferers, but also they who did not undergo anything of
the kind sympathized with us, not only those who held the same opinions as ours.
but also heretics, and Jews, and Greeks, and all places were in a state of
tumult and confusion, and lamentation, as if the city had been captured by
force. And these things were perpetrated contrary to the intention of our most
pious Emperor, under cover of night, the Bishops contriving them, and in many
places conducting the attack, nor were they ashamed to have sergeants6 instead
of deacons marching in front of them. And when day dawned all the city was
migrating outside the walls under trees and groves, celebrating the festival,
like scattered sheep.

4. All which happened afterwards I leave you to imagine; for as I said before it
is not possible to describe each separate incident. The worst of it is that
these evils, great and serious as they are, have not even now been suppressed
nor is there any hope of their suppression; on the contrary the mischief is
extending itself every day, and we have become a laughing stock to the
multitude, or rather I should say, no one laughs even if he is infinitely
lawless, but all men mourn, as I was saying, this new kind of lawlessness, the
finishing stroke of all our ills.

What is one to say to the disorders in the other Churches? For the evil did not
stop even here, but made its way to the east. For as when some evil humor is
discharged from the head, all the other parts are corrupted, so now also these
evils, having originated in this great city as from a fountain, confusion has
spread in every direction, and clergy have everywhere made insurrection against
bishops, there has been schism between bishop and bishop, people and people, and
will be yet more; every place is suffering from the throes of calamity, and the
subversion of the whole civilized world. Having been informed then of all these
things, my lords, most honourable and devout, exhibit the courage and zeal which
becomes you, so as to put a stop to this great assault of lawlessness which has
been made upon the Churches. For if this custom were to prevail, and it became
lawful for any persons who desired it to enter strange dioceses, so widely
separated, and expel those whom one wished to remove, and do whatever they
pleased according to their own arbitrary power, be assured that all things will
go to ruin, and an implacable kind of war will overrun the whole world, all men
attacking others, and being in turn attacked. Therefore to prevent such
confusion overtaking the whole earth yield to our entreaties that ye will
signify by writing that these lawless transactions executed in our absence, and
after hearing one side only, although we did not decline a trial, are invalid,
as indeed they are by the very nature of the case, and that those who are
convicted of having committed such iniquities must be subjected to the penalty
of the ecclesiastical laws; and for ourselves, who have not been detected or
convicted, or proved liable to punishment may we continue to have the benefit of
your correspondence, and your love, and all other things which we have enjoyed
aforetime. But if even now those who have committed such lawless acts are
willing to disclose the charges on the strength of which they have unjustly
expelled us, neither memoranda, nor formal bills of indictment being given, nor
the accusers having appeared: yet if an impartial tribunal is formed, we will
submit to be tried, and will make our defence, and prove ourselves guiltless of
the things laid to our charge, as indeed we are: for the things which they have
done are outside the bounds of every kind of order, and every kind of
ecclesiastical law and canon. And why do I say ecclesiastical canon? Not even in
the heathen courts would such audacious deeds ever have been committed, or
rather not even in a barbarian court, neither Scythians, nor Sarmatians would
ever have judged a cause in this fashion, deciding it after hearing one side
only, in the absence of the accused, who only deprecated enmity, not a trial of
his case, who was ready to call any number of judges, asserting himself to be
innocent and able to clear himself of the charges in the face of the world, and
prove himself guiltless in every respect.

Having considered therefore all these things, and having been clearly informed
of all particulars by my lords, our most devout brethren the bishops, may you be
induced to exert your zeal on our behalf; for in so doing ye will confer a
favour not upon ourselves alone but also upon the Church at large, and ye will
receive your reward from God who does all things for the peace of the Churches.
Fare thee well always, and pray for me, most honoured and holy master. To
Innocent, Bishop of Rome, Greeting in the Lord. Our body it is true is settled
in one place, but the pinion of love wings its way round every part of the
world. Even so we also although we be separated by a journey of such great
extent are nigh to your Piety, and in daily communion with you, beholding with
the eyes of love the courage of your soul, the sterling nature of your
disposition, your firmness and inflexibility, the great consolation, constant
and abiding, which you bestow upon us. For in proportion as the billows mount
higher, and concealed reefs increase, and the hurricanes are many does your
vigilance wax stronger: and neither the great length of the journey between us,
nor the large amount of time consumed, nor the difficulty in dealing with events
has disposed you to become supine: but ye continue to imitate the best class of
pilots who are on the alert at those times most especially when they see the
waves crested, the sea swelling, the water dashing vehemently, and the deepest
darkness in day-time. Therefore also we feel great gratitude towards you, and we
long to send you showers of letters, thus affording ourselves the greatest
gratification. But since we are deprived of this, owing to the desolation of the
place; (for not only of those who arrive from your regions, but even of those
who dwell in our part of the world no one could easily have intercourse with us,
both on account of the distance, the spot in which we are confined being
situated at the very extremity of the country, and also the terror of robbers
acting as a bar to the whole journey:) we beseech you rather to pity us because
of our long silence, than to condemn us for indolence on that account. For as a
proof that our silence has not been due to negligence, we have now at last after
a long time secured our most honoured and beloved John the presbyter, and Paul
the deacon, and we send a letter through them, and continue to express our
gratitude to you, that you have surpassed even affectionate parents in your good
will and zeal concerning us. And indeed so far as your Piety is concerned all
things would have been duly amended, and the accumulation of evils and offences
have been swept away, and the Churches would have enjoyed peace and a glassy
calm, and all things would have floated along with a smooth stream, and the
despised laws and violated decrees of the fathers would have been vindicated.
But since in reality none of these things has taken place, they who perpetrated
the former deeds striving to aggravate their former iniquities, I omit any
detailed narrative of their subsequent proceedings: for the narrative would
exceed the limits not merely of a letter but even of a history; only this I
beseech your vigilant soul, even if they who have filled everything with
confusion be impenitently and incurably corrupt, let not those who have
undertaken to cure them become faint-hearted or despondent, when they consider
the magnitude of the thing to be accomplished. For the contest now before you
has to be fought on behalf of nearly the whole world, on behalf of Churches
humbled to the ground, of people dispersed, of clergy assaulted, of bishops sent
into exile, of ancestral laws violated. Wherefore we beseech your Diligence,
once, twice, yea many times, in proportion as the storm increases, to manifest
still greater zeal. For we expect that something more will be done for the
purpose of amending these wrongs. But even if this should not take place, ye at
least have your crown made ready for you by the merciful God, and the resistance
offered by your love will be no small consolation to those who are wronged: for
now that we are passing the third year of our sojourn in exile exposed to
famine, pestilence, wars, continual sieges, indescribable solitude, daily death,
and Isaurian swords, we are not a little encouraged and comforted by the
constant and abiding nature of your disposition and confidence, and by revelling
in your abundant and genuine love. This is our wall of defence, this is our
security, this our calm haven, this our treasure of infinite blessings, this our
gladness, and ground of much joy. And even if we should be carried off again to
some spot more desolate than this, we shall carry this love away with us as no
small consolation of our sufferings. To the Beloved Brother John, Innocent.

Although the innocent man ought to expect all good things, and to crave mercy
from God, nevertheless we also, counselling resignation, have sent an
appropriate letter by the hands of Cyriacus the deacon; so that insolence may
not have more power in oppressing, than a good conscience has in retaining hope.
For thou who art the teacher and pastor of so many people needest not to be
taught that the best men are ever frequently put to the test whether they will
persevere in the perfection of patience, and not succumb to any toil of
distress: and certainly conscience is a strong defence against all things which
unjustly befall us: and unless any one conquer these by patient endurance he
supplies an argument for evil surmising. For he ought to endure all things who
trusts first of all in God, and then in his own conscience; seeing that the
noble and good man can be specially trained to endurance, inasmuch as the holy
Scriptures guard his mind; and the sacred lessons which we deliver to the people
abound in examples, testifying as they do that nearly all the saints have been
continually oppressed in divers ways, and are tested as by a kind of scrutiny,
and so attain to the crown of patience. Let conscience itself console thy love,
most honoured brother, which in affliction supplies the consolation of virtue.
For under the eye of the Master Christ, the conscience, having been purged, will
find rest in the haven of peace.

Innocent, Bishop, to presbyters and deacons, and to all the clergy and people of
the church of Constantinople, the brethren beloved who are subject to the Bishop
John, greeting. From the letters of your love which ye have sent by the hands of
Germanus the presbyter, and Casianus the deacon, I have studied with anxious
care the scene of calamity which ye have placed before my eyes, and by repeated
perusal of your description I thoroughly perceived under what great distress and
toil your faith is labouring: and this is a matter which can be cured only by
the consolation of patience: for our God will speedily grant an end to such
great afflictions, and He will aid you in your endurance of these things.
Moreover whilst praising the statement of your case which contains many
testimonies encouraging to patience I notice this necessary consolation placed
at the beginning of the epistle of your love: for the consolation which we ought
to have written to you, ye have anticipated by your letter. For this is the kind
of patience which our Master is wont to supply to those who are in distress, in
order that the servants of Christ when they are in affliction may console
themselves by reflecting that the things which they themselves are suffering
have happened to the saints also in former times. And we also from your letter
shall be able to derive consolation: for we are not estranged from sympathy with
you, inasmuch as we also are chastised in your persons. For who will be able to
endure the offences committed by those men who ought to be specially zealous
promoters of the tranquillity of the Church and of concord itself. At the
present time, by a perversion of custom, guiltless priests are expelled from the
presidency of their own Churches. And this is what your chief brother, and
fellow minister, John, your bishop has unjustly suffered, not having obtained
any hearing: no crime is charged against him, none is heard. And what is the
object of this iniquitous device? that no pretext for a trial may occur, or be
sought, other men are introduced into the places of living priests, as if those
who start from an offence of this description could be judged by any one to have
anything good or to have done anything right.7 For we understand that such deeds
have never been perpetrated by our fathers; or rather that they were prevented
by the fact that no one had authority given him to ordain another to take the
place of one who was still living. For a spurious ordination cannot deprive the
priest of his rank: seeing that neither can he be a bishop who is wrongfully
substituted for another. And as regards the observance of the canons we lay it
down that we ought to follow those, which were defined at Nicaea, to which alone
the Catholic Church is bound to pay obedience and recognition. And if others are
brought forward by certain men, which are at variance with the canons framed at
Nicaea, and are proved to have been composed by heretics, let them be rejected
by the Catholic bishops. For the inventions of heretics ought not to be appended
to the Catholic canons; for by their adverse and unlawful decrees they are
always intending to weaken the design of the canons of Nicaea. Not only
therefore do we say that these ought not to be followed, but rather that they
should be condemned amongst heretical and schismatic decrees, as was formerly
done in the Council of Sardica by the bishops who were before us.8 For it were
more fitting, most honoured brethren, that good deeds should be condemned than
that things done in direct opposition to the canons should have any validity.
But what are we to do against such things at the present time? A synodical
decision of them is necessary, and we have long declared that a synod ought to
be convened, as it is the only means of allaying the agitation of such tempests
as these: and if we obtain this it is expedient that the healing of these evils
should be committed to the will of the great God, and His Christ our Lord. All
the disturbances then which have been caused by the envy of the devil for the
probation of the faithful will be mitigated; through the firmness of our faith
we ought not to despair of anything from the Lord. For we ourselves also are
considering much by what means the oecumenical synod may be brought together in
order that by the will of God these disturbing movements may be brought to an
end. Let us therefore endure for a while, and fortified by the wall of patience
let us hope that all things may be restored to us by the assistance of our God.
Moreover all things which ye say ye have undergone we have learned by accurate
enquiry from our fellow bishops who have already taken refuge in Rome, although
for the most part at different times, that is to say, Demetrius, Cyriacus,
Eulysius and Palladius, who are here with us.

1: Pesinus was in Galatia, Apamea in Bithynia, Appiaria I have not identified.

2: Libellos , a technical word signifying a formal petition of complaint or
accusation.

3: Curiosus , an official whose duty it was to investigate charges, and inform
the Emperor of offenders.

4: i. e ., Easter Eve.

5: \oi\koi e0ukth/roi\ . Churches were sometimes so called, more often, however,
private chapels as distinguished from parish churches. The meaning here is not
very obvious; perhaps some chambers attached to the Church, where catechumens
prayed before baptism, are referred to.

6: Campiductores-their special business was to drill recruits.

7: I have followed the Latin here. The Greek version of the pssage seems to me
hopelessly confused.

8: The Council of Sardica was convened A.D. 343, (or A.D. 344 ?) with a view of
settling the Arian controversy. The Oriental bishops, however, of whom the
majority belonged to the Arian faction, seceded from Sardica, and held a
separate council at Philippopolis. where they drew up a creed which was
condemned by the Western bishops as heretical.


========================================================================
  CHAPTER 17: EULOGY SAINT IGNATIUS
========================================================================

Eulogy.

Eulogy. On the holy martyr Saint Ignatius, the god-bearer,1 arch-bishop of
Antioch the great, who was carried off to Rome, and there suffered martyrdom,
and thence was conveyed back again to Antioch.

1. Sumptuous and splend identertainers give frequent and constant
entertainments, alike to display their own wealth, and to show goodwill to their
acquaintance. So also the grace of the Spirit, affording us a proof of his own
power, and displaying much good-will towards the friends of God, sets before us
successively and constantly the tables of the martyrs. Lately, for instance, a
maiden quite young, and unmarried, the blessed martyr Pelagia, entertained us,
with much joy. To-day again, this blessed and noble martyr Ignatius has
succeeded to her feast. The persons are different: The table is one. The
wrestlings are varied: The crown is one. The contests are manifold: The prize is
the same. For in the case of the heathen contests, since the tasks are bodily,
men alone are, with reason, admitted. But here, since the contest is wholly
concerning the soul, the lists are open to each sex, for each kind the theatre
is arranged. Neither do men alone disrobe, in order that the women may not take
refuge in the weakness of their nature, and seem to have a plausible excuse, nor
have women only quitted themselves like men, lest the race of men be put to
shame; but on this side and on that many are proclaimed conquerors, and are
crowned, in order that thou mayest learn by means of the exploits themselves
that in Christ Jesus neither male nor female,2 neither sex, nor weakness of
body, nor age, nor any such thing could be a hindrance to those who run in the
course of religion; if there be a noble readiness, and an eager mind, and a fear
of God, fervent and kindling, be established in our souls. On this account both
maidens and women, and men, both young and old, and slaves, and freemen, and
every rank, and every age, and each sex, disrobe for those contests, and in no
respect suffer harm, since they have brought a noble purpose to these
wrestlings. The season then already calls us to discourse of the mighty works of
this saint. But our reckoning is disturbed and confused, not knowing what to say
first, what second, what third, so great a multitude of things calling for
eulogy surrounds us, on every side; and we experience the same thing as if any
one went into a meadow, and seeing many a rosebush and many a violet, and an
abundance of lilies, and other spring flowers manifold and varied, should be in
doubt what he should look at first, what second, since each of those he saw
invites him to bestow his glances on itself. For we too, coming to this
spiritual meadow of the mighty works of Ignatius, and beholding not the flowers
of spring, but the manifold and varied fruit of the spirit in the soul of this
man, are confused and in perplexity, not knowing to which we are first to give
our consideration, as each of the things we see draws us away from its
neighbours, and entices the eye of the soul to the sight of its own beauty. For
see, he presided over the Church among us nobly, and with such carefulness as
Christ desires. For that which Christ declared to be the highest standard and
rule of the Episcopal office, did this man display by his deeds. For having
heard Christ saying, the good shepherd layeth down his life for the sheep,3 with
all courage he did lay it down for the sheep.

He held true converse with the apostles and drank of spiritual fountains. What
kind of person then is it likely that he was who had been reared, and who had
everywhere held converse with them, and had shared with them truths both lawful
and unlawful to utter, and who seemed to them worthy of so great a dignity? The
time again came on, which demanded courage; and a soul which despised all things
present, glowed with Divine love, and valued things unseen before the things
which are seen; and he lay aside the flesh with as much ease as one would put
off a garment. What then shall we speak of first? The teaching of the apostles
which he gave proof of throughout, or his indifference to this present life, or
the strictness of his virtue, with which he administered his rule over the
Church; which shall we first call to mind? The martyr or the bishop or the
apostle. For the grace of the spirit having woven a threefold crown, thus bound
it on his holy head, yea rather a manifold crown. For if any one will consider
them carefully, he will find each of the crowns, blossoming with other crowns
for us.

2. And if you will, let us come first to the praise of his episcopate. Does this
seem to be one crown alone? come, then, let us unfold it in speech, and you will
see both two, and three, and more produced from it. For I do not wonder at the
man alone that he seemed to be worthy of so great an office, but that he
obtained this office from those saints, and that the hands of the blessed
apostles touched his sacred head. For not even is this a slight thing to be said
in his praise, nor because he won greater grace from above, nor only because
they caused more abundant energy of the Spirit to come upon him, but because
they bore witness that every virtue possessed by man was in him. Now how this
is, I tell you. Paul writing to Titus once on a time-and when I say Paul, I do
not speak of him alone, but also of Peter and James and John, and the whole band
of them; for as in one lyre, the strings are different strings, but the harmony
is one, so also in the band of the apostles the persons are different, but the
teaching is one, since the artificer is one, I mean the Holy Spirit, who moves
their souls, and Paul showing this said, "Whether therefore they, or I, so we
preach."4 This man, then, writing to Titus, and showing what kind of man the
bishop ought to be, says, "For the bishop must be blameless as God's steward;
not self-willed, not soon angry, no brawler, no striker, not greedy of filthy
lucre; but given to hospitality, a lover of good, sober-minded, just, holy,
temperate, holding to the faithful word, which is according to the teaching,
that he may be able both to exhort in the sound doctrine, and to convict the
gainsayers;"5 and to Timothy again, when writing upon this subject, he says
somewhat like this: "If a man seeketh the office of a bishop, he desireth a good
work. The bishop, therefore, must be without reproach, the husband of one wife,
temperate, sober-minded, orderly, given to hospitality, apt to teach, no
brawler, no striker, but gentle, not contentious, no lover of money. Dost thou
see what strictness of virtue he demands from the bishop? For as some most
excellent painter from life, having mixed many colors, if he be about to furnish
an original likeness of the royal form, works with all accuracy, so that all who
are copying it, and painting from it, may have a likeness accurately drawn, so
accordingly the blessed Paul, as though painting some royal likeness, and
furnishing an original sketch of it, having mixed the different colors of
virtue, has painted in the features of the office of bishop complete, in order
that each of those who mount to that dignity, looking thereupon, may administer
their own affairs with just such strictness.

Boldly, therefore, would I say that Ignatius took an accurate impression of the
whole of this, in his own soul; and was blameless and without reproach, and
neither self-willed, nor soon angry, nor given to wine, nor a striker, but
gentle, not contentious, no lover of money, just, holy, temperate, holding to
the faithful word which is according to the teaching, sober, sober-minded,
orderly, and all the rest which Paul demanded. "And what is the proof of this?"
says one. They who said these things ordained him, and they who suggest to
others with so great strictness to make proof of those who are about to mount to
the throne of this office, would not themselves have done this negligently. But
had they not seen all this virtue planted in the soul of this martyr would not
have entrusted him with this office. For they knew accurately how great danger
besets those who bring about such ordinations, carelessly and hap-hazard. And
Paul again, when showing this very thing to the same Timothy wrote and says,
"Lay hands suddenly on no man, neither be partaker of other men's sins."6 What
dost thou say? Has another sinned, and do I share his blame and his punishment?
Yes, says he, the man who authorizes evil; and just as in the case of any one
entrusting into the hands of a raging and insane person a sharply pointed sword,
with which the madman commits murder, that man who gave the sword incurs the
blame; so any one who gives the authority which arises from this office to a man
living in evil, draws down on his own head all the fire of that man's sins and
audacity. For he who provides the root, this man is the cause of all that
springs from it on every side. Dost thou see how in the meanwhile a double crown
of the episcopate has appeared, and how the dignity of those who ordained him
has made the office more illustrious, bearing witness to every exhibition of
virtue in him?

3. Do you wish that I should also reveal to you another crown springing from
this very matter? Let us consider the time at which he obtained this dignity.
For it is not the same thing to administer the Church now as then, just as it is
not the same thing to travel along a road well trodden, and prepared, after many
wayfarers; and along one about to be cut for the first time, and containing
ruts, and stones, and full of wild beasts, and which has never yet, received any
traveller. For now, by the grace of God, there is no danger for bishops, but
deep peace on all sides, and we all enjoy a calm, since the Word of piety has
been extended to the ends of the world, and our rulers keep the faith with
strictness. But then there was nothing of this, but wherever any one might look,
precipices and pitfalls, and wars, and fightings, and dangers; both rulers, and
kings, and people and cities and nations, and men at home and abroad, laid
snares for the faithful. And this was not the only serious thing, but also the
fact that many of the believers themselves, inasmuch as they tasted for the
first time strange doctrines, stood in need of great indulgence, and were still
in a somewhat feeble condition and were often upset. And this was a thing which
used to grieve the teachers, no less than the fightings without, nay rather much
more. For the fightings without, and the plottings, afforded much pleasure to
them on account of the hope of the rewards awaiting them. On this account the
apostles returned from the presence of the Sanhedrin rejoicing because they had
been beaten;7 and Paul cries out, saying: "I rejoice in my sufferings,"8 and he
glories in his afflictions everywhere. But the wounds of those at home, and the
falls of the brethren, do not suffer them to breathe again, but always, like
some most heavy yoke, continually oppress and afflict the neck of their soul.
Hear at least how Paul, thus rejoicing in sufferings, is bitterly pained about
these. "For who, saith he, is weak, and I am not weak? who is offended, and I
burn not?"9 and again, "I fear lest when I come I shall find you not such as I
would, and I be found of you such as ye would not,"10 and a little afterwards,
"Lest when I come again to you, God humble me, and I shall mourn many of those
who have sinned before, and have not repented, of their uncleanness, and
wantonness, and fornication which they have committed."11 And throughout thou
seest that he is in tears and lamentations on account of members of the
household, and evermore fearing and trembling for the believers. Just as then we
admire the pilot, not when he is able to bring those who are on board safe to
shore when the sea is calm, and the ship is borne along by favourable winds, but
when the deep is raging and the waves contending, and the passengers themselves
within in revolt, and a great storm within and without besets those who are on
board, and he is able to steer the ship with all security; so we ought to wonder
at, and admire those who then had the Church committed to their hands, much more
than those who now have the management of it; when there was a great war without
and within, when the plant of the faith was more tender, and needed much care,
when, as a newly-born babe, the multitude in the church required much
forethought, and the greatest wisdom in any soul destined to nurse it; and in
order that ye may more clearly learn, how great crowns they were worthy of, who
then had the Church entrusted to them, and how great work and danger there was
in undertaking the matter on the threshold and at the beginning, and in being
the first to enter upon it, I bring forward for you the testimony of Christ, who
pronounces a verdict on these things, and confirms the opinion which has been
expressed by me. For when he saw many coming to him, and was wishing to show the
apostles that the prophets toiled more than they, he says: "Others have
laboured, and ye have entered into their labour."12 And yet the apostles toiled
much more than the prophets. But since they first sowed the word of piety, and
won over the untaught souls of men to the truth, the greater part of the work is
credited to them. For it is by no means the same thing for one to come and teach
after many teachers, and himself to be the first to sow seeds. For that which
has been already practised, and has become customary with many, would be easily
accepted; but that which is now for the first time heard, agitates the mind of
the hearers, and gives the teacher a great deal to do. This at least it was
which disturbed the audience at Athens, and on this account they turned away
from Paul, reproaching him with, "Thou bringest certain strange things to our
ears."13 For if the oversight of the Church now furnishes much weariness and
work to those who govern it, consider how double and treble and manifold was the
work then, when there were dangers and fighting and snares, and fear
continually. It is not possible to set forth in words the difficulty which those
saints then encountered, but he alone will know it who comes to it by
experience.

4. And I will speak of a fourth crown, arising for us out of this episcopate.
What then is this? The fact that he was entrusted with our own native city. For
it is a laborious thing indeed to have the oversight of a hundred men, and of
fifty alone. But to have on one's hands so great a city, and a population
extending to two hundred thousand, of how great virtue and wisdom dost thou
think there is a proof? For as in the care of armies, the wiser of the generals
have on their hands the more leading and more numerous regiments, so,
accordingly, in the care of cities. The more able of the rulers are entrusted
with the larger and more populous. And at any rate this city was of much account
to God, as indeed He manifested by the very deeds which He did. At all events
the master of the whole world, Peter, to whose hands He committed the keys of
heaven, whom He commanded to do and to bear all, He bade tarry here for a long
period. Thus in His sight our city was equivalent to the whole world. But since
I have mentioned Peter, I have perceived a fifth crown woven from him, and this
is that this man succeeded to the office after him. For just as any one taking a
great stone from a foundation hastens by all means to introduce an equivalent to
it, lest he should shake the whole building, and make it more unsound, so,
accordingly, when Peter was about to depart from here, the grace of the Spirit
introduced another teacher equivalent to Peter, so that the building already
completed should not be made more unsound by the insignificance of the
successor. We have reckoned up then five crowns, from the importance of the
office, from the dignity of those who ordained to it, from the difficulty of the
time, from the size of the city, from the virtue of him who transmitted the
episcopate to him. Having woven all these, it was lawful to speak of a sixth,
and seventh, and more than these; but in order that we may not, by spending the
whole time on the consideration of the episcopate, miss the details about the
martyr, come from this point, let us pass to that conflict. At one time a
grievous warfare was rekindled against the Church, and as though a most grievous
tyranny overspread the earth, all were carried off from the midst of the
market-place. Not indeed charged with anything monstrous, but because being
freed from error, they hastened to piety; because they abstained from the
service of demons, because they recognized the true God, and worshipped his only
begotten Son, and for things for which they ought to have been crowned, and
admired and honoured, for these they were punished and encountered countless
tortures, all who embraced the faith, and much more they who had the oversight
of the churches. For the devil, being crafty, and apt to contrive plots of this
kind, expected that if he took away the shepherds, he would easily be able to
scatter the flocks. But He who takes the wise in their craftiness, wishing to
show him that men do not govern His church, but that it is He himself who
everywhere tends those who believe on Him, agreed that this should be, that he
might see, when they were taken away, that the cause of piety was not defeated,
nor the word of preaching quenched, but rather increased; that by these very
works he might learn both himself, and all those who minister to him, that our
affairs are not of men, but that the subject of our teaching has its root on
high, from the heavens; and that it is God who everywhere leads the Church, and
that it is not possible for him who fights against God, ever to win the day. But
the Devil did not only work this evil, but another also not less than this. For
not only in the cities over which they presided, did he suffer the Bishops to be
slaughtered; but he took them into foreign territory and slew them; and he did
this, in anxiety at once to take them when destitute of friends, and hoping to
render them weaker with the toil of their journey, which accordingly he did with
this saint. For he called him away from our city to Rome, making the course
twice as long, expecting to depress his mind both by the length of the way and
the number of the days, and not knowing that having Jesus with him, as a fellow
traveller, and fellow exile on so long a journey, he rather became the stronger,
and afforded more proof of the power that was with him, and to a greater degree
knit the Churches together. For the cities which were on the road running
together from all sides, encouraged the athlete, and sped him on his way with
many supplies, sharing in his conflict by their prayers, and intercessions. And
they derived no little comfort when they saw the martyr hastening to death with
so much readiness, as is consistent in one called to the realms which are in the
heaven, and by means of the works themselves, by the readiness and by the
joyousness of that noble man, that it was not death to which he was hastening,
but a kind of long journey and migration from this world, and ascension to
heaven; and he departed teaching these things in every city, both by his words,
and by his deeds, and as happened in the case of the Jews, when they bound Paul,
and sent him to Rome, and thought that they were sending him to death, they were
sending a teacher to the Jews who dwelt there. This indeed accordingly happened
in the case of Ignatius in larger measure. For not to those alone who dwell in
Rome, but to all the cities lying in the intervening space, he went forth as a
wonderful teacher, persuading them to despise the present life, and to think
naught of the things which are seen, and to love those which are to come, to
look towards heaven, and to pay no regard to any of the terrors of this present
life. For on this and on more than this, by means of his works, he went on his
way instructing them, as a sun rising from the east, and hastening to the west.
But rather more brilliant than this, for this is wont to run on high, bringing
material light, but Ignatius shone below, imparting to men's souls the
intellectual light of doctrine. And that light on departing into the regions of
the west, is hidden and straightway causes the night to come on. But this on
departing to the regions of the west, shone there more brilliantly, conferring
the greatest benefits to all along the road. And when he arrived at the city,
even that he instructed in Christian wisdom. For on this account God permitted
him there to end his life, so that this man's death might be instructive to all
who dwell in Rome. For we by the grace of God need henceforward no evidence,
being rooted in the faith. But they who dwelt in Rome, inasmuch as these was
great impiety there, required more help. On this account both Peter and Paul,
and this man after them, were all slain there, partly, indeed, in order that
they might purify with their own blood, the city which had been defiled with
blood of idols, and partly in order that they might by their works afford a
proof of the resurrection of the crucified Christ, persuading those who dwell in
Rome, that they would not with so much pleasure disdain this present life, did
they not firmly persuade themselves that they were about to ascend to the
crucified Jesus, and to see him in the heavens. For in reality it is the
greatest proof of the resurrection that the slain Christ should show forth so
great power after death, as to persuade living men to despise both country and
home and friends, and acquaintance and life itself, for the sake of confessing
him, and to choose in place of present pleasures, both stripes and dangers and
death. For these are not the achievements of any dead man, nor of one remaining
in the tomb but of one risen and living,. Since how couldest thou account, when
he was alive, for all the Apostles who companied with him becoming weaker
through fear to betray their teachers and to flee and depart; but when he died,
for not only Peter and Paul, but even Ignatius, who had not even seen him, nor
enjoyed his companionship, showing such earnestness as to lay down life itself
for his sake?

5. In order then that all who dwell in Rome might learn that these things are a
reality, God allowed that there the saint should be perfected,14 and that this
was the reason I will guarantee from the very manner of his death. For not
outside the walls, in a dungeon, nor even in a court of justice, nor in some
corner, did he receive the sentence which condemned him, but in the midst of the
theatre, while the whole city was seated above him, he underwent this form of
martyrdom, wild beasts being let loose upon him, in order that he might plant
his trophy against the Devil, beneath the eyes of all, and make all spectators
emulous of his own conflicts. Not dying thus nobly only, but dying even with
pleasure. For not as though about to be severed from life, but as called to a
better and more spiritual life, so he beheld the wild beasts gladly. Whence is
this manifest? From the words which he uttered when about to die, for when he
heard that this manner of punishment awaited him, "may I have joy," said he, "of
these wild beasts."15 For such are the loving. For they receive with pleasure
whatever they may suffer for the sake of those who are beloved, and they seem to
have their desire satisfied when what happens to them is more than usually
grievous. Which happened, therefore, in this man's case. For not by his death
alone, but also by his readiness he studied to emulate the apostles, and hearing
that they, after they had been scourged retired with joy, himself too wished to
imitate his teachers, not only by his death, but by his joy. On this account he
said, "may I have joy of thy wild beasts," and much milder than the tongue of
the tyrant did he consider the mouths of these; and very reasonably. For while
that invited him to Gehenna, their mouths escorted him to a kingdom. When,
therefore, he made an end of life there, yea rather, when he ascended to heaven,
he departed henceforward crowned. For this also happened through the
dispensation of God, that he restored him again to us, and distributed the
martyr to the cities. For that city received his blood as it dropped, but ye
were honoured with his remains, ye enjoyed his episcopate, they enjoyed his
martyrdom. They saw him in conflict, and victorious, and crowned, but ye have
him continually. For a little time God removed him from you, and with greater
glory granted him again to you. And as those who borrow money, return with
interest what they receive, so also God, using this valued treasure of yours,
for a little while, and having shown it to that city, with greater brilliancy
gave it back to you. Ye sent forth a Bishop, and received a martyr; ye sent him
forth with prayers, and ye received him with crowns; and not only ye, but all
the cities which intervene. For how do ye think that they behaved when they saw
his remains being brought back? What pleasure was produced! how they rejoiced!
with what applause on all sides they beset the crowned one! For as with a noble
athlete, who has wrestled down all his antagonists, and who comes forth with
radiant glory from the arena, the spectators receive him, and do not suffer him
to tread the earth, bringing him home on their shoulders, and besetting him with
countless praises: so also the cities in order receiving this saint then from
Rome, and bearing him upon their shoulders as far as this city, escorted the
crowned one with praises, celebrating the champion, in song; laughing the Devil
to scorn, because his artifice was turned against him, and what he thought to do
against the martyr, this turned out for his behoof. Then, indeed, he profited,
and encouraged all the cities; and from that time to this day he enriches this
city, and as some perpetual treasure, drawn upon every day, yet not failing,
makes all who partake of it more prosperous, so also this blessed Ignatius
filleth those who come to him with blessings, with boldness, nobleness of
spirit, and much courage, and so sendeth them home. Not only to-day, therefore,
but every day let us go forth to him, plucking spiritual fruits from him. For it
is, it is possible for him who comes hither with faith to gather the fruit of
many good things. For not the bodies only, but the very sepulchres of the saints
have been filled with spiritual grace. For if in the case of Elisha this
happened, and a corpse when it touched the sepulchre, burst the bands of death
and returned to life again,16 much rather now, when grace is more abundant, when
the energy of the spirit is greater, is it possible that one touching a
sepulchre, with faith, should win great power; thence on this account God
allowed us the remains of the saints, wishing to lead by them us to the same
emulation, and to afford us a kind of haven, and a secure consolation for the
evils which are ever overtaking us. Wherefore I beseech you all, if any is in
despondency, if in disease, if under insult, if in any other circumstance of
this life, if in the depth of sins, let him come hither with faith, and he will
lay aside all those things, and will return with much joy, having procured a
lighter conscience from the sight alone. But more, it is not only necessary that
those who are in affliction should come hither, but if any one be in
cheerfulness, in glory, in power, in much assurance towards God, let not this
man despise the benefit. For coming hither and beholding this saint, he will
keep these noble possessions unmoved, persuading his own soul to be moderate by
the recollection of this man's mighty deeds, and not suffering his conscience by
the mighty deeds to be lifted up to any self conceit. And it is no slight thing
for those in prosperity not to be puffed up at their good fortune, but to know
how to bear their prosperity with moderation, so that the treasure is
serviceable to all, the resting place is suitable, for the fallen, in order that
they may escape from their temptations, for the fortunate, that their success
may remain secure, for those in weakness indeed, that they may return to health,
and for the healthy, that they may not fall into weakness. Considering all which
things, let us prefer this way of spending our time, to all delight, all
pleasure, in order that rejoicing at once, and profiting, we may be able to
become partakers with these saints, both of their dwelling and of their home,
through the prayers of the saints themselves, through the grace and
lovingkindness of our Lord Jesus Christ, with whom be glory to the Father with
the Holy Spirit, now and always forever and ever amen.

1: "Theophoros." This was probably only a second name assumed by Ignatius,
perhaps at the time of his conversion or baptism. Legendary interpretations of
it afterwards arose,which varied according as it was understood in an active or
passive sense, the "god-bearer" or the "god-borne." See Bishop Lightfoot's
Apostolic Fathers, vol. i., part ii., p. 25-28.

2: Gal. iii. 28.

3: John x. 11.

4: 1 Cor. xv. 11.

5: Titus 1. 7-9.

6: 1 Tim. v.22.

7: Acts v.41.

8: Col. l. 24.

9: 2 Cor. xi. 29.

10: 2 Cor. xii. 20.

11: 2 Cor. xii. 21.

12: John iv. 38.

13: Acts xvii. 20.

14: Sc., suffer a martyr's death.

15: Quoted from Epistle of Ignatius to the Romans, c. v.

16: 2 Kings xiii. 21.


========================================================================
  CHAPTER 18: FOUR DISCOURSES, CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS - DISCOURSE 1
========================================================================

John Chrysostom, Four discourses, chiefly on the parable of the Rich man and
Lazarus (1869) Discourse 1. pp.1-37.

•

Chapter 1

•

Chapter 2

•

Chapter 3

•

Chapter 4

•

Chapter 5

•

Chapter 6

•

Chapter 8

•

Chapter 9

•

Chapter 10

•

Chapter 11

•

Chapter 12

DISCOURSE I. A HOMILY DELIVERED AT ANTIOCH ON THE SECOND DAY OF THE MONTH.

CONCERNING DRUNKARDS AND FREQUENTERS OF TAVERNS, AND FESTAL PROCESSIONS IN
THE STREETS----A TEACHER OUGHT NOT TO DESPAIR OF HIS DISCIPLES EVEN 'WHILE
THEY DISREGARD HIS WORDS----ALSO, CONCERNING LAZARUS AND THE RICH MAN.

1. Yesterday, on the festival of Satan, ye celebrated a spiritual feast,
receiving with all favour the word we addressed to you; spending a great portion
of the day in thus drinking in that rapture which is full of sobriety, and
rejoicing in company with St Paul. In this way ye gained a twofold benefit,
since ye were both separate from the disorderly throng of feasters, and rejoiced
in a spiritual and decorous manner. Ye also partook of that cup, not overflowing
with unmixed wine, but filled with spiritual instruction. While others were
following the festive companies of the evil one, ye, by your presence in this
place, prepared yourselves as instruments of spiritual music, and surrendered
your souls to the Divine Spirit that He might influence them, and breathe His
own grace into your hearts. Thus ye gave forth a melody of perfect harmony,
pleasing not only to men but also to the heavenly powers. |2

Let us, therefore, to-day, take up arms against inebriety, and expose the folly of a drunken and dissolute life. Let us oppose those who live in intemperance; not that we may shame them, but that we may put them beyond the reach of shame; not that we may blame them, but reform them; not that we may hold them up to contempt, but that we may turn them from all dishonourable exposure, and snatch them from the grasp of the tempter. For he who lives daily in excess of wine and luxury and. gluttony is under the very tyranny of the devil. And oh that something better may result from our words! Should they, however, continue in the same course after our warning, we shall not on that account cease from giving right counsel. For the springs, even if no one drink of them, continue to flow; and fountains, though no one should use their water, still burst forth; and rivers, though no man profit by them, still run on. So then, also, it is right that the preacher, even if no one attend to his voice, should fulfil all his duty. For also in His love to man, a law is given by God to those who are entrusted with the ministry of the word, never to cease to discharge the duties of their office nor to be silent, whether the people have regard to their voice, or whether they neglect it. Jeremiah, therefore, having declared many threatenings to the Jews and warnings of future evils, was mocked by those who heard his voice, and was ridiculed all the day long. From human infirmity, feeling unable to endure scoffs and reviling, he at one time endeavoured to escape from his ministry. Hear him speak concerning this when he says: "I am in derision daily; then I said, I will not make mention of |3 Him, nor speak any more in the name of the Lord. But His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay," (Jer. xx. 7, 9.) This it is which he says;---- "I was desirous to escape from prophesying, since the Jews did not listen to me; and all the while I was desiring this, the influence of the Holy Spirit penetrated like fire into my inmost soul, consuming all my inward parts and my bones, and devouring me, so that I could not endure the burning." If, therefore, he, when he was laughed at and derided each day; when he desired to be silent, underwent such punishment; of what forgiveness can we be worthy, who never at any time are treated thus, if we faint on account of the slowness of some, and cease from instructing them, and especially when there are so many who are attentive!

2. I do not say these
things to console or to comfort myself, for I have made up my mind, as long as I
breathe, and as long as it shall seem good to God that I remain in this present
life, to fulfil this ministry, and, whether any one attends or not, to do the
work allotted to me. But since there are some who weaken the hands of many, and
who, besides that they bring forward nothing useful for our present life, and
relax the zeal of others, by derision and ridicule, saying: "Cease
counselling; leave off warning; they do not attend to you: you have no
fellow-feeling with them;"----since there are those who say such
things,----purposing to expel this wicked and morose idea, this satanic counsel,
from the minds of many, I address you thus at length. I know that such things
were said even yesterday by many who, when they saw certain |4
people spending time in taverns, said, laughing and deriding: "Are these
fully persuaded? These are they who never enter a tavern! Have they all arrived
at wisdom?" What dost thou say, O man? Is it this that we
undertook to do, to enclose all in the net in one day? For if ten only were
persuaded----if only five,----if even one,----is not this sufficient to console
us? For my part I can even go beyond this. Suppose that none were persuaded by
our words, although it is impossible that the word spoken to so many hearers can
be fruitless----suppose, however, even this,----still the word would not
be without profit.

For, if they did enter a tavern, they did not enter it with such shamelessness as was their wont; but even at the festive table they often thought of our words----of the rebuke,----of the blame; which, when they remembered, they would be ashamed----they would inwardly blush. Neither, though acting in their usual way, did they do so with their usual recklessness. And this is the beginning of salvation, and of the best kind of change----namely, the being in any degree ashamed----the disapproving in some measure of that which was being done. Besides this, another and not smaller gain accrues to us from this our work. What then is it? It is the making those who are already wise more careful. It is the persuading them by the word spoken that they are of all men the best advised, since they are not led away with the multitude. I did not restore the sick to health? But I strengthened those that were well. The word did not lead any away from their sin? But it made more steadfast those who were living virtuously. |5 To these reasons I will add a third. I have not persuaded to-day? But I shall persuade, perhaps, to-morrow. Or even if not to-morrow, I may after to-morrow, or even the day following. He who to-day heard and rejected the word, perhaps will hear and obey to-morrow; he who spurns the word to-day and to-morrow, perhaps in a few more days will attend to that which is spoken. For even the fisherman often casts his net the whole day in vain; and in the evening, when he is about to depart, captures and takes home the fish that had escaped him all the day long. And if, on account of frequent want of success, we were to live in idleness, and cease from all work, our whole life would be brought to nought, and not only spiritual affairs but also temporal would be ruined. For also the husbandman, if on account of the once, or twice, or oft-repeated inclemency of the season, were to abandon his work, we all should perish by famine. Again, it the mariner, on account of the once, or twice, or oft-recurring storms, were to forsake the sea, the ocean would become impassable, and in that way also our life would be quite marred. Thus, going through all employments, if men should act as you urge and advise us to do, all would utterly fail, and the earth would become uninhabitable. All men, therefore, having this in view, if once, or twice, or if often they fail to gain the object of the labour in which they spend their time, still apply themselves to the work again with undiminished alacrity.

3. Knowing, then, all these things, beloved, let us not, I beseech you, speak in
this way; let us not say, "What is the need of such discourses? No good results
from them." The husbandman once, or twice, or often sowing in the |6 same field,
and failing to profit by it, labours again in the same ground, and often
recovers in one good year the loss of all his previous time. It often happens
that the merchant, suffering from many shipwrecks, does not shun the sea; but
prepares his vessel, and hires seamen, and spends money again in the same kind
of undertaking, although the future is as uncertain as before. And all who are
accustomed to engage in any occupation whatever act in the same way as the
husbandman and the merchant. If then they show such zeal in the affairs of this
life, although the result is doubtful, shall we, because when we speak we are
not listened to, immediately desist? What excuse shall we have? Besides, in
their misfortunes, there is no one to console them for their loss, no one who,
if the sea engulf the ship, will remove the poverty caused by the wreck. If the
rain flood the field and cause the seed to perish, the husbandman must of
necessity return home with empty hands. But with us, who preach and warn men,
the case is not so. For when thou sowest the seed, and the hearer receives it
not, and does not bring forth the fruit of obedience, thou hast the reward of
thy intent, laid up with God; and thou wilt receive the same recompense whether
the hearer obey or disobey; for thou hast performed all thy duty.

We are not responsible for not convincing those who hear, but only for giving
them counsel. It is ours to warn; to give heed to the warning is theirs. And
just as, if they do many good deeds without our giving any exhortation, all the
gain would be theirs only, since we did not counsel them; so, if they give no
heed when we warn, all the punishment falls on them; against us there is no |7
accusation, but rather a great reward from God awaits us, since we have
discharged our duty. We are commanded only to give the money to the exchangers,1
that is, to speak and to give counsel. Speak, therefore, and warn thy brother.
He listens not? Still thou hast thy reward prepared. Only always act thus, and
never give up as long as life lasts, until you succeed in producing conversion.
Let the termination of your giving counsel be the reception of your warning. The
Tempter continually goes to and fro to baffle our salvation, while he himself
gains nothing, but rather is to the last degree a loser by his zeal; but still
so maddened is he, that he often attempts impossible things, and attacks not
only those whom he expects to cause utterly to stumble or fall, but also those
who in all probability will escape his snares. Therefore, when he heard Job
praised by that God who knows all secrets, he thought to be able to overcome,
nor did he in his guile cease trying every method and every device in order to
cause the man to fall. The Spirit of all evil and wickedness did not shrink from
the attempt, though God had ascribed such grace to that just man. Are not we
then ashamed? Tell me, do we not blush if, while the Enemy never despairs of
accomplishing our ruin, but always expects it, we despair of the salvation of
our brethren? In fact, Satan ought, before the attempt, to have abstained from
the contest, for it was God himself who testified to the virtue of the righteous
man. Still he did not desist, but because of his mad hatred of us, he, even
after the favourable testimony of God himself, hoped to deceive that just man.
In our case |8 there is no such circumstance to cause us to despair, and still
we desist! The devil, also, although forbidden by God, does not cease from
fighting against us; but thou, whilst God enjoins and incites thee to the
recovery of the fallen, dost fly from the work! The tempter heard God saying: A
just man, true, God-fearing, and abstaining from every evil work, and that there
was none like him on the earth; yet after such strong and high testimony in
favour of Job, he persevered, and said: "Shall I not at length, by the
continuousness and greatness of the evils brought upon him, be able to
circumvent him, and overthrow this great pillar?"

4. What forgiveness, therefore, will there be for us, if (while we undergo such fury of the wicked one against ourselves) we do not bring to bear even the smallest part of this zeal for the salvation of our brethren, even while in these matters we have God for our helper! For when thou seest thy brother wicked and morose and giving no heed to thee, say thus within thyself: "Shall I not some time or other bo able to persuade him." Thus also St Paul commanded us to do: "The servant of the Lord must not strive, but be gentle unto all men, in meekness instructing those that oppose themselves, if God per-adventure will give them repentance to the acknowledging of the truth," (2 Tim. ii. 24, 25.) Dost thou not observe how often fathers, when in despair about their children, sit down weeping, bewailing, embracing them, trying everything in their power until the last breath? This do thou also for thy brother. Although parents by their lamentations and tears can neither remove sickness nor avert approaching death, yet thou, in the case of a soul |9 even when given up, mayest through perseverance and assiduity, by lamentation and tears, bring about recovery and restoration. Hast thou given counsel and failed to convince? Then weep, and make frequent efforts; groan deeply, that, shamed by thy constancy, he may turn to seek salvation. What can I do alone? For I singly am not able to be present with you all every day, nor am I sufficient to convince such a multitude. But ye, if ye be minded to care for the salvation of each other, and every one to take in hand one of our neglected brethren----ye would quickly further the edification of us all. And what need is there to speak of those who, after repeated warnings, have come to their right mind? It behoves us not to abandon or neglect even those who are diseased incurably, even if we foresee clearly that, after having had the benefit of our zeal and good counsel, they will not at all profit by it. And if this that I say seem to you unreasonable, suffer me to confirm it by things which Christ himself said and did. For we men being ignorant of the future, cannot therefore be certain, as to the hearers, whether they will be persuaded or whether they will disbelieve that which we say; but Christ, knowing both one and the other perfectly, did not cease instructing the disobedient even to the end.

Thus, knowing that Judas would not be turned aside from his treachery, Christ did not desist from trying to turn him from his faithlessness, by counsel, by warnings, by kind treatment, by threatening, by every kind of instruction, and by continually checking him by His words as by a rein. This He did to teach us that, although we know beforehand that the brethren will not be persuaded, |10 we must do all in our power, since the reward of our admonition is sure. Mark also how assiduously and wisely the Lord restrained Judas when He said, "One of you shall betray me," (Matt. xxvi. 21;) and again, "I speak not of you all. I know whom I have chosen," (John xiii. 18;) and again, "One of you is a devil," (John vi. 70.) He preferred to put them all in an agony of doubt rather than reveal the traitor or make him the more shameless by open reproof. For that these sayings produced trouble and dread in the others, although conscious in themselves of no evil, hear them each with earnest striving say, "Lord, is it I?" (Matt. xxvi. 22.) Not only by words did He instruct him, but also by acts. For while Christ often and fully manifested., His love to man,----cleansing the lepers, casting out devils, healing the sick, raising the dead, restoring the paralytic, and doing good to all; on the other hand, He punished no one, and constantly said, "I came not to judge the world, but to save the world," (John xii. 47.) But that Judas should not think that Christ knew only how to bless and not to punish, Christ teaches him also this very thing, namely, that He was able to punish and inflict penalties on sinners.

5. Behold, then, how wisely and appropriately He teaches him this thing; and notice that He does not consent to punish or inflict a penalty on any human being. And why? In order that the disciple might learn His power to punish. For, had He punished any man, He would have seemed to have acted contrary to His own declaration when He said, "I came not to judge the world, but to save the world." On the other hand, had He exhibited no |11 power of chastisement, the disciple would have remained in error, not learning from His deeds His power of inflicting punishment. How then did it come to pass? In order that the disciple should be made to fear, and not become worse for lack of reverence, nor himself undergo punishment and penalty, Christ displayed this His power on the fig-tree, saying, "Let no fruit grow on thee henceforward," (Matt. xxi. 3 9,) and, by His mere word, caused it instantly to wither. In this way, without causing harm to any man, Pie himself showed His might, though it was only a tree that bore the infliction. And the disciple, if he had attended to this instance of punishment, would have reaped profit from it. Still, however, even thus he was not corrected. And Christ, foreseeing even this, not only did this thing, but afterwards wrought a much greater wonder. For when the Jews came against Him, armed with swords and staves, He caused them all to become blind; this being shown by His saying, "Whom seek ye?" Since Judas had said again and again, "What will ye give me, and I will deliver Him unto you?" (Matt. xxvi. 15,) the Lord, wishing to prove to the Jews, and to let Judas also know, that He went of His own accord to His sufferings, and that all these events were in His own power;----that He was not overpowered by the wickedness of another, He said, when the traitor with all his companions stood still, "Whom seek ye?" Judas did not know Him whom he came to betray, for his eyes were blinded. Nor was this all, but Christ by His word caused them all to fall backward to the ground. And since even this did not render them less cruel, nor cause the wretched man to desist from his treachery,----for he was still |12 incorrigible,----Christ even now did not give up His kindness and regard; but mark how movingly He deals with this mind devoid of shame, and how He speaks words which ought to melt a heart of stone. For when Judas advances to kiss Him, what does Christ say? "Judas, betrayest thou the Son of Man with a kiss?" (Luke xxii. 48.) Art thou not ashamed of the manner in which thou betrayest Me? This Christ said to touch him, and bring his former intimacy to remembrance. But while the Lord acted and spoke thus, the betrayer did not change for the better----not on account of the weakness of Him from whom the counsel came, but the worthlessness of him to whom it came. And Christ, although He foresaw all these things, did not cease, from the beginning to the close of the scene, to do all that was consistent with His own character.

Since we know all these things, we ought to teach and to love, constantly and fully, those of our brethren who are negligent, even though we do not gain the object of our counsel. For if, knowing such a result, the Lord exhibited such solicitude for him who would profit nothing by the warning, what allowance can be made for us, when, not knowing the result, we are thus careless about the salvation of our neighbour,----when we desist after the second or third warning? Besides all these things that we have said, let us take into consideration our own case, since God addresses us day after day, by the prophets, by the apostles, and day after day we are disobedient; and still He does not cease to reason with and to call upon those who are always obstinate and inattentive. Paul also cries aloud, using these words: "We are ambassadors for Christ, as though God did |13 beseech you by us, we pray you in Christ's stead be ye reconciled to God," (2 Cor. v. 20.) If one may say a strange thing, he who foresees that the recipient of his counsel will in some degree be persuaded by it, and thus gives his advice, is not worthy of such praise as he who, oftentimes speaking and counselling, fails, but notwithstanding does not cease. For, in the first case, the hope of convincing stimulates him to exertion, even though he should be of all men most slothful; but the other, who gives counsel and is neglected, and still does not desist, gives proof of the most ardent and purest love; he is stimulated by no such hope as in the former instance;----only through love towards his brother does he persevere in his anxious care. But that we ought never to desert the fallen, even when we foresee that they will not be persuaded by us, we have already sufficiently shown. In the rest of this discourse, we must proceed with a charge against those who live in luxury. For as long as this feast lasts, Satan inflicts the wounds of excess on the souls of those who indulge in revels, and it is our duty to apply the healing remedies.

6. Yesterday, we alleged against such feasters the testimony of St Paul, who
says, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of
God," (1 Cor. x. 31.) To-day, we shall show them the Lord of Paul not only
advising or counselling to abstain from luxury, but also punishing and
inflicting penalties on one who lived in luxury; for the narrative of the rich
man and Lazarus, and of the things which befell them, proves nothing less than
this. And rather than that our |14 consideration of this subject should be
superficial, I will read to you the parable from the commencement. "There was a
certain rich man, which was clothed in purple and fine linen, and fared
sumptuously every day. And there was a certain beggar named Lazarus, which was
laid at his gate, full of sores, and desiring to be fed with the crumbs which
fell from the rich man's table: moreover, the dogs came and licked his sores,"
(Luke xvi. 19-21.)

Now for what reason did the Lord speak to them in parables? Why also did He
explain some of these, and leave others unexplained? And what indeed is a
parable? These, and other questions of this nature, we will reserve until
another opportunity, so as not to digress from the argument now claiming our
attention.

One thing, however, we will ask: Which of the evangelists has delivered to us this parable as spoken by Christ? Which then is it? It is St Luke only. For it is also necessary to know that, of the things which are related, some are related by all four; some, as by special information, by one only. And why? In order that the reading of the other Gospels might be necessary, and that their agreement with each other might be made manifest. For if they all delivered all the events, we should not examine them all with such care, since one only would be sufficient to inform us about everything. If, again, all spoke of different events, we should fail to discover their agreement. On this account they all wrote many things in common, while at the same time each received and delivered matters peculiar to himself. To return, however, to Christ's teaching in the parable. |15 It is this: A certain man, it is said, living in great wickedness, was rich; and he experienced no ill fortune, but all good things flowed to him as from a perennial fountain. For that nothing undesirable happened to him----no cause of trouble----none of the ills of human life ----is implied when it is said, that "he fared sumptuously every day." And that he lived wickedly is clear from the end allotted to him, and even before his end, from the neglect which he displayed in the case of the poor man; for that he felt pity neither for the poor man at his gate nor for any other, he himself showed. For if he had no pity on the man continually laid at his gate, and placed before his eyes, whom every day, once or twice, or oftentimes, as he went in and out, he was obliged to see;----for the man was not placed in a by-way, nor in a hidden and narrow place, but in a spot where the rich man, in his continual coming-in and going-out, was obliged, even if unwilling, to look upon him;----if, therefore, the rich man did not pity him lying there in such suffering, and living in such distress,----yea, rather, all his life long in misery because of sickness, and that of the most grievous kind,----would he ever have been moved with compassion towards any of the afflicted whom he might casually meet? For though on one occasion the rich man passed him by, it was likely that he would manifest some feeling the next day; and if even then he disregarded the poor man, still on the third day, or the fourth, or even after that, he might be expected in some way to be moved to compassion, even if he were more cruel than the wild beasts. But he had no feeling: he was more severe and harsh than that judge who neither |16 feared God nor regarded man. For the judge, though so cruel and stern, was moved by the perseverance of the widow to be gracious and listen to her petition; but this man could not even thus be induced to give aid to the poor man, notwithstanding that his petition was not like that of the widow, but much easier and fairer. For she requested aid against her enemies, while this poor man was entreating that his hunger might be allayed, and that he should not be allowed to perish. The widow also caused trouble by her entreaties; but this man, though often in the day seen by the rich man, only lay without speaking: and this circumstance was quite sufficient to soften a heart harder than stone. When we are urged, we frequently feel annoyed; but when we see those who need our help remaining in perfect silence and saying not a word, and though always failing to gain their object, not bearing it hardly, but. only appearing before us in silence, even though we are more unfeeling than the very stones, we are shamed and moved by such exceeding humility. There is also another circumstance of not less weight, namely, that the very appearance of the poor man was pitiable, since he was emaciated by hunger and long sickness. Yet none of these things influenced that cruel man.

First, then, there was this vice of cruelty and inhumanity in a degree that
could not be exceeded. For it is not the same thing for one living in poverty
not to assist those who are in need, as for one who enjoys such luxury to
neglect others who are wasting away through hunger. Again, it is not the same
thing for one to pass by a poor man when he sees him once or twice, as to see
him every day |17 without being moved by the oft-recurring sight to pity and
benevolence. Again, it is not the same thing for one who is in difficulties and
anxiety, and troubled in soul, not to help his neighbour, as for one enjoying
such good fortune and unbroken prosperity, to neglect others who are perishing
from hunger, and to shut up his bowels of compassion, and not rather, for the
very sake of his own happiness, to become more benevolent. For know this of a
truth, that unless we are the most cruel of all men, we are, by our very nature,
apt, by our own prosperity, to be rendered milder and more gentle. But this rich
man did not grow better on account of his prosperity, but remained ill-natured;
or rather had, deep in his disposition, cruelty and inhumanity greater than that
of a beast of the field.

Still it came to pass that a man living in wickedness and inhumanity enjoyed
every kind of good fortune, and a just and virtuous man lingered in the greatest
ills. For that Lazarus was a just man is made plain, as in the other case, by
his end, and even before his end, by his patience and poverty. Do you not,
indeed, seem to see these things present before our eyes? The ship of the rich
man was laden with merchandise, and sailed with a fair wind. But do not marvel;
for it was borne on to shipwreck, since he was not willing to bestow its burden
wisely. Would you that I should give another proof of his wickedness? It is his
living in luxury every day without fear. For this in truth is the height of
wickedness; and not only now, (in this dispensation,) when we are required to
show such moderation, but even in the beginning, under the old covenant, when
there was no |18 revelation of the need of this self-control. For hear what the
prophet says: "Woe to them that come to an evil day, that come near, and that
make a Sabbath of lies," (Amos vi. 3, LXX.) The Jews suppose that the Sabbath
was given to them for the sake of ease. But this is not the object of it; but it
was in order that, separating themselves from, worldly affairs, they might
bestow all that leisure on spiritual things. For that the Sabbath was not for
the sake of idleness, but for spiritual work, is clear from its very
circumstances. The priest, on that day, does a double portion of work, a single
sacrifice being offered each common day, while on that day he is commanded to
offer a double sacrifice. And if the Sabbath were for the sake of idleness, the
priest before all others ought to be idle. Since therefore the Jews, separating
themselves from worldly things, devoted not themselves to spiritual things, to
temperance, and gentleness, and hearing the divine word, but did the very
opposite, feasting, drinking, indulging in excess and luxury; on this account it
is, that the prophet condemns them. For he says, "Woe to them that come to an
evil day," and, in continuation, "that make a Sabbath of lies." He shows by that
which follows how their Sabbath became unprofitable. How then did they make it
unprofitable? By their working wickedness, living in luxury, drinking, and doing
numberless other base and vile acts. And that this charge is true, hear what
follows; for he intimates that which I am affirming, by that which he
immediately adds, saying: "That lie upon beds of ivory, and stretch themselves
upon their couches, and eat the lambs out of the flock, and the |19 calves out
of the midst of the stall; that drink refined wine, and anoint themselves with
the chief ointments," (Amos vi. 4, 6.)

Thou didst receive the Sabbath that thou mightest purify thy soul from
wickedness; but thou hast increased wickedness. For what can be worse than this
effeminacy ----this "sleeping upon beds of ivory?" The other sins, as
drinking, covetousness, or prodigality, may be accompanied with some small
amount of pleasure; but the sleeping on beds of ivory, what pleasure is there in
it? Is more refreshing or sweeter sleep brought to us by the beauty of the
couch? Nay, rather this beauty is more burdensome and more troublesome to us, if
we reflect upon the matter. For whenever thou dost consider that while thou art
sleeping on an ivory couch, another fellow-creature is not even able to enjoy
the certainty of having bread to eat, will not conscience condemn thee and rise
up to accuse this wrong? And if to sleep on an ivory couch be a reproach, what
defence can we make when the bed is also decked with silver? Dost thou wish to
know the true beauty of a couch? I will show thee the adornment, not of a couch
belonging to one in private life, nor to a soldier, but to a king. Though thou
shouldst be of all men the most desirous of honour, be assured that thou couldst
not wish to have a couch more becoming than that of this king. It is also not
that of an ordinary king, but of a very great king, a king of all kings most
kingly, and even to this day magnified in the whole world. I show thee the couch
of the blessed David. Of what kind then was it? It was not decked with silver
and gold, but everywhere with tears and |20
confessions. And this he himself says, speaking thus: "All the night make I
my bed to swim, and water my couch with my tears," (Ps. vi. 6.) Thus with
tears was it in all parts adorned as if with pearls.

8. Mark then with me this godly soul. For although by day manifold cares----about the rulers, about the governors, about the tribes, about the different races, about soldiers, about war, about peace, about affairs of state, about household affairs, about things far off, about things near home, distracted and disturbed him, nevertheless, the leisure time which we all give to sleep he spent in confessions and prayers and tears. And this he did not for one night to cease from it the next, not for two or three nights, after intervals of repose; but he was doing this every night; for "every night," said he, "wash I my bed, and water my couch with my tears," (Ps. vi. 6, Prayer-book version,) indicating the abundance of his tears and their continuance. For when all were quiet and at rest, he alone held converse with God; and the eye of Him who never sleepeth was turned towards the man who bewailed and lamented and confessed his indwelling sins. Such a couch as this do thou prepare. For silver ornaments both excite the envy of man and enkindle wrath from above. But such tears as those of David can even extinguish the fire of Gehenna. Do you wish me to show thee another couch? I mean that of Jacob. He lay on the ground, and a stone was under his head. Therefore also, he saw the symbolical stone,2 and that ladder on which angels were ascending |21 and descending. Couches of this kind let us also have, that we may see such visions. If we lie upon silver, we not only gain no pleasure, but also endure trouble. For whenever thou dost consider that in the severest cold in the middle of the night, while thou art sleeping on thy couch, the poor man lying on chaff in the porticoes of the baths, covered with straw, is trembling, numb with cold, and fainting with hunger, even if thou shouldst be most stony-hearted, be assured that thou wilt condemn thyself for being content that while thou art luxuriating in things superfluous, he is not able to enjoy even the necessaries of life. "No man that warreth," saith the apostle, "entangleth himself with the affairs of this life," (2 Tim. ii. 4.) Thou art a spiritual soldier; but such a soldier does not sleep on an ivory bed, but on the ground; he does not use scented unguents, for this is the habit of sensual and dissolute men----of those who live on the stage, or in indolence; and it is not the odour of ointment that thou shouldst have, but that of virtue. The soul is none the more pure when the body is thus scented. Yea, this fragrance of the body and of the dress may even be a sign of inward corruption and uncleanness. For when Satan makes his approaches to corrupt the soul and fill it with all indolence, then also by means of ointments he impresses upon the body the stains which mark its inner defilement. And just as those who suffer continually from flux and catarrh defile their garments and person, constantly discharging these humours; in the same way the soul denies the body with the evil of this corrupt discharge. What noble or useful deed can be expected from a man scented with myrrh and living effeminately, or |22 rather keeping company with meretricious women, and giving himself up to the company of low actors? Rather let the soul exhale spiritual odours, in order that thou mayest in the greatest degree benefit both thyself and thy associates. For nothing----nothing is worse than luxury. Hear what Moses again says concerning it: "He is waxen fat, he is grown thick, he is increased, he that is beloved kicked," (Deut. xxxii. 15, LXX.) And he does not say: "he rebelled," but he "kicked," indicating to us his wildness and intractableness. And again, in another place; "When thou hast eaten and art full, beware that thou forget not the Lord thy God," (Deut. viii. 10, 11.) Thus does luxury lead to forgetfulness. Then do thou also, beloved, when thou sittest at table, remember that after the meal thou shouldst pray: and so moderately refresh thyself that thou mayest not through fulness be unable to bend the knee and call upon God. Do you not see beasts of burden, how after feeding, they recommence the journey, they bear loads, they fulfil all the service that falls to their lot? But thou when thou risest from table, art unfit for any work; thou art become useless. How wilt thou avoid being thought less worthy of honour than the very beasts? Wherefore? Because it is then the proper time to be sober and to watch. For the time after meals is the time for thanksgiving; and he who gives thanks should not indulge in excess, but be sober and vigilant. Let us not turn from the table to the couch, but to prayer, that we become not more irrational than the beasts.

9. I am aware that many will condemn that which is said, |23 as leading to a new and strange manner of living. But I the more condemn the evil customs that are now prevalent amongst us. For that when we rise from food, and from the table, we ought to proceed, not to sleep and the couch, but to prayers and the reading of the Holy Scriptures; this is made most clear by Christ. For when He had feasted the innumerable multitude in the wilderness, He did not dismiss them to lie down to sleep, but called them to hear the divine word.3 He did not fill them to repletion, nor allow them to fall into excess; but having satisfied their need, he led them to a spiritual feast. Thus let us also act, and let us accustom ourselves to eat so much only as will sustain our higher life, and not hinder and oppress it. For it was not for this that we were born, and exist----namely, that we should eat and drink; but let us eat for this----namely, that we may live. It was not given us at first to live for the sake of eating, but to eat for the sake of living. But we, as if we had come into the world merely to eat, upon this we spend everything. In order that this charge against luxury may be corroborated, and come home to those who are living in it, let us return in our discourse to Lazarus. And thus the warning will become clearer, and the counsel more effectual, since you will see those who live in excess instructed and corrected, not by words only, but by acts. The rich man lived in this kind of wickedness, and luxuriated day by day, and was splendidly attired; but he was bringing |24 on himself severer punishment, stirring up a fiercer flame, making his condemnation more complete, and the penalty more inexorable. But the poor man who was cast at his gate grieved not, nor blasphemed, nor complained. He did not say within himself, as many do, "Why is this so? This man living in wickedness and cruelty and inhumanity enjoys all things even beyond his need, and endures no trouble nor any of the unlooked-for reverses that often happen in human affairs. He enjoys unmixed pleasure, while I have not the opportunity of partaking even of necessary food. To this man, who squanders all his substance on parasites and flatterers and wine----to him all good things flow like a river; while I live as an object to be gazed at ----an object of shame and derision, and am wasting through hunger. Is this Providence? Can it be Justice that overrules human affairs?"

He did not say any of these things, nor had he them in his mind. How is this
manifest? From the circumstance that guardian angels surrounded him at his
death, and bore him away to Abraham's bosom. Had he been a blasphemer, he would
not have gained this glory. Thus also most people wonder at this man merely
because of his poverty; but I proceed to show that he endured these ninefold 4
afflictions, not for punishment, but that he might become more glorious. This
result accordingly happened. A dreadful thing, in truth, is poverty, as all who
have had experience of it know. For no words can express |25 the trouble which
they endure who live in poverty, without knowing the relief of true philosophy.
And in the case of Lazarus, there was not only this evil, but bodily 'weakness
superadded, and that in the highest degree. Notice how it is shown that both
these inflictions reached the highest pitch. That the poverty of Lazarus at that
time surpassed all other poverty, is clear, when it is said that he did not
obtain the crumbs which fell from the rich man's table. And that his weakness
had reached the same pitch as his poverty, beyond which it could not go, this
also is shown when it is said that the dogs licked his sores.5 He was so feeble
as not to be able to drive away the dogs; but he lay like a living corpse,
seeing their approach, but powerless to keep them at a distance-To such an
extent were his limbs emaciated; so much was he wasted by bodily sickness; so
far was he worn down by trials. You see that poverty and weakness in the highest
degree, as it were, besieged his body. And if each of these evils by itself is
unbearable and dreadful, what adamantine strength must he have who must bear
them both united! Many people are often in ill health, but they do not at the
same time lack necessary food. Others may live in utter poverty, but they may
enjoy |26 health; and the blessing on the one hand may counterbalance the evil
on the other; but in the case we are considering, both these evils came
together.

Suppose, however, that there may be some alleviation even in weakness and in
poverty. But this cannot be, when in such a state of desertion. For if there
were no one connected with him or at his home, to pity him, yet he might have
met with compassion from some of the beholders, when lying before the public;
but in this case the utter lack of helpers increased the afore-mentioned evils.
And the being laid at the gate of the rich man added to his distress. If he had
been placed in a desert and uninhabited place when he suffered this neglect, he
would not have felt such grief; for the fact of there being no one nigh would
have led him, even though unwillingly, to submit to these unavoidable evils; but
being placed in the midst of so many people carousing and rejoicing, and meeting
with not the slightest attention from any of them, made the thought of his own
woes more bitter, and the more inflamed his grief. For we are so constituted as
not to be so much distressed by evils when all helpers are at a distance, as
when helpers who are near are unwilling to stretch out a hand to aid us. This
grief, then, this poor man felt. There was no one either to console him by a
word, or to comfort him by a kind act; no friend, no neighbour, no relation, no
one of those who saw him; not one of all the corrupt household of the rich man.

10. Besides, in addition to these things, it would cause another accession of woe to see another man in such prosperity. Not that he was envious and evil-minded, but |27 because it is the nature of us all to feel our own private misfortunes more acutely when we see others in prosperity. And with respect to the rich man, there was another circumstance which would give Lazarus pain. For, in truth, not only by comparing his own ill-fortune with another's prosperity did he feel the more deeply his own woes, but also by the consideration that another who acted with cruelty and inhumanity was in every respect fortunate; while he himself, with his virtue and meekness, suffered extreme misery; and thus, again, he would feel inconsolable grief. For if the rich man had been just, if he had been gentle, if he had been worthy of admiration, full of all virtue, the thought would not thus have grieved Lazarus. But now, when the rich man was living in wickedness, proceeding to the extreme of evil, displaying such inhumanity, and acting as an enemy, passing him by as shamelessly and pitilessly as though he were a stone; and notwithstanding all this was enjoying such prosperity, consider how likely it would be that this state of things would plunge the soul of the poor man in continual waves of woe! Consider how Lazarus would feel when he saw parasites, flatterers' servants going up and down, coming in and out, as they hastened about, noisy, drinking, dancing, and displaying every form of wantonness. For, just as if he had come for the very purpose of being a witness of another's prosperity, he was laid at his gate, having life only sufficient to make him sensible of his own ills. He suffered, as it were, shipwreck at the very harbour's mouth, and was consumed with thirst at the very edge of the spring. Shall I add to these yet another woe? It is this,---- |28 that he could nowhere see another Lazarus. We ourselves even though we suffer ten thousand ills, still are able looking at him (Lazarus) to gain effectual comfort and feel great consolation. For to find fellowship in his private ills, whether they be physical or mental, brings great alleviation to the sufferer. Lazarus, however, could not look to any other man suffering the same things as himself; or rather he could not even hear of any one of those going before him, who had endured such things. This of itself was enough to becloud his mind. And, besides this, we have to mention another thing:----that he was unable to console himself with any hope of the resurrection, 6 but thought that present things are bounded by the present existence, for he lived under the old dispensation, (πρὸ τῆς χάριτος.) And if even now, in these days, after such a revelation of God's character, and the blessed hope of the resurrection, and the knowledge of the punishment laid up for sinners, and the good things prepared for the righteous, many men are so feeble-minded and weak as not even to be confirmed by such expectations as these, what would he, in all probability, endure who was without such an anchor of hope? This man could not at any time thus console himself, because the time had not yet arrived when such revelations were vouchsafed to man. And even in addition to this, there was yet another thing, namely, that his character was maligned by foolish men. For the generality of men are accustomed, when they see any in hunger and thirst, or living in great trouble, not to entertain any charitable feeling respecting them, but rather to pass judgment on their life by their |29 misfortunes, and to suppose that they are thus afflicted entirely on account of their wickedness; and they say to each other many things of this kind----foolishly no doubt----but still they say so:----"This man, if he were favourably regarded by God, would not have been suffered to be afflicted with poverty and other woes." In this way it happened to Job and to Paul. To the former they said:----"Hath it not often been said to thee in trouble, The force of thy words who can bear? For if thou didst instruct many, and strengthen the weak hands, and raise up the feeble with thy words, and give power to the tottering knees; yet now trouble has come upon thee, and thou art over-anxious. Is not thy fear the offspring of folly?" 7 (Job iv. 2-6, LXX.) The meaning of these words is this ----"If," they say, "thou hadst acted rightly thou wouldst not have suffered these present ills; but thou art paying the penalty of sins and transgressions." And this it was especially that wounded the blessed Job.

Again concerning Paul, the barbarians spoke in the same strain; when they saw
the viper hanging from his hand, they had no favourable opinion of him, but
supposed that he was one of those who dare to commit the greatest crimes. This
is plain from that which they said:----"This man though he hath escaped the
sea, yet vengeance suffereth not to live," (Acts xxviii. 4.) This same
thing frequently disturbs ourselves not a little. But notwithstanding that the
waves of trouble, dashing against each other, were so great, the bark of this
poor man was not overwhelmed; and though he was placed as it were |30
in a furnace, he preserved his tranquillity as if refreshed with perpetual dew.

11. Nor did he say
within himself anything of this kind----as it seems many do say,
namely:----"This rich man when he departs this life will undergo
punishments and penalties, and then one will have become one again; but
if he there be honoured two will have come to nothing." 8
Now, do not many among yourselves use such expressions in the market, or
introduce into the church words which belong to the circus or the theatre? I
should be ashamed, and blush to utter such words aloud, were it not necessary to
say such things in order that you may avoid the unlicensed mirth and shame and
harm springing from the use of such expressions. Many frequently laugh when they
say these things; but this is the effect of satanical guile, in order to bring
corrupt expressions into common use instead of sound words. Such things as these
many constantly repeat in the workshop, in the market, in their
houses,----things full of utter unbelief and folly----things that are in reality
ridiculous and puerile. For to say, "if the wicked when they depart
are punished," and not to be fully persuaded in one's own mind that they
will in truth be punished, is a mark of unbelief and scepticism. If also it
should result, even as it will result, even the very thought that
the evil will enjoy the same rewards as the just, is utter folly.

What dost thou mean, tell me, when thou sayest, if the rich man when he
departs should receive punishment, "one has become one?" (There
is equality.) And how |31 is the saying
true? For how many years do you wish that we suppose that he has here enjoyed
wealth? Do you wish to suppose a hundred? I, for my part, am willing
rather to suppose two hundred, or three hundred, or twice as many; or even, if
you wish, a thousand, however impossible it may be. The days of our years, it
is said, are eighty years, (alluding to Ps. xc. 10.) Suppose, however, a
thousand. But can you, I pray, show me in this world a life that has no
end?----one that knows no limit, such as is the life of the just in heaven? Tell
me then, if some one in the course of a hundred years, seeing for a single night
a dream of prosperity; and, after enjoying in his sleep great luxury, should be
punished for a hundred years----would you be able to say of him one has
become one, (there is an equal balance,) and place the one night of dreams
as a counterpoise to the hundred years? It is impossible to say so. Think, then,
in the same way concerning the life to come. For the proportion that the dream
of one night has to the hundred years, the same the present life has to the
future life; or, rather, the latter proportion is much the less. As a little
drop to the fathomless ocean, so is a thousand years to that future glory and
bliss. And what can one say more, except that that life has no limit, and
knows no end; and that there is as much difference between dreams and realities
as there is between our condition in this world and our condition in the next.
Besides, even before the future punishment, those who live wickedly are punished
now. For do not tell me only of enjoying a sumptuous table, and of being clothed
in silken garments, and of being followed by troops of slaves, and of proceeding
in state through the public places of |32
resort; but lay open to me the conscience of such a man, and there you shall see
within great trouble on account of sins, perpetual dread, tempest, and
confusion, and the reason, as in a court of justice, ascending the royal throne
of conscience, sitting there as a judge, bringing forward the thoughts as
ministers of justice, racking the mind, torturing it on account of sin, and
vehemently accusing it; and this state of things is known to no one else, save
only God, who sees all that takes place.

Again, he who commits fornication, though he be rich in the highest degree, and though he have no accuser, never ceases inwardly to accuse himself. The pleasure is fleeting, while the pain is lasting; there is fear from all sides and trembling, suspicion, and agony; he fears the by-ways, he trembles at the very shadows, at his own domestics, at those who know his guilt, at those who know it not, at the injured one, at her wronged husband: he goes about bearing with him a keen accuser----his own conscience----being self-condemned, and unable to find the slightest relief. And even on his bed, or at his table, or in the market, or in his house, by day, by night, even in his very dreams he often sees the image of his sin; he lives the life of a Cain, groaning and trembling on the earth; and though no one knows it, he has within himself the unquenchable fire. This also they who rob and who are covetous suffer; this also does the drunkard suffer, and, in short, every one living in sin.

It is impossible that that tribunal can in any way be influenced. And if we do
not follow after virtue, yet we are pained for not following after it; and if we
follow |33 vice, as soon as we lose the pleasure that accompanies the sin, we
feel the pain. Let us therefore not say concerning those who are prosperous
here, and yet do ill, and concerning the just who enjoy felicity in the next
world, that "one becomes one" (all is equally balanced,) but that "two come to
nothing'' (all the good is on one side.) For, to the just the life here and the
life yonder both bring much pleasure; but they who live in wickedness and in
luxury are punished both in the life here and the life yonder. For even here
they are harassed by the expectation of the coming penalty, as well as by the
bad opinion in which they are held by all, and by the fact that by the very sin
itself their soul is corrupted; and after their departure thither they endure
insupportable penalties.

Again, the just, even if they suffer a thousand ills here, are encouraged by
pleasant hopes; they have unmixed, sure, and abiding pleasure; and after these
things, innumerable blessings accrue to them, as also we see in the case of
Lazarus.

Therefore do not say to me that he was full of sores; but mark this----that
he had within him a soul more precious than all gold; or rather, mark not only
his soul, but also his body; for bodily perfection consists not in stoutness and
vigour, but in being able to bear so many and so great afflictions. For, if one
have in his body wounds of this kind, he is not therefore to be despised. But
rather, if one have in his soul so many defects, for him we should have no
regard;----and such was that rich man, covered with wounds within. And as dogs
licked the wounds of the one, so the evil spirits aggravated the sins |34
of the other; as the one starved for lack of food, so the other for lack of
virtue.

12. Knowing, therefore, these things, let us act wisely, and let us not say that if God loved such a one, He would not have allowed him to be in poverty. This very thing is the greatest token of love. For "whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth," (Heb. xii. 6.) And again, "My son, if thou dost purpose to serve the Lord, prepare thy soul for trial, make ready thy heart, and be strong," (Ecclesiasticus ii. 1.) Let us then, beloved, cast these vain imaginations away from us, and these common sayings; for "filthiness and foolish talking and jesting, let it not proceed out of your mouth," (Eph. v. 4.) Let us not say such things; and if we see others speaking thus, let us refute them, let us boldly arise and put a stop to such shameless speech. Tell me, if you should see any robber prowling about the road, lying in wait for those that pass by, and plundering the land, secreting gold and silver in caves and hiding-places, and shutting up in such places a great quantity of booty, gaining from this course of life rich garments and many captives; tell me, should you then think him happy on account of such wealth? Or should you think him miserable on account of the judgment about to overtake him? And even if he should escape this, if he should not be delivered into the hand of justice, nor fall into prison, nor have any accuser, nor come to trial, but eat and drink and enjoy great abundance, still we do not think him happy because of present and visible circumstances; but we think him miserable on account |35 of the things which are to come, and to which we look forward. In the same way reason with yourself concerning the rich and the avaricious. Robbers lie in wait in the way and plunder travellers, and hide the wealth of others in their own lurking-places----in caves or dens. Do not, therefore, think them happy on account of the present, but miserable on account of the future----on account of the fearful judgment, the inevitable account to be rendered----the outer darkness which will envelop them. Even though robbers often escape the hand of men, yet, notwithstanding though we know this, we deprecate for ourselves such a life as theirs, or even for our enemies we should deprecate such an accursed prosperity. Yet with respect to God such a thing cannot be said. No one can escape His judgment, but all who in any way live in covetousness and rapine will undergo the punishment allotted by Him----that deathless punishment which has no end,----in the same way as also did this rich man.

Taking all this, therefore, into consideration, beloved, think those blessed,
not who live in wealth, but in virtue; think those miserable, not those who live
in poverty, but in wickedness: let us look not at the present, but at the
future; let us examine, not the outward appearance, but the conscience of each
man; and following after the virtue and the bliss of right actions, let us,
whether we be wealthy or poor, emulate Lazarus. He endured not one, nor two, nor
three, but many tests of his goodness. These tests were his poverty, his
weakness, his lack of helpers, his suffering these evils in a place where there
|36 was at hand the means of complete relief, while no one vouchsafed a word of
comfort, his seeing him who disregarded him possessing all that abundance, and
not only possessing abundance, but living in wickedness, and suffering no ill;
also, his being able to look to no other Lazarus, and his being unable to
console himself by the thought of the resurrection. And besides all the
aforesaid ills, there was his having to bear an ill-character among many, for
the very reason that he was a sufferer. There was, not only for two or three
days, but for his whole life, the seeing himself in such circumstances, and the
rich man in the very opposite.

What excuse, therefore, shall we have if, while this man bore all these
excessive evils with such fortitude, we cannot bear even the half of them? for
you are unable----you are unable, I say, to show, or even to name, any man who
has borne such numerous and heavy evils. For this cause, therefore, Christ
brought them before our notice, in order that whensoever we fall into trouble,
seeing in his case the exceeding greatness of his affliction, we may, from his
wisdom and patience, gain effectual consolation and comfort; for he is set as a
general instructor of the whole world, for all who are suffering any kind of
distress; enabling all to look to one who surpassed them all in the exceeding
greatness of his woes. For all these things, therefore, let us give thanks unto
God----the merciful God; let us reap the benefit of this narrative, continually
bearing it in mind, in the assembly, at home, in the market, yea everywhere; and
let us diligently gain all the wealth of wisdom contained in this parable, in
order that we may |37 without grief pass
through evils, and that we may attain the good things in store. Which benefits
may we all be enabled to gain, by the grace and kindness of our Lord Jesus
Christ, to whom, with the Father, together with the Holy Spirit, be praise,
honour, adoration, now and ever, even to all eternity. Amen.

[Footnotes moved to the end and numbered] 1. * Matt. xxv. 27.

2. * Alluding to the stone cut out without hands, (Dan. ii. 34;) or to the
corner "stone," (Ps. cxviii. 22.)

3. * Probably Chrysostom would understand the sending away (Mark vi. 45) to be
after an address. Time seems to be left after the feeding, (compare Mark vi. 35
with John vi. 16.) 4. * The word ninefold (ἐννέα τὸν ἀριθμόν) is used generally,
or indefinitely, as in English, tenfold.

5. * Chrysostom, indeed, as Trench observes (Notes on Parables, xxvi.), sees in
this circumstance an evidence of the extreme weakness and helplessness to which
disease and hunger had reduced him, (see also chap. xi. of this Discourse, and
the Discourse, "Quod Nemo Laeditur nisi a Seipso," Paris ed., tom. iii. par. 2,
fol. 471.) But he also alludes, with acceptance, to the other notion, that
"medicinal virtue was attributed to the tongue of the dog." (See the sixth
Discourse of this series in the Paris edition (of Migne), tom. i. par. 2, fol.
1034: τοῦ ἀνθρώπου οἱ κύνες φιλανθρωπότεροι ἔλειχον αὐτοῦ τὰ τραύματα καὶ τὴν
σηπεδόνα περιῄρουν καὶ ἐξεκάθαιρον.

6. * περὶ ἀναστάσεως φιλοσοφεῖν.

7. * ἐν ἀφροσύνῃ.

8. * These are proverbs: the former means---- Things are fairly balanced; all is rightly adjusted: the latter means----Things are unequally adjusted. This text was transcribed by Roger Pearse, 2006. All material on this page is in the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 19: FOUR DISCOURSES, CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS - DISCOURSE 2
========================================================================

John Chrysostom, Four discourses, chiefly on the parable of the Rich man and
Lazarus (1869) Discourse 2. pp.38-58.

•

Chapter 1

•

Chapter 2

•

Chapter 3

•

Chapter 5

•

Chapter 6

DISCOURSE II.

CONCERNING LAZARUS ---- AND THAT THE SOULS OF THOSE THAT DIE A VIOLENT DEATH DO NOT BECOME WANDERING SPIRITS----CONCERNING ALSO FUTURE JUDGMENT, AND CHARITY.

1. I was pleased yesterday to see your right feeling when I entered upon the
subject of Lazarus, inasmuch as you approved of the patience of the poor man,
and shrank from the cruelty and inhumanity of the rich man. These are no small
tokens of a noble mind. For if, though not possessing virtue, we yet praise it,
then we may be at all events more able to attain it. In like manner if, though
we do not flee from sin, we still blame sin, then we may at all events be able
to escape from it. Since, therefore, you received that address with great
favour, let me deliver to you those things which still remain.

You then saw Lazarus in the gateway of the rich man; to-day behold him in Abraham's bosom. You saw him then licked by dogs; see him now guarded and tended by angels. You saw him then in poverty; behold him now in affluence. You saw him wanting food; behold him enjoying the greatest plenty. You saw him engaged in the contest; behold him crowned as victor. You saw his labour; behold his reward; behold it, whether you be rich or poor,----if rich, that you may not think highly of wealth apart from virtue,----if poor, that
|39 you may not think poverty, in itself, an evil. To both classes this man may afford instruction. If he, living in poverty, did not resent his lot, what excuse will they have who do so in wealth? If, living in want and amid so many ills, he could give thanks, what defence can they make who, while they possess abundance, have no desire to attain to the virtue of thankfulness? Again; those who are poor, and who on that account are vexed and discontented, what excuse can they have, when this man, who lived in continual hunger and poverty, desertion and weakness, and who passed his days hard by the dwelling of a rich man; who was scorned by all, while there was no one else who had suffered the like, to whom he might look, still showed such patience and resignation? Prom him we may learn not to think the rich happy nor the poor miserable. Or rather, to speak the truth, he is not rich who is surrounded by many possessions, but he who does not need many possessions; and he is not poor who possesses nothing, but he who requires many things. We ought to consider this to be the distinction between poverty and wealth. When, therefore, you see any one longing for many things, esteem him of all men the poorest, even though he possess all manner of wealth; again, when you see one who does not wish for many things, judge him to be of all men most affluent, even if he possess nothing. For by the condition of our mind, not by the quantity of our material wealth, should it be our custom to distinguish between poverty and affluence. As also in the case of a man who is always thirsty, we do not say that he is in health, even should he enjoy abundance,----even should
|40 he lie beside rivers and streams; for what is the use of this abundance of water while his thirst is unquenched? Thus also we conclude in the case of the rich; we can never
think those wealthy who are perpetually desiring and thirsting for other people's possessions, not even if they enjoy a certain kind of abundance. For he who cannot restrain his desires, even if he should be surrounded by every kind of possessions, how can he ever be rich? Those, indeed, who are satisfied with their own property, enjoying what they have, and not casting a covetous eye on the substance of others, even if they be, as to means, of all men the most limited, ought to be regarded as the most affluent. For he who does not desire other people's possessions, but is willing to be satisfied with his own, is the wealthiest of all.

However, with your permission, let us return to the proposed subject. "It came to pass," it is said, "that Lazarus died; and he was carried up by angels," (Luke xvi. 22.) Here, before I proceed, I desire to remove a wrong impression from your minds. For it is a fact that many of the less instructed think that the souls of those who die a violent death become wandering spirits, (demons.) But this is not so. I repeat it is not so.1 For not the souls of those who die a violent death become demons, but rather the souls of those who live in sin; not that their nature is changed, but that in their desires they imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, "Ye are the children of the devil," (John vii. 44.) He said that they were the children of the devil, not because they were |41 changed into a nature like his, but because they performed actions like his. Wherefore also He adds:---- "For the lusts of your father ye will do." Also John says: "O generation of vipers, who hath warned you to flee from the wrath to come? Do therefore works meet for repentance. And think not to say, We have Abraham for our father" (Matt. iii. 7-9.) The Scripture, therefore, is accustomed to base the laws of relationship, not on natural origin, but on good or evil disposition; and those to whom any one shows similarity of manners and actions, the Scripture declares him to be their son or their brother.

2. But for what object did the evil one introduce this wicked saying? It is
because he would strive to undermine the glory of the martyrs. For since these
also died a violent death, he did this with the intention of spreading a low
estimation of them. This, however, he is unable to effect; they remain in
possession of their former glory. But another and more grievous thing he has
brought to pass; he has, by these means, persuaded the wizards who do his work
to murder many innocent children, expecting them to become wandering spirits,
and afterward to be their servants. But these notions are false: I repeat they
are false. What then if the demons 2 say, "I am the spirit of such and such a
monk"? Neither because of this do I credit the notion, since evil spirits say so
to deceive those who listen to them. |42 For this reason St Paul stopped their
mouth, even when speaking the truth, in order that they might not, on this
pretext, at another time mingle falsehood with the truth, and still be deemed
worthy of credit. For when they said, "These men are the servants of the most
high God, which show unto us the way of salvation," (Acts xvi. 17;) being
grieved in spirit, he rebuked the sorceress, and commanded the spirits to go
out. What evil was there in saying, "These men are the servants of the most high
God"? Be that as it may, since many of the more weak-minded cannot always know
how to decide aright concerning things spoken by demons, he at once put a stop
to any credence in them. "If," he implied, "thou art one of those in dishonour,
thou hast no liberty of speaking: be silent, and open not thy mouth; it is not
thy office to preach; this is the privilege of the apostles. Why dost thou
arrogate to thyself that which is not thine? Be silent! thou art fallen from
honour." The same thing also Christ did, when the evil spirits said to Him, "We
know Thee who Thou art," (Mark i. 24; Luke iv. 24.) He rebuked them with great
severity, teaching us never to listen to spirits, not even when they say what is
true. Having learnt this, therefore, let us not trust at all in an evil spirit,
even though he speak the truth; let us avoid him and turn away. Sound doctrine
and saving truth are to be learned with accuracy, not from evil spirits, but
from the Holy Scripture. To show that it is not true that the soul, when it
departs from the body, comes under the dominion of evil spirits, hear what St
Paul says: "He that is dead is freed |43 from sin," (Rom. vi. 7,) that is, he no
longer sins. For if while the soul dwells in the body, the devil can use no
violence against it, it is clear that he cannot when the soul has departed. How
is it then, say they, that men sin, if they do not suffer any violence? They sin
voluntarily and intentionally, surrendering themselves without compulsion or
coercion. And this all those prove who have overcome the evil one's devices.
Thus [Satan] was unable to persuade Job to utter any blasphemous word, though he
tried a thousand plans. Hence it is manifest that it is in our power either to
be influenced or not to be influenced by his counsels; and that we are under no
necessity nor tyranny from him. And not only from that which has just been said,
but from the parable, it is quite certain that souls when they leave the body do
not still linger here, but are forthwith led away. And hear how it is shown: "It
came to pass," it is said, "that he died, and was carried away by the angels."
Not the souls of the just only, but also those of sinners are led away. This
also is clear from the case of another rich man. For when his land brought forth
abundantly, he said within himself, "What shall I do? I will pull down my barns
and build greater," (Luke xii. 18.) Than this state of mind nothing could be
more wretched. He did in truth pull down his barns; for secure storehouses are
not built with walls of stone; they are "the mouths of the poor." 3 But this man
neglecting these, was busy about stone walls. What, however, did God say to him?
"Thou fool, this night shall they require thy soul of thee." Mark also: in one
passage it is said that the soul is |44 carried away by angels; in the other,
that "they require it;" and in the latter case they lead it away as a prisoner;
in the former, they guard and conduct it as a crowned victor. And like as in the
arena a combatant, having received many wounds, is drenched with blood; his head
being then encircled with a crown, those who stand ready by the spot take him
up, and with great applause and praise they bear him home amid shouting and
admiration. In this way the angels on that occasion led Lazarus also away. But
in the other instance dreadful powers,4 probably sent for that purpose, required
the soul. For it is not of its own accord that the soul departs this life;
indeed, it is not able. For if when we travel from one city to another we need
guides, much more does the soul stand in want of those who can conduct it, when
it is separated from the flesh, and is entering upon the future state of
existence. For this reason it often rises up and again sinks down into the depth
below; it fears and shivers as it is about to put off the flesh. The
consciousness of sin ever pierces us, and chiefly at that hour when we are about
to be led hence to the account there to be rendered, and to the awful tribunal.
Then, if a man has robbed, if he has been covetous, if he has been haughty, if
he has unjustly been any one's enemy, if he has committed any other sin
whatsoever, all the load of guilt is brought fresh to light, and being placed
before the eye causes mental compunction. And as those who live in prison are
always in sorrow and pain, and especially on that day when they are to be led
forth, and brought to the place where they are to be tried, and |45 placed at
the bar, and hear the voice of the judge within;5 as they then are full of fear,
and seem no better than dead men, so the soul, though it is much pained at the
very moment of the sinful act, is much more afflicted when about to be hurried
away.

3. Ye are silent as ye listen to these things. Much rather would I have silence
than applause. Applause and praises tend to my own glory; but silence tends to
make you wiser. I know that what has been said causes pain, but it brings also
great and inexpressible advantage. That rich man, if he had had some one to
admonish him of these things, and had not had those flatterers counselling him
always with a view to favour, and encouraging him in luxury, would not have come
to the place of punishment; 6 he would not have endured those insupportable
tortures, he would not afterwards have repented so inconsolably. But since all
his associates spoke with a view to favour, they betrayed him to the fire. Oh
that we could at all times and constantly act wisely with respect to these
things, and speak thus concerning future punishment! "In all thy words," it is
said, "remember thy latter end, and thou wilt never sin," (Ecclus. vii. 36.) And
again, "Prepare thy work for going forth, and make ready for thy journey,"
(Prov. xxiv. 27, LXX.) If thou hast defrauded any one of anything, restore it,
and say with Zacchaeus "I restore him fourfold," (Luke xix. 8.) If thou hast
slandered any, if thou hast been any one's enemy, be reconciled before thou
comest before the Judge. Settle every affair here, that thou mayest see that
tribunal with untroubled mind. As long as we are here we |46 have good hope, but
when we come there, we no longer have it in our power to repent nor to cleanse
ourselves from our sins. Wherefore it is necessary to be always ready for our
going thither. For what if this evening it should seem good to the Lord to call
us? What if He should do so to-morrow? The future is left uncertain, that we may
be constantly striving and prepared for departure. Thus then Lazarus was at all
times submissive and patient, and therefore he was led away with such honour.
The rich man also died and was buried: his soul also was buried in the body as
in a tomb, and bore about its sepulchre, the flesh. Having fettered his soul by
drinking and gluttony as by a chain, he had thus made it inactive and dead.

Beloved, do not carelessly pass by this word "he was buried;" but let us think of the tables inlaid with silver, the couches, the carpets, the vestments, all the ornaments throughout the house, the unguents, the perfumes, the abundance of wine, the variety of meats, the confections, the cooks, the flatterers, the attendants, the household slaves, and all the rest of the display, all burnt up and come to nought. All is ashes, all cinders and dust, lamentations and mourning; no one any longer able to help him, or to bring back the departing soul. Then was made manifest the real power of gold, and of all the rest of his wealth. From all that crowd of attendants, he departed naked and alone, not being able out of all that abundance to carry anything away; but he went away destitute and deserted. No one of all his servants, no one of his supporters was at hand to rescue him from punishment, but led away from all these, he is alone taken |47 to bear those insupportable penalties. Truly "all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower fadeth; but the word of the Lord abideth for ever," (Isa. xl. 6, 7.) Death came and withered all those things, and seizing the man himself as a captive, led him away downcast, filled with shame, speechless, trembling, afraid; him who had, as in a dream, enjoyed all that luxury. And after this, the rich man became a suppliant of the poor man, and required a supply from the table of him who once was famishing, and who lay at his gate, licked by dogs. Affairs were now reversed. All men now learned which was the rich man and which the poor, and that Lazarus was one of the most wealthy of men, and the rich man one of the most destitute. Just as in a play, certain men enter, wearing masks of kings and generals, and physicians and orators, and sophists and soldiers, being themselves in reality none of these; thus also, with respect to the present life, both poverty and wealth are only masks. As, therefore, when sitting in the theatre, you see one of the players on the stage, having on the mask of a king, you do not think him happy, nor think him really a king; neither would you wish to become like him; but since you know that he is some common man or other----a rope-maker, perhaps, or a worker in brass, or some one else of that sort, you do not think him happy because of his mask and his dress, nor do you judge of his condition in life by these things, but you rather look down upon him because of his insignificance in other respects. Thus in truth also, here in this present life, it is as if we were sitting in a theatre, and looking at the players on the |48 stage. Do not, when you see many abounding in wealth, think that they are in reality wealthy, but dressed up in the semblance of wealth. And as one man, representing on the stage a king or a general, often may prove to be a household servant, or one of those who sell figs or grapes in the market; thus the rich, man may often chance to be the poorest of all. For if you remove his mask and examine his conscience, and enter into his inner mind, you will find there great poverty as to virtue, and ascertain that he is the meanest of men. As also, in the theatre, as evening closes in, and the spectators depart, those who come forth divested of their theatrical ornaments, who seemed to all to be kings and generals, now are seen to be whatever they are in reality; even so with respect to this life, when death comes, and the theatre is deserted, when all, having put off their masks of wealth or of poverty, depart hence, being judged only by their works, they appear, some really rich, some poor; some in honour, some in dishonour. Thus it often happens, that one of those who are here the most wealthy, is there most poor, as it was also in the case of this rich man. For when evening, that is, death, came, and he went out from the theatre of the present life, and put off his mask, he was seen there to be poorest of all, even so poor as not to possess a drop of water, but obliged to beg for this, and not gain the object of his petition. What could be more abject than poverty like this? And hear how having lifted up his eyes, he said to Abraham, "Father, have mercy on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue," (Luke xvi. 24.) Do you see how great his tribulation is? Him |49 whom he passed by when he was close at hand, he now calls to when far off; him upon whom he often, in going out and coming in, did not bestow a glance, he now, when far off, regards steadfastly. But why does he now look at him? Very often, perhaps, the rich man had said, "What need have I of piety and goodness? All things flow to me as from a perennial fountain. I enjoy great honour, great prosperity. I suffer no unwished-for casualty. Why should I strive after goodness? This poor man, though he lives in piety and goodness, suffers a thousand ills." Many in these days often say such things. In order, therefore, that these false notions might be completely rooted out, it is shown to the rich man, that for wickedness there is in store punishment, and for righteous toil, a crown and honour. And not only on this account did the rich man then see the poor man, but also that the rich man should endure the same that the poor man had endured, and in a higher degree. As therefore, in the case of the poor man, his being laid at the gate of the rich man, and thus seeing the prosperity of another, had made his affliction much heavier, thus also, in the case of the rich man, it made his pain greater, that he, now lying in the place of punishment,7 also sees the bliss of Lazarus; so that, not only by the very nature of torture, but by the contrast with the other's honour, he should bear more insufferable punishment. And as God, when He drove Adam forth from Paradise, caused him to dwell opposite to Paradise, that the constant sight, ever renewing his grief, might produce in him a sense of his falling away from good; |50 thus also did He place this man within sight of Lazarus, that he might see of what he had deprived himself. "I sent to thee," He might say, "this poor man Lazarus to thy gate, that he might be to thee a teacher of virtue, and an oportunity for the exercise of benevolence. Thou didst overlook the gain; thou wert not willing to use aright this means of salvation. From henceforth find it to be a cause of increased pain and punishment."

We learn from this that all those whom we have de-spitefully treated or wronged
will then meet us face to face. Still this man was not in any way wronged by the
rich man: for the rich man did not seize any of his property; yet he bestowed
not upon him any of his own. And since he did not bestow anything on him, he had
the neglected poor man for his accuser. What mercy can he expect who has robbed
other men's goods, when he is surrounded by all those whom he has injured! No
need is there of witnesses, none of accusers, none of evidences or proofs; but
the very deeds themselves, whatsoever we have committed, will then be placed
before our own eyes.

Behold, then, it is said, the man and his works. This also is robbery----not to impart our good things to others. Very likely it may seem to you a strange saying; but wonder not at it, for I will, from the Divine Scriptures, bring testimony showing that not only robbery of other men's goods, but also the not imparting our own good things to others,----that this also is robbery, and covetous-ness, and fraud. What then is this testimony? God, rebuking the Jews, speaks thus through the prophet: "The earth has brought forth her fruit, and ye have not brought in the tithes; but the plunder of the poor is in
|51 your houses," (Mal. iii. 10.) Since, it is said, ye have not given the customary oblations, ye have robbed the poor. This is said in order to show to the rich that they possess things which belong to the poor, even if their property be gained by inheritance,----in fact, from what source soever their substance be derived. And, again, in another place, it is said, "Do not deprive the poor of life," (Ecclus. iv. 1.) Now, he who deprives, deprives some other man of property. It is said to be deprivation when we retain things taken from others. And in this way, therefore, we are taught that if we do not bestow alms, we shall be treated in the same way as those who have been extortioners. Our Lord's things they are, from whencesoever we may obtain them. And if we distribute to the needy we shall obtain for ourselves great abundance. And for this it is that God has permitted you to possess much,----not that you should spend it in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of luxury, but that you should distribute it to the needy. And just as if a receiver of taxes, having in charge the king's property, should not distribute it to those for whom it is ordered, but should spend it for his own enjoyment, he would pay the penalty and come to ruin; thus also the rich man is, as it were, a receiver of goods which are destined to be dispensed to the poor----to those of his fellow-servants who are in want. If he then should spend upon himself more than he really needs, he will pay hereafter a heavy penalty. For the things he has are not his own, but are the things of his fellow-servants.

5. Let us then be as sparing of our possessions as we |52 should be of those of
other people, that they may become really our own. In what manner, then, can we
be as sparing of them as of those of other people? By not expending them on
superfluous wants, nor for our own needs only, but by imparting them also to the
poor. Even if you are a rich man, if you spend more than you need, you will
render an account of the property which has been entrusted to you. This same
thing happens in great households. Many in this way entrust their entire
property into the hands of dependants; yet those who are thus trusted take care
of the things delivered to them, and do not squander the deposit, but distribute
to whomsoever and whensoever the master orders. The same thing do you. If you
have received more than others, you have received it, not that you only should
spend it, but that you should be a good steward of it for the advantage of
others.

It is worth while to inquire here, why it was that the rich man beheld Lazarus, not in company with any other of the just, but in the bosom of Abraham? Abraham was hospitable, and that there might be this rebuke of his own inhospitality, therefore it was that the rich man saw Lazarus there. Abraham used to lie in wait for those who passed by, and constrain them to enter his abode; but this rich man neglected even one that lay within his very porch; and while he had such a treasure, such an opportunity of salvation, overlooked it each day, and did not show kindness to the poor man, even with respect to the necessaries of life. But the patriarch was not like this. He was the very opposite. Sitting at the
|53 tent-door he captured,8 as it were, all those that passed by, and as a fisher casting his net into the sea, draws up fishes, and draws up also, it may be, sometimes gold or pearls, so also he, a fisher of men, once entertained even angels; and there was this wonderful circumstance, that he did so without knowing it. The same thing also St Paul with much admiration insists on, in these words: "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares," (Heb. xiii. 2.) And well does he say unawares, (e1laqon.) For if they had knowingly received them with such good-will, they would have done no great or wonderful thing: all the praise depends on the fact that not knowing who they were that passed by, and supposing them to be simply wayfaring men, they with such alacrity invited them to enter. If when you receive some noble and honourable man you display such zeal as this, you do nothing wonderful; for the nobility of the guest obliges even the inhospitable often to show all kindness. It is this that is great and admirable,----that when they are chance guests, wanderers, people of limited means, we receive them with great good-will. Thus also Christ, speaking of those who acted thus, said: "Inasmuch as ye have done it unto one of the least of these, ye have done it unto Me," (Matt. xxv. 45.) And again, "It is not the will of your Father that one of these little ones should perish," (Matt. xviii. 14.) And again, "Whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea," (Matt. xviii. 6.) And at
|54 all times Christ said much on behalf of the poor and lowly.

Since Abraham also was wise in this respect, he did not inquire of travellers as to who they were, or from whence they came, as we do in these days; but he simply received all who passed by. It becomes him that is truly well-disposed not to require an account of a man's past life, but simply to relieve poverty and to satisfy want. The poor man has only one plea----his poverty, and his being in want. Demand from him nothing more; but if he be the most wicked of all, and be in need of necessary food, you ought to satisfy his hunger. Thus did Christ command us to do, when he said, "Be ye like your Father which is in heaven, for He maketh His sun to shine on the evil and on the good, and sendeth rain on the just and on the unjust," (Matt. v. 45.) The merciful man is as a harbour to those who are in need; and the harbour receives all who are escaping shipwreck, and frees them from danger, whether they be evil or good; whatsoever kind of men they be that are in peril, it receives them into its shelter. You also, when you see a man suffering shipwreck on land through poverty, do not sit in judgment on him, nor require explanations, but relieve his distress. Why do you give yourself unnecessary trouble? God frees you from all such anxiety and labour. How many things would many men have said, and how many difficulties would they have caused, if God had commanded us to inquire accurately into a man's life, his antecedents, the things which each man had previously done; and after this, to have pity on him! But now are we free from
|55 all this trouble. "Why, then, do we burden ourselves with superfluous cares? To be a judge is one thing, to be merciful is another. Mercy is called by that name for this reason, that it gives even to the unworthy. This again St Paul teaches, when he says, "Be not weary in doing good, indeed to all, but especially unto them that are of the household of faith," (Gal. vi. 10.) If we are concerned and troubled about keeping the unworthy away, it will not be likely that the worthy come within our reach; but if we impart to the unworthy, also the worthy ----even those who are so worthy as to counterbalance all the rest----will assuredly come under our influence. In this way it befell Abraham, of blessed memory, who, not troubling himself nor being inquisitive about these wayfarers, was once privileged to entertain even angels. Him let us zealously imitate, and also his descendant Job. For even he imitated with all diligence the magnanimity of his progenitor, and therefore spoke thus: "My door was open to every traveller," (Job xxxi. 32, LXX.) It was not open to one and. closed to another, but open to all alike.

6. Thus, I beseech you, let us also do, not making a more minute inquiry than is necessary. For the need of the poor man is a sufficient cause of itself; and whosoever with this qualification should at any time come to us, let us not trouble ourselves further; for we do not minister to the character, but to the man: we have pity on him, not on account of his virtue, but on account of his calamity, in order that we also may gain that great mercy from the Lord----that we also, though unworthy, may gain |56 His favour. For if we seek for worthiness in our fellow-servants, and make diligent inquiry, the same also will God do to us; and if we demand explanations from our fellow-servants, we ourselves shall fail to gain favour from above. "With what judgment," it is said,9 "ye judge, ye shall be judged," (Matt. viii. 2.) But let us again turn our discourse to the subject on hand. Seeing this poor man, therefore, in the bosom of Abraham, the rich man said, "Father Abraham, have mercy on me, and send Lazarus." Why does he not address his words to Lazarus? It seems to me that he was ashamed and daunted, and that he thought that Lazarus would assuredly retain an angry remembrance of the things done to him. He would say within himself, "If I, while I enjoyed such abundance, and without any just complaint against him, neglected this man when he lived in such misery, and did not bestow upon him even the crumbs, much more will he who has been thus neglected, not yield to pity." We do not say this to disparage Lazarus; for he was not at all thus disposed----far from it; but the rich man, fearing such things as this, did not address him, but raised his voice to Abraham, whom he might suppose to be ignorant of what had happened. And now he strove to gain the service of that finger which he had often allowed to be licked by dogs.

What then did Abraham say to him? "Son! thou in thy lifetime receivedst thy good things," (Luke xvi. 25.) Mark the wisdom----mark the tenderness of the saint! He
|57 did not say, "Inhuman and cruel man! full of all wickedness! Having inflicted such evils on this man, dost thou now speak of benevolence, or pity, or compassion! Dost thou not blush! Art thou not ashamed!" But what does he say? "Son," he saith, "thou receivedst thy good things." For it is also written, "Thou shalt not add trouble to an afflicted soul," (Ecclus. iv. 3.) The trouble which he has brought upon himself is sufficient. Besides this, and to the end that you may not suppose that he hinders Lazarus from going to the rich man because of any feeling of revenge for the past, Abraham addresses him as "son," as if he would by this mode of address apologise for himself. "Whatever is in my power," he implies, "I grant to thee; but to leave this place is not now in my power. Thou didst receive thy good things." Why also did he not say "thou hadst"
(ἔλαβες), but "thou receivedst"
(ἀπέαβες)? Here I perceive a vast sea of thought opening out before us.

Therefore, keeping in mind with all care the things which have been already
said, as well those now said as those yesterday, let us safely store them in the
mind. By means of that which has been said, make yourselves better prepared to
hear that which will be spoken on another occasion, and, if possible, remember
all that has been said; and if that be not possible, I beg that, chiefest of
all, you will remember constantly that not to share our own riches with the poor
is a robbery of the poor, and a depriving them of their livelihood; and that
that which we possess is not only our own, but also theirs. If our minds are
disposed in accordance with this truth, we shall freely use |58 all our
possessions; we shall feed Christ while hungering here, and we shall lay up
great treasures there; we shall, be enabled to attain future blessedness, by the
grace and favour of our Lord, with whom, to the Father and the Holy Spirit, be
glory, honour, might, now and ever, even to all eternity. Amen.

[Footnotes moved to the end and numbered] 1. * Οὐκ ἔστι δὲ τοῦτο, οὐκ ἔστιν.

2. * δαίμονες, in later Greek, usually departed spirits of men: in earlier
Greek, guardian spirits, or else inferior deities. Here usually translated
wandering spirits.

3. * τῶν πενήτων γαστέρες.

4. * φοβεραί τινες δυνάμεις.

5. * See Introduction, p. vi.

6. † γέεννα.

7. * ἐν τῇ γεέννα.

8. * ἐσαγήνευε.

9. * φησί is the usual word to bring in a quotation, whether of words actually
spoken or not. This text was transcribed by Roger Pearse, 2006. All material on
this page is in the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 20: FOUR DISCOURSES, CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS - DISCOURSE 3
========================================================================

John Chrysostom, Four discourses, chiefly on the parable of the Rich man and
Lazarus (1869) Discourse 3. pp.59-89.

•

Chapter 1

•

Chapter 2

•

Chapter 3

•

Chapter 4

•

Chapter 5

•

Chapter 6

•

Chapter 7

•

Chapter 8

•

Chapter 9

•

Chapter 10

DISCOURSE III.

CONCERNING LAZARUS---- CONCERNING READING THE SCRIPTURES ---- THE REASON WHY IT IS NOT SAID, "THOU HADST," BUT "THOU
RECEIVEDST "----WHY IS IT THAT THE JUST OFTEN FALL INTO TROUBLES, WHILE THE WICKED ESCAPE THEM?

1. The parable about Lazarus has benefited us not a little, both rich and poor,
teaching the latter to bear poverty well, and not allowing the former to think
highly of their riches; but showing, by the circumstances of the case, that he
is of all men to be most pitied who lives in luxury without sharing his wealth
with others. Allow me again to take up the same subject; since, also, those who
work in mines, wherever they see many grains of gold, there they dig again, and
do not cease until they have gathered out all that can be found. Let us,
therefore, proceed, and, at the place where we left off yesterday, there again
recommence the discourse. It might be possible, indeed, to unfold to you the
whole parable in a single day; but we do not strive to be able to depart with
the feeling that we have said a great deal, but that you, having received and
retained the things spoken, may be able, through this carefulness, to gain a
sense of real spiritual benefit. A tender mother about to change the |60 food of
her child from milk to more solid diet, if she were at once to give it unmixed
wine would injure it, for the child would at once reject the new diet. She feeds
it little by little, and thus the new nourishment is received without trouble.
In order that you may not feel distaste for the offered food, we do not without
preparation pour out to you from the cup of instruction; but distributing the
portion over several days, we give an interval of repose from the toil of
hearing, that both that which has been said may be firmly fixed in your
understanding and in your heart, and that you may receive that which is about to
be said with constant and increasing zeal.

Thus I often state several days beforehand the subject about to be considered,
in order that, in the intervening time, you may take a book and go through the
whole passage; and, noticing what has been stated and what reserved, you may be
prepared to hear more intelligently that which is to be said.

This, also, I am ever urging, and shall not cease to urge, that you give attention, not only to the words spoken, but that also, when at home in your house, you exercise yourselves constantly in reading the Divine Scriptures. This, also, I have never ceased to press upon those who come to me privately. Let not any one say to me that these exhortations are vain and irrelevant, for "I am constantly busy in the courts," (suppose him to say;) "I am discharging public duties; I am engaged in some art or handiwork; I have a wife; I am bringing up my children; I have to manage a household; I am full of worldly business; it is not for me to read the Scriptures, but for those who have bid adieu to the
|61 world,1 for those who dwell on the summit of the
hills;2 those who constantly lead a secluded life." What dost thou say, O man? Is it not for thee to attend to the Scriptures, because thou art involved in numerous cares? It is thy duty even more than theirs, for they do not so much need the aid to be derived from the Holy Scriptures as they do who are engaged in much business. For those who lead a solitary life, who are free from business and from the anxiety arising from business, who have pitched their tent in the wilderness, and have no communion with any one, but who meditate at leisure on wisdom, in that peace that springs from repose----they, like those who lie in the harbour, enjoy abundant security. But ourselves, who, as it were, are tossed in the midst of the sea, cannot avoid many failings, we ever stand in need of the immediate and constant comfort of the Scriptures. They rest far from the strife, and, therefore, escape many wounds; but you stand perpetually in the array of battle, and constantly are liable to be wounded: on this account, you have more need of the healing remedies. For, suppose, a wife provokes, a son causes grief, a slave excites to anger, an enemy plots against us, a friend is envious, a neighbour is insolent, a fellow-soldier causes us to stumble----or often, perhaps, a judge threatens us, poverty pains us, or loss of property causes us trouble, or
|62 prosperity puffs us up, or misfortune overthrows us;----there are surrounding us on all sides many causes and occasions of anger, many of anxiety, many of dejection or grief, many of vanity or pride; from all quarters, weapons are pointed at us. Therefore it is that there is need continually of the whole armour of the Scriptures. For, "understand," it says, "that thou passest through the midst of snares, and walkest on the battlements of a city," (Ecclus. ix. 13.) The lusts of the flesh also more grievously afflict those who are engaged in the midst of business. For a noble appearance and beautiful person gain power over us through the eyes; and wicked words, entering by the cars, trouble our thoughts. Often, also, a well-modulated song softens the constancy of the mind. But why do I say these things'? For that which seems to be weaker than all these, even the odour of sweet scents from the meretricious throng with whom we meet, falling upon the senses, entrances us, and, by this chance accident, we are made captive.

2. Many other such things there are that beset our soul; and we have need of the divine remedies that we may heal wounds inflicted, and ward off those which, though not inflicted, would else be received in time to come----thus quenching afar off the darts of Satan, and shielding ourselves by the constant reading of the Divine Scriptures. It is not possible----I say, it is not possible, for any one to be secure without constant supplies of this spiritual instruction.3 Indeed, we may congratulate ourselves,4 if, constantly using this remedy, we ever are able |63 to attain salvation. But when, though each day receiving wounds, we make use of no remedies, what hope can there be of salvation? Do you not notice that workmen in brass, or goldsmiths, or silversmiths, or those who engage in any art whatsoever, preserve carefully all the instruments of their art; and if hunger come, or poverty afflict them, they prefer to endure anything rather than sell for their maintenance any of the tools which they use. It is frequently the case that many thus choose rather to borrow money to maintain their house and family, than part with the least of the instruments of their art. This they do for the best reasons; for they know that when those are sold, all their skill is rendered of no avail, and the entire groundwork of their gain is gone. If those are left, they may be able, by persevering in the exercise of their skill, in time to pay off their debts; but if they, in the meantime, allow the tools to go to others, there is, for the future, no means by which they can contrive any alleviation of their poverty and hunger. We also ought to judge in the same way. As the instruments of their art are the hammer and anvil and pincers, so the instruments of our work are the apostolic and prophetic books, and all the inspired and profitable Scriptures.5 And as they, by their instruments, shape all the articles they take in hand, so also do we, by our instruments, arm our mind, and strengthen it when relaxed, and renew it when out of condition. Again, artists display their skill in beautiful forms, being unable to change the material of their productions, or to transmute silver into gold, but only to |64 make their figures symmetrical. But it is not so with thee, for thou hast a power beyond theirs----receiving a vessel of wood, thou canst make it gold. And to this St Paul testifies, speaking thus: "In a great house there are not only vessels of gold and of silver, but also of wood and of earth. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the master's use, and prepared unto every good work," (2 Tim. ii. 20, 21.) Let us then not neglect the possession of the sacred books, that we receive no fatal injuries. Let us not hoard gold, but lay up, as our treasures, these inspired books. For gold, whenever it becomes abundant, causes trouble to its possessors; but these books, when carefully preserved, afford great benefit to those who possess them. As also where royal arms are stored, though no one should use them, they afford great security to those who dwell there; since neither thieves nor burglars, nor any other evil-doers, dare attack that place. In the same way, where the inspired books are, from thence all satanical influence is banished, and the great consolation of right principles comes to those who live there; yea, even the very sight of these books by itself makes us slower to commit iniquity. Even if we attempt any forbidden thing, and make ourselves unclean, when we return home and see these books, our conscience accuses us more keenly, and we become less likely to fall again into the same sins. Again, if we have been steadfast in our integrity, we gain more benefit, (if we are acquainted with the word;) for as soon as one comes to the gospel, he by a mere look both rectifies his understanding and ceases from all worldly cares. And |65 if careful reading also follows, the soul, as if initiated in sacred mysteries, is thus purified and made better, while holding converse with God through the Scriptures.

"But what," say they, "if we do not understand the things we read?" Even if you do not understand the contents, your sanctification in a high degree results from it. However, it is impossible that all these things should alike be misunderstood; for it was for this reason that the grace of the Holy Spirit ordained that tax-gatherers, and fishermen, and tent-makers, and shepherds, and goatherds, and uninstructed and illiterate men, should compose these books, that no untaught man should be able to make this pretext; in order that the things delivered should be easily comprehended by all----in order that the handicraftsman, the domestic, the widow, yea, the most unlearned of all men, should profit and be benefited by the reading. For it is not for vain-glory, as men of the world, but for the salvation of the hearers, that they composed these writings, who, from the beginning, were endued with the gift of the Holy Ghost.

3. For those without----philosphers, rhetoricians, and annalists, not striving for the common good, but having in view their own renown----if they said anything useful, even this they involved in their usual obscurity, as in a cloud. But the apostles and prophets always did the very opposite; they, as the common instructors of the world, made all that they delivered plain to all men, in order that every one, even unaided, might be able to learn by the mere reading. Thus also the prophet spake before, when he said, "All shall be taught of God," (Isa. liv. 13.) "And they shall no more say, every one to his |66 neighbour, Know the Lord, for they shall all know me from the least to the greatest," (Jer. xxxi. 34.) St Paul also says, "And I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the mystery of God," (1 Cor. ii. 1.) And again, "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power," (1 Cor. ii. 4.) And again, "We speak wisdom," it is said, "but not the wisdom of this world, nor of the princes of this world that come to nought," (1 Cor. ii. 6.) For to whom is not the gospel plain? Who is it that hears, "Blessed are the meek; blessed are the merciful; blessed are the pure in heart," and such things as these, and needs a teacher in order to understand any of the things spoken? But (it is asked) are the parts containing the signs and wonders and histories also clear and plain to every one? This is a pretence, and an excuse, and a mere cloak of idleness. You do not understand the contents of the book? But how can you ever understand, while you are not even willing to look carefully? Take the book in your hand. Read the whole history; and, retaining in your mind the easy parts, peruse frequently the doubtful and obscure parts; and if you are unable, by frequent reading, to understand what is said, go to some one wiser; betake yourself to a teacher; confer with him about the things said. Show great eagerness to learn: then, when God sees that you are using such diligence, He will not disregard your perseverance and carefulness; but if no human being can teach you that which you seek to know, He himself will reveal the whole. |67

Remember the eunuch of the queen of Ethiopia. Being a man of a barbarous nation,
occupied with numerous cares, and surrounded on all sides by manifold business,
he was unable to understand that which he read. Still, however, as he was seated
in the chariot, he was reading. If he showed such diligence on a journey, think
how diligent he must have been at home: if while on the road he did not let an
opportunity pass without reading, much more must this have been the case when
seated in his house; if when he did not fully understand the things he read, he
did not cease from reading, much more would he not cease when able to
understand. To show that he did not understand the things which he read, hear
that which Philip said to him: "Understandest thou what thou readest?" (Acts
viii. 30.) Hearing this question he did not show provocation or shame: but
confessed his ignorance, and said: "How can I, except some man should guide me?"
(ver. 31.) Since therefore, while he had no man to guide him, he was thus
reading; for this reason, he quickly received an instructor. God knew his
willingness, He acknowledged his zeal, and forthwith sent him a teacher.

But, you say, Philip is not present with us now. Still, the Spirit that moved Philip is present with us. Let us not, beloved, neglect our own salvation! "All these things are written for our admonition upon whom the ends of the world are come," (1 Cor. x. 11.) The reading of the Scriptures is a great safeguard against sin; ignorance of the Scriptures is a great precipice and a deep gulf; to know nothing of the Scriptures, is a great betrayal of our salvation. This ignorance is the cause of
|68 heresies; this it is that leads to dissolute living; this it is that makes all things confused. It is impossible----I say, it is impossible, that any one should remain unbenefited who engages in persevering and intelligent reading. For see how much one parable has profited us! how much spiritual good it has done us! For many I know well have departed, bearing away abiding profit from the hearing; and if there be some who have not reaped so much benefit, still for that day on which they heard these things, they were rendered in every way better. And it is not a small thing to spend one day in sorrow on account of sin, and in consideration of the higher wisdom, and in affording the soul a little breathing time from wordly cares. If we can effect this at each assembly without intermission, the continued hearing would work for us a great and lasting benefit.

4. Let me then deliver to you the remainder of this parable. What is it that follows? The rich man having said, "Send Lazarus that he may dip the tip of his finger in water and cool my tongue," let us listen to that which Abraham says in reply. "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us from thence," (Luke xvi. 25, 26.) These words are heavy to bear and cause us grief. I know, indeed, that in proportion to the wounds inflicted by conscience, is the benefit received by the wounded mind. For if it were in the next world that these things were said to us, as |69 they were to this rich man, truly should we have to lament, and mourn, and grieve, since time of repentance would no longer have been left us; but since we hear these things here, where it is possible to become wise, and to purge away our sins, and gain great confidence, and, fearing the evils that have befallen others, to repent,----let us give thanks to the good God, who, by the punishment of others, stirs up our sluggishness and wakes us from our slumber. For this reason it is that these things are foretold, in order that we may not suffer the same. If God wished to punish us, He would not have foretold these things; but since He does not wish that we should fall into punishment, for this reason He foretells the punishment, that being made wise by the warning, we may escape experience of such things. But why does Abraham not say, "Thou hadst" (ἔλαβες) "thy good things," but "thou receivedst" (ἀπέλαβες)? You remember, I dare say, that I said that here a vast and boundless sea of thought is opened before us. For the word (ἀπέλαβες) receivedst suggests and intimates the idea of debt; for any one receives (ἀπολάμβανει) that which is owing to him. If then this rich man was wicked, yea, most wicked, cruel, or inhuman, why is it not said to him," Thou hadst" (ἔλαβες) "thy good things," but "thou receivedst" (ἀπέλαβες), as if it implied things deserved by, or owed to him? What then do we learn from this? That some men, even wicked men, even those who have proceeded to the very extremity of wickedness, may often have done one, or two, or three good things. And that this statement is not mere conjecture is plain, from the following case. For what greater |70 wickedness could exist than that of the unjust judge? What could be more inhuman, what more impious? This man neither feared God nor regarded men, (Luke xviii. 2.) Still, though living in such wickedness, he performed one good act, namely, the having pity on the widow who constantly troubled him; the yielding to grace, and granting her request, and proceeding against those who troubled her. Thus also it happens that a man may be intemperate, and at the same time often merciful; or he may be cruel, but also sober; and if he be both intemperate and cruel, still, often in the business of life, he may do some good deed. And similarly we ought to think of the good. For as the most depraved of men often do some useful thing, so also the zealous and honourable often commit sin in some respect. "For who," it is said, "can boast that he has a clean heart, or who can say that he is free from iniquity?" (Prov. xx. 9.)

Since, therefore, it was likely that the rich man, though he had proceeded to the extreme of iniquity, had done some good work; and that Lazarus, even though he had arrived at the summit of virtue, had committed some sin, mark how the patriarch intimates both these things, when he says, "Thou, in thy lifetime, receivedst thy good things, and likewise Lazarus evil things." That which he says, implies this: "If thou also hast done good, and reward was owing to thee for that, all this reward thou receivedst in that life when thou didst live in luxury and wealthy enjoying great prosperity and success. This man (Lazarus) also, if he did any wrong, has received all the equivalent in poverty and hunger, being oppressed with the most extreme ills. Each of you has arrived here free----this
|71 man from his sins, and thou from works of righteousness. Therefore, he has unmixed consolation----thou endurest unmitigated punishment."

Thus when our righteousness is small and slender, and the burden of our sins
great and incalculable, and still we enjoy success here, and suffer no ill, we
shall depart hence entirely destitute and devoid of that reward of good actions,
having "received all our good things in this life." Also, when our works of
righteousness are great and numerous, and our transgressions few and slight, and
we also suffer some kinds of ill, we are purged from the transgressions here,
and we receive there an unmixed recompense of our good acts, prepared for us.
Whenever, then, you see any one living in wickedness, and suffering no
misfortune, do not think him blessed, but mourn for and bewail him, as being
about to undergo his woes there, as did also this rich man. Again, when you see
any one striving after virtue, and enduring innumerable trials, consider him
blessed; envy him as paying the penalty for all his transgressions here, and
about to receive the reward of his constancy prepared for him there; as also it
happened in the case of Lazarus.

5. Some men are punished here only; others suffer here no ill, but receive the
whole punishment hereafter; others are punished both here and hereafter. Which,
then, of these three classes do you esteem fortunate? Without doubt, the first;
those who are punished and purged from their sins here. But which class is
second in order? You, perhaps, may say, those who suffer nothing in this life,
but undergo the whole punishment hereafter. I, however, should say not those,
but rather they |72 who are punished in both worlds. For he who in this life
pays the penalty, will hereafter feel lighter pains; but he who must undergo the
whole infliction hereafter, will have an inexorable doom. Thus this rich man,
not being cleansed here from any of his indwelling sins, was so severely
punished in the next world as not to be able to procure even a drop of water.
Also, with respect to those who sin in this world, but suffer no ill, I pity
them by far the most who, together with freedom from punishment, also enjoy here
luxury and security. For as the freedom from penalty for sin in this world makes
their future punishment more severe, so also when sinners enjoy here great
repose and luxury and success, this prosperity becomes to them a means and cause
of greater punishment and penalty. While in a state of sin, whenever we, in the
course of divine providence, receive honours, these very honours may the more
surely cast us into the fire. If, for instance, any one should experience only
long-suffering without making the right use of it, he will receive heavier
punishment. When, besides long-suffering, he enjoys the highest honours, and,
notwithstanding, remains in his wickedness, who can save him from punishment?
For, to show that they who here experience long-suffering prepare for themselves
unmitigated punishment hereafter, if they do not repent, hear what St Paul says:
"Thinkest thou, O man, that judgest them which do such things, and doest the
same, that thou shalt escape the judgment of God? Or despisest thou the riches
of His goodness, and forbearance, and long-suffering, not knowing that the
goodness of God leadeth thee to repentance? But after thy hardness and
impenitent |73 heart treasurest up for thyself wrath against the day of wrath
and revelation of the righteous judgment of God," (Rom. ii. 3-5.) Whenever,
then, thou seest any men abounding in riches, living in luxury, using precious
ointments, surfeiting day by day, having power and great honour and splendour,
and, at the same time, living in sin, and suffering no ill; for this very reason
chiefly it is that we weep and lament for them, that when sinning, they are not
punished. Just as when you see any one afflicted with dropsy, or any other
disease, or having sores or wounds in all parts of his body; if, in addition to
this, he indulges in drinking and eating, and thus aggravates his malady, you
not only do not admire him, nor think him happy on account of his luxury, but,
for this very reason, you think him wretched. In the same way, also, we should
judge concerning the affairs of the soul. Whenever you see a man living in
wickedness, and enjoying great prosperity, and suffering no calamity, on this
account lament for him the more, because, being under the power of disease and
grievous corruption, he increases his own weakness, becoming worse by luxury and
indolence. For punishment is not in itself an evil, but the real evil is sin.
The latter separates us from God; the former leads us to God, and mitigates His
wrath. How is this shown? Hear the prophet saying, "O priests, comfort ye,
comfort ye my people. Speak to the heart of Jerusalem, and say that she has
received of the Lord's hand double for her sins," (Isa. xl. 1,2, LXX.) And
again: "O Lord our God, give us peace, for thou hast repaid all to us," (Isa.
xxvi. 12, LXX.) And in order that you may understand that some are punished
here, others hereafter, hear what St Paul |74 saith, reproving those who partake
of the mysteries unworthily. For having said, "He who eateth this bread, and
drinketh this cup unworthily, is guilty of the body and blood of the Lord," (1
Cor. xi. 27,) he immediately adds, "For this cause many are weak and sickly
among you, and many sleep. For if we would judge ourselves, we should not be
judged; but now we are judged of the Lord and chastened, in order that we should
not be condemned with the world," (1 Cor. xi. 30-32.) Do you see how the
punishment inflicted here frees from the punishment hereafter? Also with respect
to him who had committed fornication, it is said, "Deliver such a one unto Satan
for the destruction of the flesh, that the spirit may be saved in the day of our
Lord Jesus Christ," (1 Cor. v. 5.) Also from the case of Lazarus this is clear,
that if he had committed any ill, having been purged from it here, he departed
hence clean. And the same appears from the case of the paralytic man, who,
having lived in weakness thirty and eight years, was freed from sin by the
length of his affliction. And that it was sin for which he was thus afflicted,
hear what Christ said, "Behold, thou art made whole: sin no more, lest a worse
thing come unto thee," (John v. 14.) That some are punished here and purified
from sin, is therefore shown by these instances.

6. And. that some men, when they do not receive punishment here equivalent to
the magnitude of their offences, are punished both here and hereafter, hear what
Christ saith concerning the Sodomites. For having said, "Whosoever will not
receive you, shake off the dust from your feet," (Luke ix. 5; x. 11,) He
proceeds to say, "It shall be more tolerable for Sodom and Gomorrah in |75 the
day of judgment than for that city," (Luke x. 12.) The expression more tolerable
shows this, that they will be punished indeed, but more lightly, since also here
they paid the penalty. And that there are some who, in this world suffer no ill,
but in the next world endure the full punishment, the case of this rich man
teaches us, who there underwent such unmitigated punishment, as not even to
enjoy the consolation of a drop of water; for the whole infliction was to be
meted out to him there. As therefore, of those who commit sin, they who suffer
no ill here, undergo greater punishment hereafter; thus also, of those who live
righteously, they who suffer many ills here, enjoy greater honour there. And if
there be two sinners, the one punished here, the other not punished; the one who
is punished is more fortunate than the one unpunished. Again, if there be two
righteous men, of whom one endures more, and the other fewer trials; he that
endures the most is the most fortunate, since to each will be rendered according
to his work.

What then? Is it not possible, they say, to enjoy ease both here and hereafter? This, O man, is unattainable; it is one of the things impossible. It cannot, it cannot be, that he who here enjoys ease and plenty, and continually indulges in every luxury----who lives a vain and aimless life----can also enjoy honour hereafter. At the same time, if he be not troubled by poverty, he still is troubled by desire, and from this cause suffers restraint----a cause which gives rise to no small amount of trouble, Again, if disease do not afflict him, yet evil passion burns within, and it is no slight pain that springs from wrath; also, if trials be not laid upon him, yet wicked thoughts
|76 constantly arise to vex him. It is by no means a trivial matter to restrain lawless desire, to put a stop to vainglorious thoughts, to check insensate pride, to refrain from excess, to live in self-denial. And he who does not accomplish these things, and such as these, can never attain salvation. For that they who live luxuriously are not saved, hear what St Paul says concerning widows, "She that liveth in pleasure is dead while she liveth," (1 Tim. v. 6.) And if this is said concerning a widow, much more is it true concerning a man. Again, that it is not possible for one living a dissipated life to reach heaven, even Christ has made quite plain, when He declares, "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it," (Matt. vii. 4.) How is it then that it is said, "My yoke is easy, and my burden is light"? (Matt. xi. 30.) For if the way be narrow and confined, how can it again be called light and easy? We answer: The former is true, because of the very nature of trial; the latter, because of the determination of him who endures trial. For it is possible that that which is by nature unendurable, may become light, when we bear it willingly. As, therefore, the apostles, being beaten, returned rejoicing that they were counted worthy to suffer shame for the name of the Lord, though the nature of such trial always causes tribulation and pain, still the previous determination of those who received the stripes, even overcame the nature of things. With respect to this same thing, St Paul says, "All that will live godly in Christ Jesus shall suffer persecution," (2 Tim. iii. 12.) So that if man do not persecute, the devil fights against us, and we have need of much
|77 philosophy and great perseverance, in order that, with the aid of prayer, we may be sober and watchful,----that we may not covet the possessions of others,----that we may be willing to distribute of our substance to those who are in need,----that we may bid farewell to all self-indulgence, both with respect to dress and with respect to food,----that we may avoid covetousness,----that we may flee drunkenness, and evil-speaking,----that we may have the tongue in subjection,----that we may not utter any unbecoming word, (for "let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you," Eph. iv. 31,)----that we may not speak base or deceitful words. There is no small labour requisite to exhibit perfect observance of all these things. And in order that you may learn how great a thing it is to live wisely, and that it is a work which admits no repose, hear what St Paul saith, "I keep under my body, and bring it unto subjection," (1 Cor. ix. 27.) By these words he intimates the force and great effort which it is needful to put forth in order to render the body obedient in all things. Christ also said to His disciples, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world," (John xvii. 33.) This very tribulation, it is said, procures for you rest. The present life is an arena, and he that is to be crowned can have no rest while in the arena, and engaged in contest. Thus also, if any one be desirous to be crowned, he must adopt a hard and laborious mode of life, in order that having toiled here for a short period, he may hereafter enjoy perpetual repose.

7. How many troubles arise each day! How great must that soul be that is not annoyed----that is not
|78 vexed, but gives thanks and praise,----that adores Him who ordains that these trials should be endured! How many unexpected things there are,----how many difficulties! And we must restrain evil thoughts, and not suffer the tongue to speak any improper word, as did the blessed Job, who praised God while he endured a multitude of ills.

There are some who, if they meet with any reverse, or are slandered by any one, or if they fall into any bodily malady, any pain in the foot or head, or any other disease, immediately blaspheme. In this way they endure the affliction, but are deprived of the benefit. What doest thou, O man, blaspheming against thy benefactor and Saviour! Dost thou not perceive that thou art on the brink of a precipice, and art casting thyself into an abyss of utter destruction? Nor dost thou, by blaspheming, make thy suffering lighter; but thou dost increase it, and makest thy pain more severe. It is with this intent that the tempter brings against thee a multitude of ills,----that he may lead thee into that abyss; and if he see thee blaspheming, how easily does he increase the anguish and make it greater, that, being afflicted, thou mayest rebel again. But if he see thee bearing it nobly, and in proportion to the increase of the suffering, the more giving thanks to God, he at once desists; since for the future he would attack thee fruitlessly and in vain. Thus also the tempter, as a dog waiting at table, if he see the man who is eating, continually throwing to him some morsel or other from the dishes on the table he waits patiently; but if, having waited once or twice, he should go away without anything, he desists for the future, because he has waited fruitlessly and in vain. Thus also
|79 does the evil one constantly attend us with open mouth; and if you should throw to him, as to a dog, a wicked word, snatching it up, he again prepares himself for more; but if you continue thankful, you as it were starve him, and quickly drive him away and make him flee. But, you say, you are not able to be silent when goaded by. pain. Nor do I hinder you from speaking: but instead of blasphemy, give utterance to praise----instead of discontent, to thankfulness.

Make confession to your Master; cry aloud in prayer: thus your suffering will be
alleviated, the tempter will be put to flight by thanksgiving, and the aid of
God will be brought nigh. Besides, if you blaspheme, you avert the help of God,
and cause the tempter to be more powerful against you, and you involve yourself
the more in pains; but if you give thanks, you repel the assaults of the evil
spirit, and gain for yourself the care of a gracious God.

But, it is said, the tongue often by force of habit lapses into the utterance of
some evil word. Whenever, then, you are failing, before the word can gain
utterance, close your teeth against it firmly. Better for the tongue to shed a
drop of blood now, than that hereafter craving a drop of water it should be
unable to gain that comfort: better to endure pain in season, than to undergo
ceaseless punishment hereafter. For the tongue of the rich man, when consumed
with heat, found no relief.

God has enjoined that you should love your enemies: do you turn away from the God who loves you? He has commanded that you should bless them that despitefully use you, that you should speak well of those that slander you: |80 do you, when in no respect injured, speak evil of your benefactor and patron? Was He not able, you say, to free you from this temptation? Yes, but He permitted it that you might be the more approved. "But, alas!" you say, "I fall! I perish!" Then this is not because of the temptation, but because of your slothfulness. For, tell me, which is the easier, blasphemy or praise? Does not the former cause those who hear it to be your enemies and opponents, and cause yourself to feel dejection, and produce afterward great pain? Does not the latter gain for you the manifold reward of wisdom, and the admiration of all, and procure great reward from God? Why, then, leaving that which is useful, and easy, and agreeable, do you instead follow that which is injurious, and painful, and corrupting? Beside this, if the pressure of trial and poverty caused you to utter blasphemy, it would follow that those who live in poverty would always be blasphemers. But in fact, those who live in poverty----many of them in extreme poverty----are constantly thankful; while others who enjoy wealth and luxury are constantly blasphemers. Thus, it is not the nature of the things, but rather our own state of mind, that causes the one line of conduct or the other. For this reason, therefore, let us read this parable, in order that we may learn that neither does wealth benefit the slothful man, nor does poverty in any way injure the upright. Yea, what do I say?----poverty!----rather not all the ills that afflict mankind, should they together assail him, can ever overthrow the soul of the godly and wise man, or persuade him to forsake virtue; and of this, Lazarus is an example. So also wealth can never benefit |81 the idle and dissolute man, nor can health, nor continual prosperity, nor any other thing.

8. Let us, therefore, not say that sickness, or poverty, or the presence of danger, obliges us to blaspheme. It is not poverty, but folly,----not sickness, but arrogance,----not the presence of danger, but the absence of piety,----that leads the negligent to blasphemy and every other evil habit. But for what reason, it is said, are some punished here, and others there, and not all here? For what reason?----because if it were so, we all should perish; for all of us are worthy of punishment. Again, if no one were punished here, the mass of mankind would become more negligent; many would deny the existence of a Providence. For if men say such things even now, when we see many of the wicked enduring punishment, what would they say if this were not so? What bounds would there be to evil? For this reason God punishes some men here, and some He does not punish. He punishes some, removing their wickedness, and making their punishment in the next world lighter, or completely renewing them, and making those who live in wickedness wiser by the punishment of others. Again, some He does not punish, in order that if they should take heed to themselves,----if being touched by the manifestation of God's long-suffering they should repent----that then they may escape both punishment here and the penalty hereafter; but if they should remain hardened and not profit by the forbearance of God, that then they may endure greater inflictions hereafter because of this their exceeding neglect. And if any of those who know these things should say that they who are thus punished are wronged, (being unable to repent,) we might |82 reply thus:----that if God had foreseen that they would repent, He would not have punished them. For if He passes over those whom He knows to be incorrigible, much more would He tolerate in the present life those whom He knows to be benefited by His long-suffering, in order that they may profit by the opportunity of repentance. Since He now deals with them beforehand, He causes their future punishment to be lighter, and by these His dealings,----by the punishment of these, He makes other men more prudent and wise. But wherefore does He not act thus towards all sinners alike? It is in order that by fear arising from the punishment of others, they may be confirmed in wisdom; and giving glory to God, on account of His long-suffering, and feeling shame on account of His clemency, they may depart from iniquity. But, it is said, they do not act so? Notwithstanding after this, God is not the cause of their woe, but their own negligence, since they are careless about using these remedies to ensure their own salvation. And that you may be assured that God acts thus for this reason, mark this:----Pilate on one occasion mingled the blood of some Galileans with the sacrifices, Certain men having hastened to tell this to Christ, He said, "Suppose ye that only these Galileans were sinners? I tell you, Nay; but except ye repent, ye shall all likewise perish," (Luke xiii. 2, 3.) Again, on another occasion, eighteen men were buried under a fallen tower, and concerning them He said the same. The words, "Think ye that they only were sinners? I say unto you, Nay," teach us that those who escaped alive were worthy of the same fate. The words, "Except ye repent, ye shall all likewise perish," teach us |83 that it was allotted to those men to suffer, in order that those who remained alive, made afraid by the calamities happening to others, might repent and become heirs of the kingdom. "What then?" say they; "is another punished that I may become better?" Not so; but another is punished for his own individual iniquity; and this event also becomes a cause of salvation to those who pay heed to it, making them more zealous because of the very fear arising from those calamities. In this same way masters act; when they chastise one slave, they cause the rest to be more careful through fear. Thus, whenever you see any shipwrecked, or buried under a fallen house, or ruined by fire, or drowned in a river, or losing life in any other violent way,----when you also see others who have committed the same things, or even worse, suffering none of these things, do not say in your perplexity, "Why then is it that those who have sinned alike do not suffer the same ills?" but think thus, "One man was permitted to be destroyed or drowned, that his future punishment should be more tolerable to him, or even to make him quite pure;" while another was ordained to suffer no such calamity, in order that being taught by another's punishment he might become more submissive; but should he still remain unchanged, that he, by his own negligence might heap up for himself unmitigated penalties; still of this unendurable punishment God is not the cause.

Again, when you see a just man afflicted, or suffering all the afore-mentioned woes, do not stumble at it; for even to himself the woes are the cause of a brighter reward. In a word, with respect to all punishment, if it be |84 inflicted on sinners, it lessens the burden of sin; if on the just, it makes the soul more glorious;----and the greatest gain accrues to each of us from affliction, if only we bear it thankfully. For this is the design of punishment.

9. For this reason the history contained in the sacred Scriptures is filled with
innumerable examples of this kind. Both just men and unjust are shown to us
suffering ills, in order that, whether a man be just or whether he be a sinner,
having these examples, he may bear ills well. And wicked men are shown to us not
only suffering ills, but also prospering; so that you may not be troubled at
their prosperity, since you learn from that which befell this rich man that the
tormenting fire awaits them if they repent not. And the Scripture tells us that
it is not possible to enjoy repose both here and hereafter; it cannot be.

Therefore it is that just men in this world live a laborious life. But "what," say they, "do you say with respect to Abraham?" Yet who suffered so many ills as he? Was he not obliged to leave his fatherland? Was he not separated from all his relatives? Did he not suffer want in a strange land? Did he not, like a pilgrim, continually change his abode----from Babylon to Mesopotamia, from thence to Palestine, from thence again to Egypt? How can one relate his trouble about his wife, the deadly strife with the barbarians, the carrying captive of the household of his kinsman, the many other troubles like these? And when at length he had the son, did he not suffer the hardest trial of all, being commanded to slay his cherished and beloved one with his own hand? |85 And what shall we say of Isaac, the sacrifice? Was he not vexed perpetually by his neighbours, deprived of his wife, (as his father had been,) and for so long a time bereaved of his child? What, again, shall we say concerning Jacob, who was brought up in his father's house? Did he not endure greater ills than his grandfather? And not to make the discourse too long by going through all these things, hear what he himself says concerning his whole life: "Few and evil have been my days, and I have not attained to the days of my fathers," (Gen. xlvii. 9.) Although he saw his son sitting on a royal throne and possessed of such glory, he did not forget the ills of the past; he had been so afflicted that even in such prosperity he could not be unmindful of the misfortunes that had befallen him. What shall we say about David? How many tragical events happened to him? Did he not also exclaim like Jacob: "The days of our years are threescore years and ten; and if by reason of strength they come to fourscore years, yet is their strength but labour and sorrow"? (Ps. xc. 10.) What with respect to Jeremiah? Did he not, because of overwhelming evils, curse the day of his birth? What shall we say of Moses? Did he not in despair exclaim, "Kill me, if thou thus deal with me"? (Numb. xi. 15.) Elijah also, that heavenly soul----he that shut heaven 6 ----did he not, after working so many wonders, lament before God thus: "Take away my life, for I am not better than my fathers "? (1 Kings xix. 4.) And what need is there to go through each instance? St Paul, taking them [the just] all together, |86 proceeds to speak of them thus: "They wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented; of whom the world was not worthy," (Heb. xi. 37, 38.) And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil. For "no man," it is said, "is crowned except he strive lawfully," (2 Tim. ii. 5;) and in another place, "Every man that striveth for the mastery is temperate in all things," (1 Cor. ix. 25.) He abstains from evil words and looks, from base conversation and slander, and from blasphemy and evil speaking. Prom this we learn that, though trial may not come upon us from any external source, it is our duty to exercise ourselves each day in fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way. Otherwise we cannot please God. Let not any one repeat the foolish saying, that such and such a one has both the good things of this world and also of the next. It is impossible in the case of rich and luxurious sinners that the saying can be true; but if it be right to say it at all, it should be said of those who are afflicted,----of those who are in distress,----that they have the good of this world and also of the next. For they have good things in the next world as their reward; good things also they have here, being sustained by the hope of the future, and not feeling acutely present ills, because of the anticipation of future good. But let us hear the following words of the parable: "Besides all this, between us and you there is a great |87 gulf fixed." Well, therefore, spake David, "None of them can by any means redeem his brother, nor give to God a ransom for him," (Ps. xlix. 7.) No one can redeem even a brother, or a father, or a son. For mark, Abraham addressed the rich man as son; yet had he no power to perform the part of a father. The rich man addressed Abraham as father; * but the paternal aid which a son commonly receives he was unable to gain;----in order that you may learn that neither relationship, nor friendship, nor kind feeling, nor any other existing thing, can procure release for him who is delivered to destruction by his own evil life.

10. I have said these things because it frequently happens that many, when we
urge them to take heed to themselves and practise self-denial, are indolent, and
turn the warning into ridicule. They say, "Do thou befriend me at that day, and
then I shall be confident and have no fear." Another says, "I have a father who
was a martyr;" and another, "I have a friend who is a bishop." Others bring
forward their whole household. But all these excuses are idle words; for the
goodness of others will not help us then. Remember "that the wise virgins did
not bestow any oil on the other five virgins; but they themselves went in to the
bridal feast, while the others were shut out! It is a great blessing to found
our hopes of safety on our own condition; for there no friend will ever stand in
our stead. If even here it is said to Jeremiah, "Pray not thou for this people,"
(Jer. vii. 16,) while it was still possible for them to repent, much more will
the difficulty be increased hereafter. |88

What dost thou say?----that thou hadst a father who was a martyr? This very thing will then add to thy condemnation; since having had an example of goodness in thy own household, thou didst prove thyself an unworthy child of a righteous father. But thou hast a friend who is noble and admirable? Neither will he profit thee then. Why then is it said, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations"? (Luke xvi. 9.) It is not the friendship that will then avail thee, but the charity. For if the friendship alone could avail, it would be necessary to say only, "Make to yourself friends;" but now, showing that not friendship alone avails, it is added, "of the mammon of unrighteousness." As if perhaps some one might say, "I am able to make friends without the mammon, and much more zealous ones than those made by means of it. But that you may know that it is charity that avails us,-----that it is our work and righteous act,----he persuades us to confide, not simply in the friendship of the saints, but in the friendship caused by the right use of mammon. Knowing all these things, beloved, let us give heed to ourselves with all diligence; when we are afflicted, let us give thanks; when we live in prosperity, let us be on our guard, becoming wise by the misfortunes of others; let us, by repentance and compunction and continual confession, offer praise; and if in any way we transgress in this present life, putting away the sin, and with the utmost zeal cleansing away every stain from our soul, let us beseech God to make us all fit when we die, thus to depart
|89 that we may not be with the rich man, but that, enjoying with Lazarus a place in the patriarch's bosom, we may be filled with undying blessedness; which may it be the lot of us all to attain, through the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be praise for ever and ever. Amen.

[Footnotes moved to the end and (re)numbered]

1. * ἀποταξαμένων. The verb ἀποτάσσω, in midd. voice, frequently, in the New
Testament, has the meaning to bid farewell to. See Luke ix. 61, and Alford's
note and references, and Parkhurst's Lexicon to the New Testament, s. v.

2. † In the neighbourhood of Antioch, the hills were the abode of monks. See
Life of Chrysostom in the Benedictine edition. "Partem, matutinarum horarum
legendis S. Scripturae libris insumebant."

3. * Or, without constantly making use of spiritual reading.

4. † ἀγαπητόν, one ought to be content.

5. * Alluding to 2 Tim. iii. 16.

6. 1 James v. 17. [Note to the online edition: a numeral does indeed appear
here, in text and footnote, rather than the asterisks and daggers used earlier].
This text was transcribed by Roger Pearse, 2006. All material on this page is in
the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 21: FOUR DISCOURSES, CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS - DISCOURSE 4
========================================================================

John Chrysostom, Four discourses, chiefly on the parable of the Rich man and
Lazarus (1869) Discourse 4. pp.90-110.

•

Chapter 1

•

Chapter 2

•

Chapter 3

•

Chapter 4

•

Chapter 5

•

Chapter 6

•

Chapter 7

DISCOURSE IV.

CONCERNING THE RICH MAN AND LAZARUS----CONCERNING CONSCIENCE AND CONFESSION----JOSEPH AND HIS BRETHREN.

1. To-day it is requisite that we should explain the rest of the parable concerning Lazarus. Perhaps you may suppose that we have explained the whole of it; but I would not avail myself of any want of knowledge on your part, in order to deceive; nor would I give up the task, before I can go away with the assurance that I have explored all, as far as light is given me: as the husbandman, when he gathers the fruit of the vine, ceases not until he has cut off every little bunch. Since, therefore, I now perceive, as if beneath the leaves, some thoughts still hidden in these words, permit me to gather up also these, using the mind as a sickle. A vine being entirely stripped of fruit stands for the present barren, having leaves only. With respect to the spiritual vine of the sacred Scriptures it is not so; but when we have gathered all the fruit that is to be seen, more still remains. Thus many also before us have spoken on this subject; many perhaps after us will speak on it; but no one will be able to exhaust the whole store of wealth. For such is the nature of this abundance, that the more deeply you dig down, the more plentifully divine instruction wells forth: it is a fountain never failing. |91 In the last assembly we ought to have discharged this debt owing to you, but we did not think it right to pass by the memory of the good deeds of Saint Babylas,1 and the two holy martyrs who followed him. Therefore, we put off the remainder of this subject, reserving the completion of the parable till to-day. Since, then, we have rendered to the fathers their praise, not according to their worth, but according to our ability; permit us now to deliver the remainder of this subject. And be not weary until we have arrived at the end, talcing up our discourse from the point at which we lately left off. Where then did we leave the narrative? It was at the point where we came to the great chasm between the just and the unjust. For, when the rich man said, "Send Lazarus," Abraham answered him, "A great gulf is fixed between us and you: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence," (Luke xvi. 26.) We also showed by many arguments that it is necessary to place our hope of safety, according to the grace of God, in our own right condition, and not trust in fathers or grandfathers, or great-grandfathers, or in relations, and friends, and associates, and neighbours; for "no man can by any means redeem his brother," (Ps. xlviii. 8.) But how much soever they who depart |92 this life in company with sinners, beseech and supplicate on their behalf, all that they say will be vain and useless. For again, the five virgins begged from their companions a supply of oil, and did not obtain it; he also who hid his talent in the earth, though he made many excuses, still was condemned. They, too, who fed not the Lord when He was hungry, nor gave Him drink when thirsting ----they, hoping to find refuge in the plea of ignorance, did not gain any pardon or excuse. Others there are who are unable to say a word, as he who appeared at the feast clad in vile garments, being charged with the fault, was speechless. And not this man only, but also another who was unforgiving to his neighbour, of whom he demanded the hundred pence, who afterwards, when charged by his lord with cruelty and inhumanity, had nothing to reply. From these instances it is plain that nothing can help us there, if we have not the good deeds; but whether we use prayers and entreaties, or whether we be silent, the sentence of punishment and penalty will equally be uttered against us. Hear then how this man, having made request to Abraham for two things, failed to gain either of them. For, first he made supplication for himself, when he said, "Send Lazarus;" next, not for himself, but for his brethren, but he obtained neither request. If the first request was impossible, much more was the second----that on behalf of his brethren. However, if it seem good, let us carefully mark the very words themselves. For if when the magistrate causes an offender to be brought into the public court, summons officers of justice, and proceeds with the trial, all hasten with eagerness to hear what questions the judge may put, and what replies the |93 accused may make,----much more ought we to give attention in this case to what this criminal,----I mean, the rich man, requests, and what the righteous judge, by the mouth of Abraham, replies. For it was not the patriarch that was judging the case, even though he uttered the words; but, as in our earthly courts, when robbers or murderers are under accusation, the law requires that they should stand at a distance and out of sight of the judge; it enjoins that they should not hear the sound of the judge's voice, in this manner also marking their dishonour; but a messenger conveys the questions of the judge and the replies of the accused.2 The same thing took place then. The condemned man heard not the voice of God himself speaking to him; but Abraham acted as a deputy, conveying the words of the judge to the criminal. For he did not speak that which he said on his own authority, but he stated the divine laws to the rich man, and uttered the decisions given him from on high. And for this reason the rich man had nothing to reply.

2. Let us, therefore, carefully attend to that which is said. For I am purposely proceeding slowly through this parable: though this be the fourth day, I do not leave the subject; for I see great benefit arising from this examination, both to the rich and to the poor, and to those who are troubled because of the prosperity of the wicked and the poverty and tribulation of the just. For, in general, nothing is so great a stumbling-block and causes so much religious doubt to many people, as the fact that the rich who live in sin may enjoy great prosperity, while the just, |94 who live virtuously, are reduced to extreme poverty, and endure numberless other things even worse than poverty. But this parable is sufficient to afford a remedy to make the wealthy more wise, to console the poor; it teaches the former not to be high-minded; it comforts the poor with respect to their present condition; it forbids the former to boast if, while living wickedly, they pay no penalty in this life, since a severe examination awaits them in the next world; it persuades the latter not to be troubled on account of the prosperity of others, and not to imagine that our affairs are not under the control of Providence, even if the just suffer ills here, while the wicked and depraved enjoy continual prosperity. For both will hereafter receive their desert; the former the crown which is the reward of patience and endurance, the latter the punishments and penalties which belong to sin. Let both rich and poor inscribe this parable,----the rich on the walls of their houses, the poor on the walls of their mind; and should it ever by the growth of forgetfulness be obscured, renew it completely by means of fresh recollection. Or rather, let the rich also, instead of in their houses, write it in their mind, and constantly bear it about; and let it be their instructor and the groundwork of all their philosophy. For if we have this lastingly written in our mind, neither the delights of the present life will be able to elate us, nor its sorrows to humiliate or overthrow us; but we shall be affected by both these kinds of experience, only as we are by pictures painted on the wall. For when looking at a wall we see portrayed a rich man or a poor, we neither envy the one |95 nor despise the other; because that which we look at is an image only and not reality. Thus, also, if we learn the real nature of riches and poverty, of honour and dishonour; and of all other things both gloomy and bright, we shall be freed from the trouble which arises from each of these classes of things. For they all are more deceptive than a shadow; and neither will a brilliant and honourable position puff- up a lofty and noble soul, nor a lowly and despised position be able to trouble him.

However, it is time now for us to consider the words of the rich man: "I ask thee, father"----that is, I beseech, I beg, I supplicate thee----"that thou wouldest send Lazarus to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment," (Luke xvi. 27, 28.) Since he failed to gain that which he sought for himself, he made supplication for others. Mark how benevolent and mild he becomes when under punishment. He who despised Lazarus when present, now has regard for others who are absent: he who passed by one who was placed before his eyes, is mindful of those whom he does not see, and he entreats with great earnestness and zeal that warning should be given to them, that they might escape the evils about to overtake them. And he begs that Lazarus should be sent to his father's house,----to the place which had been to Lazarus as an arena, the place where his virtue had been tested. Let them see him crowned, he says, who have seen him contending; let the witnesses of his poverty and hunger, of his innumerable woes, be also witnesses of his honour, his transfiguration, his complete glory; that, |96 being taught by both sights, they may learn that our interests are not bounded by this present life; that they may be prepared beforehand, so as to be able to escape this punishment and ruin. What does Abraham reply? "They have Moses and the prophets," he saith; "let them hear,them." Thou hast not, he implies, so much care for thy brethren as God has, who made them: He has given them many teachers, advisers, and counsellors. What, then, does the rich man say? "Nay, father Abraham; but if one went unto them from the dead, they would be persuaded." The same thing is often said now. Where are now those who say, "Who has come from thence? Who ever rose from the dead? Who can tell us what is in Hades?" How many things of this kind the rich man used to say within himself when he was living luxuriously! He did not simply request that some one should rise from the dead; but since when he heard the Scriptures he had been accustomed to despise them, to deride, to regard the things said as myths; from that which he himself had felt, he supposed that the same would be felt by his brothers. "They," he would say, "are sceptical in the same way; but if one should arise from the dead, him they will not disbelieve nor deride, but will rather give heed to his words."

What, then, does Abraham reply? "If they hear not Moses and the prophets, neither will they hear though one rose from the dead," (Luke xvi. 31.) And that this is true----that he who listens not to the Scriptures, will not listen even to those who rise from the dead----of this the Jews afford an instance, who, since they did not
|97 listen to Moses and their own prophets, did not believe even when they saw the dead arise; but at the very time of the event, tried to kill the risen Lazarus; and on another occasion, at the crucifixion, vehemently opposed the apostles even while many dead were rising.

3. But that you may be assured for another reason that the teaching of the apostles is more convincing than that of the restored to life, consider this----that a dead man is altogether a servant, but the things which the Scriptures declare are uttered by the Lord himself; so that though one should rise from the dead, though an angel should descend from heaven, the Scriptures would still be the surest testimony. For the Ruler of angels and the Lord of the dead and of the living has Himself given the written law. Again, that they who wish for dead men to come back, wish for a superfluous thing, is proved, in addition to that which has been said, by comparing the case of our own courts. Gehenna does not seem to exist to those who believe not. To the faithful it is plain and manifest, but still to the unbelieving it does not seem to exist. There is a court of judgment in which we hear each day that such a one is punished, another is mulcted of property, another is condemned to the mines, another to be burnt, another to be put to death in some other way. Notwithstanding that they hear all this, the evil, the wicked and abandoned are not made wise; often, indeed, many such having been captured, and escaping punishment, break out of prison, and running away, again return to the same courses, and commit even greater crimes than before.

Let us not, therefore, wish to hear those things from |98
the dead which the Scriptures each day teach us, and much more clearly. For if God knew this; namely, that if certain should rise from the dead, they would benefit the living, He would not have overlooked it; He who has formed all things for our good would not have neglected this benefit. Again, if the dead arose continually to declare to us all that takes place there, even this phenomenon would in time also be disregarded; for the tempter could, with the greatest ease, adapt his wicked teaching to such a state of affairs. He would be able often to feign appearances, or by preparing his ministers to feign death and burial, and exhibiting them as having: risen from the dead, by these means he would introduce into the minds of those whom he misleads everything that he wished them to believe. For even now, when nothing of that kind takes place, the forms of the departed often have appeared in dreams, and have deceived and ruined many. Much more if such a state of things, namely, that many returned from the dead, existed, that subtle spirit would involve many in his wiles, and introduce great deception into our life. Therefore God has closed the portals, and does not permit any of those who have departed to return to tell us the things that take place there; so that the tempter cannot take advantage of such a state of things, and introduce all his deceit. For, also, when there were prophets Satan raised up false prophets, and when apostles, he raised up false apostles; even when Christ appeared, he raised up false Christs; and whenever sound doctrine has been delivered, he has introduced corrupt doctrine, sowing tares among the wheat.
|99 So also, if this state of things had existed, he would have contrived to cause deception by his own instruments----not really raising the dead, but by sorceries and guile misleading the senses of beholders, or even, as I said before, preparing those who should simulate death, thus turning upside down and confusing all things. But God, foreseeing all these things, has prevented such an attempt, and out of regard for us, has not permitted any one at any time to come from thence to relate to living men the things that take place there. He has taught us to regard the Holy Scriptures as more worthy of trust than everything else. For He has made certain things more clear to us than they would have been made by the resurrection of the dead; He has instructed the whole world; He has driven away error, and brought in the truth; He has, by the instrumentality of fishermen and men of no reputation, procured all these benefits, and afforded to us on all sides sufficient proofs of His own providence. Therefore let us not imagine that our affairs are bounded by the present life; but let us be assured that there will be a scrutiny, and a recompense or a retribution for all that has happened here. This fact is so clear and plain to all, that both Jews and Greeks, even heretics, agree concerning it; yea, all men of every class. For if also all men do not act as wisely as they ought, with regard to the resurrection, still all agree with respect to the judgment, and future punishment and trial. All agree that there is a recompense hereafter for all the things that have happened here. For if this were not the case, why did God stretch out such a heaven and spread the earth beneath, and make the expanse of the sea, and diffuse
|100 the air? Why did He display such foresight, if He did not intend to be concerned in our affairs even to the end?

4. Do you not see many who, after living a virtuous life, having suffered innumerable ills, have departed hence without receiving any good? Others, again, who have displayed every kind of evil disposition, who have plundered the possessions of others, have robbed and oppressed widows and orphans, these have departed this life after enjoying wealth and luxury and endless other good things, and have suffered no misfortune whatever. When, therefore, do the former receive the reward of their virtue,----when do the latter pay the penalty of their wickedness, if our affairs are limited by the present life? For that, if there be a God----as there assuredly is----He is a just God, every one will allow; and that, if He is just, He will reward these two classes according to their deserts----this also will be granted. But if He intends to render to each class their desert, whereas in this life neither class received it ----neither the one, the punishment of their sin, nor the other, the reward of their virtue----it is manifest that an opportunity is reserved when each will receive their appropriate recompense. And for what purpose has God put within our mind a judge so ever-watchful and vigilant,----I mean conscience? It is impossible that any judge among men should be so indefatigable as our conscience is. For judges in worldly affairs are sometimes corrupted by money, or weakened by flattery, or dissemble because of fear; and many other things there are that destroy the rectitude of their decision; but the judgment-seat of conscience never yields to any of these influences; but whether you offer money, or |101 flatter, or threaten, or do any other such thing, it utters still an impartial sentence against the schemes of sinners; and whosoever commits iniquity, himself condemns himself, even though no one else should accuse him. And not once, nor twice, but even frequently, and through one's whole life, it continues to do the same; though much time may have intervened, it never forgets what has happened. At the moment when sin is committed, and before its commission, and after its commission, conscience constitutes itself our accuser; but chiefly after the commission. For at the time of committing the sin, being intoxicated by the pleasure, we are not so sensitive; but when the affair is passed, and has reached its conclusion, then, especially when all the pleasure is exhausted, the sharp sting of repentance is felt. And contrary to that which happens to women in travail, who before the birth have great and unbearable suffering, who feel the pangs of labour causing intense pain, but afterwards have relief, since the pain ceases with the birth of the infant; in the case we are considering, it is not so. For as long as we conceive and have in our mind corrupt designs, we are glad and rejoice; but when we have brought forth this evil offspring, sin, then we see the baseness of that which is produced and are pained; then are we in greater misery than women in travail. Wherefore do not, I beseech you, entertain any corrupt desire, especially the beginning of such a desire. But if we have admitted any such desire, let us quench the beginnings of it; and, even if we have been negligent beyond this, let us destroy the sin which has proceeded to deeds, by confession, and tears, and self-condemnation. |102 Nothing is so great an antidote to sin as condemnation and repudiation of it with penitence and tears. Condemning thy own sin, thou dost put off its yoke. Who is it that speaks thus? God, the Judge himself. "Acknowledge first thy sin, that thou mayest be justified," (Isa. xliii. 26, LXX.) Why are you ashamed and blush to confess your sin? Why speak of it to man, who may blame you? Why confess it to your fellow-servant, who may cause you shame? Rather show it to the Master, to Him who cares for you, who is kindly-disposed; show the wound to the Physician.3 And even if you do not confess, He is not ignorant of the deed, who knew it before it was committed. Why then do you not speak of it? Does the transgression become heavier by the confession?----nay, it becomes lighter and less troublesome. And it is for this reason that He would have you confess, not that you should be punished, but that you should be forgiven; not that He may learn thy sin, (how could this be, since He has seen it,) but that you may learn what favour He bestows. He wishes you to learn the greatness of His grace, that you may praise Him perfectly, that you may be slower to sin, that you may be quicker to virtue. And if you do not confess the greatness of the need, you will not understand the exceeding magnitude of His grace. I do not oblige you, He saith, to come into the midst of the assembly before a throng of witnesses; declare the sin in secret to Me only, that I may heal the sore and remove the pain. Therefore it is that He has placed within us a conscience |103 more faithful than a father. For a father having warned his son once, or twice, or three times, or perhaps, ten times, when he sees him remaining uncorrected, publicly renounces him and dismisses him from the house, and severs the tie of relationship; but not so does conscience act. For if once, or twice, or thrice, or a thousand times it speaks, and you obey not, it will speak again, and will not cease until the latest breath; and both in the house and in the street, at table and in the market, and on the road, often even in dreams, it places before us the image and appearance of our sins.

5. Behold the wisdom of God! He has caused the reproof of conscience not to be unceasing, (for had we been constantly accused, we could not have endured the burden,) nor has He made it so weak as to cease after a first or second warning. For if we felt self-condemnation every day and every hour, we should have been overcome by sorrow. If, again, conscience having warned us once or twice, then ceased to rebuke, we should not have reaped much benefit. Therefore He has caused the warning to be lasting, but not unceasing: it is lasting, that we may not fall into negligence, but that always to the end of our life, being warned, we may be watchful. Again, the warning is not unceasing, nor made cumulative, in order that we may not sink under it, but that we may be refreshed by seasons of repose and other consolations. Thus complete freedom from mental pain would be ruinous to sinners; it would produce in us utter insensibility; while, on the other hand, to feel this pain unceasingly and without measure would be even more injurious. For excess of sorrow, being often strong enough |104 to overthrow man's natural powers of mind, overwhelms the soul, and causes our good qualities to be wholly unserviceable. For this reason God has caused the convictions of conscience to be imposed on us only at intervals, these convictions being exceedingly severe, and often piercing the sinner more sharply than a goad. Not only at the time when we ourselves have sinned, but also when others have committed the same acts, conscience is roused, and with great vehemence accuses us. The fornicator, the adulturer, or the thief, not only when he himself is accused, but when he hears that others are accused of having dared the same sins, he feels as if he himself were punished; he is reminded of his own sin by the blame thrown upon others; and though it is another that is accused, he himself, without being blamed feels the charge, since he has dared to do the same things. In the same way, also, with regard to good deeds, when others are praised and honoured, those who have accomplished the same things rejoice with them, as though they were praised no less than the others. What, therefore, can be more miserable than the case of the sinner who, as often as others are accused, himself feels abashed? What, also, is more blessed than the lot of him who, living virtuously, whenever others are praised, himself feels joy and gladness, being reminded of his own good deeds by the praise bestowed upon others? These things are the work of God's wisdom; they are instances of His exceeding providence. The warning of conscience is a divine anchor, not permitting us to be altogether wrecked in the abyss of iniquity. Not only at the time of committing the sin, but after |105 long periods of years can conscience remind us of old faults. Of this I shall bring clear proof from the Scriptures themselves. The brethren of Joseph one day sold him, without having any charge to bring against him, except that he foresaw in dreams his coming honour foreshadowed to him: for "I saw," said he, "your sheaves making obeisance to my sheaf," (Gen. xxxvii. 6.) Indeed, for this very thing they ought to have the more cared for him, for he was to be the crown of the whole family, and the glory of all his race. Such, however, is envy; it makes war against its own honour; and an envious man would rather suffer a thousand ills than see his neighbour renowned, even though a share of the renown were to fall to himself. Than this what can be more wretched? This kind of feeling possessed the brethren of Joseph. Seeing him at a distance, coming to bring them provisions, they said one to another, "Come, let us kill him, and we shall see what will become of his dreams," (Gen. xxxvii. 20.) If they had no regard for him as a brother, nor felt the bond of nature, they ought to have had regard to the very aid that he brought, and to the manner of his service, in coming to supply them with sustenance. But mark how they unwittingly uttered a prophecy: "Come," said they, "let us kill him, and we shall see what will become of his dreams." If they had not plotted against him and concocted treachery, and planned that shameless scheme, they would not have experienced the full intent of those dreams. For it was not likely that he, though meeting with no ill-fortune, would rise as high as the throne of Egypt; yet, by means of these difficulties and hindrances, |106 he attained such a height of splendour. For if they had not conspired against him, they would not have sold him into Egypt; if they had not sold him into Egypt, the mistress would not have been enamoured of him; if the mistress had not been enamoured of him, he would not have been cast into prison, he would not have interpreted the dreams, he would not have been made ruler; if he had not been made ruler, the brethren would not have come to buy corn, nor have bowed down before him. Thus, since they were ready to kill him, for this very cause chiefly did they feel the full meaning of the dreams. What then? Were they the procurers of all his future good, and the cause of his glory? By no means; they were ready to expose him to death, or to sorrow, or to slavery----to the uttermost ills. But the overruling God used the wickedness of the conspirators for the trial and approval of him who was sold and betrayed.

6. In order that this result may not be thought to arise from any casual
coincidence or accidental revolution of things, God, by means of the very men
who opposed it, brought to pass the very result which they opposed, using His
enemies for the approval of His servants, in order that you may learn, that what
God has willed no one will hinder, and that none will turn aside His high hand;
in order that whenever you are plotted against, you may not stumble or be
downcast, but be enabled to know that the plot will result in good in the end,
if only you bear your lot well.

Behold, therefore, in this instance, how envy produced a royal possession; how
jealousy procured for its victim |107 a crown, and gained him a throne; those
who plotted against him, themselves bore him forward to the greatness of his
power. He who was plotted against governed, they who plotted served; he received
homage, they paid homage. Whensoever, therefore, ills, frequent and accumulated,
come upon you, be not troubled nor downcast, but abide till the end. The end
will turn out in every way worthy of the beneficence of God, if only you bear
thankfully the things that in the meantime befall you.

He who had these visions, being in extreme danger, who was sold by his brethren, injured by his mistress, and again thrown into prison,----he did not say within himself, "What is all this? The visions then are all delusion! I am an exile from my country and deprived of freedom; because of my God, I have not yielded to the seductions of my mistress; because of temperance and virtue, I am punished, and He has not even in this pass defended me, nor stretched forth. His hand, but has suffered me to be delivered to constant and increasing bondage. After the pit, slavery befell me; after slavery, treachery; after treachery, calumny; after calumny, a prison." But none of these things moved him; he remained steadfast in his hope, being confident that none of the things that had been promised would ever fail.

God was, indeed, able to fulfil everything on the very same day; but in order to
display His own might and the faith of His servants, he permitted a long time to
intervene, and many hindrances to arise, so that you may understand His power,
by His fulfilling the promises at the very time when you would give way to
despair, and that you may |108 see the patience and faith of His servants, by
their not falling away from their expectation of good in the very midst of
calamities.

However, as I said, the patriarchs came again, famine as an armed soldier driving them by force, and urging them to the presence of Joseph, the governor; and they wished to buy corn. What, then, did he say to them? "Ye are spies." They then said within themselves, "What is this! we came to get food, and we have endangered our life!" Yes, justly!----since he also came to you bringing food, and ye put him in danger of his life. And he then endured it beeause of his integrity; ye now are suffering because of hypocrisy. He was not, however, their enemy; he put on the appearance of hostility, that he might learn accurately the condition of the family. For since they had been wicked and heartless in his own case, not seeing Benjamin with them, he feared for the child, lest he had been also a brother in suffering. He commands that some one of them should be bound and left there; and that all the rest taking their corn should depart, threatening them with death if they should not bring back their other brother.

Since, then, this had happened and he had said, "Leave one here, and bring back
the other brother, or ye shall die," what did they say one to another? "Verily
we were guilty concerning our brother when he besought us." Do you observe after
how long time they remember that crime? They then said to their father, "An evil
beast hath devoured him," (Gen. xxxvii. 33.) Now, when Joseph himself is present
and listening, they bewail their crime. What can be more extraordinary than
this? |109 Without a tribunal, there is conviction; without accusation, an
apology; a proof without testimony; the very men who wrought the deed condemn
themselves, and publish abroad that which was done in secret! Who had persuaded
them, or obliged them, to expose in public the things dared so long before? Is
it not plain that conscience, the inexorable judge, had been constantly
disturbing their thoughts and troubling their soul? He also who had been
murderously treated, sat there silently judging them; and while no one brought
any charge against them, they themselves passed sentence upon themselves.

They spake thus among themselves: another also said in excuse: "Spake I not to
you saying, Do not sin against the child, nor do him any harm, for he is our
brother? and, behold, now his blood is required at our hands," (Gen. xlii. 22,
loosely quoted.) Though there was no one who spoke thus, or said anything
concerning the crime, or of murder; though the victim himself, sitting in their
presence, inquired about no such thing, but rather was asking about the other
brother; their conscience, taking advantage of the opportunity, arose and took
possession of their mind, and when no person accused them, obliged them to
confess their deeds.

Such things we ourselves often suffer, when the sins are long gone by. When we
are searched by woe or misfortune, we call to mind our former ill-doings.

7. Knowing, therefore, all these things, whenever we have done any wrong, let us
not wait for calamity or difficulty, for danger and chains; but let us each hour
of the day set up for ourselves this tribunal, and let us pass |110 judgment
against ourselves, and endeavour in every way to make our peace with God. Let us
not doubt about the resurrection and future judgment, nor be hindered by what
others say; but by all means, according to the truths we have learnt, let us
refute them. For if we were not to render account of all we have done, God would
not have set up such a tribunal within us. But this also is a proof of His
kindness. For since He will hereafter require from us an account of our sins, He
has placed this incorruptible judge within us, that by condemning us for our
sins now and making us wiser, He may rescue us from the future judgment. This
also St Paul saith: "For if we would judge ourselves, we should not be judged by
the Lord," (1 Cor. xi. 31.) In order, therefore, that we may not be punished
then, nor pay the penalty then, let each of us betake himself to conscience; and
unrolling his past life, and examining with care all his faults, let him condemn
the soul that wrought such deeds; let him chastise his thoughts; let him be
afflicted; let him be straitened in his own mind; let him require a penalty from
himself for his sins, by self-condemnation, by thorough penitence, by tears, by
confession, by fasting and alms-giving, by temperance and love. Let us do this
that by all means in our power we may be able, with all confidence, to attain
the future kingdom, which may it be the lot of us all to gain by the grace and
goodness of our Lord Jesus Christ, with whom to the Father be glory, and also to
the Holy Spirit, for ever and ever. Amen. THE END.

[Footnotes moved to the end and numbered]

1. * τοῦ μακαρίου Βαβύλα. Babylas was a bishop of Antioch, martyred under the
emperor Decius. An exaggerated story was told of some transaction between
Babylas and a Roman emperor, probably Philip, successor of Gordian. The remains
of the bishop, placed in a splendid building in the famous grove of Daphne, but
removed from thence to Antioch by Julian, were supposed to have miraculous
power. The two martyrs were named Juventinus and Maximinus; they were beheaded
by order of Julian.

2. * See Introduction, p. vi.

3. * Probably one of the passages alluded to by Hooker, Ecc. Pol. vi. 4, (16.)
This text was transcribed by Roger Pearse, 2006. All material on this page is in
the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 22: FOUR DISCOURSES, CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS - TRANSLATOR'S INTRODUCTION
========================================================================

John Chrysostom, Four discourses, chiefly on the parable of the Rich man and
Lazarus (1869) Preface. pp.i-viii.

FOUR DISCOURSES OF CHRYSOSTOM.

CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS.

TRANSLATED BY

F. ALLEN, B.A.

LONDON:

LONGMANS, GREEN, READER, AND DYER.

1869.

EDINBURGH :

PRINTED BY BALLANTYNE AND COMPANY,

PAUL'S WORK.

PREFACE. Of the Christian Fathers, none have gained such fame, and few have left
remains so voluminous as Chrysostom. In the melancholy narrative of Gibbon, two
Christian champions are presented as men of real power and vigour of mind. The
historian pauses to detail their acts and estimate their influence, but his
admiration seems rather spontaneously and involuntarily shown, than formally
expressed. These two men are Athanasius and John Chrysostom. The one is the man
of unyielding polemical skill, of undaunted courage and astounding energy. The
latter possesses in a remarkable degree, that which the former lacked or
repressed, imaginative genius. As an orator, Chrysostom must have been as
pre-eminent as Athanasius was as a polemical champion. "They [the critics of
succeeding times] unanimously attribute to the Christian orator the free command
of an elegant and copious language, the judgment to conceal the advantages which
he derived from the knowledge of rhetoric and philosophy, an inexhaustible fund
of metaphors and similitudes, of |iv ideas and images to vary and illustrate the
most familiar topics, the happy art of engaging the passions in the service of
virtue, and of exposing the folly as well as the turpitude of vice, almost with
the truth and spirit of a dramatic representation." 1 As a writer, too, the same
historian, though speaking of the Letters only, which are of far less value than
his Essays and Commentaries, (speaking of his last days in exile) says, "The
respectful attention of the Christian world was fixed on a desert spot among the
mountains of Taurus. From that solitude the Archbishop, whose active mind was
invigorated by misfortunes, maintained a strict and frequent correspondence with
the most distant provinces." And, in a footnote, "Two hundred and forty two of
the epistles of Chrysostom are still extant. They are addressed to a variety of
persons, and show a firmness of mind much superior to that of Cicero in his
exile." The orator must always fail to leave any worthy memorial of his genius.
As might have been expected, the best remains of Chrysostom are those of his
works which were not orally delivered, or which may be supposed to have been at
least committed to writing by himself. The Sermons must of necessity be
inadequately represented. And since the genius of Chrysostom worked chiefly by
these oral discourses, it follows that his remains are weakest in that point in
which the man himself was |v strongest. There are, however, traces even in the
Sermons of the power that originated them. The name of scarcely any other writer
of antiquity has, after his death, been attached to so many spurious
compositions as this great name. The Benedictine editor (Montfaucon) appends
some of these. The reason for their rejection is usually founded, not on
external evidence, but on the inferiority of the matter contained in them,
(Multa peregrinitatem olent. Peregrinitatis notas deprehendimus, &c.) Writings
by hands more able, but not more scrupulous, may have retained the borrowed name
by means of their vigour.

There are, however, as has been remarked, many traces, even in the oral
Discourses, of their original power. Those now submitted to the reader contain
many things which the translator ventures to hope may be deemed worth attention
or even remembering. The series in the Paris edition consists of seven
Discourses. Of these, the first four only are here translated. The fifth is an
integral part of the series, but contains different subjects, the parable having
been completed in the fourth. The sixth and seventh, though partly on the
parable, were delivered at another period, and repeat in some degree the earlier
ones.

It would not be difficult to call up in imagination the crowded cathedral at
Antioch, with the audience in rapt attention to the already most famous orator
of the time, and the voice and manner of a man absolutely on fire |vi with
emotion. The "Send Lazarus," 2 (Πέμψον Λάζαρον) repeated after measured
intervals of thundering denunciation, would pierce the ear like a real cry of
despair; or would seem like the monotonous recurring toll at the execution of
some criminal. No attempt can be made here to estimate worthily the character of
Chrysostom, or to give an account of his life and times. It should, however, be
suggested that he was an Oriental. Consideration should be taken of the state of
society in his day, and of the open and vigorous and mutual hostility of
Christians, Jews, and Pagans, in immediate juxtaposition in a magnificent city
like Antioch or Constantinople. Allusions occur in these Discourses to customs
belonging to the past. In Discourses ii. and iv. (pp. 45 and 93) it is implied
that a criminal tried for capital offences was not permitted to see his judge.
Poverty then was dependent absolutely on direct charity. This fact (and the
well-known customs of the East about stranger guests) adds force to the remarks
about hospitality in Discourse ii.

Applause in religious assemblies was then commonly and loudly uttered. In his
Sermons on Genesis (see No. vii.) this custom is alluded to : "Yesterday ye
shouted aloud and testified your pleasure," (χθὲς μέγα ἀνακεκράγετε, δηλοῦντες
τὴν ἡδονήν.) In the second of these Discourses, (3,) the silence of the assembly
is remarked upon as unusual. |vii

Chrysostom was himself strongly imbued with the ascetic notions of his age, and
with the prevalent ideas about the superior sanctity of unmarried life.

He lived before the prominent development of the doctrine of Justification by Faith. Though speaking freely about the benefit of good works, he, nevertheless, manifests the Christian inner consciousness of the inefficacy of these or of mere penitence as a means of salvation. "If thou art grieved and humbly penitent, thy penitence is in a manner accompanied by salvation,
(ἔχει τινὰ σωτηρίαν)----not through the essential nature of penitence, but through the kindness of the Lord." (Discourse vi. in the Paris edition.)

These considerations may be useful in estimating the extant works of Chrysostom.
It is believed that the Discourses now translated have not hitherto been
rendered into English. Our countryman Savile, in the beginning of the 17th
century, published a splendid edition of the complete works of Chrysostom, in
Greek. His notes (in Latin) are declared by Montfaucon to be of those then
written the best.3 The able translation in the "Library of the Fathers" gives
other works of Chrysostom. The fact, however, that those volumes form part of a
large series renders the diffusion of even those of Chrysostom's writings less
extensive than might otherwise be. |viii

It is hoped that this separate publication of another work of Chrysostom may
increase the tendency now existing to read more generally the remains of
Christian Antiquity, and the writings of the great instructors of the Church, of
which Christ is the Head.

"Μεθ̕ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, τιμὴ, κράτος, νῦν καὶ ἀὲι, καὶ εἰς
τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν."

F. A.

DERBY, November 1868.

[Footnotes moved to the end and numbered] 1. * Gibbon, "Decline and Fall," ch.
xxxii.

2. * In Discourse vi. (Paris Edition.)

3. * "Caeteris omnibus praestant Henrici Savilii notae, si sagacitatem spectes,
si criticam artem, si caetera omnia." (Montf. Preface to the Benedictine
Edition.) This text was transcribed by Roger Pearse, 2006. All material on this
page is in the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 23: HOMILIES - 2ND HOMILY ON THE BIRTHDAY OF OUR SAVIOR
========================================================================

John Chrysostom, 2nd Homily on the birthday of our Savior, Jesus Christ (2013)
Translation John Chrysostom: On the Birthday of our Savior Jesus Christ, a
Sermon.[1] [Translated by Bryson Sewell]

I see a strange and novel mystery: shepherds sound all around my ears, not
piping a barren tune, but singing a heavenly hymn. Angels are singing,
archangels are dancing, the cherubim are hymning, the seraphim are glorifying,
all are celebrating, since they see God upon the earth, man[2] in Heaven. [I
see] the one who is on high lower because of His plan,[3] the one who is below
on high because of His love for humanity. Today Bethlehem resembled Heaven: in
place of stars it received angels hymning, in place of the sun it contained the
righteous One[4] without confining [Him].[5] And do not ask how: for where God
wills it, nature's order is overcome. For He willed it, He had the power, He
came down, He saved - all things follow upon God.[6] Today, He who Is[7] is
born, and He who Ιs becomes what He was not. For being God, He becomes human,
though He did not cease from being God. For He hasn't become human by
separating[8] from His divinity,[9] nor again has He become God by advancing[10]
from a human. But, being Word, because He could not suffer [as Word], [11] He
became flesh, His nature[12] remaining unchanged. But when, on the one hand, He
was born, Jews denied the strange birth, and Pharisees misinterpreted the divine
Books, and scribes spoke what was in opposition to the Law. Herod[13] sought the
[child] who was born, not in order to honor Him, but to destroy Him. For today
they saw [that] all things [were] opposed [to them]. For the psalmist says, "it
was not hidden from their children for another generation."[14] For kings came,
in astonishment at the heavenly King, for He had come upon the earth without
angels, without archangels, [M. 387] without thrones, without dominions, without
powers, without authorities, but walking a foreign and untrodden path, He came
forth from an uncultivated[15] womb, neither leaving His own angels deprived of
His authority, nor having ceased from His own divinity in His incarnation with
us. But kings came to worship the heavenly King of glory, while soldiers [came]
to serve the commander-in-chief of power; women [came to see] the one who was
born from a man, in order that He might change the woman's grief[16] into joy;
the virgins [came to see] the child of the virgin, because the Creator of milk
and breasts, who makes the fountains of breasts to produce naturally flowing
streams,[17] received a child's nourishment from His virgin mother; the infant
[came to see] the one who became an infant in order to furnish praise from the
mouths of infants; the children [came to see] the child who produced witnesses
because of Herod's madness; the men [came to see] the one who was incarnated and
healed the woes of slaves;[18] the shepherds [came to see] the good shepherd,
who lays down His life for the sheep; the priests [came to see] the one who
became the high priest in the order of Melchizedek; the slaves [came to see] the
one who took the form of a slave in order to honor our slavery with freedom; the
fishers [came to see] the one who makes hunters of people from among fishers;
the tax collectors [came to see] the one who appointed an evangelist from among
the tax collectors; the prostitutes [came to see] the one who offers His feet to
the tears of prostitutes; and, that I may speak but briefly, all sinners came to
see the lamb of God who takes upon himself the sin of the world, Magi
accompanying,[19] shepherds praising, tax collectors speaking the good news,
prostitutes bearing perfume, Samaritans thirsting for the fountain of life, the
Canaanite woman with undoubting faith. Since everyone else, then, is exulting, I
too want to exult, I want to dance, I desire to celebrate. But I dance, not by
striking a lyre, not by shaking a thyrsus, not with flutes, not by lighting
torches, but, in place of the musical instruments, I bear[20] the
swaddling-clothes of the Christ. For these are my hope, these my life, these my
salvation, these my flute, these my lyre. And so I come bearing these, so that,
after receiving [the] power of words by their power, I may say together with
angels, "Glory in the highest be to God!,"[21] and with shepherds, "And peace on
earth, and good will among men."[22] Today, the one who was inexplicably
begotten from [the] Father is born from a virgin, inexpressibly for my sake. But
at that time, on the one hand, He was begotten from the Father before [the]
ages, as the one who begot [Him] knows. But today, against nature, He was born
again, as the grace of the Holy Spirit understands. And His birth on high[23] is
real, and His birth below not false, and He was begotten as God from God, and
truly the same one was born a human from a virgin. On high He alone is the only
begotten from the Only, below the same one, alone, is the only begotten from
[the] only virgin. For just as in the case of His birth on high it is impious to
conceive[24] of a mother, so also in the case of His birth below it is
blasphemous to conceive[25] of a father. The Father begot [Him] without change,
and the virgin bore [him] without corruption. For God did not submit to
begetting with fluxes,[26] for He begot [Him] in a manner fit for God. And the
virgin didn't submit to corruption when she was giving birth, for she gave birth
after a spiritual manner. And so His begetting on high has no explanation, nor
does His [M. 388] coming forth in later times endure to be investigated unduly.
For today I know that, on the one hand, the virgin gave birth, and today I
believe that God begot [Him] out of time. I have learned to honor the manner of
the birth with silence, and I have undertaken[27] not to inquire unduly with
words. For in the case of God, one ought not to give attention to the nature[28]
of the deeds, but to believe in the power of the one who brings [them] about.
For there is a law of nature, whenever a woman, after being joined in marriage,
gives birth. But when a virgin, after giving birth, without experience in
marriage, again appears as a virgin, the deed is beyond nature. Consequently,
then, let that which is in accord with nature be investigated, but let that
which is beyond nature be honored with silence, not as something that ought to
be avoided, but as something inexpressible and worthy of being honored with
silence. But grant me pardon, I beg you, if I want to end my sermon in the
introduction. For since I am lowly in respect of the inquiry of those who are
greater, I do not know how and where I shall turn the rudders of my words. For
what am I to say, or what am I to speak? I see the woman giving birth, I
perceive the [child] who was born, yet I do not comprehend the manner of the
birth. For nature is overcome, and the boundary of order is overcome, where God
wills [it]. For the deed did not occur in accord with nature, but the miracle is
beyond nature. For nature was nullified, and the will of the Master brought [it]
to pass. Oh the unspeakable grace! The only begotten before [the] ages, the
intangible and the simple and the incorporeal entered into my contemptible and
visible body. Why? So that, by being seen, He might teach, and that by teaching
He might lead us to what is not seen. For since humans consider[29] the eye more
trustworthy than the ear, they doubt what they do not see, and for this reason
He endured to present a spectacle of Himself to their eyes through the body, so
that He might destroy their doubt. And He is born from a virgin who is ignorant
of the matter. For she did not help bring about what occurred, or contribute to
what was done, but she was a mere instrument of His inexpressible power, only
knowing what she learned from Gabriel when she asked, "How will this happen to
me, since I do not know a man?"[30] And he says, "Do you wish to understand
this? The Holy Spirit will come upon you, and the power of the Most High will
over shadow you."[31] And how was He with her, and then only a little later from
her? [It is] just like when an artist finds great material, He fashions a most
beautiful vessel. In this way, too, Christ, when He found the body and soul of
the virgin holy, fit out a living temple for Himself, framing the person in the
virgin in the manner He willed and, after entering into it, He came forth today,
feeling no shame for the ugliness of the nature. Nor did it bring hubris to Him
to wear His own work. And the thing that was fashioned gave a harvest of
greatest glory, since it was a garment of the artist. For in this very way, in
the first molding, it was impossible to frame the human before the mud came into
his hands. In this way also it was impossible for the perishing vessel to be
altered unless it became [the] garment of the one who made it. [M. 389] But what
am I to say, or what am I to speak? For the miracle strikes me senseless. The
Ancient of days has become a child, He who sits on a high and lofty throne is
placed in a manger, the intangible and simple and uncompounded and incorporeal
One is turned about by human hands, He who tore the bonds of sin asunder is
entwined in swaddling-clothes, since He will this. For He wants to make dishonor
honor, ill-repute to put on glory, the boundary of hubris to show the way of
virtue. And so He enters my body so that I might contain his Word. And after
receiving my flesh, He gives me His own Spirit, so that by giving and receiving
He might procure the treasure of my life. He receives my flesh to sanctify me,
He gives me His spirit to save me. But what am I to say, or what am I to speak?
"Behold, the virgin will conceive."[32] No longer is it said that it will
happen, but it is wondered at that it has occurred. For it occurred among Jews,
among whom it was also spoken, yet it is believed by us, among whom it wasn't
professed. "Behold the virgin will conceive." The written character belongs to
the synagogue, but the possession belongs to the church. The former[33]
discovered the writing-tablet, the latter[34] discovered the pearl. The former
dyed the wool, the latter put on the purple robe. Judea bore Him, and the world
received Him. The synagogue reared and suckled Him, and the church held him and
enjoyed the fruit of the harvest. The branch of the grape-vine is with the
former, and the grape-cluster of truth is with me. The former gathered in the
grape-cluster, and the gentiles[35] drink the mysterious drink. The former sowed
the seed of the grain in Judea, and the gentiles harvested the crop with the
sickle of faith. The gentiles piously clipped the rose, and the thorn of
unbelief remained over for Jews. The nesting flew away, and the senseless
[parents] lie near the nest. The Jews interpret the foliage of the written
character, the gentiles cull the fruit of the Spirit. "Behold, the virgin will
conceive." Tell me, O Jew, tell me, finally, to whom did she give birth? Have
confidence in me, as if with Herod. But you do not have confidence [in me]; I
know why: because of the plot. For you spoke to him[36] that he might kill Him.
Yet you do not speak to me, lest I should worship Him. To whom did she give
birth? Whom? The Master of nature. And even if you are silent, nature cries
aloud. For she gave birth, just as the one who was born wanted to be born. It
was not permitted by nature, but, as the Master of nature, He introduced a
foreign manner of birth in order that, even though He became human, He should
not be born as a human, but is begotten as God. Today He came forth from a
virgin who overcame nature and passed over marriage. For it was fitting for the
ruler[37] of holiness to come forth from pure and holy offspring. For He is the
one who, long ago, formed Adam from virgin earth, and from Adam formed woman
without a wife.[38] For just as Adam produced a woman without a wife, in this
way also today the virgin gave birth to a man without a husband.[39] For He is a
human, he says, and who will recognize Him? For since Womankind owed a favor to
humankind, since Adam, without a wife, produced a woman, [M. 390] for this
reason today the virgin gave birth without a husband, paying off the debt owed
to men on Eve's behalf. For, lest Adam should become arrogant (since he produced
a woman without a wife), for this reason the virgin also gave birth to a man
without a husband, in order that by the shared miracle[40] He might show the
equality of nature. For just as He removed the rib from Adam and in now way
lessened Adam, in this way also He formed for Himself a living temple in the
virgin, and He did not dissolve her virginity. Even after the removal of the
rib, Adam remained whole. And the virgin, too, after the infant came forth,[41]
remained uncorrupted. For this reason He didn't fashion a temple for Himself
from some other place, nor did He fashion and put on another body, lest He
should seem to insult the dough[42] of Adam. For since the human, after being
deceived, became a tool for the Devil, for this reason He recovered him who had
been overthrown as a living temple, in order that, on account of the
relationship[43] with his Maker, He should remove him from the Devil's
acquaintance. Nevertheless, even though He became a human, He is not born like a
human, but is begotten as God. For if He came forth from a common marriage, like
me, He would be considered a lie by the many. But as it stands it was for this
reason that He is born from a virgin, and even being born He keeps the womb
unchanged and guards her virginity without loss, in order that the unusual
manner of the conception should become an agent of a great faith for me. And so
if a Greek or a Jew asks me whether the Christ, being God in accordance with
nature, has become human against nature, I will say, "Yes," calling as a witness
of the argument the undefiled seal of her virginity. For in this way God is
overcoming the order of nature. In this way He is the potter of the womb, and
the originator of virginity, because He kept the manner of His birth undefiled,
and inexpressibly built a temple for Himself, in the manner He desired. Tell me
then, O Jew, did the virgin give birth, or not? If on the one hand she did give
birth, confess the unusual birth.[44] If she did not give birth, why did you
deceive Herod? For you told Herod, when he was inquiring where the Christ was
born, that it was in Bethlehem of Judea. Did I know the village or the place?
Did I know the worth of the one being born? Didn't Isaiah mention Him as God?
For he says, "she shall bear a son, and they shall call His name Immanuel."[45]
Did you not, senseless enemies, relate the truth? Didn't you, scribes and
Pharisees, the strict observers of the Law, teach us all the things concerning
Him? Did we know the language of the Hebrews? Didn't you interpret the
Scriptures? And after the virgin gave birth, and before she gave birth, lest it
seem that you interpret what is said as a favor to God, did you not, when asked
by Herod, bring in Micah the prophet as a witness, in order that he might ratify
your word? For he says, "And you, Bethlehem, house of Ephrathah, in no way are
you least among the leaders of Juda; for from you shall come a leader who will
shepherd my people Israel."[46] The prophet spoke "from you" well. For He came
forth from among you and He came into the world. For He who Is is advancing,
"but he who is not"[47] is created, or is becoming. For Ηe both was, and was
before, and always was. But, on the one hand, He always was as God, managing [M.
391] the world. But today Ηe came forth, on the one hand as a human, shepherding
His people, while also as God, saving the world. Oh good enemies! Oh
philanthropic accusers! Who, unawares, made known God born in Bethlehem, who
pointed out the Master hidden in a manger, who unwillingly revealed the one
lying in a cavern, who, not willing it, were benefactors,[48] who, desiring to
conceal, revealed [Him]. Did you see your unlearned teachers? They do not
understand what they teach; though they hunger, they offer nourishment; though
they thirst, they give water; though they are poor, they enrich. Come, then,
let's hold a festival, come, let's celebrate. For the manner of the festival is
foreign, since the word of the birth is also novel, for today the temporal bond
was broken, the Devil was put to shame, the demons fled, death was broken,
Paradise was opened, the curse was destroyed, sin has gone out of the way, error
has been driven off, truth has returned, the word of piety was spread about
everywhere and ran. The citizenship of those above was planted in the earth,
angels have fellowship with humans, and humans speak confidently with angels.
Why? Because God came to earth, and man in heaven. All things have become
mixed-up. For He came to earth, while being whole in heaven. And, being whole in
Heaven, He is whole upon the earth. For being God, He became human, while not
denying that he was God. Being the impassible Word, He became flesh - for the
sake of dwelling among us, He became flesh. For He did not become God, but He
was [God]. For this reason He became flesh, so that a manger should receive Him
whom Heaven could not contain. For this reason He was placed in a manger, so
that He who nourishes all might receive a child's nourishment from a virgin
mother. For this reason the Father of the coming ages holds fast to the virgin
arms as an infant at the breast, in order that He might become accessible to
Magi. For the Magi came today, and, after they made a beginning in denying the
tyrant, Heaven boasts, revealing its own Master by a star, and the Lord, sitting
upon the body of a light cloud , hastens to Egypt, to one appearing to flee
Herod's plot, but in truth fulfilling what is spoken by Isaiah, "For on that day
Israel will be third among the Assyrians, and among the Egyptians my people will
be blessed in the land which [the] Lord of hosts blessed, saying, 'My people in
Egypt, among the Assyrians, and in Israel will be blessed.'"[49] What do you
say, O Jew? Has the first become third? Were the Egyptians and Assyrians placed
before, and the firstborn in Israel counted afterwards? Yes. The Assyrians will
reasonably be first, since they worshipped Him first through the Magi. And the
Egyptians are after the Assyrians, since they received Him when fleeing Herod's
plot. And Israel is counted last, since they recognized Him after the ascension
from the Jordan through the Apostles. And He entered into Egypt, shaking what
had been made by human hand in Egypt, but not indiscriminately, when He closed
off the gates of Egypt by the destruction of the firstborns. It is for this
reason that He came in today as the firstborn, so that He [M. 392] might put an
end to the grief of the ancient gloominess. And Luke the Evangelist witnesses
that the Christ is called the firstborn, saying, "She gave birth to her
firstborn son, and wrapped Him in swaddling clothes and laid Him the manger,
because there was no place for them in the inn."[50] Therefore He entered into
Egypt in order to put an end to the grief of the ancient gloominess, in place of
whips imposing joy, instead of night and darkness giving [the] light of
salvation. At that time the water of the river was profane because of the
slaughter of the unripe infants. And so He who long ago had turned the water
crimson entered into Egypt, and He made the river's streams to produce
salvation, after He purified their defilement and profanity by the power of the
Spirit. The Egyptians were in an ill plight, and in their madness denied God.
And so He entered into Egypt and filled up God-loving souls with the knowledge
of God. And He permitted the river to raise witnesses more endurable than crops.
But, on account of the brevity of time, I wish to end my sermon here. And thus I
shall end, having completed my sermon, that, the Word, being impassible, became
flesh, His nature remaining unchanged. What am I to say, or what am I to speak?
I see a craftsman and a manger, and an infant, and swaddling clothes, a virgin's
birth lacking the necessities, all things cleaving to beggary, all things full
of poverty. Did you see wealth in great poverty? How He, being rich, became
poor? How He had neither a couch nor a bed, but was cast upon a dray manger? Oh
poverty, fountain of wealth! Oh immeasurable wealth, bearing the pretence of
poverty! He lies in a manger, and He shakes the world; He is entwined in
swaddling-clothes, and He will tear the bonds of sin asunder; He hasn't yet let
out an articulate voice, and He instructed the Magi - and moved them to
conversion. What am I to say, or what am I to speak? Behold, the infant is
entwined in swaddling-clothes, and lies in a manger. Mary is also present, a
virgin and a mother. Joseph, too, was present, a father in name. He is called a
"husband;" she is called a "wife" - lawful names that lack a union. Understand
[this] with me only as far as words are concerned, but not deeds. He[51] was
only betrothed, and the Holy Spirit overshadowed her. And so Joseph, confused,
did not know what to call the infant. He did not dare to say [that the infant
came] from adultery, he couldn't pour down blasphemy against the virgin, and he
didn't endure to say that the child was his own. For he knew well that he new
neither how or from where the child was born - and for this reason a message
from Heaven was given to him in his confusion about this matter through the
voice of am angel: "Do not be afraid, Joseph. For what is born from her is from
the Holy Spirit."[52] For the Holy Spirit overshadowed the virgin. And why is He
born from a virgin, and keeps her virginity undefiled? Because, long ago, the
Devil deceived Eve while a virgin; for this reason Gabriel shared the good news
with Mary while a virgin. But Eve, when she was deceived, on the one hand, gave
birth to a word[53] [that was the] cause of death. But, in contrast, after Mary
was told the good news, she bore the Word[54] in flesh, the agent of our eternal
life. Eve's word pointed out a tree, through which she thrust Adam from
Paradise. [M. 393] But the Word from the virgin pointed out the Cross, through
which He led the bandit[55] (representing Adam) into Paradise. For since the
Greeks didn't believe, or the Jews, or the children of heretics, that God begot
[Him] without change and without suffering, for this reason today, coming forth
from a body liable to suffering, He maintained the body that was liable to
suffering as impassible, in order to show that just as He didn't dissolve her
virginity after He was born from the virgin, in this way also God, His holy
substance[56] remaining without flux or change, begot God in a manner fit for
God as God. For since humans, after forsaking Him, carved images in human form
which they served to the assault of the Creator, for this reason today the Word
of God, being God, was seen in human form, so that He might break the lie and
secretly bring worship[57] to Himself. And so, let us give glory to Christ, the
one who, from pathless ways, made a way, together with the Father and the Holy
Spirit, now and forever, and into eternity.[58] Amen.

[End]

[1] This translation was commissioned by Roger Pearse and translated from the
text printed in the Patrologia Graeca, vol. 56, cols. 385-396. The translation
has been placed in the public domain. The homily is transmitted under the name
of Chrysostom, but scholars have usually considered that it is probably not
authentic. According to J. Quasten, Patrology 3, p.454-5, its authenticity was
defended by C. Martin, Un centon d'extraits de l'homelié in Salvatoris Nostri
Jesu Christi Nativitatem de saint Jean Chrysostome, Museon 54 (1941), 30-33 and
48-52 (Greek text).

[2]ἄνθρωπος.

[3]Δι᾽οἰκονομίαν. Possibly, "Because of His ordering" or "dispensation."

[4] Literally, "the one of righteousness."

[5] i.e. Bethlehem contained God but did not limit Him.

[6] Or, "all things are in agreement with God."

[7]ὁ ὢν.

[8] Literally, "in accordance with a separation from divinity."

[9]Θεότης.

[10] Literally, "in accordance with an advancement from a human."

[11]Διὰ τὸ ἀπαθές.

[12] Φύσις.

[13] i.e. Herod the Great. See Matthew 2:1-23.

[14] Psalm 78:4.

[15] I.e. never having experienced sexual intercourse.

[16] Pl.

[17]αὐτόματα ῥεῖθρα.

[18] Or, "servants." Similarly with other references to slaves in this column.

[19] Or, "waiting upon [Him]."

[20] Literally, "bearing."

[21] Luke 2:14.

[22] Luke 2:14.

[23]ἡ ἄνω γέννησις.

[24]ἐννοῆσαι.

[25]ὑπολαβεῖν.

[26]ῥεῦσιν.

[27] Literally, "I undertook," the aorist.

[28] Φύσις.

[29] Or, "make."

[30] Luke 1:34.

[31] Luke 1:35.

[32] Isaiah 7:14.

[33] i.e. "the synagogue."

[34] i.e. "the church"

[35] Or, "nations."

[36] Herod.

[37] Πρύτανις.

[38] Or, "woman." Similarly in this section for other instances of "wife."

[39] Or, "man." Similarly in this section for other instances of "husband."

[40]Τῷ κοινῷ τοῦ θαύματος.

[41] Literally, "the coming forth of the infant."

[42] Or, "mixture."

[43]Συνάφεια.

[44] Possibly, "offspring."

[45] Isaiah 7:14; Matthew 1:23.

[46] Micah 5:2, though the text as quoted here differs drastically from the
Septuagint text.

[47]ὁ μὴ ὢν.

[48] Or possibly, "committed a kind service."

[49] Isaiah 19:24.

[50] Luke 2:7.

[51] Joseph.

[52] Matthew 1:20.

[53]ῥῆμα. There is a play on words here between "word," ῥῆμα, which here means a
spoken word, by which death entered the world and humankind was cast from the
Garden, and Word, Λόγος, through which humankind can again enter into paradise.

[54]Λόγος.

[55] The repentant thief who was crucified at the same time as Christ. See Luke
23:39-43.

[56]Οὐσία.

[57] Λατρεία.

[58] Literally, "into the ages of ages." This text was commissioned by Roger
Pearse, 2013. This file and all material on this page is in the public domain -
copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 24: HOMILIES - AFTER THE EARTHQUAKE
========================================================================

John Chrysostom, Homily after the earthquake (2003).

John Chrysostom, Homily after the Earthquake.[1] [Translated by Bryson Sewell]

[M. 713] Even if feebleness hindered us[2] from celebrating with you[3] the
spiritual chorus, nevertheless the labor of your journey did not make you faint.
For even if that effort led you, dripping with much sweat, to this place,[4]
nevertheless the lesson of the sermon changed our feebleness into health, and,
through the singing of psalms, it eased your labor. For this reason, I, though
unwell, did not bind my tongue in silence, nor did you, though weary, remove
yourselves from hearing. However, as soon as the sermon appeared, your labor
receded; as soon as the teaching appeared, your weariness fled. For, while
illness and labor belong to the body, instruction is the perfection and healing
of the soul. And to the degree that the soul is better than the body, by so much
are its[5] achievements more valuable. And so for this reason, not only with
illness hindering me, but also in the face of countless other obstacles, I did
not withdraw from being entwined in your love, I was not deprived, not today, of
this good celebration. But while we[6] were, until just now, fixed to our bed,
God did not permit that we should be destroyed completely by the famine. For
just as it is a famine for you not to hear, so for me it is a famine not to
speak. In this way, too, a mother, though she is often sick, would prefer that
her breast be stretched by her child, rather than to see him wasting away
because of a famine. May my body also be strained! For who would not gladly shed
even his own blood for you, men so ardent in piety, so ardent in observance, who
have shown such repentance in a small space of time.[7] You do not know day and
night, but you make both times into day, not by dismissing the gloom, but by
enlightening the nights with vigils; your nights are sleepless, and the tyranny
of sleep has been destroyed. For yearning for Christ has overcome the
inferiority of nature. You were released from being human in your bodies by
mimicking powers, exhibiting sleeplessness, earnest fasting, great labor because
of your journey, labor with respect to nature, [but] relaxation with respect to
choice. This is the fruit of fears, this is the advancement of the earthquake,
an advancement that is never spent up, an advancement that makes even the poor
rich, and enriches the wealthy. It does not know poverty, it does not know
wealth. The earthquake came, and it did away with the unevenness of life. Where,
now, are those who wear silken robes? Where is the gold? All of those things
have gone away, and they were torn asunder more easily than a spider's web, and
they disappeared[8] more [quickly] than spring-time flowers. But since I see
that your mind is prepared, I wish to set before you a more plentiful table. I
see your bodies worn down, but your soul renewed. The fountains of sweat are
many, but they wipe the conscience clean. For if athletes drip with blood for
the sake of leaves of laurel, which is given today and tomorrow withers away,
how much more ought you, who enter into the trial of virtuous actions, not to
surrender in the labors for virtue, nor to grow soft. You as my audience are my
crown, [M. 714] and one of you as a hearer is equivalent to the city. For some,
on the one hand, crowned mixing-bowls, while others convened satanic symposiums,
and still others prepared a sumptuous table. But you completed so great a vigil,
and you cleansed all the city by the stepping of your holy feet, having measured
out the market-place with your walking, and having made the air holy. For the
air becomes holy from the singing of psalms, just as today you heard God saying
to Moses, "The place where you are standing is holy ground."[9] You sanctified
the ground, the market-place, you made our city a church.[10] And just as a
flowing torrent, carried by a great stream, overturns all things - in this way
also the spiritual torrent, the river of God, which gladdens the city of God,
was filled with water, and cleansed away the mire of impiety. No one is
licentious, or rather, if someone is licentious, he is changed. He hears the
voice, and his mind is reformed, the melody comes in, and his impiety is
changed, he flees the passions of greediness. For even if he does not flee, but
just as beasts in winter lurk in dens, so his impious mind is buried in the
earth, and just as serpents, when frost stiffens their bodies, enter the lower
regions, so too these passions, servile and slavish, are thus covered up as if
into some abyss. And of course those who carry them[11] are ashamed. For on the
one hand they carry them, yet [the passions are] dead. For in place of winter,
your melody comes to them. The voice comes into the hearing of greedy men, and
even if he does not cast the passion out, yet the passion dies. [The voice]
comes into the hearing of the licentious and the arrogant man, and even if he
does not put to death his licentiousness and arrogance, he buries his
licentiousness and arrogance. It is not a small [matter] not to speak wickedness
boldly. I also said yesterday that the fruit from the earthquakes is great. Do
you see the love for humanity of the Master[12] who shakes [the] city and who
makes [the] mind firm? He who rocks [the] foundations, and strengthens [our]
thoughts? He who makes the city cracked, and makes our judgment strong? Set your
minds on His love for humanity. He shook for a little while, He strengthened
continuously. The earthquake [lasted] for two days, but let piety remain into
all time. You were distressed for a little while, but you were rooted
continuously. For I well know that, by the fear of God, your piety took root;
and if an abatement should occur, the fruit remains. No longer are the thorn
plants choking, nor an over-whelming rain washing away: the fear cultivated you
well, it became an ally to my words. I am silent and the foundations send forth
a sound; I remain silent and the earthquake sends forth a voice more sonorous
than a trumpet, saying this: "The Lord is compassionate and merciful, patient
and rich in mercy."[13] I was present, not in order to overwhelm you, but in
order to strengthen you." The earthquake says these things, and sends forth a
voice: "I scared you, not in order to grieve [you], but to make you more exact.
Pay exact attention to the sermon. Since the sermon was too ineffectual, help
called out; since the instruction grew weary, [M. 715] fear fought as an ally. I
come speaking those things to you only for a short time, and I do my part.
Whenever I bind you tight, then I give you to the sermon, lest the sermon should
come to no effect; finding stones and thorn bushes springing up, I make the land
clean, so that the sermon may scatter its seeds with a liberal hand."

How were you harmed by being grieved for a short time? You became angels instead
of humans. You were moved toward heaven, even if not in place, at least in
character. And as to the fact that I do not say these things in flattery, the
facts give testimony. For in which respect did you fall short with regard to the
sermon of repentance? You cast out envy, you got rid of your slavish passions.
You planted virtue, you endured the whole night through with your holy vigils,
great love, and eager disposition. No one remembers interest, no one speaks
about greediness,[14] nor are the hands alone pure from sins, but the tongue,
too, is freed from lawlessness and abuse. No one assaults his neighbor, no one
goes off to satanic symposiums. The houses are pure, the marketplace has been
cleansed. Evening arrives, and nowhere are there choruses of young men singing
the songs of the theater. Yet there are choruses, though not of licentiousness;
choruses, but of virtues. And it is possible to hear the singing of psalms in
the marketplace, and [to hear] those sitting at home, one singing psalms,
another hymning. Night arrives, and all [run] to the church, the waveless
harbor, the calm that has been freed of waves. I was thinking that, after the
first or second day, sleeplessness had overcome your bodies. But as it is, your
yearning increases to the degree that your sleeplessness is strained. Those who
were singing psalms to you grew weary, and you are renewed. Those singing psalms
to you grew exhausted, and you were strengthened. Tell me: where now are the
wealthy? Let them learn the philosophy of the poor. For they[15] sleep, but the
poor do not sleep on the ground, but bend their knees, mimicking Paul and Silas.
But [M. 716] they sung psalms and shook the prison; you sung psalms, and made
the city that was shaken firm. The outcomes[16] are contrary to the
circumstances, yet both are for the glory of God. For he shook the prison, in
order to shake the mind of the unfaithful, in order to loosen the jailor, in
order to proclaim the Word of God. You yourselves made the city firm, in order
to undo God's wrath. Both those affairs and these were administered differently.
But nevertheless I rejoice, not because the city was made firm, but because it
was through your prayers that it was made firm, because your singing of psalms
became [the] foundations. The wrath is from above, your voice from below. The
voice, sent up from below, restrained the wrath, flowing from above. The heavens
were opened, and a judgment[17] was brought down, the whetted sword. The city
[is] on the earth, the wrath is inevitable. We have need of nothing but
repentance, tears and lamentations, and all things were dissolved. God appeared,
and we dissolved his wrath. One would not err should he call you the caretakers
and saviors of the city. Where are the rulers? Where are the great saviors? Of
the city you are the truly the towers, the wall, and its security. For they,[18]
on the one hand, through their own wickedness allowed the city to rot, but you,
through your own virtue, made the city firm. And if someone should be asked why
the city was shaken, even if he wouldn't say [it], it has been agreed[19] that
it was because of sins, because of acts of greed, because of injustices, because
of acts of lawlessness, because of acts of arrogance, because of pleasures,
because of deceit. Whose? The rich. Again, if someone should be asked why the
city was made firm, it is agreed that it is because of the singing of psalms,
because of the prayers, because of the vigils. Whose are these? The poor's. The
reasons that shook the city belong to them,[20] while the reasons that made the
city firm are yours - and so you became the saviors and the caretakers. But let
us end the sermon here, remaining in our vigils, our singing of psalms, sending
glory up to the Father and the Son and the Holy Spirit, now and always, and into
eternity.[21] Amen.

[1] CPG 4366, De terrae motu. BHGn 1700y. This translation was commissioned by
Roger Pearse and translated from the text printed in the Patrologia Graeca, vol.
50, cols. 713-716. The translation has been placed in the public domain. The
work perhaps refers to the earthquake of 398 AD. The question of its
authenticity is discussed by Wendy Mayer, The Homilies of St. John Chrysostom -
Provenance: Reshaping the foundations, 2005, p.27, 126, and answered in the
affirmative. Update: Sever J. Voicu on the other hand, has long argued that this
homily is not authentic Chrysostom and has challenged Mayer's claims in "Un
errore di Montfaucon e altre note pseudochrisostomiche," in Manuscripta Graeca
et Orientalia: Mélanges monastiques et patristiques en l' honneur de Paul Géhin,
edited by André Binggeli, Anne Boudhors and Matthieu Cassin (Leuven - Paris -
Bristol, CT: Peeters, 2016), 597-614; on pp. 602-604. [2] Us = Chrysostom, a pl.
used for a sg.

[3] You = the congregation. [4] Possibly meaning to the church. [5] i.e. the
soul's achievements. [6] Probably a plural for a singular, i.e., "while I
was...fixed to my bed...." [7] Literally, "from a small turning of time," ἀπὸ
μικρᾶς καιροῦ τροπῆς. [8] Literally, "they were tested," from ἠλέγχθη. The
problem is that, in this context, "they were tested more than spring-time
flowers" makes little sense. The point might be that gold, which has been tested
(i.e. with fire), offers no lasting security, but, like flowers in spring time,
it too passes away. [9] Exodus 3:5; Acts 7:33. [10] Or, "you made the city a
church for us." [11] i.e. the passions. [12] i.e. God. [13] Psalm 103:8;
Septuagint, Psalm 102:8.

[14] Or, "No one speaks greedily." [15] i.e. the wealthy.

[16]Τὰ τέλη. [17]ἀπόφρασις. [18] i.e. the rich and the rulers. [19] Possibly,
"confessed." [20] i.e. the rich. [21] Literally, "into the ages of ages." This
text was commissioned and uploaded by Roger Pearse, 2013. Added update to note
1, 2019. This file and all material on this page is in the public domain - copy
freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 25: HOMILIES - AGAINST PUBLISHING THE ERRORS OF THE BRETHREN
========================================================================

Homily Against Publishing the Errors of the Brethren.

Upon the Not Publishing the Errors of the Brethren, Nor Uttering Imprecations
Upon Enemies.

Homily Against Publishing the Errors of the Brethren.

Upon the Not Publishing the Errors of the Brethren, Nor Uttering Imprecations
Upon Enemies.

1. I Account you happy for the zeal, beloved, with which you flock into the
Father's house. For from this zeal I have ground for feeling confidence about
your health also with respect to the soul; for indeed the school of the Church
is an admirable surgery-a surgery, not for bodies, but for souls. For it is
spiritual, and sets right, not fleshly wounds, but errors of the mind,1 and of
these errors and wounds the medicine is the word. This medicine is compounded,
not from the herbs growing on the earth, but from the words proceeding from
heaven-this no hands of physicians, but tongues of preachers have dispensed. On
this account it lasts right through; and neither is its virtue impaired by
length of time, nor defeated by any strength of diseases. For certainly the
medicines of physicians have both these defects; for while they are fresh they
display their proper strength, but when much time has passed; just as those
bodies which have grown old; they become weaker; and often too the difficult
character of maladies is wont to baffle them; since they are but human. Whereas
the divine medicine is not such as this; but after much time has intervened, it
still retains all its inherent virtue. Ever since at least Moses was born (for
from thence dates the beginning of the Scripture) it has healed so many human
beings; and not only has it not lost its proper power, but neither has any
disease ever yet overcome it. This medicine it is not possible to get by payment
of silver; but he who has displayed sincerity of purpose and disposition goes
his way having it all. On account of this both rich and poor alike obtain the
benefit of this healing process. For where there is a necessity to pay down
money the man of large means indeed shares the benefit; but the poor man often
has to go away deprived of the gain, since his income does not suffice him for
the making up of the medicine. But in this case, since it is not possible to pay
down silver coin, but it is needful to display faith and a good purpose, he who
has paid down these with forwardness of mind, this is he who most reaps the
advantage; since indeed these are the price paid for the medicinal treatment.
And the rich and the poor man share the benefit alike; or rather it is not alike
that they share the benefit, but often the poor man goes away in the enjoyment
of more. What ever can be the reason? It is because the rich man, possessed
beforehand by many thoughts, having the pride and puffed-up temper belonging to
wealthiness; living with carelessness and lazy ease as companions, receives the
medicine of the hearing of the Scriptures not with much attention, nor with much
earnestness; but the poor man, far removed from delicate living and gluttony and
indolence; spending all his time in handicraft and honest labours; and gathering
hence much love of wisdom for the soul; becomes thereby more attentive and free
from slackness, and is wont to give his mind with more accurate care to all that
is said: whence also, inasmuch as the price he has paid is higher, the benefit
which he departs having reaped is greater.

2. It is not as absolutely bringing an accusation against those who are wealthy
that I say all this; nor as praising the poor without reference to
circumstances: for neither is wealth an evil, but the having made a bad use of
wealth; nor is poverty a virtue, but the having made a virtuous use of poverty.
That rich man who was in the time of Lazarus was punished,2 not because he was
rich, but because he was cruel and inhuman. And that poor man who rested in the
bosom of Abraham was praised, not because he was poor, but because he had borne
his poverty with thankfulness. For of things-(now attend carefully to this
saying; for it will avail to put into you sufficient religious knowledge, and to
cast out all unsound reasoning, and to bring about your having your judgment
right concerning the truth of things)-well, of things some are by nature morally
good, and others the contrary; and others neither good nor evil, but they occupy
the intermediate position. A good thing piety is by nature, impiety an evil
thing; a good thing virtue, an evil thing wickedness; but wealth and poverty in
themselves are neither the one nor the other; but from the will of those who use
them they become either the one or the other. For if thou hast used thy wealth
for purposes of philanthropy, the thing becomes to thee a foundation of good;
but if for rapine and grasping and insolence, thou hast turned the use of it to
the direct opposite; but for this wealth is not chargeable, but he who has used
his wealth for insolence. So also we may say of poverty: if thou have borne it
nobly by giving thanks to the Master, what has been done becomes to thee a cause
and ground for receiving crowns; but if on account of this thou blaspheme thy
Creator, and accuse Him for His providence, thou hast again used the thing to an
evil purpose. But just as in that case it is not wealth that is responsible for
the avarice, but the person who has made a bad use of wealth, so also here we
are not to lay the blame of the blasphemy on poverty, but on him who did not
choose to bear the thing in a sober spirit. For in every case both the praise
and the blame belong to our own will and choice. Good is wealth, yet not
absolutely, but to him only to whom it is not sin; and again poverty is wicked,
but not absolutely, but only in the mouth of the impious, because he is
discontented, because he blasphemes, because he is indignant, because he accuses
Him who has made him.

3. Let us not therefore accuse riches, nor revile poverty absolutely, but those
who do not will3 to use these virtuously; for the things themselves lie in the
middle. But as I was saying (for it is good to return to the former subject),
both rich and poor enjoy the benefit of the medicines administered here with the
same boldness and freedom; and often the poor with more earnestness. For the
special excellence of the medicines is not this only, that they heal souls, that
their virtue is not destroyed by length of time, that they are not worsted by
any disease, that the benefit is publicly offered gratuitously, that the healing
treatment is on a footing of equality both for rich and poor-but they have
another quality also not inferior to these good points. Pray of what character
is this? It is that we do not publicly expose those who come to this surgery.
For they who go off to the surgeries of the outside world, have many who examine
their wounds, and unless the physician have first uncovered the sore, he does
not apply the dressing; but here not so, but seeing as we do innumerable
patients, we go through the medical treatment of them in a latent manner. For
not by dragging into publicity those who have sinned do we thus noise abroad the
sins committed by them; but after putting forth our teaching, as common to all,
we leave it entirely to the conscience of the hearers; so that each may draw to
himself from what is said the suitable medicine for his own wound. For there
proceeds the word of doctrine from the tongue of the speaker, containing
accusation of wickedness, praise of virtue, blame of lewdness, commendation of
chasteness, censure of pride, praise of gentleness, just as a medicine of varied
and manifold ingredients, compounded from every kind; and to take what is
applicable to himself and salutary is the part of each of the hearers. The word
then issues openly, and settling into the conscience of each, secretly both
affords the healing treatment which comes from it, and before the malady has
been divulged, has often restored health.

4. You at all events heard yesterday how I extolled the power of prayer, how I
reproached those who pray with listlessness; without having publicly exposed one
of them. Those then who were conscious to themselves of earnestness, accepted
that commendation of prayer, and became still more earnest by the praises, while
those who were conscious to themselves of listlessness, accepted on the other
hand the rebuking, and put off their carelessness. But neither these nor those
do we know; and this ignorance is serviceable to both-how, I now tell you. He
who has heard the commendations of prayer and is conscious to himself of
earnestness, were he to have many witnesses of the commendations, would have
lapsed towards pride; but, as it is, by having secretly accepted the praise, he
is removed from all arrogance. On the other hand he who is conscious to himself
of listlessness, having heard the accusation, has become better from the
accusation, as having no one of men a witness of the rebuking; and this was of
no ordinary profit to him. For on account of the being flurried at the opinion
of the vulgar,4 so long as we may think that we escape notice in our wickedness,
we exert ourselves to become better; but when we have become notorious to all,
and have lost the consolation derived from the escaping notice, we grow more
shameless and remiss rather. And just as sores become more painful by being
unbandaged and frequently exposed to cold air, so also the soul after having
sinned, if in the presence of many it be rebuked for what it has done amiss,
grows thereby more shameless. In order therefore that this might not take place,
the word administered its medicine to you covertly. And that you may understand5
that the gain which this covert treatment has is great, hear what the Christ
says. "If thy brother have committed a fault against thee convince him of it,"
and he did not say "between him and the whole town," nor, "between thee and the
whole people,"6 but "only between thee and him." Let the accusation, he says, be
unwitnessed to, in order that the change to amendment may be made easy of
digestion. A great good surely, the making the advice unpublished. Sufficient is
the conscience, sufficient that incorruptible judge. It is not so much thou who
rebukest him who has done wrong as his own conscience (that accuser is the
sharper), nor dost thou do it with the more exact knowledge of the faults
committed. Add not therefore wound to wound by exposing him who has done wrong;
but administer for thyself the counsel unwitnessed. This therefore we are doing
now-the very thing that Paul also did, framing the indictment against him who
among the Corinthians had sinned without citing of witnesses. And hear how. "On
this account," he says, "brethren, I have applied these figures of speech to
myself and Apollos." And yet not he himself nor Apollos were they who had rent
the people in schism and divided the Church; but all the same he concealed the
accusation, and just as by some masks, by hiding the countenances of the
defendants by his own and Apollos' names, he afforded them power to amend of
that wickedness. And again, "Lest in some way after I have come God humble me,
and I may have to mourn many of those who have before sinned, and have not
repented over the uncleanness and lasciviousness which they had committed."7 See
how here also he indefinitely mentions those who had sinned, in order that he
might not, by openly bringing the accusation, render the soul of those who had
sinned more shameless. Therefore, just as we administer our reproofs with so
much sparing of your feelings, so do ye also with all seriousness receive the
correction; and attend with carefulness to what is said.

5. We discoursed to you yesterday about the power which is in prayer. I pointed
out8 how the devil then lies in wait, deceiver that he is. For since he sees
very great gain accruing to us from prayer, then most he assails us, in order
that he may disable us from our defence;9 that he may send us off home
empty-handed. And just as before magistrates, when the officers of the court who
are about the person of the magistrate have a hostile feeling toward those who
come before him, they by their staves drive them away to a distance, preventing
their coming near and resorting to lamentation and so obtaining compassion; so
also the devil, when he has seen us coming to the judge, drives us away to a
distance, not by any staff, but through our own slackness. For he knows, he
knows clearly, that if they have come to him in a sober spirit, and have told
the sins committed, and have mourned with their soul fervent, they will depart
having received full forgiveness; for God loves mankind; and on this account he
is beforehand with them, and debars them from access,10 in order that they may
obtain no one of the things which they need. But the soldiers of magistrates
with violence scare away those who are coming to them; but he with no
compulsion, but by deceiving us, and throwing us into security. On this account
we are not deserving even of allowance, since we voluntarily deprive ourselves
of the good things. Prayer with earnestness is a light of the understanding and
soul-a light unquenchable and perpetual. On this account he throws into our
minds countless rubbish-heaps of imaginations; and things which we never had
imagined, these collecting together at the very moment of prayer he pours down
upon our souls. And just as winds often rushing from an opposite quarter by a
violent gust extinguish a lamp's flame as it is being lighted, so also the
devil, when he has seen the' flame of our prayer being kindled, blowing it on
every side with the blasts of countless thoughts, does not desist before and
until he has quenched the light. But the very thing which they who are kindling
those lamps do, this let us also do. And what do they do? When they see a
violent wind coming, by laying their finger upon the opening of the lamp they
bar the entrance against the wind. For so long as he assails from without we
shall be able to stand against him; but when we have opened to him the doors of
the mind, and have received the enemy inside; after that we are no longer able
to withstand even a little; but, having on all sides completely extinguished the
memory,11 just as a smoking lamp, he allows our mouth to utter empty words. But
just as they put their finger upon the opening of the lamp, so let us lay
consideration upon our mind: let us close off from the wicked spirit the
entrance, in order that he may not quench our light of prayer. Remember both
those illustrations, both that of the soldiers and the magistrate, and that
respecting the lamp. For with this purpose we adduce to you these illustrations;
with which we are conversant, in which we live, in order that, after we have
departed hence and have returned home, we may from things of familiar occurrence
receive a reminder of what has been said.

6. Prayer is a strong piece of armour and a great security. You heard yesterday
how the three children, fettered as they were, destroyed the power of the fire;
how they trampled down the blaze; how they overcame the furnace, and conquered
the operation of the element. Hear to-day again how the noble and great Isaac
overcame the nature itself of bodies through prayer. They destroyed12 the power
of fire, this man to-day loosed the bonds of incapacitated nature. And learn how
he effected this. "Isaac," it says, "prayed13 concerning his wife, because she
was barren." This has to-day been read to you; yesterday the sermon was about
prayer; and to-day again there is a demonstration of the power of prayer. See
how the grace of the Spirit has ordered that what has been read to-day
harmonises with what was said yesterday. "Isaac," it says, "prayed concerning
Rebecca his wife, because she was barren." This first is worth inquiring into,
for what cause she was barren. She was of a life admirable and replete with much
chastity-both herself and her husband. We cannot lay hold14 of the life of those
just ones, and say that the barrenness was the work of sin. And not only was she
herself barren, but also his mother Sarah, who had borne him; not only was his
mother barren and his wife, but also his daughter-in-law, the wife of Jacob,
Rachel. What is the meaning of this band of barren ones? All were righteous, all
living in virtue, all were witnessed to by God. For it was of them that He said,
"I am the God of Abraham, and the God of Isaac, and the God of Jacob." Of the
same persons Paul also thus speaks. "For which cause God is not ashamed to call
himself their God."15 Many are the commendations of them in the New, many the
praises of them in the Old Testament. On all sides they were bright and
illustrious, and yet they all had barren wives, and continued in childlessness
until an advanced period. When therefore thou seest man and wife living with
virtue; when thou seest them beloved of God, caring for piety, and yet suffering
the malady of childlessness; do not suppose that the childlessness is at all a
retribution for sins. For many are God's reasons for the dispensation, and to us
inexplicable; and for all we must be heartily thankful, and think those only
wretched who live in wickedness; not those who do not possess children. Often
God does it expediently, though we know not the cause of events. On this account
in every case it is our duty to admire His wisdom, and to glorify His
unspeakable love of man.

7. Well,16 this consideration indeed is able to school us in moral character,
but it is necessary also to state the cause for which those women were barren.
What then was the cause? It was in order that when thou hast seen the Virgin
bringing forth our common Master, thou mightest not disbelieve. Wherefore
exercise thy mind in the womb of the barren; in order that when thou hast seen
the womb, disabled and bound as it is, being opened to the bearing of children
from the grace of God, thou mightest not marvel at hearing that a virgin has
brought forth. Or rather even marvel and be astounded; but do not disbelieve the
marvel. When the Jew says to thee, "how did the virgin bear?" say to him "how
did she bear who was barren and enfeebled by old age?" There were then two
hindrances, both the unseasonableness of her age and the unserviceableness of
nature; but in the case of the Virgin there was one hindrance only, the not
having shared in marriage. The barren one therefore prepares the way for the
virgin. And that thou mayest learn that it was on this account that the barren
ones had anticipated it, in order that the Virgin's childbirth might be
believed, hear the words of Gabriel which were addressed to her-For when he had
come and said to her, "thou shalt conceive in the womb and bear a son, and thou
shall call his name Jesus;" the Virgin was astonished and marvelled, and said,
"how will this be to me, since I know not a man." What then said the Angel? "The
Holy Ghost shall come upon thee." Seek not the sequence of nature, he says, when
that which takes place is above nature; look not round for marriage and throes
of child-birth, when the manner of the birth is too grand for marriage. "And how
will this be," she says, "since I know not a husband." And verily on this
account shall this be, since thou knowest no husband. For didst thou know a
husband, thou wouldest not have been deemed worthy to serve this ministry. So
that, for the reason why thou disbelievest, for this believe. And thou wouldest
not have been deemed worthy to serve this ministry, not because marriage is an
evil; but because virginity is superior; and fight it was that the entry of the
Master should be more august than ours; for it was royal, and the king enters
through one more august. It was necessary that He should both share as to birth,
and be diverse from ours. Wherefore both these things are managed. For the being
born from the womb is common in respect to us, but the being born without
marriage is a thing greater than on a level with us. And the gestation and
conception in the belly belongs to human nature; but that the pregnancy should
take place without sexual intercourse is too august for human nature.17 And for
this purpose both these things took place, in order that thou mayest learn both
the pre-eminence and the fellowship with thee of Him who was born.

8. And pray consider the wisdom of all that was done. Neither did the
pre-eminence injure the likeness and kinship to us, nor did the kinship to us
dim the pre-eminence; but both were displayed by all the circumstances; and the
one had our condition in its entirety, and the other what was diverse compared
with us. But just as I was saying, on this account the barren ones went before,
in order that the Virgin's child-birth might be believed, that she18 might be
led by the hand to faith in that promise and undertaking which she heard from
the angel, saying, "The Holy Ghost shall come upon thee, and the miraculous
power19 of the Most High shall overshadow thee"-thus, he says, thou art able to
bear. Look not to the earth; it is from the heavens that the operation will
come. That which takes place is a grace of the Spirit; pray inquire not about
nature and laws of marriage. But since those words were too high for her, he
wills to afford also another demonstration. But do thou, pray, observe how the
barren one leads her on the way to the belief in this. For since that
demonstration was too high for the Virgin's intelligence, hear how he brought
down what he said to lower things also, leading her by the hand by sensible
facts. For "behold," he says, "Elizabeth thy kinswoman-she also has conceived a
son in her old age; and this month is the sixth to her who was called barren."
Seest thou that the barren one was for the sake of the Virgin? since with what
object did he adduce to her the child-bearing of her kinswoman? with what object
did he say, "in her old age?" with what object did he add, "who was called
barren?" It was by way of inducing her by all these things, manifestly, to the
believing the glad annunciation. For this cause he spoke of both the age and the
disabling effect of nature; for this cause he awaited the time also which had
elapsed from the conception; for he did not tell to her the glad tidings
immediately from the beginning,20 but awaited for a six-months period to have
passed to the barren one, in order that the puerperal swelling might, for the
rest, be a pledge of the pregnancy, and an indisputable demonstration might
arise of the conception. And pray again look at the intelligence of Gabriel. For
he neither reminded her21 of Sarah, nor of Rebecca, nor of Rachel; and yet they
also were barren, and they had grown old, and that which took place was a
marvel; but the stories were ancient. Now things new and recent and occurring in
our generation are wont to induce us into the belief of marvels more than those
which are old. On this account having let those women alone, that she should
understand from her kinswoman Elizabeth herself what was coming upon her, he
brought it forward; so as from her to lead her to her own-that most awful and
august childbirth. For the child-birth of the barren one lay between ours and
that of the Master less indeed than that of the Virgin, but greater than ours.
On this account it was by Elizabeth lying between, just as by some bridge, that
he lifted up the mind of the Virgin from the travail which is according to
nature, to that which is above nature.

9. I did desire to say more, and to teach you other reasons for which Rebecca,
and Rachel, were barren; but the time does not permit; urging on the discourse
to the power of prayer. For on this account indeed I have mooted all these
points, that ye might understand how the prayer of Isaac unbound the barrenness
of his wife; and that prayer for so long a time. "Isaac," it says, "continually
prayed about Rebecca his wife, and God listened to him." For do not suppose that
he invoked God and had immediately been listened to; for he had spent much time
in praying to God. And if you desire to learn how much, I will tell you this too
with exactness. He had spent the number of twenty years in praying to God.
Whence is this manifest? from the sequence itself. For the Scripture, desiring
to point out the faith and the endurance and the love of wisdom of that
righteous man, did not break off and leave untold even the time, but made it
also clear to us, covertly indeed, so as to rouse up our indolence; but
nevertheless did not allow it to be uncertain, Hear then how it covertly
indicated to us the time. "Now Isaac was forty years old when he took Rebecca, a
daughter of Bethuel the Syrian." You hear how many years old he was when he
brought home his wife: "Forty years old," it says, "he was when he took
Rebecca." But since we have learnt how many years old he was when he married his
wife, let us learn also when he after all became a father, and how many years
old he was then, when he begat Jacob; and we shall be able to see how long a
time his wife had remained barren; and that during all that time he continued to
pray to God. How many years old then was he when he begat Jacob? "Jacob," it
says, "came forth laying hold with his right hand of his brother's heel: on this
account he called him Jacob, and him Esau. Now Isaac was sixty years old when he
begat them." If therefore when he brought Rebecca home he was forty years old,
and when he begat the sons sixty, it is very plain that his wife had remained
barren for twenty years between, and during all this time Isaac continued to
pray to God.

10. After this do we not feel shame, and hide our faces, at seeing that
righteous man for twenty years persevering22 and not desisting; we ourselves
after a first or second petition often fainting and indignant? And yet he indeed
had in large measure liberty of speech towards God,23 and all the same he felt
no discontent at the delay of the giving, but remained patient, whereas we,
laden with countless sins, living with an evil conscience, displaying no good
will towards the Master; if we are not heard before having spoken, are
bewildered, impatiently recoil, desist from asking-on this account we always
retire with empty hands. Who has for twenty years besought God for one thing, as
this righteous man did? or rather who for twenty months only? Yesterday I was
saying that they are many who pray with slackness, and yawning, and stretching
themselves, and continually shifting their attitude, and indulging in every
carelessness in their prayers-but to-day I have found also another damage
attaching itself to their prayers more destructive than that one. For many,
throwing themselves prostrate, and striking the ground with their forehead, and
pouring forth hot tears, and groaning bitterly from the heart24 and stretching
out their hands, and displaying much earnestness, employ this warmth and
forwardness against their own salvation. For it is not on behalf of their own
sins that they beseech God; nor are they asking forgiveness of the offences
committed by them; but they are exerting this earnestness against their enemies
entirely, doing just the same thing as if one, after whetting his sword, were
not to use the weapon against his enemies, but to thrust it through his own
throat. So these also use their prayers not for the remission of their own sins,
but about revenge on their enemies; which is to thrust the sword against
themselves. This too the wicked one has devised, in order that on all sides we
may destroy ourselves, both through slackness and through earnestness. For the
one class by their carelessness in their prayers exasperate God, by displaying
contempt through their slackness; and the others, when they display earnestness,
display the earnestness on the other hand against their own salvation. "A
certain person," he (the devil) says, "is slack: that is sufficient for me with
a view to his obtaining nothing; this man is earnest and thoroughly aroused;
what then must be done to accomplish the same result? I cannot slacken his
earnestness, nor throw him into carelessness; I will contrive his destruction in
the other way. How so? I will manage that he use his earnestness for
transgressing the law:" (for the praying against one's personal enemies is a
transgression of law). "He shall depart therefore not only having gained nothing
by his earnestness, but also having endured the hurt which is greater than that
caused through slackness." Such as these are the injuries of the devil: the one
sort he destroys through their remissness; and the other through thor
earnestness itself, when it is shown not according to God's laws.

11. But it is also worth hearing the very words of their prayer, and how the
words are of a puerile mind; of how infantile a soul. I am ashamed in truth when
about to repeat them; but it is absolutely necessary to repeat them, and to
imitate that coarse tongue. What then are the words? "Avenge me of my enemies,
show them that I too have God (on my side)." They do not then learn, man, that
we have God, when we are indignant and angry and impatient; but when we are
gentle and meek and subdued, and practise all love of wisdom. So also God said,
"Let your light shine before men, that they may see your good works, and glorify
your Father who is in the heavens."25 Perceivest thou not that it is an insult
to God, the making a request to God against thine enemies? And how is it an
insult? one will say. Because He Himself said, "pray for your enemies;" and
brought in this divine law. When therefore thou claimest that the legislator
should relax his own laws; and callest upon him to legislate in opposition to
himself; and supplicatest him who had forbidden thee to pray against thine
enemies to hear thee praying against thine enemies; thou art not praying in
doing this, nor calling upon him; but thou art insulting the lawgiver, and
acting with drunken violence towards him, who is sure to give to thee the good
things which result from prayer. And how is it possible to be heard when
praying, tell me, when thou exasperatest him who is sure to hear? For by doing
these things thou art pushing thine own salvation into a pit, and art rushing
down a precipice, by striking thine enemy before the king's eyes.26 For even if
thou doest not this with the hands, with thy words thou strikest him, the thing
which thou darest not do even in the case of thy fellow-slaves. At least dare to
do this in a ruler's presence, and though thou hast done countless public
services, thou wilt straightway surely be led away to execution. Then (I ask) in
the presence of a ruler dost thou not dare to insult thine equal, but when doing
this in God's presence, tell me, dost thou not shudder, nor fear when in the
time of entreaty and prayer bring so savage and turning thyself into a wild
beast; and displaying greater want of feeling than he who demanded payment of
the hundred pence?27 For that thou art more insolent than he, listen to the
story itself. A certain man owed ten thousand talents to his master; then, not
having (where-with) to pay, he entreated him to be long-suffering, in order
that, his wife having been sold and his house and his children, he might settle
his master's claim. And the master seeing him lamenting had compassion on him,
and remitted the ten thousand talents. He having gone out and found another
servant owing him a hundred pence, seizing his throat demanded them with great
cruelty and inhumanity. The Master having heard this threw him into the prison,
and laid on him again the debt of the ten thousand talents which he had before
remitted; and he paid the penalty of the cruelty shown towards his
fellow-servant.

12. Now do thou consider in how much more unfeeling and insensible in a way thou
hast acted even than he, praying against thine enemies. He did not beg his
master to demand, but he himself demanded, the hundred pence; whereas thou even
callest on the Master for this shameless and forbidden demand. And he seized his
fellow-servant's throat not before his lord's eyes, but outside; while thou in
the very moment of prayer, standing in the King's presence, doest this. And if
he, for doing this without either having urged his master to the demand, and
after going forth, met with no forgiveness; thou, both stirring up the Master to
(exacting) this forbidden payment, and doing this before his eyes, what sort of
penalty will thou have to pay? tell me. But thy mind is inflamed by the memory
of the enmity, and swells, and thy heart rises,28 and when recurring in memory
to him who has caused pain, thou art unable to reduce the swelling of thy
thought. But set against this inflammation the memory resulting from thine own
sins committed the fear resulting from the punishment to come. Recall to memory
for how many things thou art accountable to thy master, and that for all those
things thou owest Him satisfaction; and this fear will surely overcome that
anger; since indeed this is far more powerful than that passion. Recall the
memory of hell and punishment and vengeance during the time of thy prayer; and
thou wilt not be able even to receive thine enemy into thy mind.29 Make thy mind
contrite, humble thy soul by the memory of the offences committed by thee, and
wrath will not be able even to trouble thee. But the cause of all these evils is
this, that we scrutinise the sins of all others with great exactitude; while we
let our own pass with great remissness. Whereas we ought to do the contrary-to
keep our own faults unforgotten; but never even to admit a thought of those of
others. If we do this we shall both have God propitious, and shall cease
cherishing immortal anger against our neighbours, and we shall never have any
one as an enemy; and even if we should have at any time we shall both quickly
put an end to his enmity, and should obtain speedy pardon for our own sins. For
just as he who treasures up the memory of wrong against his neighbour does not
permit the punishment upon his own sins to be done away; so he who is clear of
anger will speedily be clear of sins also. For if we, wicked as we are and
enslaved to passion, on account of the commandment of God overlook all the
faults committed against us, much more will He who is a lover of mankind, and
good, and free from any passion, overlook our delinquencies, rendering to us the
recompense of our kindly spirit towards our neighbour in the forgiveness of our
own sins: which God grant that we may attain, by the grace and lovingkindness of
our Lord Jesus Christ, to whom is the glory and the dominion, to the ages of the
ages. Amen.

1: \dianoi/aj\ . In Chrysostom equivalent to the nou's of St. Paul (Rom. xii.
2); the moral and spiritual mind. \Amarth/mata\ . Lit. missings of the mark:
errors of the moral will.

2: \e0kola/zeto\ . The imperfect denotes the continuous character of the
punishment. So \e0phne=ito \ "had lasting praise." \\. Aristotle Eth .

3: \Eqe/lontaj\ . In its theological sense. \\ . Not a classical, but an
ecclesiastical word (John i. 13). So our Lord, ei/ tij qe/lei , has the will.

4: \oi9 mollo/i\ , as opposed to \oi9 xarie/ntej\ , those of culture and
refinernent. Arist. Eth .

5: A common sense of , \manqanw\ . \Manqa/neij\ ; \ou0 manqa/nw\ . Aristophanes;
who was a favorite author with Chrysostom.

6: The article here has this universal force. Matt. xviii. 15.

7: 1 Cor. iv. 6; 2 Cor. xii. 21.

8: \ 0Edeica. 0Endeicij\ . Lat. index ( digitus ) the fore-finger.

9: The idea seems to be that of making the accused entirely forget the defence,
such as used to be written for him by some Attic orator.

10: \ e!nteucij\ , an Aristotelic term. \\ , the way of addressing a large body.

11: Still continuing the simile of a wind.

12: \kate/lusan\ , de-struo , to take to pieces, pull down, a building.

13: ejdeeto . Denotes continuance in prayer. Comp. Matt. vii. 7,8.

14: \e0pilabe/sqai\ , as in wrestling.

15: Heb. xi. 16.

16: \Alla/\ . This adverb is not always adversative. It is sometimes, as here,
connective denoting a transition in treating the subject. Comp. Aristophanes
Acharn . 377-383.

17: \ 0Auth\\ . The use of \a0uto\j\ in the nominative in this sense ; ipse ,
seems to have been introduced in the Alexandrian period of Greek literature. \\
LXX.

18: \ 0Auth\\ . The use of \a0uto\j\ in the nominative in this sense ; ipse ,
seems to have been introduced in the Alexandrian period of Greek literature. \\
LXX.

19: The constant signification of \du/namij \ in the Gospels.

20: \Prooimi/wn\ , lit. the prelude, overture. \Oi!maj Mou=j e0di/dace fu=lon
a0oidw=n\ , Hom. Od . 481. .

21: \ 0Auth=j \,\ lege de\ au=th/n\ .

22: \Parame/enonta\ , waiting; as it were, like a beggar at the door.

23: Pajrrjhsivan , a phrase of courtly ceremonial: sometimes coupled with
\prasagwgh\ , the antecedent ceremony of introduction to a king's presence.
Xenphon, Cyrop . vii. 5,45. Both occur in Virg. Aen. i. 520. " Postquam
introgressi, et coram data copia fandi ." The literal translation of
\par0r9hsi!a\ : coram = \para/ \ "in the presence." Comp. Chrysost. Hom. II. in
2 Cor. of the catechumens standing outside the holy rails, and not allowed to
take part in the Lord's Prayer. \\ 24: Literally "from below." Comp. Virgil 'n.
l. 37; imoq trahens de pectore vocem .

25: Matt. v. 16.

26: To strike any one within "the precincts of the court" even has been made a
capital offence.

27: Matt. xviii. 28.

28: Possibly "stomach" comp. Thuc . ii. 49, \o9po/te i0j th\n kapdian othricai\
. Lat. stomachor . A medical sense, and the metaphor here is medical throughout.
So "cardiacus." Juvenal.

29: Becauae it is filled with better thoughts. No room for him.


========================================================================
  CHAPTER 26: HOMILIES - AGAINST THE CIRCUSES AND THEATRES
========================================================================

Chrysostom, Against the circuses and the theatre /Contra ludos et theatra (2012)
Homily of St John Chrysostom, archbishop of Constantinople, our sainted father:

Against those who have abandoned the church and deserted it for hippodromes and
theatres.

[Translated by Mark Vermes]

[272] Can this be tolerated? Can this be accepted? I want to call you to witness
against yourselves. That is what God did with the Hebrews. He called them as
witnesses against themselves when he said: "My people, what have I done to you?
How have I hurt you or how have I annoyed you? Answer me." Again: "What fault
did your fathers find in me?" I shall imitate this, and shall ask you again: Can
this be tolerated? Can this be accepted? After hearing lengthy series of
speeches and so much teaching, some people have left us, and deserted us for the
spectacle of horse racing. They have become so frenzied that they fill the whole
city with their shouting and disorderly racket, creating huge laughter or rather
lamentation. Meanwhile I, sitting at home, hearing the outbreak of shouting,
have suffered more grievously than seafarers in a storm. For in the same way as
those seafarers, when the waves break against the side of their ship, fear that
their lives are in danger, so too have I, when those more dreadful cries have
broken over me, cowered to the ground and covered myself up. The spectators
higher up behave so disgracefully, while the ones further down in the middle of
the crowd cheer on the riders and shout worse than the first group.

What shall I say? Or what explanation shall I give, if a visitor arrives from
somewhere and challenges us and says: "Is this the city of the Apostles? Is this
the city that received so great a teacher? Is this the people who love Christ,
who is the genuine, spiritual, spectacle?" You have not even shown respect for
the very day on which the sacraments of the salvation of mankind were
celebrated. But on Good Friday, when your Lord [273] was being crucified on
behalf of the world, and such a sacrifice was being offered, and paradise was
being opened, and the robber was led back to his old country; when the curse was
being undone and sin was made to vanish, and the ancient war was ended and God
was reconciled towards men, and everything was being transformed - on that very
day, when it was necessary to fast and give glory, and to raise prayers of
thanksgiving for the good things in the world to the one who created them,
instead you left the church and the spiritual eucharist, and the assembly of the
brothers, and the solemnity of the fast, and as a prisoner of the devil were you
dragged off to that spectacle? Can this be tolerated? Can this be accepted? I
shall not stop saying these things constantly, and assuaging my pain that way,
not by suppressing it with silence, but by bringing it out into public view and
putting it in front of your eyes.

How will we be able to propitiate God from now on? How can we mollify his anger?
Three days ago a stormy raincloud burst and soaked everything. It snatched their
food from the very mouths of the farmers, so to speak, flattened the waving
cornfields, and ruined everything else due to the abundance of water.
Processions and supplications were held, and our whole city like a torrent ran
to the places of the apostles. We claimed as advocates St Peter and the blessed
Andrew, and the famous pair of apostles, Paul and Timothy. After that, when the
anger eased, we crossed the sea and mastered the waves, and ran to the chief
apostles, Peter the foundation of our faith, and Paul the instrument of divine
election. We conducted a spiritual gathering, and proclaimed their struggles,
their achievements and their victories over the demons. And yet, unalarmed by
dread about what had happened, and not learning from the magnitude of the
apostles' achievements, at once within the space of a single day, do you jump
around and shout, not seeing that your own soul is being dragged into captivity
by its base pursuits? If you were addicted to watching the circuit of wild
beasts, why did you not yoke the wild passions in yourself, namely fury and
desire, and place on them the bridle of philosophy, which is virtuous and light,
and impose the correct argument, and drive them towards the prize of a higher
vocation, not running from defilement to defilement, but from earth to heaven?
That type of horse race produces great benefit as well as pleasure. But you
simply put down your business and left it as it was, and sat watching other
people's victories, frittering away such a day idly and in vain and for a base
purpose.

[274] Do you not know that just as when we hand over money to our servants, and
we demand accounts from them down to the last obol, in the same way God will
demand an account from us of the days of our life, as to how we have spent each
day? What then shall we say? What shall be our defence, when we are requested to
give our accounts of that day? For your sake the sun rose, and the moon
brightened the night, and the intricate pattern of the stars shone forth. Winds
blew for your sake, and rivers flowed. For your sake seeds sprouted and plants
grew, and the course of nature preserved its own order. Day appeared and night
followed. And all of this happened for your sake. But do you, when all creation
serves you, satisfy the desire of the devil? You have rented such a home from
God, I mean this world, but you have not paid the rent. And you were not
satisfied with the first day, but on the second day, when you should have paused
for a while from the evil that was enveloping you, you returned again this time
to the theatre. You ran from smoke into fire, descending into another pit that
was even worse. Old men shamed their grey hair, and young men threw their youth
away. Fathers brought their sons, from the beginning guiding inexperienced youth
into the pits of depravity, so it would not have been a mistake to call those
men child killers rather than fathers, as they surrendered their children's
souls to evil. What kind of evil, you ask. Because of it I am in agony, because
although you are ill you do not know you are ill or call the doctor. You have
become filled with adultery, and you ask "What kind of evil?" Have you not
listened to Christ when he said: "Anyone who looks at a woman with desire has
already committed adultery with her"? "What if I do not look at her with
desire?" you ask. How will you be able to convince me? For if anyone cannot
control what he watches, but is so enthusiastic about doing so, how will he be
able to remain virtuous after he has finished watching? Is your body made of
stone? Or iron? You are clothed with flesh, human flesh, which is enflamed by
desire as easily as grass.

Why do I talk about the theatre? Often if we meet a woman in the marketplace, we
are alarmed. But you sit in your upper seat, where there is such an invitation
to outrageous behaviour, and see a woman, a prostitute, entering bareheaded and
with a complete lack of shame, dressed in golden garments, flirting coquettishly
and singing harlots' songs with seductive tunes, and uttering disgraceful words.
She behaves so shamelessly that if you watch her and give consideration, you
will bow your head in shame. Do you dare to say you suffer no human reaction? Is
your body made of stone? Or iron? I shall not refrain from saying the same
things again. Surely you are not a better philosopher than those great and noble
men, who were cast down merely by such a sight? [275] Have you not heard what
Solomon says: "If someone walks onto a fire of coals, will he not burn his feet?
If someone lights a fire in his lap, will he not burn his clothing? It is just
the same for the man who goes to a woman that doesn't belong to him." For even
if you did not have intimate relations with the prostitute, in your lust you
coupled with her, and you committed the sin in your mind. And it was not only at
that time, but also when the theatre has closed, and the woman has gone away,
her image remains in your soul, along with her words, her figure, her looks, her
movement, her rhythm, and her distinctive and meretricious tunes; and having
suffered countless wounds you go home. Is it not this that leads to the
disruption of households? Is it not this that leads to the destruction of
temperance, and the break up of marriages? Is it not this that leads to wars and
battles, and odious behaviour lacking any reason? For when, saturated with that
woman, you return home as her captive, your wife appears more disagreeable, your
children more burdensome, and your servants troublesome, and your house
superfluous. Your customary concerns seem to annoy you when they relate to
managing your necessary business, and everyone who visits is an irritating
nuisance. The cause of this is that you do not return home alone, but keeping
the prostitute with you. She does not go visibly and openly, which would have
been easier. For your wife could have quickly driven her away. But she is
ensconced in your mind and your consciousness, and she lights within you the
Babylonian furnace, or rather something much worse. For it is not tow, naphtha
and pitch, but her qualities mentioned above that provide fuel for the fire, and
everything is upside down. It is just like people suffering from a fever, who
have no reason to rebuke those who attend them, but because of the affliction of
their illness are unpleasant to everyone, reject their food, insult their
doctors, are bad tempered with their families and furious with those who care
for them. Just so those who suffer from this dread disease are restless and
vexed, and see that woman at every turn. What a terrible state of affairs! The
wolf and the lion and other beasts when they are shot at flee the huntsman. But
a man, though the most intelligent, when wounded pursues the woman who has
wounded him, so as to receive a much more deadly missile and revel in the wound.
What is most sickening of all, is that he makes the disease incurable. For if
someone does not hate the injury and does not want to be free of it, why would
he summon a doctor? Therefore I lament and am in torment, because after
receiving such a brutal outrage you return from the theatre, and for the sake of
a small pleasure you undergo continual pain. For even before the punishment of
Hell, you demand the ultimate penalty here. Tell me, does it not merit the final
punishment, to nurture such a desire, to be constantly enflamed, and to carry
everywhere the furnace of unnatural love and the condemnation of your own
conscience? How will you climb those sacred steps? [276] How will you touch the
heavenly table? How will you hear the sermon about temperance, when you are full
of such injuries and wounds, and your intellect is the slave of your passion?
Why should I say anything else? From what is now going on amongst us it is
possible to see the pain of your intellect. Now just as I am speaking these
words I can see some people beating their foreheads, and I am very grateful to
you for being such a compassionate people. In fact I think many of those who
have never sinned are beating themselves, because they suffer pain from their
brothers' wounds. Therefore I lament and grieve, because the devil is tormenting
this flock. But if you want to we can quickly block his entrance. How and by
what means? If we could see those who are diseased becoming healthy. If we could
unfurl the nets of our doctrine and go around seeking those who have been
captured by wild beasts, and snatch them from the lion's throat. Do not say to
me "There are only a few who have been taken from the flock." Even if there were
only ten, it would be no ordinary loss. Even if there were five, or two or one.
That famous shepherd left behind the ninety nine sheep for the same reason, and
ran after the one sheep, and did not return until he brought it back with him,
and completed the defective number of one hundred through the restoration of
that one which had wandered away. Do not say "It is only one." But consider, it
is a soul, on whose account everything that can be seen came into being: laws,
penalties and punishments, and countless wonders, and the infinitely varied
works of God. On that soul's account he did not spare his only-born son.
Consider what a price has been paid even for the one man, and do not undervalue
his salvation, but go away and bring him back to us, and persuade him no longer
to fall into the same mistakes. Then we have a sufficient defence. But if he
should not give in, either to our advice or to your entreaties, then I shall
thereafter use my power, which God gave us not for destruction but for
construction.

Therefore I make this proclamation, in a clear and loud voice, that if anyone
after this exhortation and teaching deserts back to the unlawful disgrace of the
theatre, I shall not receive him within these precincts, I will not let him
share in the sacraments, I will not let him touch the sacred table. Just as
shepherds separate the sheep that are afflicted by mange from the healthy sheep,
so as to prevent the rest from catching the disease, so I shall act in the same
way. For if in ancient times the leper was ordered to sit outside the camp, and
even if he was a king, was expelled along with his crown, so much more should we
expel from this sacred camp the one who has leprosy in his soul. Just as in the
beginning I used exhortation and advice, so now after all this exhortation and
teaching it is necessary from now on to deploy exclusion. For it is a year since
I entered your city, and I have not ceased from frequent and constant reminders
to you about this. [277] But since some have persisted in the putrefaction, well
then from now on we should introduce exclusion. If I do not possess an iron
sword, at least I have a word which is sharper than iron. If I cannot touch
fire, I have a doctrine which is hotter than fire, and can burn more fiercely.
Do not scorn my decree. Although we are worthless and most pitiable,
nevertheless we have been granted a status by the grace of God that can achieve
these things. Let such people be ejected, so that those of us who are healthy
may become more healthy, and those who are sick may restore themselves from
serious illness. If you shudder when you hear this decree (and I see that you
are all looking gloomy and flinching), let them repent, and the decree will be
cancelled. For just as I have received the power to bind, so I have the power to
release, and to recall them back. I do not wish to excommunicate our brothers,
but to dispel the disgrace of the Church. For as things stand even the pagans
will laugh at us, and the Jews will mock us, when we overlook our own members
sinning in this way. But in the other case they will greatly praise us, and
admire the Church, and respect our laws. So let not a single one of those who
remain in this prostitution set foot in the church, but let him be censured by
you, and let him be a common enemy. For if anyone, as it is said, will not heed
my word set out in my letter, mark him out and do not associate with him. But do
this: do not share conversation, or receive him into your home, or share your
table, or your going out or going in, or visit the forum with him. In this way
we will easily win them back. Just as hunters chase their difficult prey not
just from one direction but from all sides, and so drive them into the net, so
too shall we herd together those who have been driven into a frenzy, and quickly
hurl them into the nets of salvation, we on one side and you on the other. In
order that this will happen you too will share our anger, or rather suffer pain
on account of God's laws, and soon retrieve those of the brethren who are
diseased in this way and breaking the law, so that you will keep them for ever.
For it will be no ordinary charge against you, if you ignore such destruction,
but you will be subject to the greatest penalty. In men's households if one of
the servants is caught stealing silver or gold, the thief himself is not the
only one punished, but also his conspirators and anyone who did not report him.
So much more does the same thing happen in the Church. For at that time God will
ask you: "When you saw no silver or gold vessel being robbed from My house, but
temperance itself being stolen, and the one who had taken the venerable body,
and shared in so great a sacrifice, departing into the place of the devil and
committing such sins, how could you keep silent? How did you tolerate it? Why
did you not report it to the priest?" And you will be subjected to extreme
chastisement. For that reason I too, though it will cause me pain, will not fail
to use any of the more grievous penalties. [278] For it is much better that we
should suffer pain here and be freed of the coming judgement, rather than use
indulgent words here and be punished then alongside you. For it is not safe or
without danger for us to tolerate such things in silence. Each of you will give
an account of himself. But I am liable to account for the salvation of all of
you. For that reason I shall not cease doing and saying everything, even if I
have to cause you pain or appear hateful, or tiresome, so that I will be able to
stand before that awesome tribunal, without a stain or a blemish or any such
thing. May it be with the help of the prayers of the saints that those who have
been lost may quickly return, and those who have remained unharmed may advance
towards greater propriety and temperance. In this way you may be saved, and we
may rejoice, and God may be glorified now and always, and for unending ages upon
ages. Amen. This text was commissioned by Roger Pearse, 2012, and translated by
Mark Vermes from the Patrologia Graeca text (PG 56, 263-270). This file and all
material on this page is in the public domain - copy freely.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 27: HOMILIES - CHRYSOSTOM'S FIRST SERMON
========================================================================

John Chrysostom, First Sermon (2010) Homily given by St. John Chrysostom on the
day that he was ordained priest.

Foreword.

John was called to the priesthood and ordained by Flavian, bishop of Antioch,
early in the year 386. So this is the date of his first discourse: he had not
yet descended into the lists, as he himself puts it. In this essay, his modesty
shines no less than his eloquence: he frequently calls himself a little boy
μειρακίσκος; although, as his birth dated back at least to the year 347, he was
then about forty years old. This shows that the terms, childhood, old age, and
the like, so often used by the speaker, provide no data when it comes to working
out the dates of his life. This point we have already made and solidly proven in
the famous discourse on his mother.

HOMILY.

St. John Chrysostom speaks of himself, the bishop and the people.

1. Is what has happened to us true? Is what strikes us reality? Are we not in
the grip of an illusion? Are these hallucinations of the night and of dreams, or
the clear sight of day, and are we all awake at this hour? Who can persuade
himself that in broad daylight, when men have all their intelligence and all
their activity, a poor child, without any merit, is vested with such power and
such an honour? That this might happen in a dream is not a wonder: awkward
people, men so poor they do not have even necessary food, they sometimes dream
that they take on strength and beauty, that they are seated at a royal table,
but this alas! is just an effect of sleep, a trick of the imagination; we know
that dream is a skilled craftsman of errors and wonders; it likes to trick us,
it delights in a world of strange phantoms. Daytime is another matter, and
nothing similar takes place in the world of realities. It is impossible,
nevertheless, to doubt it: this is all too certain, everything is done, done,
done before your eyes; the wonders of the dream are overwhelmed by the simple
truth, and I see here now this great city, so many people, this astonishing
multitude, who direct their eager eyes to my littleness, as if something
remarkable and beautiful must come out of my mouth.

Well! even if my words could flow with the fullness and majesty of the great
rivers, and I had in me the waves of eloquence, the sight of the crowd gathered
to listen would stop them suddenly in there course and make them flow back to
their source. And when we are so far from such an abundance, where our words can
not even compare with the slightest rain, how could they not be withered by fear
to some degree? How is it that the same phenomenon does not happen in the soul
as in the body? What can I say? Does it not often happen that we seem to be
afraid of the things that we have before us and that we have a firm grasp of, as
if our nerves were paralyzed and our powers destroyed. This is what I fear at
the moment: the thoughts that I have gathered with much trouble, although they
are basically irrelevant and worthless, I tremble to see them escape my memory,
fade and vanish, leaving my soul in a vacuum. I beseech you all, you who
command, and you whom I must obey, the agony in which you have thrown me by your
willingness to come and hear me: change it, by your fervent prayers, into a holy
boldness; inspire me with the strength by your representations to He who fills
intrepid pioneers of truth with his word (Psalm., 67:12), to put His discourses
on my lips. Ephes., vi, 19. This will not be difficult for you, numerous as you
are, and having so many merits to present to God, to strengthen a soul which is
lacking experience and frozen with fear. In fact you will satisfy a duty of
justice by fulfilling our wishes: for you and your charity, we will face up to
the chances of a most violent and most tyrannical game, in addressing, despite
our inability, the Ministry of the word, in coming to tread the burning arena of
intellect, we who have never attempted this noble exercise, and always kept
silent in the ranks of listeners.

What sort of man would be so cold, so insensitive as to remain silent in the
face of such a meeting, even if he was not speaking to brothers whose sympathy
is equal to their pious impatience, and if he was the most incompetent of men to
speak in public? I promised myself, opening my mouth for the first time in
church, to devote to God the first fruits of my word, this gift that comes to us
from him. It must be so: if the first-fruits of the crops and the wine-press are
owed to him, still more are those of the word: to him, thus, our first flowers!
The more the fruits are blessed for us, the more they are acceptable to Him. The
grape and the ear of corn grow from of the bosom of the earth, nourished by the
waters of heaven and the labors of man: the sacred hymn of devotion born of the
soul is nourished by a pure conscience, and God receives it into the heavenly
granaries. As the soul is superior to the earth, so the latter result outweighs
the first. As one of the prophets, a man eminent and sublime, Hosea, speaking to
sinners who wanted to appease the wrath of God, advised them to make an
offering, not whole herds of cattle, nor abundant measures of wheat, nor a
turtle-dove, or pigeon, or anything similar, finally, and what then? what does
he say? "Bring words with you." Hos. xiv, 3. — What kind of sacrifice is that?
you may ask. — The greatest of all, O my beloved! the most beautiful, most
perfect. Who says so? A man deeply versed in the science of religion, the
famous, the magnanimous David. Rendering thanks to God one day for a victory he
had won, he said: "I will praise the name of my God through a song, and I will
honour him by my praises." Psalm., 68:31. And to show the excellence of this
sacrifice, he immediately adds: "And this tribute will be more pleasing to God
than the sacrifice of a young bull whose horns and nails have begun to grow."
Ibid., 32. And I too wanted to sacrifice some victims on this day, to water the
spiritual altar with streams of mystical blood. But, alas! a wise man closes my
mouth and stops me with these words: "Praise loses its beauty on the lips of a
sinner." Eccli., xv, 9. Although a garland may be priceless, it is not enough
that the flowers are pure, pure also must be the hand that has woven it.
Likewise, although an anthem may be worthy of God, the devotion of the words
must be united to the piety of the soul who offers them. And mine has no purity,
no confidence, it is full of sins. Under these provisions, silence is not only
commanded by this law, there is a still more ancient law that the prophet who
spoke to us earlier of sacrifices gives: "Praise the Lord in the heavens, praise
him on the highest peaks;" and further on: "Praise the Lord upon the earth."
Psalm., 148:1 and 7. In calling for the same purpose the two types of creatures,
those of the upper world and those of the underworld, things visible and
invisible, those who fall within our senses and those that are perceived by the
intelligence, in forming a single choir of heaven and earth to celebrate the
King of the universe, David does not accept the sinner, he obviously excludes
him from this divine harmony.

2. So that the truth is put in its true light, let us return to the main
features of this psalm. Having said: "Praise the Lord in the heavens, praise him
on the highest peaks," the Psalmist continues: "All you angels of the Lord, all
ye Virtues of God, set forth his praises." You see the angels who praise the
Creator, you see the archangels, you see the cherubim and seraphim, the supreme
virtues. In this last word, all the people in heaven are included. Do you see
the sinner? And let no one say: How could we see a sinner in heaven? —Well,
descend to earth, pass to another part of the choir, the sinner is no more
visible: "Praise the Lord, inhabitants of the earth, sea-monsters, and all who
people the depths, beasts of the field, and cattle, reptiles, and birds that go
through the air on your wings."

It was not without reason that I stopped once more, in repeating these words:
confusion reigned in my thoughts, I could not restrain my tears, and I was about
to burst into tears. What could be conceived more appalling, tell me? The
scorpions, reptiles and dragons are called by the Prophet to praise him who gave
them life: the sinner alone is excluded from the sacred choir. And nothing is
more just. It is a perverse and cruel beast, sin; it works its malice, not on
the body, its slave, but even on the glory of God, "Because of you, says the
Lord, my name is blasphemed among the nations." Isa., 52:5. That is why the
Prophet banishes the sinner from the concert of creatures, like a bad citizen is
exiled from his homeland. A skilled musician removes from his lute a string that
makes inharmonic sounds, so that it does not destroy the effect of the
instrument; a doctor versed in his art does not hesitate to cut off a gangrenous
limb, lest the evil is communicated to the healthy part of the body: the Prophet
does the same, and makes dissent and decay disappear from the universe.

What conduct should we adopt? Expelled, cut off as we are, we should, it seems,
condemn ourselves to silence. So we should not mention ourselves, I ask? Is it
not permissible to celebrate the Lord by our hymns? Have we have in vain
solicited the help of your prayers, called for the protection of your charity? I
think not: I perceive, I have adopted another way to glorify God. Your prayers
illuminate my perplexity like lightning in the darkness: I will praise those who
serve the same God as myself. Yes, I can praise them, and these praises,
directed to servants, turn to the honour of our common Master. It is impossible
to doubt it, because the Saviour said: "Let your light shine before men, so that
they shall see your good works and glorify your Father who is in heaven."
Matth., 5:16. See then another kind of glorification which the sinner himself
can use without violating the law.

3. But which of the servants of our God may we praise? And who else but our
spiritual father, the minister of the Gospel charged with instructing the our
land, and through our land the world? From him you have learned how to remain
faithful to the truth unto death, and under his inspiration, you have taught the
rest of mankind to give up life rather than piety. Would you like us to braid a
garland for him, after that? This also was my desire, but I have before me a
vast ocean of merits, and I fear that my feeble voice, once engaged in these
depths, would no longer be able to return to the surface. It is necessary here
to talk of brilliant deeds that are already long ago, of perilous journeys and
long vigils, of dedicated care and judgments full of wisdom, of noble battles,
victories added to victories, trophies to trophies: all things which are beyond
the power not only of my tongue, but of human language, and which, to be
celebrated with dignity, demand the voice and zeal of an apostle able to say and
teach everything. But we will leave this difficult subject to deal with another
that presents fewer dangers, a sea in which a small boat can venture. Let us
talk simply of the austerity of his manners, his rigid temperance, his utter
contempt for material well-being, the admirable simplicity of his table, and do
not forget the grandeur and luxury that surrounded him in childhood. It is no
wonder, indeed, that a man brought up in poverty as a practical way of life, is
resigned to such harsh deprivation. Poverty itself, the constant companion of
his pilgrimage, makes every day the burden lighter. But anyone who has been
master of much wealth does not readily disengage himself from it, such is the
swarm of many passions that have enveloped his soul. On the eyes of his
intelligence weighs a cloud so thick of disordered appetite, that he can no
longer see the heavens, that constantly he has his head and heart inclined
towards the earth. Nothing blocks our rise towards heaven like riches and the
evils of which they are the source.

It is not I who say this. Christ himself pronounced this sentence: "A camel will
pass more easily through the eye of a needle than a rich man will enter the
kingdom of heaven." Matth., 19:24. However a thing so difficult, or rather,
impossible, offers only more difficulty. What Peter doubted in the presence of
his Master, the problem that demanded a solution, we have now amply witnessed by
experience. Not only do the rich go into heaven, but he has also led in an
entire people. And that, despite his wealth and other obstacles that are not
inferior to that one: youth, a premature independence as a result the death of
his parents, things are so full of charms and so fruitful in poisons. Our father
has triumphed over all, he has somehow taken possession of heaven, embracing the
heavenly philosophy. No, he did not allow himself to be seduced by the splendour
of this life, he has not turned his eyes to the glory of his ancestors. I am
wrong, however; the glory of his ancestors, he has always had present to his
mind. Not those to whom nature had united him by ties beyond his control, but
those he himself chose in religion, and it is these that he has followed in his
life.

He considered the patriarch Abraham, and the great Moses who, although high in
the royal palace, accustomed from childhood to lavish meals, having lived among
the parties of the Egyptians — and you know what were the manners of those
barbarians, to what degree they heaped up pomp and pride — repulsed all these
benefits to go knead clay, aspiring to become a slave, himself the son of his
king and already sharing in the honours of the throne. Soon he reappeared,
invested with a higher power than that of which he had deprived. After the
exile, the servitude with his stepfather, the weariness of distance, he was on
his return made the master, or rather the god of the king himself. "I have made
you the god of Pharaoh." Exod., vii, 1. Without wearing the diadem, without
wearing purple, or driving in a chariot of gold, trampling all this regal pomp
underfoot, he eclipsed the splendours of royalty, "All the glory of the daughter
of the king came from within." Psalm. 45:14. We saw him sceptre in hand, for he
commanded, not only men, but also heaven, earth, sea, the very essence of air
and water, lakes, springs, and rivers. The elements were transformed at Moses'
command, nature obeyed his will, and it seemed a docile servant, eager, who,
seeing the friend of its master, shows him its submission and renders him the
duty that would be obtained by the master himself. This is the model on which he
whom we are praising formed himself. He imitated it from his youth, if ever he
was young. Myself, I do not think so, since the maturity of his intellect dates
even from the cradle. Still young in the number of years, he embraced all the
teachings of the divine philosophy. Scarcely had he understood that human nature
is like a wild and uncultivated soil than he set vigorously to work, he cut
short all the diseases of the soul. The word of piety for him was like a sickle
to cut off all weeds, and his soul was just like pure earth ready to receive the
divine seed; this seed, he buried deeply, so that it was neither withered by the
rays of the sun, nor suffocated by the thorns. This is how he has treated his
soul. As for the flesh, he has checked its leanings by the remedies of
temperance; seeing it as an impetuous horse, he pull on the reins by fasting,
not afraid to bloody the mouth of the passions in order to master them and lead
them to his goal. All the same he did so with a wise moderation, and was careful
not to exhaust the body, lest, after having ruined the powers of the horse, he
rendered it unserviceable. But he kept it no less from getting overweight and
exuberant, so that it would not rise against reason, when responsible for his
conduct; he did not want it either weak or recalcitrant. As he was in youth, so
he showed himself later; and now that his age protects him against the storms of
life, his vigilance is still the same. Youth, indeed, is like a sea of angry
waves, constantly agitated by the winds, while old age is a quiet haven in which
happy sailors whose courage has merited this noble repose enjoy profound
security. Although, as I said, quietly sitting in the harbour, he watches with
equal care. And this holy terror he received from Paul, who was transported into
heaven, and on touching the earth again, exclaimed: "I fear that after having
preached the Gospel to others, I myself may be reproved." I Cor. 9:27. Thus he
keeps himself in perpetual fear, so as to be in perpetual security. He is always
there at the helm, constantly observing, not the movement of the stars nor the
rocks hidden beneath the waves, nor the dangers that threaten the ship, but the
attacks of demons and the wiles of the devil, the struggles of the spirit and
the tempests of the heart, looking out at all his army in order to make it
invincible. It is not enough for him that the ship does not sink. He has left
nothing undone so sedition or pirates cannot seize any of his traveling
companions. Thanks to his care, thanks to his prudence, we pursue in peace the
course of our voyage, setting out all our sails in the wind.

4. Certainly when we had lost the father that we had before, and who had formed
himself for us, our state seemed deplorable to us, and we gave out inconsolable
wailing, hoping that this throne would be occupied by a man like him, but as
soon as his successor appeared among us, all this sadness vanished, our troubles
vanished like clouds under the sun, and that not in a slow and gradual way, but
with as much rapidity as if the blessed pontiff, rousing in the tomb, was back
on his throne. What am I doing, though, what imprudence is mine? In my love for
our father, in my admiration for his virtues, I have let myself be dragged
beyond the limits, not of my subject, but those limits imposed on me by my
youth; because I do not think that I have spoken an eulogy when I consider the
merits which need celebration. No matter; let us bring our boat back into the
port and confine ourselves to a respectful silence. It is not without regret,
however, that my speech will stop. I long to take it further, and I feel a
bitter pain to leave it incomplete. Children, it is impossible to appease our
hunger. Let us cease to pursue what we never reach, and let us content ourselves
with what we have said. When we have in our hands a rare and precious perfume,
it is not just pouring it in the bowl, it's by dipping your fingertips in it
that you change the air around you and anoint those present. This is what is
happening to us right now, not by the powers of our eloquence, but the living
emanations of his virtues.

Enough. Let us turn to prayer. Let us ask God that our common mother remains
unshaken and unsullied, and that we shall long have this father, this pastor,
this master, this pilot. I dare not speak to you about myself. I can hardly
count myself among the priests, an abortion should not be counted among the
children on whom nature has lavished all his gifts. But if you deign to remember
me, as we remembers a miserable and wretched being, pray that a superabundant
power comes on me from on high. I needed protection while I was living for
myself, free from all other cares, and now I am obliged to appear in the church
— is it by the favour of man, is it by the will of God? I have not said it to
him, I should not discuss this matter before you, lest I be accused of hiding my
thoughts — now that I belong to the people, and I submit, never more to shake
off this heavy yoke, the more I need you all to extend a helping hand to me,
that all pray for me so that I may restore intact to the Divine Master the
deposit that he gave me. On that day each custodian will appear before the
Supreme Court and give an account of his administration. Yes, pray that I do not
experience the fate of those who were loaded with chains and plunged into the
outer darkness, that I am counted with those to whom will be shown mercy by the
grace and love of Jesus Christ Our Lord, to whom glory, empire, and adoration
belongs, for the ages of ages. Amen. This text was translated from the French
translation of the abbé Bareille (1865) by Roger Pearse, 2010. This file and all
material on this page is in the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 28: HOMILIES - ON GALATIANS
========================================================================

Preface

Chapter I.

Chapter II.

Chapter III

Chapter IV.

Chapter V.

Chapter VI

Preface

St. Chrysostom's Commentary on the Epistle to the Galatians is continuous,
according to chapter and verse, instead of being arranged in Homiles, with a
moral or practical application at their close, as in his exposition of other
Epistles. It was written in Antioch, as Montfaucon infers from a reference which
the Author, makes upon Chap. i. ver. 16 (p. 20) to other of his writings, which
certainly were written about the same time in that city. Vid. Hom. de Mutal.
Nom., Tom. III., p. 98, Ed. Ben. The year is uncertain, but seems not to have
been earlier than a.d. 395. The Homilies on the Epistle to the Ephesians have
been by some critics assigned to the Episcopate at Constantinople, in
consequence of certain imperfections in their composition, which seemed to argue
absence of the comparative leisure which he enjoyed at Antioch. There is a
passage too in Homily XI., pp. 231, 232, which certainly is very apposite to the
Authors's circumstance in the court of Eudoxia. Yet there are strong reasons for
deciding that they too were delivered at Antioch. St. Babylas and St. Julian,
both saints at Antioch, are mentioned familiarly, the former in Homily IX, p.
205, the latter in Homily XXI., pp. 342, 343. Monastic establishments in
mountains in the neighborhood are spoken of in Homily VI., p. 165, and XIII., p.
248; and those near Antioch are famous in St. Chrysostom's history. A schism too
is alluded to in Homily XI., p. 230, as existing in the community he was
addressing, and that not about a question of doctrine; circumstances which are
accurately fulfilled in the contemporary history of Anticoh, and which are more
or less noticed in the Homilies on 1 Corinthians, which were certainly delivered
at Antioch.

Moreover, he makes mention of the prevalence of superstitions, Gentile and
Jewish, among the people whome he was addressing, in Homily VI., fin., p. 166,
Homily XII., fin., p. 240, which is a frequent ground of complaint in his other
writings against the Christians of Antioch: vid. in Gal. p. 15; in 1 Cor.,
Homily XII., §§13, 14; in Col., Homily VIII., fin.; Contr. Jud. I., pp. 386-388.

Since Evagriaus, the last Bishop of the Latin succession in the schism, died in
a.d. 392, these Homilies must have been composed before that date. As to the
Translations, the Editors have been favored with the former by a friend who
conceals his name; and with the latter, by the Rev. William John Copeland, M.A.,
Fellow of Trinity College, Oxford.

J.H. Newman

Chapter I.

Verse 1-3.-"Paul, an Apostle, (not from men, neither through man, but through
Jesus Christ and God the Father, who raised Him from the dead;) and all the
brethren which are with me, unto the Churches of Galatia: Grace to you and peace
from God the Father, and our Lord Jesus Christ." The exordium1 is full of a
vehement and lofty spirit, and not the exordium only, but also, so to speak, the
whole Epistle. For always to address one's disciples with mildness, even when
they need severity is not the part of a teacher but it would be the part of a
corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to
His disciples, here and there uses sterner language, and at one time pronounces
a blessing, at another a rebuke. Thus, having said to Peter, "Blessed art thou,
Simon Barjona," (Matt. xvi: 17.) and having promised to lay the foundation of
the Church upon his confession, shortly afterwards He says, "Get thee behind Me,
Satan: thou art a stumbling block unto Me." (Matt. xvi: 23.) Again, on another
occasion, "Are ye also even yet without understanding?" (Matt. xv: 16.) And what
awe He inspired them with appears from John's saying, that, when they beheld Him
conversing. with the Samaritan woman, though they reminded Him to take food, no
one ventured to say, "What seekest Thou, or why speakest thou with her?" (John
iv: 27.) Thus taught, and walking in the steps of his Master, Paul hath varied
his discourse according to the need of his disciples, at one time using knife
and cautery, at another, applying mild remedies. To the Corinthians he says,
"What will ye? shall I come unto you with a rod, or in love, and in a spirit of
meekness?" (I Cor. vi: 21.) but to the Galatians, "O foolish Galatians." (Gal.
iii: 1.) And not once only, but a second time, also he has employed this
reproof, and towards the conclusion he says with a reproachful allusion to them,
"Let no man trouble me;"(Gal. vi: 17.) but he soothes them again with the words,
"My little children, of whom "I am again in travail:" (Gal. iv: 19) and so in
many other instances.

Now that this Epistle breathes an indignant spirit, is obvious to every one even
on the first perusal; but I must explain the cause of his anger against the
disciples. Slight and unimportant it could not be, or he would not have used
such vehemence. For to be exasperated by common matters is the part of the
little-minded, morose, and peevish; just as it is that of the more redolent and
sluggish to lose heart in weighty ones. Such a one was not Paul, What then was
the offence which roused him? it was grave and momentous, one which was
estranging them all from Christ, as he himself says further on, "Behold, I Paul
say unto you, that if ye receive circumcision, Christ will profit you nothing;"
(Gal. v: 2.) and again, "Ye who would be justified by the Law, ye are fallen
away from Grace." (Gal. v: 4.) What then is this? For it must be explained more
clearly. Some of the Jews who believed, being held down by the preposessions of
Judaism, and at the same time intoxicated by vain-glory, and desirous of
obtaining for themselves the dignity of teachers, came to the Galatians, and
taught them that the observance of circumcision, sabbaths, and new-moons, was
necessary, and that Paul in abolishing these things was not to be borne. For,
said they, Peter and James and John, the chiefs of the Apostles and the
companions of Christ, forbade them not. Now in fact they did not forbid these
things, but this was not by way of delivering positive doctrine, but in
condescension to the weakness of the Jewish believers, which condescension paul
had no need of when preaching to the Gentiles; but when he was in Judaea, he
employed it himself2 also. But these deceivers, by withholding the causes both
of Paul's condescension and that of his brethren, misled the simpler ones,
saying that he was not to be tolerated, for he appeared but yesterday, while
Peter and his colleagues were from the first,-that he was a disciple of the
Apostles, but they of Christ,-that he was single, but they were many, and
pillars of the Church. They accused him too of acting a part; saying, that this
very man who forbids circumcision observes the rite elsewhere, and preaches one
way to you and another way to others.

Since Paul then saw the whole Galatian people in a state of excitement, a flame
kindled against their Church, and the edifice shaken and tottering to its fall,
filled with the mixed feelings of just anger and despondency, (which he has
expressed in the words, "I could wish to be present with you now, and to change
my voice,"-Gal. iv: 20.) he writes the Epistle as an answer to these charges.
This is his aim from the very commencement, for the underminers of his
reputation had said, The others were disciples of Christ but this man of the
"Apostles." Wherefore he begins thus, "Paul, an Apostle not from men, neither
through man." For, these deceivers, as I was saying before, had said that this
man was the last of all the Apostles and was taught by them, for Peter, James,
and John, were both first called, and held a primacy among the disciples, and
had also received their doctrines from Christ Himself; and that it was therefore
fitting to obey them rather than this man; and that they forbad not circumcision
nor the observance of the Law. By this and similar language and by depreciating
Paul, and exalting the honor of the other Apostles, though not spoken for the
sake of praising them, but of deceiving the Galatians, they induced them to
adhere unseasonably to the Law. Hence the propriety of his commencement. As they
disparaged his doctrine, saying it came from men, while that of Peter came from
Christ, he immediately addresses himself to this point, declaring himself an
apostle "not from men, neither through man." It was Ananias who baptized him,
but it was not he who delivered him from the way of error and initiated him into
the faith; but Christ Himself sent from on high that wondrous voice, whereby He
inclosed him in his net. For Peter and his brother, and John and his brother, He
called when walking by the seaside, (Matt. iv: 18.) but Paul after His ascension
into heaven. (Acts. ix: 3, Acts ix: 4.) And just as these did not require a
second call, but straightway left their nets and all that they had, and followed
Him, so this man at his first vocation pressed vigorously forward, waging, as
soon as he was baptized, an implacable war with the jews. In this respect he
chiefly excelled the other Apostles, as he says, "I labored more abundantly than
they all;" (I Cor. xv: 10.) at present, however, he makes no such claim, but is
content to be placed on a level with them. Indeed his eat object was, not to
establish any superiority for himself, but, to overthrow the foundation of their
error. The not being "from men" has reference to all alike for the Gospel's root
and origin is divine, but the not being "through man" is peculiar to the
Apostles; for He called them not by men's agency, but by His own.3 But why does
be not speak of his vocation rather than his apostolate, and say, "Paul" called
"not by man?" Because here lay the whole question; for they said that the office
of a teacher had been committed to him by men, namely by the Apostles, whom
therefore it behooved him to obey. But that it was not entrusted to him by men,
Luke declares in the words, "As they ministered to the Lord, and fasted, the
Holy Ghost said, Separate me Barnabas and Saul." (Acts xiii: 2.) From this
passage it is manifest4 that the power of the Son and Spirit is one, for being
commissioned by the Spirit, he says that he was commissioned by Christ. This
appears in another place, from his ascription of the things of God to the
Spirit, in the words which he addresses to the elders at Miletus: "Take heed
unto yourselves, and to all the flock, in the which the Holy Ghost hath made you
bishops." (Acts xx: 28.) Yet in another Epistle he says, "And God hath set some
in the Church, first Apostles, secondly prophets, thirdly teachers." (I Cor.
xii: 28.) Thus he ascribes indifferently the things of the Spirit to God, and
the things of God to the Spirit. Here too he stops the mouths of heretics, by
the words "through Jesus Christ and God the Father;" for, inasmuch as they said
this term "through" was applied to the Son as importing inferiority, see what he
does. He ascribes it to the Father, thus teaching us not to prescribe laws to
the ineffable Nature, nor define the degrees of Godhead which belong to the
Father and Son. For to the words "through Jesus Christ" he has added, "and God
the Father;" for if at the mention of the Father alone he had introduced the
phrase "through whom," they might have argued sophistically that it was
peculiarly applicable to the Father, in that the acts of the Son were to be
referred to Him. But he leaves no opening for this cavil, by mentioning at once
both the Son and the Father, and making his language apply to both. This he
does, not as referring the acts of the Son to the Father, but to show that the
expression implies no distinction of Essence.5 Further, what can now be said by
those, who have gathered a notion of inferiority from the Baptismal
formula,-from our being baptized into the name of the Father, Son, and Holy
Spirit?6 For if the Son be inferior because He is named after the Father, what
will they say seeing that, in the passage before us, the Apostle beginning from
Christ proceeds to mention the Father?-but let us not even utter such a
blasphemy, let us not swerve from the truth in our contention with them; rather
let us preserve, even if they rave ten thousand times, the due measures of
reverence. Since then it would be the height of madness and impiety to argue
that the Son was greater than the Father because Christ was first named, so we
dare not hold that the Son is inferior to the Father, because He is placed after
Him in the Baptismal formula.

"Who raised Him from the dead."

Wherefore is it, O Paul, that, wishing to bring these Judaizers to the faith,
you introduce none of those great and illustrious topics which occur in your
Epistle to the Philippians, as, "Who, being in the form of God, counted it not a
prize to be on an equality with God," (Phil. ii: 6.) or which you afterwards
declared in that to the Hebrews, "the effulgence of his glory, and the very
image of His substance;" (Heb. i: 3.) or again, what in the opening of his
Gospel the son of thunder sounded forth, "In the beginning was the Word, and the
Word was with God, and the Word was God;" (John i: 1). or what Jesus Himself
oftentimes declared to the Jews, "that His power and authority was equal to the
Father's?" (John v: 19, John v: 27, &c) Do you omit all these, and make mention
of the economy of His Incarnation only, bringing forward His cross and dying?
"Yes," would Paul answer. For had this discourse been addressed to those who had
unworthy conceptions of Christ, it would have been well to mention those things;
but, inasmuch as the disturbance comes from persons who fear to incur punishment
should they abandon the Law, he therefore mentions that whereby all need of the
Law is excluded, I mean the benefit conferred on all through the Cross and the
Resurrection. To have said that "in the beginning was the Word," and that "He
was in the form of God, and made Himself equal with God," and the like, would
have declared the divinity of the Word, but would have contributed nothing to
the matter in hand. Whereas it was highly pertinent thereto to add, "Who raised
Him from the dead," for our chiefest benefit was thus brought to remembrance,
and men in general are less interested by discourses concerning the majesty of
God, than by those which set forth the benefits which come to mankind.
Wherefore, omitting the former topic, he discourses of the benefits which bad
been conferred on us. But here the heretics insultingly exclaim, "Lo, the Father
raises the Son!" For when once infected, they are wilfully deaf to all sublimer
doctrines; and taking by itself and insisting on what is of a less exalted
nature, and expressed in less exalted terms, either on account of the Son's
humanity, or in honor of the Father, or for some other temporary purpose, they
outrage, I will not say the Scripture, but themselves. I would fain ask such
persons, why they say this? do they hope to prove the Son weak and powerless to
raise one body? Nay, verily, faith in Him enabled the very shadows of those who
believed in Him. to effect the resurrection of the dead. (Acts. v: 15.) Then
believers in Him, though mortal, yet by the very shadows of their earthly
bodies, and by the garments which had touched these bodies, could raise the
dead, but He could not raise Himself? Is not this manifest madness, a great
stretch of folly? Hast thou not heard His saying, "Destroy this Temple, and in
three days I will raise it up?" (John ii: 19.) and again, "I have power to lay
down my life, and I have power to take it again?" (John x: 18.) Wherefore then
is the Father said to have raised Him up, as also to have done other things
which the Son Himself did? It is in honor of the Father, and in compassion to
the weakness of the hearers.

"And all the brethren which are with me."

Why is it that he has on no other occasion in sending an epistle added this
phrase? For either he puts his own name only or that of two or three others, but
here has mentioned the whole number and so has mentioned no one by name. On what
account then does he this?

They made the slanderous charge that he was singular in his preaching, and
desired to introduce novelty in Christian teaching. Wishing therefore to remove
their suspicion, and to show he had many to support him in his doctrine, he has
associated with himself "the brethren," to show that what he wrote he wrote with
their accord.7 "Unto the Churches of Galatia."

Thus it appears, that the flame of error had spread over not one or two cities
merely, but the whole Galatian people. Consider too the grave indignation
contained in the phrase, "unto the Churches of Galatia:" he does not say, "to
the beloved" or "to the sanctified," and this omission of all names of affection
or respect, and this speaking of them as a society merely, without the addition
"Churches of God," for it is simply "Churches of Galatia," is strongly
expressive of deep concern and sorrow. Here at the outset, as well as elsewhere,
he attacks their irregularities, and therefore gives them the name of
"Churches," in order to shame them, and reduce them to unity. For persons split
into many parties cannot properly claim this appellation, for the name of
"Church" is a name of harmony and concord.

"Grace to you and peace from God the Father, and our Lord Jesus Christ." This he
always mentions as indispensible, and in this Epistle to the Galatians
especially; for since they were in danger of falling from grace he prays that
they may recover it again, and since they had come to be at war with God, he
beseeches God to restore them to the same peace.

"God the Father."

Here again is a plain confutation of the heretics, who say that John in the
opening of his Gospel, where he says "the Word was God," used the word Qeoj
without the article, to imply an inferiority in the Son's Godhead; and that
Paul, where he says that the Son was "in the form of God," did not mean the
Father, because the word Qeoj without the article. For what can they say here,
where Paul says, apo Qeou Patroj, and not apo tou Qeou>\/ And it is in no
indulgent mood towards them that he calls God, "Father," but by way of severe
rebuke, and suggestion of the source whence they became sons, for the honor was
vouch-safed to them not through the Law, but through the washing of
regeneration. Thus everywhere, even in his exordium, he scatters traces of the
goodness of God, and we may conceive him speaking thus: "O ye who were lately
slaves, enemies and aliens, what right have ye suddenly acquired to call God
your Father? it was not the Law which conferred upon you this relationship; why
do ye therefore desert Him who brought you so near to God, and return to your
tutor?8 But the Name of the Son, as well as that of the Father, had been
sufficient to declare to them these blessings. This will appear, if we consider
the Name of the Lord Jesus Christ with attention; for it is said, "thou shalt
call His Name Jesus; for it is He that shall save His people from their sins;"
(Matt. i: 21.) and the appellation of "Christ" calls to mind the unction of the
Spirit.

Ver 4.4. "Who gave himself for our sins."9 Thus it appears, that the ministry
which He undertook was free and uncompelled; that He was delivered up by
Himself, not by another. Let not therefore the words of John, "that the Father
gave His only-begotten Son" (Jo. iii: 16.) for us, lead you to derogate from the
dignity of the Only-begotten, or to infer therefrom that He is only human. For
the Father is said to have given Him, not as implying that the Son's ministry
was a servile one, but to teach us that it seemed good to the Father, as Paul
too has shown in the immediate context: "according to the will of our God, and
Father." He says not "by the command," but "according to the will," for inasmuch
as there is an unity of will in the Father and the Son, that which the Son
wills, the Father wills also.

"For our sins,"10 says the Apostle; we had pierced ourselves with ten thousand
evils, and had deserved the gravest punishment; and the Law not only did not
deliver us, but it even condemned us, making sin more manifest, without the
power to release us from it, or to stay the anger of God. But the Son of God
made this impossibility possible for he remitted our sins, He restored us from
enmity to the condition of friends, He freely bestowed on us numberless other
blessings.

Ver. 4. "That He might deliver us out of this present evil world."

Another class of heretics11 seize upon these words of Paul, and pervert his
testimony to an accusation of the present life. Lo, say they, he has called this
present world evil, and pray tell me what does "world" [age] aiwn mean but time
measured by days and seasons? Is then the distinction of days and the course of
the sun evil? no one would assert this even if he be carried away to the extreme
of unreasonableness. "But" they say, "it is not the `time,' but the present
`life,' which he hath called evil.'" Now the words themselves do not in fact say
this; but the heretics do not rest in the words, and frame their charge from
them, but propose to themselves a new mode of interpretation. At least therefore
they must allow us to produce our interpretation, and the rather in that it is
both pious and rational. We assert then that evil cannot be the cause of good,
yet that the present life is productive of a thousand prizes and rewards. And so
the blessed Paul himself extols it abundantly in the words, "But if to live in
the flesh, if this is the fruit of my work, then what I shall choose I wont
not;" (Phil. i: 22.) and then placing before himself the alternative of living
upon earth, and departing and being with Christ, he decides for the former. But
were this life evil, he would not have thus spoken of it, nor could any one,
however strenuous his endeavor, draw it aside into the service of virtue. For no
one would ever use evil for good, fornication for chastity, envy for
benevolence. And so, when he says, that "the mind of the flesh is not subject to
the law of God, neither indeed can it be, (Rom. viii: 7.) he means that vice, as
such, cannot become virtue; and the expression, "evil world," must be understood
to mean evil actions, and a depraved moral principle. Again, Christ came not to
put us to death and deliver us from the present life in that sense, but to leave
us in the world, and prepare us for a worthy participation of our heavenly
abode. Wherefore He saith to the Father, "And these are in the world, and I come
to Thee; I pray not that Thou shouldest take them from the world, but that Thou
shouldest keep them from the evil," (Jo. xvii: 11, Jo xvii: 15.) i.e., from sin.
Further, those who will not allow this, but insist that the present life is
evil, should not blame those who destroy themselves; for as he who withdraws
himself from evil is not blamed, but deemed worthy of a crown, so he who by a
violent death, by hanging or otherwise, puts an end to his life, ought not to be
condemned. Whereas God punishes such men more than murderers, and we all regard
them with horror, and justly; for if it is base to destroy others, much more is
it to destroy one's self. Moreover, if this life be evil, murderers would
deserve a crown, as rescuing us from evil. Besides this, they are caught by
their own words, for in that they place the sun in the first, and the moon in
the second rank of their deities, and worship them as the givers of many goods,
their statements are contradictory. For the use of these and the other heavenly
bodies, is none other than to contribute to our present life, which they say is
evil, by nourishing and giving light to the bodies of men and animals and
bringing plants to maturity. How is it then that the constitution of this "evil
life is so ministered to by those, who according to you are gods? Gods indeed
they are not, far from it, but works of God created for our use; nor is this
world evil. And if you tell me of murderers, of adulterers, of tomb-robbers,
these things have nothing to do with the present life, for these offences
proceed not from that life which we live in the flesh, but from a depraved will.
For, if they were necessarily connected with this life, as embraced in one lot
with it, no man would be free or pure from them, for no man can escape the
characteristic accidents of humanity, such as, to eat and drink, to sleep and
grow, to hunger and thirst, to be born and die, and the like; no man can ever
become superior to these, neither sinner nor just man, king nor peasant, We all
are subject to the necessity of nature. And so if vice were an essential element
of this life, no one could avoid it, any more than the things just mentioned.
And let me not be told that good men are rare, for natural necessity is
insuperable by all, so that as long as one virtuous man shall be found, my
argument will in no wise be invalidated. Miserable, wretched man! what is it
thou sayest? Is this life evil, wherein we have learnt to know God, and meditate
on things to come, and have become angels instead of men, and take part in the
choirs of the heavenly powers? What other proof do we need of an evil and
depraved mind?

"Why then," they say, "does Paul call the, present life evil?" In calling the
present world [age] evil, he has accommodated himself to our usage, who are wont
to say, "I have had a bad day," thereby complaining not of the time itself, out
of actions or circumstances And so Paul in complaining of evil principles of
action has used these customary forms of speech; and he shows that Christ hath
both delivered us from our offences, and secured us for the future. The first he
has declared in the words, "Who gave Himself for our sins;" and by adding, "that
He might deliver us out of this present evil world," he has pronounced our
future safety. For neither of these did the Law avail, but grace was sufficient
for both.

Ver. 4. "According to the will of our God and Father."12

Since they were terrified by their notion that by deserting that old Law and
adhering to the new, they should disobey God, who gave the Law, he corrects
their error, and says, that this seemed good to the Father also: and not simply
"the Father," but "our Father," which he does in order to affect them by showing
that Christ has made His Father our Father.

Ver. 5. "To whom be the glory for ever and ever. Amen." This too is new and
unusual, for we never find the word, "Amen" placed at the beginning of an
Epistle, but a good way on; here, however he has it in his beginning,. to show
that what he had already said contained a sufficient charge against the
Galatians, and that his argument was complete, for a manifest offence does not
require an elaborate crimination. Having spoken of the Cross, and Resurrection,
of redemption from sin and security for the future, of the purpose of the
Father, and the will of the Son, of grace and peace and His whole gift, he
concludes with an ascription of praise.

Another reason for it is the exceeding astonishment into which he was thrown by
the magnitude of the gift, the superabundance of the grace, the consideration
who we were, and what God had wrought, and that at once and in a single moment
of time. Unable to express this in words, he breaks out into a doxology, sending
up for the whole world an eulogium, not indeed worthy of the subject, but such
as was possible to him. Hence too he proceeds to use more vehement language; as
if greatly kindled by a sense of the Divine benefits, for having said, "To whom
be the glory for ever and ever, Amen," he commences with a more severe reproof.

Ver. 6.6 "I marvel that ye are so quickly13 removing14 from Him that called you
in the grace of Christ, unto a different Gospel."

Like the Jews who persecuted Christ, they imagined their observance of the Law
was acceptable to the Father, and he therefore shows that in doing this they
displeased not only Christ, but the Father also, for that they fell away thereby
not from Christ only, but from the Father also. As the old covenant was given
not by the Father only, but also by the Son, so the covenant of grace proceeded
from the Father as well as the Son, and Their every act is common: "All things
whatsoever the Father hath are Mine." (John xv: 16.) By saying that they had
fallen off from the Father, he brings a twofold charge against them, of an
apostasy, and of an immediate apostasy. The opposite extreme a late apostasy, is
also blameworthy, but he who falls away at the first onset, and in the very
skirmishing, displays an example of the most extreme cowardice, of which very
thing he accuses them also saying: "How is this that your seducers need not even
time for their designs, but the first approaches suffice for your overthrow and
capture? And what excuse can ye have? If this is a crime among friends, and he
who deserts old and useful associates is to be condemned, consider what
punishment he is obnoxious to who revolts from God that called him." He says, "I
marvel," not only byway of reproof, that after such bounty, such a remission of
their sins, such overflowing kindness, they had deserted to the yoke of
servitude, but also in order to show, that the opinion he had had of them was a
favorable and exalted one. For, had he ranked them among ordinary and easily
deceived persons, he would not have felt surprise. "But since you," he says,
"are of the noble sort and have suffered, much, I do marvel." Surely this was
enough to recover and lead them back to their first expressions. He alludes to
it also in the middle of the Epistle, "Did ye suffer so many things in vain? if
it be indeed in vain." (Gal. iii: 4.) "Ye are removing;" he says not, "ye are
removed," that is, "I will not believe or suppose that your seduction is
complete;" this is the language of one about to recover them, which further on
he expresses yet more clearly in the words, "I have confidence to you-ward in
the Lord that ye will be none otherwise minded." (Gal. v: 10.) "From Him that
called you in the grace of Christ." The calling is from the Father, but the
cause of it is the Son. He it is who hath brought about reconciliation and
bestowed it as a gift, for we were not saved by works in righteousness: or I
should rather say that these blessings proceed from Both; as He says, "Mine are
Thine, and Thine are Mine." (John xvii: 10.) He says not "ye are removing from
the Gospel" but "from God who called you," a more frightful expression, and more
likely to affect them. Their seducers did not act abruptly but gradually, and
while they removed them from the faith in fact, left names unchanged. It is the
policy of Satan not to set his snares in open view; had they urged them to fall
away from Christ, they would have been shunned as deceivers and corrupters, but
suffering them so far to continue in the faith, and putting upon their error the
name of the Gospel, without fear they undermined the building employing the
terms which they used as a sort of curtain to conceal the destroyers themselves.
As therefore they gave the name of Gospel to this their imposture, he contends
against the very name, and boldly says, "unto a different Gospel,"- Ver. 7.
"Which is not another Gospel." And justly, for there is not another.15
Nevertheless the Marcionites16 are misled by this phrase, as diseased persons
are injured even by healthy food, for they have seized upon it, and exclaim, "So
Paul himself has declared there is no other Gospel." For they do not allow all
the Evangelists, but one only, and him mutilated and confused according to
their, pleasure. Their explanation of the words, "according to my Gospel and the
preaching of Jesus Christ," (Rom. xvi: 25.) is sufficiently ridiculous;
nevertheless, for the sake of those who are easily seduced, it is necessary to
refute it. We assert, therefore, that, although a thousand Gospels were written,
if the contents of all were the same, they would still be one, and their unity
no wise infringed by the number of writers. So, on the other hand, if there were
one writer only, but he were to contradict himself, the unity of the things
written would be destroyed. For the oneness of a work depends not on the number
of its authors, but on the agreement or contra-dictoriness of its contents.
Whence it is clear that the four Gospels are one Gospel; for, as the four say
the same thing, its oneness is preserved by the harmony of the contents, and not
impaired by the difference of persons. And Paul is not now speaking of the
number but of the discrepancy of the things spoken. With justice might they lay
hold of this expression, if the Gospels of Matthew and Luke differed in the
signification of their contents, and in their doctrinal accuracy; but as they
are one and the same, let them cease being senseless and pretending to be
ignorant of these things which are plain to the very children.

Ver. 7. "Only there are some that trouble you, and would pervert the Gospel of
Christ." That is to say, ye will not recognize another Gospel, so long as your
mind is sane, so long as your vision remains healthy, and free from distorted
and imaginary phantoms. For as the disordered eye mistakes the object presented
to it, so does the mind when made turbid by the confusion of evil thoughts. Thus
the madman confounds objects; but this insanity is more dangerous than a
physical malady, for it works injury not in the regions of sense, but of the
mind; it creates confusion not in the organ of bodily vision, but in the eye of
the understanding.

"And would17 pervert the Gospel of Christ." They had, in fact, only introduced
one or two commandments, circumcision and the observance of days, but he says
that the Gospel was subverted, in order to show that a slight adulteration
vitiates the whole. For as he who but partially pares away the image on a royal
coin renders the whole spurious, so he who swerves ever so little from the pure
faith, soon proceeds from this to graver errors, and becomes entirely corrupted.
Where then are those who charge us with being contentious in separating from
heretics, and say that there is no real difference between us except what arises
from our ambition? Let them hear Paul's assertion, that those who had but
slightly innovated, subverted the Gospel. Not to say that the Son of God is a
created Being, is a small matter. Know you not that even under the elder
covenant, a man who gathered sticks on the sabbath, and transgressed a single
commandment, and that not a great one, was punished with death? (Num. xv: 32,
Num. xv: 36.) and that Uzzah, who supported the Ark when on the point of being
overturned, was struck suddenly dead, because he had intruded upon an office
which did not pertain to him? (2 Sam. vi: 6, 2 Sam. vi: 7.) Wherefore if to
transgress the sabbath, and to touch the falling Ark, drew down the wrath of God
so signally as to deprive the offender of even a momentary respite, shall he who
corrupts unutterably awful doctrines find excuse and pardon? Assuredly not. A
want of zeal in small matters is the cause of all our calamities; and because
slight errors escape fitting correction, greater ones creep in. As in the body,
a neglect of wounds generates fever, mortification, and death; so in the soul,
slight evils overlooked open the door to graver ones. It is accounted a trivial
fault that one man should neglect fasting; that another, who is established in
the pure faith, dissembling on account of circumstances, should surrender his
bold profession of it, neither is this anything great or dreadful; that a third
should be irritated, and threaten to depart from the true faith, is excused on
the plea of passion and resentment. Thus a thousand similar errors are daily
introduced into the Church, and we are become a laughing-stock to Jews and
Greeks, seeing that the Church is divided into a thousand parties. But if a
proper rebuke had at first been given to those who attempted slight perversions,
and a deflection from the divine oracles, such a pestilence would not have been
generated, nor such a storm have seized upon the Churches. You will now
understand why Paul calls circumcision a subversion of the Gospel. There are
many among us now, who fast on the same day as the Jews, and keep the sabbaths
in the same manner; and we endure it nobly or rather ignobly and basely. And why
do I speak of Jews seeing that many Gentile customs are observed by some among
us; omens, auguries, presages, distinctions of days, a curious attention to the
circumstances of their children's birth, and, as soon as they are born, tablets
with impious inscriptions are placed upon their unhappy heads, thereby teaching
them from the first to lay aside virtuous endeavors, and drawing part of them at
least under the false domination of fate.18 But if Christ in no way profits
those that are circumcised, what shall faith hereafter avail to the salvation of
those who have introduced such corruptions? Although circumcision was given by
God, yet Paul used every effort to abolish it, because its unseasonable
observance was injurious to the Gospel. If then he was so earnest against the
undue maintenance of Jewish customs, what excuse can we have for not abrogating
Gentile ones? Hence our affairs are now in confusion and trouble, hence have our
learners being filled with pride, reversed the order of things throwing every
thing into confusion, and their discipline having been neglected by us their
governors, they spurn our reproof however gentle. And yet if their superiors
were even more worthless and full of numberless evils, it would not be right for
the disciple to disobey. It is said of the Jewish doctors, that as they sat in
Moses' seat, their disciples were bound to obey them, though their works were so
evil, that the Lord forbad His disciples to imitate them. What excuse therefore
is there for those who insult and trample on men, rulers of the Church, and
living, by the grace of God, holy lives? If it be unlawful for us to judge each
other, much more is it to judge our teachers.

Ver. 8, 9. "But though we, or an angel from heaven, should preach unto you any
Gospel other than that which we preached unto you, let him be anathema."

See the Apostle's wisdom; to obviate the objection that he was prompted by
vainglory to applaud his own doctrine, he includes himself also in his anathema;
and as they betook themselves to authority, that of James and John, he mentions
angels also saying, "Tell me not of James and John; if one of the most exalted
angels of heaven corrupt the Gospel, let him be anathema." The phrase "of
heaven" is purposely added, because priests are also called angels. "For the
priest's lips should keep knowledge, and they should seek the law at his mouth:
for he is the messenger [angel] of the Lord of hosts." (Mal. ii: 7.) Lest
therefore it should be thought that priests are here meant, by the term
"angels," he points out the celestial intelligences by the addition, "from
heaven." And he says not, if they preach a contrary Gospel, or subvert the whole
of the true one, let them be anathema; but, if they even slightly vary, or
incidentally disturb, my doctrine. "As we have said before, so say I now again."
That his words might not seem to be spoken in anger, or with exaggeration, or
with recklessness he now repeats them.19 Sentiments may perhaps change, when an
expression has been called forth by anger, but to repeat it a second time proves
that it is spoken advisedly, and was previously approved by the judgment. When
Abraham was requested to send Lazarus, he replied, "They have Moses and the
Prophets; let them hear them: if they hear them not, neither will they be
persuaded, if one rise from the dead." (Luke xvi: 31.) And Christ introduces
Abraham thus speaking, to show that He would have the Scriptures accounted more
worthy of credence, even than one raised from the dead: Paul too, (and when I
say Paul, I mean Christ, who directed his mind,) prefers them before an angel
come down from heaven. And justly, for the angels, though mighty, are but
servants and ministers, but the Scriptures were all written and sent, not by
servants, but by God the Lord of all. He says, if "any man" preach another
Gospel to you than that which we have preached,-not "if this or that man:" and
herein appears his prudence, and care of giving offence, for what needed there
still any mention of names, when he had used such extensive terms as to embrace
all, both in heaven and earth? In that he anathemized evangelists and angels, he
included every dignity, and his mention of himself included every intimacy and
affinity. "Tell me not," he exclaims, "that my fellow-apostles and colleagues
have so spoken; I spare not myself if I preach such doctrine." And he says this
not as condemning the Apostles for swerving from the message they were
commissioned to deliver; far from it, (for he says, whether we or they thus
preach;) but to show, that in the discussion of truth the dignity of persons is
not to be considered.

Ver. 10. "For20 am I now persuading men: or God?" or am I seeking to please men?
if I were still pleasing men, I should not be a servant of Christ."

Granting, says he, that I might deceive you by these doctrines, could I deceive
God, who knows my yet unuttered thoughts, and to please whom is my unceasing
endeavor? See here the Apostolical spirit, the Evangelical loftiness! So too he
writes to the Corinthians, "For we are not again commending ourselves unto you,
but speak as giving you occasion of glorying;" (2 Cor. v: 12.) and again, "But
with me it is a very small thing that I should be judged of you, or of man's
judgment." (I Cor. iv: 3.) For since he is compelled to justify himself to his
disciples, being their teacher, he submits to it; but he is grieved at it, not
on account of chagrin, far from it, but on account of the instability of the
minds of those led away and on account of not being fully trusted by them.
Wherefore Paul now speaks, as it were, thus:-Is my account to be rendered to
you? Shall I be judged by men? My account is to God, and all my acts are with a
view to that inquisition, nor am I so miserably abandoned as to pervert my
doctrine, seeing that I am to justify what I preach before the Lord of all.

He thus expressed himself, as much with a view of withstanding their opinions,
as in self-defence; for it becomes disciples to obey, not to judge, their
master. But now, says he, that the order is reversed, and ye sit as judges, know
that I am but little concerned to defend myself before you; all, I do for God's
sake, and in order that I may answer to Him concerning my doctrine. He who
wishes to persuade men, is led to act tortuously and insincerely, and to employ
deceit and falsehood, in order to engage the assent of his hearers. But he who
addresses himself to God, and desires to please Him, needs simplicity and purity
of mind, for God cannot be deceived. Whence it is plain that I have thus written
to you not from the love of rule, or to gain disciples, or to receive honor at
your hands. My endeavor has been to please God, not man. Were it otherwise, I
should still consort with the Jews,21 still persecute the Church, I who have
cast off my country altogether, my companions, my friends, my kindred, and all
my reputation, and taken in exchange for these, persecution, enmity, strife, and
daily-impending death, have given a signal proof that I speak not from love of
human applause. This he says, being about to narrate his former life, and sudden
conversion, and to demonstrate clearly that it was sincere. And that they might
not be elevated by a notion that he did this by way of self-vindication to them,
he premises, "For do I now persuade men?" He well knew how, on a fitting
occasion, to correct his disciples, in a grave and lofty tone: assuredly he had
other sources whence to demonstrate the truth of his preaching,-by signs and
miracles, by dangers, by prisons, by daily deaths, by hunger and thirst, by
nakedness, and the like. Now however that he is speaking not of false apostles,
but of the true, who had shared these very perils, he employs another method.
For when his discourse was pointed towards false apostles, he institutes a
comparison by bringing forward his endurance of danger, saying, "Are they
ministers of Christ? (I speak as one beside himself) I more; in labors more
abundantly, in prisons more abundantly, in stripes above measure, in deaths
oft." (2 Cor. xi: 23.) But now he speaks of his former manner of life and says,

Ver. 11, 12. "For22 I make known to you, brethren, as touching the Gospel which
was preached by me that it is not after man. For neither did I receive it from
man, nor was I taught it, but it came to me through revelation of Jesus Christ."

You observe how sedulously he affirms that he was taught of Christ, who Himself,
without human intervention, condescended to reveal to him all knowledge. And if
he were asked for his proof that God Himself thus immediately revealed to him
these ineffable mysteries, he would instance his former manner of life, arguing
that his conversion would not have been so sudden, had it not been by Divine
revelation. For when men have been vehement and eager on the contrary side,
their conviction, if it is effected by human means, requires much time and
ingenuity. It is clear therefore that he, whose conversion is sudden, and who
has been sobered in the very height of his madness, must have been vouchsafed a
Divine revelation and teaching, and so have at once arrived at complete sanity.
On this account he is obliged to relate his former life, and to call the
Galatians as witnesses of past events. That the Only-Begotten Son of God had
Himself from heaven vouchsafed to call me, says he, you who were not present,
could not know, but that I was a persecutor you do know. For my violence even
reached your ears, and the distance between Palestine and Galatia is so great,
that the report would not have extended thither, had not my acts exceeded all
bounds and endurance. Wherefore he says,

Ver. 13. "For23 ye have heard of my manner of life in time past in the Jews'
religion, how that beyond measure I persecuted the Church of God, and made havoc
of it."

Observe how he shrinks not from aggravating each point; not saying simply that
he "persecuted" but "beyond measure," and not only "persecuted" but "made havoc
of it," which signifies an attempt to extinguish, to pull down, to destroy, to
annihilate, the Church.

Ver. 14. "And I advanced in the Jews' religion beyond many of mine own age among
my countrymen, being more exceedingly zealous for the traditions of my fathers."
To obviate the notion that his persecution arose from passion, vain-glory, or
enmity, he shows that he was actuated by zeal, not indeed "according to
knowledge," (Rom. x: 2.) still by a zealous admiration of the traditions of his
fathers. This is his argument;24 -if my efforts against the Church sprung not
from human motives, but from religious though mistaken zeal, why should I be
actuated by vain-glory, now that I am contending for the Church, and have
embraced the truth? If it was not this motive, but a godly zeal, which possessed
me when I was in error, much more now that I have come to know the truth, ought
I to be free from such a suspicion. As soon as I passed over to the doctrines of
the Church I shook off my Jewish prejudices, manifesting on that side a zeal
still more ardent; and this is a proof that my conversion is sincere, and that
the zeal which possesses me is from above. What other inducement could I have to
make such a change, and to barter honor for contempt, repose for peril, security
for distress? none surely but the love of truth.

Ver. 15, 16. "But when it was the good pleasure of God, Who separated me, even
from my mother's womb, and called me through His grace, to reveal His Son in me,
that I might preach Him among the Gentiles, immediately I conferred not with
flesh and blood."

Here his object is to show, that it was by some secret providence that he was
left for a time to himself. For if he was set apart from his mother's womb to be
an Apostle and to be called to that ministry, yet was not actually called till
that juncture, which summons he instantly obeyed, it is evident that God had
some hidden reason for this delay. What this purpose was, you are perhaps eager
to learn from me, and primarily, why he was not called with the twelve. But in
order not to protract this discourse by digressing from that which is more
pressing, I must entreat your love not to require all things from me, but to
search for it by yourselves, and to beg of God to reveal it to you. Moreover I
partly discussed this subject when I discoursed before you on the change of his
name from Saul to Paul; which, if you have forgotten, you will fully gather from
a perusal of that volume.25 At present let us pursue the thread of our
discourse, and consider the proof he now adduces that no natural event had
befallen him,-that God Himself had providentially ordered the occurrence.

"And called me through His grace."

God indeed says that He called him on account of his excellent capacity, as He
said to Ananias, "for he is a chosen vessel unto Me, to bear my name before the
Gentiles, and kings," (Acts ix: 15.) that is to say, capable of service, and the
accomplishment of great deeds. God gives this as the reason for his call. But he
himself everywhere ascribes it to grace, and to God's inexpressible mercy, as in
the words, "Howbeit for this cause I obtained mercy," not that I was sufficient
or even serviceable, but "that in me as chief might Jesus Christ show forth all
His long-suffering, for an ensample of them which should hereafter believe on
Him unto eternal life." (I Tim. i: 16.) Behold his overflowing humility; I
obtained mercy, says he, that no one might despair, when the worst of men had
shared His bounty. For this is the force of the words, "that He might show forth
all His long-suffering for an ensample of them which should hereafter believe on
Him."

"To reveal His Son26 in me."

Christ says in another place, "No one knoweth who the Son is, save the Father;
and who the Father is, save the Son, and he to whomsoever the Son willeth to
reveal Him." (Luke x: 22.) You observe that the Father reveals the Son, and the
Son the Father; so it is as to Their glory, the Son glorifies the Father, and
the Father the Son; "glorify Thy Son, that the Son may glorify Thee," and, "as I
have glorified Thee." (John xvii: 1, John xvii: 4) But why does he say, "to
reveal His Son in me," and not "to me?" it is to signify, that he had not only
been instructed in the faith by words, but that he was richly endowed with the
Spirit;-that the revelation had enlightened his whole soul, and that he had
Christ speaking within him.27

"That I might preach Him among the Gentiles." For not only his faith, but his
election to the Apostolic office proceeded from God. The object, says he, of His
thus specially revealing Himself to me, was not only that I might myself behold
Him, but that I might also manifest Him to others. And he says not merely,
"others," but, "that I might preach Him among the Gentiles," thus touching
beforehand on that great ground of his defence which lay in the respective
characters of the disciples; for it was necessary to preach differently to the
Jews and to the heathen.

"Immediately I conferred not with flesh and blood."

Here he alludes to the Apostles, naming them after their physical nature;
however, that he may have meant to include all mankind, I shall not deny.28 Ver.
17. "Neither went I up to Jerusalem to them which were Apostles before me."

These words weighed by themselves seem to breath an arrogant spirit, and to be
foreign to the Apostolic temper. For to give one's suffrage for one's self, and
to admit no man to share one's counsel, is a sign of folly. It is said, "Seest
thou a man wise in his own conceit? there is more hope of a fool than of him;"
(Prov: xxvi: 12.) and, "Woe unto them that are wise in their own eyes, and
prudent in their own sight!" (Isa. v: 21.) and Paul himself in another place,
"Be not wise in your own conceits." (Rom. xii: 16.) Surely one who had been thus
taught, and had thus admonished others, would not fall into such an error, even
were he an ordinary man; much less then Paul himself. Nevertheless, as I said,
this expression nakedly considered may easily prove a snare and offence to many
hearers. But if the cause of it is subjoined, all will applaud and admire the
speaker. This then let us do; for it is not the right course to weigh the mere
words, nor examine the language by itself, as many errors will be the
consequence, but to attend to the intention of the writer. And unless we pursue
this method in our own discourses, and examine into the mind of the speaker, we
shall make many enemies, and every thing will be thrown into disorder. Nor is
this confined to words, but the same result will follow, if this rule is not
observed in actions. For surgeons often cut and breakcertain of the bones; so do
robbers; yet itwould be miserable indeed not to be able to distinguish one from
the other. Again, homicides and martyrs, when tortured, suffer the same pangs,
yet is the difference between them great. Unless we attend to this rule, we
shall not be able to discriminate in these matters; but shall call Elijah and
Samuel and Phineas homicides, and Abraham a son-slayer; that is, if we go about
to scrutinize the bare facts, without taking into account the intention of the
agents. Let us then inquire into the intention of Paul in thus writing, let us
consider his scope, and general deportment towards the Apostles, that we may
arrive at his present meaning. Neither formerly, nor in this case, did he speak
with a view of disparaging the Apostles or of extolling himself, (how so? when
he included himself under his anathema?) but always in order to guard the
integrity of the Gospel. Since the troublers of the Church said that they ought
to obey the Apostles who suffered these observances, and not Paul who forbade
them, and hence the Judaizing heresy had gradually crept in, it was necessary
for him manfully to resist them, from a desire of repressing the arrogance of
those who improperly exalted themselves, and not of speaking ill of the
Apostles. And therefore he says, "I conferred not with flesh and blood;" for it
would have been extremely absurd for one who had been taught by God, afterwards
to refer himself to men. For it is right that he who learns from men should in
turn take men as his counsellors. But he to whom that divine and blessed voice
had been vouchsafed, and who had been fully instructed by Him that possesses all
the treasures of wisdom, wherefore should he afterwards confer with men? It were
meet that he should teach, not be taught by them. Therefore he thus spoke, not
arrogantly, but to exhibit the dignity of his own commission. "Neither went I
up," says he, "to Jerusalem to them which were Apostles before me." Because they
were continually repeating that the Apostles were before him, and were called
before him, he says, "I went not up to them." Had it been needful for him to
communicate with them, He, who revealed to him his commission, would have given
him this injunction. Is it true, however, that he did not go up thither?29 nay,
he went up, and not merely so, but in order to learn somewhat of them. When a
question arose on our present subject in the city of Antioch, in the Church
which had from the beginning shown so much zeal, and it was discussed whether
the Gentile believers ought to be circumcised, or were under no necessity to
undergo the rite, this very Paul himself and Silas30 went up. How is it then
that he says, I went not up, nor conferred? First, because he went not up of his
own accord, but was sent by others; next, because he came not to learn. but to
bring others over. For he was from the first of that opinion, which the Apostles
subsequently ratified, that circumcision was unnecessary. But when these persons
deemed him unworthy of credit and applied to those at Jerusalem he went up not
to be farther instructed, but to convince the gain-sayers that those at
Jerusalem agreed with him. Thus he perceived from the first the fitting line of
conduct, and needed no teacher, but, primarily and before any discussion,
maintained without wavering what the Apostles, after much discussion, (Acts xv:
2, 7.) subsequently ratified. This Luke shows by his own account, that Paul
argued much at length with them on this subject before he went to Jerusalem. But
since the brethren chose to be informed on this subject, by those at Jerusalem,
he went up on their own account, not on his own. And his expression, "I went not
up," signifies that he neither went at the outset of his teaching, nor for the
purpose of being instructed. Both are implied by the phrase, "Immediately I
conferred not with flesh and blood." He says not, "I conferred," merely, but,
"immediately;" and his subsequent journey was not to gain any additional
instruction.

Ver. 17. "But I went away into Arabia."

Behold a fervent soul! he longed to occupy regions not yet tilled, but lying in
a wild state. Had he remained with the Apostles, as he had nothing to learn, his
preaching would have been straitened, for it behooved them to spread the word
every where. Thus this blessed man, fervent in spirit, straightway undertook to
teach wild barbarians,31 choosing a life full of battle and labor. Having said,
"I went into Arabia," he adds, "and again I returned unto Damascus." Here
observe his humility; he speaks not of his successes, nor of whom or of how many
he instructed. Yet such was his zeal immediately on his baptism, that he
confounded the Jews, and so exasperated them, that they and the Greeks lay in
wait for him with a view to kill him. This would not have been the case, had he
not greatly added to the numbers of the faithful; since they were vanquished in
doctrine, they had recourse to murder, which was a manifest sign of Paul's
superiority. But Christ suffered him not to be put to death, preserving him for
his mission. Of these successes, however, he says nothing, and so in all his
discourses, his motive is not ambition, nor to be honored more highly than the
Apostles, nor because he is mortified at being lightly esteemed, but it is a
fear lest any detriment should accrue to his mission. For he calls himself, "one
born out of due time," and, "the first of sinners," and "the last of the
Apostles," and, "not meet to be called an Apostle." And this he said, who had
labored more than all of them; which is real humility; for he who, conscious of
no excellence, speaks humbly of himself, is candid but not humble; but to say so
after such trophies, is to be practised in self-control.

Ver. 17. "And again I returned unto Damascus." But what great things did he not
probably achieve in this city? for he tells us that the governor under Aretas
the king set guards about the whole of it, hoping to entrap this blessed man.
Which is a proof of the strongest kind that he was violently persecuted by the
Jews. Here, however, he says nothing of this, but mentioning his arrival and
departure is silent concerning the events which there occurred, nor would he
have mentioned them in the place I have referred to, (2 Cor. xi: 32.) had not
circumstances required their narration.

Ver. 18."Then after three years I went up to Jerusalem32 to visit Cephas."

What can be more lowly than such a soul? After such successes, wanting nothing
of Peter, not even his assent, but being of equal dignity with him, (for at
present I will say no more,) he comes to him as his elder and superior. And the
only object of this journey was to visit Peter; thus he pays due respect to the
Apostles, and esteems himself not only not their better but not their equal.
Which is plain from this journey, for Paul was induced to visit Peter by the
same feeling from which many of our brethren sojourn with holy men: or rather by
a humbler feeling for they do so for their own benefit, but this blessed man,
not for his own instruction or correction, but merely for the sake of beholding
and honoring Peter by his presence. He says, "to visit Peter;" he does not say
to see, (idein,) but to visit and survey, (istorhsai,) a word which those, who
seek to become acquainted with great and splendid cities, apply to themselves.
Worthy of such trouble did he consider the very sight of Peter; and this appears
from the Acts of the Apostles also. (Acts xxi: 17, 18 etc.) For on his arrival
at Jerusalem, on another occasion, after having converted many Gentiles, and,
with labors far surpassing the rest, reformed and brought to Christ Pamphylia,
Lycaonia, Cilicia, and all nations in that quarter of the world, he first
addresses himself with great humility to James, as to his elder and superior.
Next he submits to his counsel, and that counsel contrary to this Epistle. "Thou
seest, brother, how many thousands there are among the Jews of them which have
believed; therefore shave thy head, and purify thyself." (Acts xxi: 20 f.)
Accordingly he shaved his head, and observed all the Jewish ceremonies; for
where the Gospel was not affected, he was the humblest of all men. But where by
such humility he saw any injured, he gave up that undue exercise of it, for that
was no longer to be humble but to outrage and destroy the disciples.

Ver. 18. "And tarried with him fifteen days." To take a journey on account of
him was a mark of respect; but to remain so many days, of friendship and the
most earnest affection.33 Ver. 19. "But other of the Apostles saw I none, save
James,34 the Lord's brother."

See what great friends he was with Peter especially; on his account he left his
home, and with him he tarried. This I frequently repeat, and desire you to
remember, that no one, when he hears what this Apostle seems to have spoken
against Peter, may conceive a suspicion of him. He premises this, that when he
says, "I resisted Peter," no one may suppose that these words imply enmity and
contention; for he honored and loved his person more than all and took this
journey for his sake only, not for any of the others. "But other of the Apostles
saw I none, save James." "I saw him merely, I did not learn from him," he means.
But observe how honorably he mentions him, he says not "James" merely, but adds
this illustrious title, so free is he from all envy. Had he only wished to point
out whom he meant, he might have shown this by another appellation, and called
him the son of Cleophas, as the Evangelist does.35 But as he considered that he
had a share in the august titles of the Apostles, he exalts himself by honoring
James; and this he does by calling him "the Lord's brother," although he was not
by birth His brother, but only so reputed. Yet this did not deter him from
giving the title; and in many other instances he displays towards all the
Apostles that noble disposition, which beseemed him.

Ver. 20. "Now touching the things which I write unto you, behold, before God, I
lie not."

Observe throughout the transparent humility of this holy soul; his earnestness
in his own vindication is as great as if he had to render an account of his
deeds, and was pleading for his life in a court of justice.

Ver. 21. "Then I came into the regions of Syria and Cilicia."36

After his interview with Peter, he resumes his preaching and the task which lay
before him, avoiding Judaea, both because of his mission being to the Gentiles,
and of his unwillingness to "build upon another man's foundation." Wherefore
there was not even a chance meeting, as appears from what follows.

Ver. 22, 23. "And I was still unknown by face unto the Churches of Judaea; but
they only heard say, he that once persecuted us now preacheth the faith of which
he once made havoc."

What modesty in thus again mentioning the facts of his persecuting and laying
waste the Church, and in thus making infamous his former life, while he passes
over the illustrious deeds he was about to achieve! He might have told, had he
wished it, all his successes, but he mentions none of these and stepping with
one word over a vast expanse, he says merely, "I came into the regions of Syria
and Cilicia;" and, "they had heard, that he, which once persecuted us, now
preacheth the faith of which he once made havoc." The purpose of the words, "I
was unknown to the Churches of Judaea," is to show, that so far from preaching
to them the necessity of circumcision, he was not known to them even by sight.

Ver. 24. "And they glorified God in me." See here again how accurately he
observes the rule of his humility; he says not, they admired me, they applauded
or were astonished at me, but ascribes all to Divine grace by the words, "they
glorified God in me."

Chapter II.

Verse 1-2.-"Then after the space of fourteen year's,37 I went up again to
Jerusalem with Barnabas, taking Titus also with me. And I went up by
revelation." His first journey was owing to his desire to visit Peter, his
second, he says, arose from a revelation of the Spirit.

Ver. 2. "And I laid before them the Gospel which I preach among the Gentiles,
but privately before them who were of repute, lest by any means I should be
running or had run in vain."

What is this, O Paul! thou who neither at the beginning nor after three years
wouldest confer with the Apostles, dost thou now confer with them, after
fourteen years are past, lest thou shouldest be running in vain? Better would it
have been to have done so at first, than after so many years; and why didst thou
run at all, if not satisfied that thou wert not running in vain? Who would be so
senseless as to preach for so many years, without being sure that his preaching
was true? And what enhances the difficulty is, that he says he went up by
revelation; this difficulty, however, will afford a solution of the former one.
Had he gone up of his own accord, it would have been most unreasonable, nor is
it possible that this blessed soul should have fallen into such folly; for it is
himself who says, "I therefore so run, as not uncertainly; so fight I, as not
beating the air." (1 Cor. ix: 26.) If therefore he runs, "not uncertainly," how
can he say, "lest I should be running, or had run, in vain?" It is evident from
this, that if he had gone up without a revelation, he would have committed an
act of folly. But the actual case involved no such absurdity; who shall dare to
still harbor this suspicion, when it was the grace of the Spirit which drew him?
On this account he added the words "by revelation," lest, before the question
was solved, he should be condemned of folly; well knowing that it was no human
occurrence, but a deep Divine Providence concerning the present and future. What
then is the reason of this journey of his? As when he went up before from
Antioch to Jerusalem, it was not for his own sake, (for he saw clearly that his
duty was simply to obey the doctrines of Christ,) but from a desire to reconcile
the contentious; so now his object was the complete satisfaction of his
accusers, not any wish of his own to learn that he had not run in vain. They
conceived that Peter and John, of whom they thought more highly than of Paul,
differed from him in that he ommitted circumcision in his preaching, while the
former allowed it, and they believed that in this he acted unlawfully, and was
running in vain. I went up, says he, and communicated unto them my Gospel, not
that I might learn aught myself, (as appears more clearly further on,) but that
I might convince these suspicious persons that I do not run in vain. The Spirit
forseeing this contention had provided that he should go up and make this
communication.

Wherefore he says that he went up by revelation,38 and, taking Barnabas and
Titus as witnesses of his preaching, communicated to them the Gospel which he
preached to the Gentiles, that is, with the omission of circumcision. "But
privately before them who were of repute." What means "privately?" Rather, he
who wishes to reform doctrines held in common, proposes them, not privately, but
before all in common; but Paul did this privately, for his object was, not to
learn or reform any thing, but to cut off the grounds of those who would fain
deceive. All at Jerusalem were offended, if the law was transgressed, or the use
of circumcision forbidden; as James says, "Thou seest, brother, how many
thousands there are among the Jews of them which have believed; and they are
informed of thee, that thou teachest to forsake the law." (Acts xxi: 20, et
seq.) Since then they were offended he did not condescend to come forward
publicly and declare what his preaching was, but he conferred privately with
those who were of reputation before Barnabas and Titus, that they might credibly
testify to his accusers,39 that the Apostles found no discrepancy in his
preaching, but confirmed it. The expression, "those that were of repute," (toij
doxousin) does not impugn the reality of their greatness; for he says of
himself, "And I also seem (doxw) to have the Spirit of God," thereby not denying
the fact, but stating it modestly. And here the phrase implies his own assent to
the common opinion.

Ver. 3. "But not even Titus, who was with me, being a Greek,40 was compelled to
be circumcised."

What means, "being a Greek?" Of Greek extraction, and not circumcised; for not
only did I so preach but Titus so acted, nor did the Apostles compel him to be
circumcised. A plain proof this that the Apostles did not condemn Paul's
doctrine or his practice. Nay more, even the urgent representations of the
adverse party, who were aware of these facts, did not oblige the Apostles to
enjoin circumcision, as appears by his own words,- Ver. 4. "And that because of
the false brethren, privily brought in."

Here arises a very important question, Who were these false brethren?41 If the
Apostles permitted circumcision at Jerusalem, why are those who enjoined it, in
accordance with the Apostolic sentence, to be called false brethren? First;
because there is a difference between commanding an act to be done, and allowing
it after it is done. He who enjoins an act, does it with zeal as necessary, and
of primary importance; but he who, without himself commanding it, alloweth
another to do it who wishes yields not from a sense of its being necessary but
in order to subserve some purpose. We have a similar instance, in Paul's Epistle
to the Corinthians, in his command to husbands and wives to come together again.
To which, that he might not be thought to be legislating for them, he subjoins,
"But this I say by way of permission, not of commandment." (1 Cor. vii: 5.) For
this was not a judgment authoritatively given butan indulgence to their
incontinence; as he says, "for your incontinency." Would you know Paul's
sentence in this matter? hear his words, "I would that all men were even as I
myself,"(1 Cor. vii: 7.) in continence. And so here, the Apostles made this
concession, not as vindicating the law, but as condescending to the infirmities
of Judaism. Had they been vindicating the law, they would not have preached to
the Jews in one way, and to the Gentiles in another. Had the observance been
necessary for unbelievers, then indeed it would plainly have likewise been
necessary for all the faithful. But by their decision not to harass the Gentiles
on this point, they showed that they permitted it by way of condescension to the
Jews. Whereas the purpose of the false brethren was to cast them out of grace,
and reduce them under the yoke of slavery again. This is the first difference,
and a very wide one. The second is, that the Apostles so acted in Judaea, where
the Law was in force, but the false brethren, every where, for all the Galatians
were influenced by them. Whence it appears that their intention was, not to
build up, but entirely to pull down the Gospel, and that the thing was permitted
by the Apostles on one ground and zealously practiced by the false brethren on
another.

Ver. 4. "Who came in privily to spy out our liberty, which we have in Christ
Jesus, that they might bring us into bondage."

He points out their hostility by calling them spies; for the sole object of a
spy is to obtain for himself facilities of devastation and destruction, by
becoming acquainted with his adversary's position. And this is what those did,
who wished to bring the disciples back to their old servitude. Hence too appears
how very contrary their purpose was to that of the Apostles; the latter made
concessions that they might gradually extricate them from their servitude, but
the former plotted to subject them to one more severe. Therefore they looked
round and observed accurately and made themselves busybodies to find out who
were uncircumcised; as Paul says, "they came in privily to spy out our liberty,"
thus pointing out their machinations not only by the term "spies," but by this
expression of a furtive entrance and creeping in.

Ver. 5. "To whom we gave place in the way of subjection, no, not for an hour."42

Observe the force and emphasis of the phrase; he says not, "by argument," but,
"by subjection," for their object was not to teach good doctrine, but to
subjugate and enslave them. Wherefore, says he, we yielded to the Apostles, but
not to these.

Ver. 5. "That the truth of the Gospel might continue with you."43 That we may
confirm, says he, by our deeds what we have already declared by words,-namely,
that the "old things are passed away, behold they are become new;" and that "if
any man is in Christ he is a new creature;" (2 Cor. v: 17.) and that "if ye
receive circumcision, Christ will profit you nothing." (Gal. v: 2.) In
maintaining this truth we gave place not even for an hour. Then, as he was
directly met by the conduct of the Apostles, and the reason of their enjoining
the rite would probably be asked, he proceeds to solve this objection. This he
does with great skill, for he does not give the actual reason, which was, that
the Apostles acted by way of condescension and in the use of a scheme,
(oixonomia) as it were; for otherwise his hearers would have been injured. For
those, who are to derive benefit from a scheme should be unacquainted with the
design of it; all will be undone, if this appears. Wherefore, he who is to take
part in it should know the drift of it; those who are to benefit by it should
not. To make my meaning more evident, I will take an example from our present
subject. The blessed Paul himself, who meant to abrogate circumcision, when he
was about to send Timothy to teach the Jews, first circumcised him and so sent
him. This he did, that his hearers might the more readily receive him; he began
by circumcising, that in the end he might abolish it. But this reason he
imparted to Timothy only, and told it not to the disciples. Had they known that
the very purpose of his circumcision was the abolition of the rite, they would
never have listened to his preaching, and the whole benefit would have been
lost. But now their ignorance was of the greatest use to them, for their idea
that his conduct proceeded from a regard to the Law, led them to receive both
him and his doctrine with kindness and courtesy,and having gradually received
him, and become instructed, they abandoned their old customs. Now this would not
have happened had they known his reasons from the first; for they would have
turned away from him, and being turned away would not have given him a hearing,
and not hearing, would have continued in their former error. To prevent this, he
did not disclose his reasons; here too he does not explain the occasion of the
scheme, (oixonomia,) but shapes his discourse differently; thus:

Ver. 6 "But from those who were reputed to be somewhat44 (whatsoever they were,
it maketh no matter to me, God accepteth no man's person)"

Here he not only does not defend the Apostles, but even presses hard upon those
holy men, for the benefit of the weak. His meaning is this: although they permit
circumcision, they shall render an account to God, for God will not accept their
persons, because they are great and in station. But he does not speak so
plainly, but with caution. He says not, if they vitiate their doctrine, and
swerve from the appointed rule of their preaching, they shall be judged with the
utmost rigor, and suffer punishment; but he alludes to them more reverently, in
the words, "of those who were reputed to be somewhat, whatsoever they were." He
says not, "whatsoever they `are,'" but "were," showing that they too had
thenceforth45 ceased so to preach, the doctrine having extended itself
universally. The phrase, "whatsoever they were," implies, that if they so
preached they should render account, for they had to justify themselves before
God, not before men. This he said, not as doubtful or ignorant of the rectitude
of their procedure, but (as I said before) from a sense of the expediency of so
forming his discourse. Then, that he may not seem to take the opposite side and
to accuse them, and so create a suspicion of their disagreement, he straightway
subjoins this correction: "for those who were reputed to be somewhat, in
conference imparted nothing to me." This is his meaning; What you may say, I
know not; this I know well, that the Apostles did not oppose me, but our
sentiments conspired and accorded. This appears from his expression, "they gave
me the right hand of fellowship;" but he does not say this at present, but only
that they neither informed or corrected him on any point, nor added to his
knowledge.

Ver. 6. "For those who were reputed to be somewhat, imparted nothing to me:"
That is to say, when told of my proceedings, they added nothing, they corrected
nothing, and though aware that the object of my journey was to communicate with
them, that I had come by revelation of the Spirit, and that I had Titus with me
who was uncircumcised, they neither circumcised him, nor imparted to me any
additional knowledge.

Ver. 7 "But contrariwise."

Some hold his meaning to be, not only that the Apostles did not instruct him,
but that they were instructed by him. But I would not say this, for what could
they, each of whom was himself perfectly instructed, have learnt from him? He
does not therefore intend this by the expression, "contrariwise," but that so
far were they from blaming, that they praised him: for praise is the contrary of
blame. Some would probably here reply: Why did not the Apostles, if they praised
your procedure, as the proper consequence abolish circumcision?46 Now to assert
that they did abolish it Paul considered much too bold, and inconsistent with
his own admission. On the other hand, to admit that they had sanctioned
circumcision, would necessarily expose him to another objection. For it would be
said, if the Apostles praised your preaching, yet sanctioned circumcision, they
were inconsistent with themselves. What then is the solution? is he to say that
they acted thus out of condescension to Judaism? To say this would have shaken
the very foundation of the economy. Wherefore he leaves the subject in suspense
and uncertainty, by the words, "but of those who were reputed to be somewhat; it
maketh no matter to me." Which is in effect to say, I accuse not, nor traduce
those holy men; they know what it is they have done; to God must they render
their account. What I am desirous to prove is, that they neither reversed nor
corrected my procedure, nor added to it as in their opinion defective, but gave
it their approbation and assent; and to this Titus and Barnabas bear witness.
Then he adds,

Ver. 7. "When they saw that I had been entrusted with the Gospel of the
Uncircumcision even as Peter with the Gospel of the Circumcision47 ,"- The
Circumcision and Uncircumcision; meaning, not the things themselves, but the
nations known by these distinctions; wherefore he adds, Ver. 8 "For He that
wrought for Peter unto the Apostleship of the Circumcision wrought for me also
unto the Gentiles."

He calls the Gentiles the Uncircumcision and the Jews the Circumcision, and
declares his own rank to be equal to that of the Apostles; and, by comparing
himself with their Leader not with the others, he shows that the dignity of each
was the same. After he had established the proof of their unanimity, he takes
courage, and proceeds confidently in his argument, not stopping at the Apostles,
but advances to Christ Himself, and to the grace which He had conferred upon
him, and calls-the Apostles as his witnesses, saying,

Ver. 9. "And when they perceived the grace that was given unto me, James and
Cephas and John, they who were reputed to be pillars, gave to me and Barnabas
the right hands of fellowship."48

He says not when they "heard," but when they "perceived," that is, were assured
by the facts themselves, "they gave to me and Barnabas the right hands of
fellowship." Observe how he gradually proves that his doctrine was ratified both
by Christ and by the Apostles. For grace would neither have been implanted, nor
been operative in him, had not his preaching been approved by Christ. Where it
was for the purpose of comparison with himself, he mentioned Peter alone; here,
when be calls them as witnesses, he names the three together, "Cephas,James,
John," and with an encomium, "who were reputed to be pillars." Here again the
expression "who were reputed" does not impugn the reality of the fact, but
adopts the estimate of others, and implies that these great and distinguished
men, whose fame was universal, bare witness that his preaching was ratified by
Christ, that they were practically informed and convinced by experience
concerning it. "Therefore they gave the right hands of fellowship" to me, and
not to me only, but also to Barnabas, "that we should go unto the Gentiles, and
they unto the Circumcision." Here indeed is exceeding prudence as well as an
incontrovertible proof of their concord. For it shows that his and their
doctrine was interchangeable, and that both approved the samething, that they
should so preach to the Jews, and he to the Gentiles. Wherefore he adds, Ver. 9.
"That we should go unto the Gentiles and they unto the Circumcision."49

Observe that here also he means by "the Circumcision," not the rite, but the
Jews; whenever he speaks of the rite, and wishes to contrast it, he adds the
word "uncircumcision;" as when he says, "For circumcision indeed profiteth, if
thou be a doer of the law; but if thou be a transgressor of the law, thy
circumcision is become uncircumcision." (Ro. ii: 25.) And again, "Neither
circumcision availeth any thing, nor uncircumcision." But when it is to the Jews
and not to the deed that he gives this name, and wishes to signify the nation,
he opposes to it not uncircumcision in its literal sense, but the Gentiles. For
the Jews are the contradistinction to the Gentiles, the Circumcision to the
Uncircumcision. Thus when he says above, "For He that wrought for Peter into the
Apostleship of the Circumcision, wrought for me also unto the Gentiles;" and
again, "We unto the Gentiles and they unto the Circumcision," he means not the
rite itself, but the Jewish nation, thus distinguishing them from the Gentiles.

Ver. 10. "Only they would that we should remember the poor; which very thing I
was also zealous to do." This is his meaning: In our preaching we divided the
world between us, I took the Gentiles and they the Jews, according to the Divine
decree; but to the sustenance of the poor among the Jews I also contributed my
share, which, had there been any dissension between us, they would not have
accepted. Next, who were these poor persons? Many of the believing Jews in
Palestine had been deprived of all their goods, and scattered over the world, as
he mentions in the Epistle to the Hebrews50 ," "For ye took joyfully the
spoiling of your possessions;" and in writing to the Thessalonians, (1 Thes. ii:
14.) he extols their fortitude, "Ye became imitators of the Churches of God
which are in Judaea, ...for ye also suffered the same thing of your own
countrymen, even as they did of the Jews." And he shows throughout that those
Greeks who believed were not under persecution from the rest, such as the
believing Jews were suffering from their own kindred, for there is no nation of
a temper so cruel. Wherefore he exercises much zeal, as appears in the Epistles
to the Romans (Ro. xv: 25-27.) and Corinthians (1 Cor. xvi: 1-3.) that these
persons should meet with much attention; and Paul not only collects money for
them, but himself conveys it, as he says, "But now I go unto Jerusalem
ministering unto the saints," (Ro. xv: 25.) for they were without the
necessaries of life. And he here shows that in this instance having resolved to
assist them, he had undertaken and would not abandon it.

Having by these means declared the unanimity and harmony between the Apostles
and himself, he is obliged to proceed to mention his debate with Peter at
Antioch.

Ver. 11, 12. "But when Cephas came to Antioch, I resisted him to the face,
because he stood condemned. For before that certain came from James, he did eat
with the Gentiles: but when they came, he drew back and separated himself,
fearing them that were of the circumcision."

Many, on a superficial reading of this part of the Epistle, suppose that Paul
accused Peter of hypocrisy. But this is not so, indeed it is not, far from it;51
we shall discover great wisdom, both of Paul and Peter, concealed herein for the
benefit of their hearers. But first a word must be said about Peter's freedom in
speech, and how it was ever his way to outstrip the other disciples. Indeed it
was upon one such occasion that he gained his name from the unbending and
impregnable character of his faith. For when all were interrogated in common, he
stepped before the others and answered, "Thou art the Christ, the Son of the
living God." (Mat. xvi: 16.) This was when the keys of heaven were committed to
him. So too, he appears to have been the only speaker on the Mount; (Mat. xvii:
4.) and when Christ spoke of His crucifixion, and the others kept silence, he
said, "Be it far from Thee." (Mat. xvi: 22.) These words evince, if not a
cautious temper, at least a fervent love; and in all instances we find him more
vehement than the others, and rushing forward into danger. So when Christ was
seen on the beach, and the others were pushing the boat in, he was too impatient
to wait for its coming to land. (John xxi: 7.) And after the Resurrection, when
the Jews were murderous and maddened, and sought to tear the Apostles in pieces,
he first dared to come forward, and to declare, that the Crucified was taken up
into heaven. (Acts ii: 14, Acts 2:36) It is a greater thing to open a closed
door, and to commence an action, than to be free-spoken afterwards. How could he
ever dissemble who had exposed his life to such a populace? He who when scourged
and bound would not bate a jot of his courage, and this at the beginning of his
mission, and in the heart of the chief city where there was so much danger,-how
could he, long afterwards in Antioch, where no danger was at hand, and his
character had received lustre from the testimony of his actions, feel any
apprehension of the believing Jews? How could he, I say, who at the very first
and in their chief city feared not the Jews while Jews, after a long time and in
a foreign city, fear those of them who had been converted? Paul therefore does
not speak this against Peter, but with the same meaning in which he said, "for
they who were reputed to be somewhat, whatsoever they were, it maketh no matter
to me." But to remove any doubt on this point, we must unfold the reason of
these expressions. The Apostles, as I said before, permitted circumcision at
Jerusalem, an abrupt severance from the law not being practicable; but when they
come to Antioch, they no longer continued this observance, but lived
indiscriminately with the believing Gentiles which thing Peter also was at that
time doing. But when some came from Jerusalem who had heard the doctrine he
delivered there, he no longer did so fearing to perplex them, but he changed his
course, with two objects secretly in view, both to avoid offending those Jews,
and to give Paul a reasonable pretext for rebuking him.52 For had he, having
allowed circumcision when preaching at Jerusalem, changed his course at Antioch,
his conduct would have appeared to those Jews to proceed from fear of Paul, and
his disciples would have condemned his excess of pliancy. And this would have
created no small offence; but in Paul, who was well acquainted with all the
facts, his withdrawal would have raised no such suspicion, as knowing the
intention with which he acted. Wherefore Paul rebukes, and Peter submits, that
when the master is blamed, yet keeps silence, the disciples may more readily
come over. Without this occurrence Paul's exhortation would have had little
effect, but the occasion hereby afforded of delivering a severe reproof,
impressed Peter's disciples with a more lively fear. Had Peter disputed Paul's
sentence, he might justly have been blamed as upsetting the plan, but now that
the one reproves and the other keeps silence, the Jewish party are filled with
serious alarm; and this is why he used Peter so severely. Observe too Paul's
careful choice of expressions, whereby he points out to the discerning, that he
uses them in pursuance of the plan, (oixonomiaj) and not from anger. His words
are, "When Cephas came to Antioch, I resisted him to the face, because he stood
condemned;"that is, not by me but by others; had he himself condemned him, he
would not have shrunk from saying so. And the words, "I resisted him to the
face," imply a scheme for had their discussion been real, they would not have
rebuked each other in the presence of the disciples, for it would have been a
great stumblingblock to them. But now this apparent contest was much to their
advantage; as Paul had yielded to the Apostles at Jerusalem, so in turn they
yield to him at Antioch. The cause of censure is this, "For before that certain
came from James," who was the teacher at Jerusalem, "he did eat with the
Gentiles, but when they came he drew back and separated himself, fearing them
that were of the Circumcision:" his cause of fear was not his own danger, (for
if he feared not in the beginning, much less would he do so then,) but their
defection. As Paul himself says to the Galatians, "I am afraid of you, lest by
any means I have bestowed labor upon you in vain:" (Gal. iv: xx.) and again, "I
fear lest by any means as the serpent beguiled Eve, ...so your minds should be
corrupted." (2 Cor. xi: 3.) Thus the fear of death they knew not, but the fear
lest their disciples should perish, agitated their inmost soul.

Ver. 13. "Insomuch that even Barnabas was carried away with their
dissimulation." Be not surprised at his giving this proceeding the name of
dissimulation, for he is unwilling, as I said before, to disclose the true state
of the case, in order to the correction of his disciples. On account of their
vehement attachment to the Law, he calls the present proceeding "dissimulation,"
and severely rebukes it, in order effectually to eradicate their prejudice. And
Peter too, hearing this joins in the feint, as if he had erred, that they might
be corrected by means of the rebuke administered to him. Had Paul reproved these
Jews, they would have spurned at it with indignation, for they held him in
slight esteem; but now, when they saw their Teacher silent under rebuke, they
were unable to despise or resist Paul's sentence.

Ver. 14. "But when I saw that they walkednot uprightly according to the truth of
the Gospel."

Neither let this phrase disturb you, for inusing it he does not condemn Peter,
but so expresses himself for the benefit of those who were to be reformed by the
reproof of Peter.

Ver. 14. "I said unto Cephas before them all."

Observe his mode of correcting the others; he speaks "before them all," that the
hearers might be alarmed thereby. And this is what he says,-

Ver. 14. "If thou, being a Jew, livest as do the Gentiles, and not as do the
Jews, how compellest thou the Gentiles to live as do the Jews?"53 But it was the
Jews and not the Gentiles who were carried away together with Peter; why then
does Paul impute what was not done, instead of directing his remarks, not
against the Gentiles, but against the dissembling Jews? And why does he accuse
Peter alone, when the rest also dissembled together with him? Let us consider
the terms of his charge; "If thou, being a Jew, livest as do the Gentiles, and
not as do the Jews, how compellest thou the Gentiles to live as do the Jews?"
for in fact Peter alone had withdrawn himself. His object then is to remove
suspicion from his rebuke; had he blamed Peter for observing the Law, the Jews
would have censured him for his boldness towards their Teacher. But now
arraigning him in behalf of his own peculiar disciples, I mean the Gentiles, he
facilitates thereby the reception of what he has to say I which he also does by
abstaining from reproof of the others, and addressing it all to the Apostle. "If
thou," he says, "being a Jew, livest as do the Gentiles, and not as do the
Jews;" which almost amounts to an explicit exhortation to imitate their Teacher,
who, himself a Jew, lived after the manner of the Gentiles. This however he says
not, for they could not have received such advice, but under color of reproving
him in behalf of the Gentiles, he discloses Peter's real sentiments. On the
other hand, if he had said, Wherefore do you compel these Jews to Judaize? his
language would have been too severe. But now he effects their correction by
appearing to espouse the part, not of the Jewish, but of the Gentile, disciples;
for rebukes, which are moderately severe, secure the readiest reception. And
none of the Gentiles could object to Paul that he took up the defense of the
Jews. The whole difficulty was removed by Peter's submitting in silence to the
imputation of dissimulation, in order that he might deliver the Jews from its
reality. At first Paul directs his argument to the character which Peter wore,
"If thou, being a Jew:" but he generalizes as he goes on, and includes himself
in the phrase,54 Ver. 15. "We being Jews by nature, and not sinners of the
Gentiles."55

These words are hortatory, but are couched in the form of a reproof, on account
of those Jews. So elsewhere, trader cover of one meaning he conveys another; as
where he says in his Epistle to the Romans, "But now I go unto Jerusalem,
ministering unto the saints." (Rom. xv: 25.) Here his object was not simply to
inform them of the motive of his journey to Jerusalem, but to excite them to
emulation in the giving of alms. Had he merely wished to explain his motive, it
would have sufficed to say, "I go to ministering unto the saints;" but now
observe what he says in addition; "For it hath been the good pleasure of
Macedonia and Achaia to make a certain contribution for the poor among the
saints that are at Jerusalem. Yea, it hath been their good pleasure and their
debtors they are." And again, "For if the Gentiles have been made partakers of
their spiritual things, they owe it to them, also to minister unto them in
carnal things." (Rom. xv: 26, 27)

Observe how he represses the high thoughts of the Jews; preparing for one thing
by means of another, and his language is authoritative. "We being Jews by
nature, and not sinners of the Gentiles." The phrase, "Jews by nature," implies
that we, who are not proselytes, but educated from early youth in the Law, have
relinquished our habitual mode of life, and be taken ourselves to the faith
which is in Christ.

Ver. 16. "Knowing that a man is not justified by the works of the Law, save
through faith, in Jesus Christ, even we believed on Christ Jesus."

Observe here too how cautiously he expresses himself; he does not say that they
had abandoned the Law as evil, but as weak. If the law cannot confer
righteousness, it follows that circumcision is superfluous; and so far he now
proves; but he proceeds to show that it is not only superfluous but dangerous.
It deserves especial notice, how at the outset he says that a man is not
justified by the works of the Law; but as he proceeds he speaks more strongly;

Ver. 17. "But if, while we sought to be justified in Christ, we ourselves also
were found sinners is Christ a minister of sin?"

If faith in Him, says he, avail not for our justification, but it be necessary
again to embrace the Law, and if, having forsaken the Law for Christ's sake, we
are not justified but condemned for such abandonment,-then shall we find Him,
for whose sake we forsook the Law and went over to faith the author of our
condemnation.56 Observe how, he has resolved the matter to a necessary
absurdity. And mark how earnestly and strongly he argues. For if, he says, it
behooved us not to abandon the Law, and we have so abandoned it for Christ's
sake, we shall be judged. Wherefore do you urge this upon Peter, who is more
intimately acquainted with it than any one? Hath not God declared to him, that
an uncircumcised man ought not to be judged by circumcision; and did he not in
his discussion with the Jews rest his bold opposition upon the vision which he
saw? Did he not send from Jerusalem unequivocal decrees upon this subject?
Paul's object is not therefore to correct Peter, but his animadversion required
to be addressed to him, though it was pointed at the disciples; and not only at
the Galatians, but also at others who labor under the same error with them. For
though few are now circumcised, yet, by fasting and observing the sabbath with
the Jews, they equally exclude themselves from grace. If Christ avails not to
those who are only circumcised, much more is peril to be feared where fasting
and sabbatizing are observed, and thus two commandments of the Law are kept in
the place of one. And this is aggravated by a consideration of time: for they so
acted at first while the city and temple and other institutions yet existed; but
these who with the punishment of the Jews, and the destruction of the city
before their eyes,57 observe more precepts of the Law than the others did, what
apology can they find for such observance, at the very time when the Jews
themselves, in spite of their strong desire, cannot keep it? Thou hast put on
Christ, thou hast become a member of the Lord, and been enrolled in the heavenly
city, and dost thou still grovel in the Law? How is it possible for thee to
obtain the kingdom? Listen to Paul's words, that the observance of the Law
overthrows the Gospel, and learn, if thou wilt, how this comes to pass, and
tremble, and shun this pitfall. Wherefore dost thou keep the sabbath, and fast
with the Jews? Is it that thou fearest the Law and abandonment of its letter?
But thou wouldest not entertain this fear, didst thou not disparage faith as
weak, and by itself powerless to save. A fear to omit the sabbath plainly shows
that you fear the Law as still in force; and if the Law is needful, it is so as
a whole, not in part, nor in one commandment only; and if as a whole, the
righteousness which is by faith is little by little shut out. If thou keep the
sabbath, why not also be circumcised? and if circumcised, why not also offer
sacrifices? If the Law is to be observed, it must be observed as a whole, or not
at all. If omitting one part makes you fear condemnation, this fear attaches
equally to all the parts. If a transgression of the whole is not punishable,
much less is the transgression of a part; on the other hand, if the latter be
punishable, much more is the former. But if we are bound to keep the whole, we
are bound to disobey Christ, or by obedience to Him become transgressors of the
Law. If it ought to be kept, those who keep it not are transgressors, and Christ
will be found to be the cause of this transgression, for He annulled the Law as
regards these things Himself, and bid others annul it. Do you not understand
what these Judaizers are compassing? They would make Christ, who is to us the
Author of righteousness, the Author of sin, as Paul says, "Therefore Christ is
the minister of sin." Having thus reduced the proposition to an absurdity, he
had nothing further to do by way of overthrowing it, but was satisfied with the
simple protestation,

Ver. 17. "God forbid:" for shamelessness and irreverence need not be met by
processes of reasoning, but a mere protest is enough.

Ver. 18. "For if I build up again those things which I destroyed, I prove myself
a transgressor."58

Observe the Apostle's discernment; his opponents endeavored to show, that he who
kept not the Law was a transgressor, but he retorts the argument upon them, and
shows that he who did keep the Law was a transgressor, not merely of faith, but
of the Law itself. "I build up again the things which I destroyed," that is, the
Law; he means as follows: the Law has confessedly ceased, and we have abandoned
it, and betaken ourselves to the salvation which comes of faith. But if we make
a point of setting it up again, we become by that very act transgressors,
striving to keep what what God has annulled. Next he shows how it has been
annulled.

Ver. 19. "For I59 through the Law died unto the Law." This may be viewed in two
ways; it is either the law of grace which he speaks of, for he is wont to call
this a law, as in the words, "For the law of the Spirit of life made me free:"
(Rom. viii: 2) or it is the old Law, of which he says, that by the Law itself he
has become dead to the Law. That is to say, the Law itself has taught me no
longer to obey itself, and therefore if I do so, I shall be transgressing even
its teaching.60 How, in what way has it so taught? Moses says, speaking of
Christ, "The Lord God will raise up unto thee a Prophet from the midst of thee
of thy brethren, like unto me; unto Him shall ye hearken." (Deut. xviii: 15)
Therefore they who do not obey Him, transgress the Law. Again, the expression,
"I through the Law died unto the Law," may be understood in another sense: the
Law commands all its precepts to be performed, and punishes the transgressor;
therefore we are all dead to it, for no man has fulfilled it. Here observe, how
guardedly he assails it; he says not, "the Law is dead to me;" but, "I am dead
to the Law;" the meaning of which is, that, as it is impossible for a dead
corpse to obey the commands of the Law, so also is it for me who have perished
by its curse, for by its word am I slain. Let it not therefore lay commands on
the dead, dead by its own act, dead not in body only, but in soul, which has
involved the death of the body. This he shows in what follows:

Ver. 19, 20. "That i might live unto God,61 I have been crucified with
Christ."Having said, "I am dead," lest it should be objected, how then dost thou
live? he adds the cause of his living, and shows that when alive the Law slew
him, but that when dead Christ through death restored him to life. He shows the
wonder to be ttwofold; that by Christ both the dead was begotten into life, and
that by means of death. He here means the immortal life, for this is the meaning
of the words, "That I might live unto God I am crucified with Christ"62 How, it
is asked, can a man now living and breathing have been crucified? That Christ
hath been crucified is manifest, but how canst thou have been crucified, and yet
live/ He explains it thus;

20. "Yet63 I live; and yet no longer I, but Christ liveth in me." In these
words, "I am crucified with Christ," he alludes to Baptism64 and in the words
"nevertheless I live, yet not I," our subsequent manner of life whereby our
members are mortified. By saying "Christ liveth in me," he means nothing is done
by me, which Christ disapproves; for as by death he signifies not what is
commonly understood, but a death to sin; so by life, he signifies a delivery
from sin. For a man cannot live to God, otherwise than by dying to sin; and as
Christ suffered bodily death, so does Paul a death to sin. "Mortify," says he
"your members which are upon the earth; fornication, uncleanness, passion;"
(Col. iii: 5), and again, "our old man was crucified,"(Rom. vi: 6) which took
place in the Bath.65 After which, if thou remainest dead to sin, thou livest to
God, but if thou let it live again, thou art the ruin of thy new life. This
however did not Paul, but continued wholly dead; if then, he says, I live to God
a life other than that in the Law, and am dead to the Law, I cannot possibly
keep any part of the Law. Consider how perfect was his walk, and thou wilt be
transported with admiration of this blessed soul. He says not, "I live," but,
"Christ liveth in me;" who is bold enough to utter such words? Paul indeed, who
had harnessed himself to Christ's yoke, and cast away all worldly things, and
was paying universal obedience to His will, says not, "I live to Christ," but
what is far higher, "Christ liveth in me." As sin, when it has the mastery, is
itself the vital principle, and leads the soul whither it will, so, when it is
slain and the will of Christ obeyed, this life is no longer earthly, but Christ
liveth, that is, works, has mastery within us. His saying, "I am crucified with
Him"`"I no longer live," but "am dead," seeming incredible tomany, he adds, Ver.
20. "And that life which I now live in the flesh, I live in faith, the faith
which is in the Son of God." The foregoing, says he, relates to our spiritual
life, but this life of sense too, if considered, will be found owing to my faith
in Christ. Foras regards the former Dispensation and Law, I had incurred the
severest punishment, and had long ago perished, "for all have sinned, and come
short of the glory of God." (Rom. iii: 23) And we, who lay under sentence, have
been liberated by Christ, for all of us are dead, if not in fact, at least by
sentence; and He has delivered us from the expected blow. When the Law had
accused, and God condemned us, Christ came, and by giving Himself up to death,
rescued us all from death. So that "the life whichI now live in the flesh, I
live in faith." Hadnot this been, nothing could have averted a destruction as
general as that which took place at the flood, but His advent arrested the wrath
of God, and caused us to live by faith. Thatsuch is his meaning appears from
what follows. After saying, that "the life which I now live in the flesh, I live
in faith," he adds, Ver. 20. "In the Son of God, Who loved me, and gave Himself
up for me."

How is this, O Paul! why dost thou appropriate a general benefit, and make thine
own what was done for the whole world's sake? for he says not, "Who loved us,"
but, "Who loved me." And besides the Evangelist says, "God so loved the world;"
(John iii: 16) and Paul himself, "He that spared not His own Son, but delivered
Him up, not for Paul only, but, "for us all;" (Rom. viii: 32) and again, "that
He might purify unto himself a people for his own possession, (Tit. ii: 14) But
considering the desperate condition of human nature, and the ineffably tender
solicitude of Christ, in what He delivered us from, and what He freely gave us,
and kindled by the yearning of affection towards Him, he thus expresses himself.
Thus the Prophets often appropriate to themselves Him who is God of all, as in
the words, "O God, thou art my God, early will I seek Thee." (Psalm lxiii: I)
Moreover, this language teaches that each individual justly owes as a great debt
of gratitude to Christ, as if He had come for his sake alone, for He would not
have grudged this His condescension though but for one, so that the measure of
His love to each is as great as to the whole world. Truly the Sacrifice was
offered for all mankind,66 and was sufficient to save all, but those who enjoy
the blessing are the believing only. Nevertheless it did not deter Him from His
so great condescension, that not all would come; but He acted after the pattern
of the supper in the Gospel, which He prepared for all, (Luke xiv: 16) yet when
the guests came not, instead of withdrawing the viands, He called in others. So
too He did not despise that sheep, though one only, which had strayed from the
ninety and nine. (Mat. xviii: 12) This too in like manner St. Paul intimates,
when he says, speaking about the Jews, "For what if some were without faith,
shall their want of faith make of none effect the faithfulness of God? God
forbid: yea let God be found true, but every man a liar." (Rom. iii: 3, 4) When
He so loved thee as to give Himself up to bring thee who wast without hope to a
life so great and blessed, canst thou, thus gifted, have recourse to things gone
by? His reasoning being completed, he concludes with a vehment asseveration,
saying, Ver. 21. "I do not make void the grace of God."67 Let those, who even
now Judaize and adhere to the Law, listen to this, for it applies to them.

Ver. 21. "For if righteousness is through the Law, then Christ died for naught."

What can be more heinous than this sin?68 what more fit to put one to shame than
these words? Christ's death is a plain proof of the inability of the Law to
justify us; and if it does justify, then is His death superfluous. Yet how could
it be reasonable to say that has been done heedlessly and in vain which is so
awful, so surpassing human reason, a mystery so ineffable, with which Patriarchs
travailed, which Prophets foretold, which Angels gazed on with consternation,
which all men confess as the summit of the Divine tenderness? Reflecting how
utterly out of place it would be if they should say that so great and high a
deed had been done superfluously, (for this is what their conduct came to,) he
even uses violent language against them, as we find in the words which follow.

Chapter III Verse 1.-"O foolish Galatians69 who did bewitch you, before whose
eyes Jesus Christ was openly set forth, crucified?"

Here he passes to another subject; in the former chapters he had shown himself
not to be an Apostle of men, nor by men, nor in want of Apostolic instruction.
Now, having established his authority as a teacher, he proceeds to discourse
more confidently, and draws a comparison between faith and the Law. At the
outset he said, "I marvel that ye are so quickly removing;" (Gal. i: 6) but
here, "O foolish Galatians;" then, his indignation was in its birth, but now,
after his refutation of the charges against himself, and his proofs, it bursts
forth. Let not his calling them"foolish" surprise you; for it is not a
transgression of Christ's command not to call one's brother a fool, but rather a
strict observance of it. For it is not said simply, "Whosoever shall say to his
brother, Thou fool," (Mat. v: 22) but, whosoever shall do so, "without a
cause."70 And who more fittingly than they could so be called, who after so
great events, adhered to past things, as if nothing else had ever happened? If
on this account Paul is to be called a "reviler," Peter may likewise, on account
of Annanias and Sapphira, be called a homicide; but as it would be wildness to
do so in that case, much more in this. Moreover it is to be considered, that
this vehemence is not used at the beginning, but after these evidences and
proofs, which, rather than Paul himself, might now be held to administer the
rebuke. For after he had shown that they rejected the faith, and made the death
of Christ to be without a purpose, he introduces his reproof, which, even as it
is, is less severe than they merited. Observe too how soon he stays his arm; for
he adds not, Who has seduced you? who has perverted you? who has been
sophistical with you? but, "Who hath cast an envious eye on you?" thus tempering
his reprimand with somewhat of praise. For it implies that their previous course
had excited jealousy,71 and that the present occurrence arose from the malignity
of a demon, whose breath had blasted their prosperous estate. And when you hear
of jealousy in this place, and in the Gospel, of an evil eye, which means the
same, you must not suppose that the glance of the eye has any natural power to
injure those who look upon it. For the eye, that is, the organ itself, cannot be
evil; but Christ in that place means jealousy by the term. To behold, simply, is
the function of the eye, but to behold in an evil manner belongs to a mind
depraved within. As through this sense the knowledge of visible objects enters
the soul, and as jealousy is for the most part generated by wealth, and wealth
and sovereignty and pomp are perceived by the eye, therefore he calls the eye
evil; not as beholding merely, but as beholding enviously from some moral
depravity. Therefore by the words, "Who hath looked enviously on you," he
implies that the persons in question acted, not from concern, not to supply
defects, but to mutilate what existed. For envy, far from supplying what is
wanting, subtracts from what is complete, and vitiates the whole. And he speaks
thus, not as if envy had any power of itself, but meaning, that the teachers of
these doctrines did so from envious motives.

Ver. 1. "Before whose eyes Jesus Christ was openly set forth, crucified."

Yet was He not crucified in Galatia, but at Jerusalem. His reason for saying,
"among you,"72 is to declare the power of faith to see events which are at a
distance. He says not, "crucified," but, "openly set forth crucified,"
signifying that by the eye of faith they saw more distinctly than some who were
present as spectators. For many of the latter received no benefit, but the
former, who were not eye-witnesses, yet saw it by faith more clearly. These
words convey both praise and blame; praise, for their implicit acceptance of the
truth; blame, because Him whom they had seen, for their sakes, stripped naked,
transfixed, nailed to the cross, spit upon, mocked, fed with vinegar, upbraided
by thieves, pierced with a spear; (for all this is implied in the words, "openly
set forth, crucified,")73 Him had they left, and betaken themselves to the Law,
unshamed by any of those sufferings. Here observe how Paul, leaving all mention
of heaven, earth, and sea, every where preaches the power of Christ, bearing
about as he did, and holding up His. cross: for this is the sum of the Divine
love. toward us.

Ver. 2. "This only would I learn from you, Received ye the Spirit by the works
of the Law, or by the hearing of faith?" As ye do not attend, says he, to long
discourses, nor are willing to contemplate the magnitude of this Economy, I am
desirous, (seeing your extreme ignorance,) to convince you by concise arguments
and a summary method of proof. Before, he had convinced them by what he said to
Peter; now, he encounters them entirely with arguments, drawn not from what had
occurred elsewhere, but from what had happened among themselves.74 And
hispersuasives and proofs are adduced, not merely from what was given them in
common with others, but from what was especially conferred on themselves.
Therefore he says, "This only would I learn from you, Received ye the Spirit by
the works of the Law, or by the hearing of faith." Ye have received, he says,
the Holy Spirit, ye have done many mighty works, ye have effected miracles in
raising the dead, in cleansing lepers, in prophesying, in speaking with
tongues,-did the Law confer this great power upon you? was it not rather Faith,
seeing that, before, ye could do no such things? Is it not then the height of
madness for these who have received such benefits from Faith, to abandon it, and
desert back to the Law which can offer you nothing of the same kind?

Ver. 3. "Are ye so foolish? having begun in the Spirit, are ye now perfected in
the flesh?"

Here again he seasonably interposes a rebuke; time, he says, should have brought
improvement; but, so far from advancing, ye have even retrograded. Those who
start from small beginnings make progress to higher things; ye, who began with
the high, have relapsed to the low. Even had your outset been carnal, your
advance should have been spiritual, but now, after starting from things
spiritual, ye have ended your journey in that which is carnal; for to work
miracles is spiritual, but to be circumcised is carnal. And after miracles ye
have passed to circumcision, after having apprehended the truth ye have fallen
back to types, after gazing on the sun ye seek a candle, after having strong
meat ye run for milk. He says, "made perfect,"75 which means not "initiated"
merely, but "sacrificed," signifying that their teachers took and slew them like
animals, while they resigned themselves to suffer what those teachers pleased.
As if some captain, or distinguished man, after a thousand victories and
trophies, were to subject himself to infamy as a deserter, and offer his body to
be branded at the will of others.

Ver. 4. "Did ye suffer so many things in vain?76 if it be indeed in vain." This
remark is far more piercing than the former, for the remembrance of their
miracles would not be so powerful as the exhibition of their contests and
endurance of sufferings for Christ's sake. All that you have endured, says he,
these men would strip you of, and would rob you of your crown. Then, lest he
should dismay and unnerve, he proceeds not to a formal judgment, but subjoins,
"if it be indeed in vain;" if you have but a mind to shake off drowsiness and
recover yourselves, he says, it is not in vain. Where then be those who would
cut off repentance77 ? Here were men who had received the Spirit, worked
miracles, become confessors, encountered a thousand perils and persecutions for
Christ's sake, and after so many achievements had fallen from grace;
nevertheless he says, if ye have the purpose, ye may recover yourselves.

Ver. 5. "He therefore that supplieth to you the Spirit, and worketh miracles
among you, doeth he it by the works of the law, or by the hearing of faith?"
Have ye been vouchsafed, he says, so great a gift, and achieved such wonders,
because ye observed the Law, or because ye adhered to Faith? plainly on account
of Faith. Seeing that they played this argument to and fro, that apart from the
Law, Faith had no force, he proves the contrary, viz., that if the Commandments
be added, Faith no longer avails; for Faith then has efficacy when things from
the Law are not added to it. "Ye who would be justified by the Law, ye are
fallen away from grace:" (Gal. v: 4) This he says later, when his language has
grown bolder, employing the vantage-ground by. that time gained; meanwhile while
gaining it, he argues from their past experience. For it was when ye obeyed
Faith, he says, not the Law, that ye received the Spirit and wrought miracles.
And here, as the Law was the subject of discuss;on, he moots another special
point of controversy, and very opportunely and with much cogency introduces a
notice of Abraham.

Ver. 6. "Even as Abraham believed God, and it was reckoned unto him for
righteousness."

Even the miracles done by themselves, he says, declare the power of Faith, but I
shall attempt if you will suffer me to draw my proofs from ancient narratives
also. Then, as they made great account of the Patriarch, he brings his example
forward, and shows that he too was justified by Faith.78 And if he who was
before grace, was justified by Faith, although plentiful in works, much more we.
For what loss was it to him, not being under the Law? None, for his faith
sufficed unto righteousness. The Law did not then exist, he says, neither does
it now exist, any more than then. In disproving the need of the Law, he
introduces one who was justified before the Law, lest an objection should also
be made to him; for as then it was not yet given, so now, having been given, it
was abrogated. And as they made much of their descent from Abraham, and feared
lest, abandoning the Law, they should be considered strangers to his kin; Paul
removes this fear by turning their argument against themselves, and proves that
faith is especially concerned in connecting them with Abraham. He draws out this
argument more at length in the Epistle to the Romans; however he urges it also
here in, the words, Ver. 7. "Know therefore, that they which be of faith, the
same are sons of Abraham." Which he proves by ancient testimony thus:

Ver. 8 "And the Scripture,79 foreseeing that God would justify the Gentiles by
faith, preached the Gospel Beforehand unto Abraham, saying, In thee shall all
the nations be blessed."

If then those were Abraham's sons, not, who were related to him by blood, but
who follow his faith, for this is the meaning of the words, "In thee all the
nations," it is plain that the heathen are brought into kindred with him.

Hereby too is proved another important point. It perplexed them that the Law was
the older, and Faith afterwards. Now he removes this notion by showing that
Faith was anterior to the Law; as is evident from Abraham's case, who was
justified before the giving of the Law. He shows too that late events fell out
according to prophecy; "The Scripture," says he, "fore-seeing that God would
justify the Gentiles by faith, preached the Gospel beforehand unto Abraham."
Attend to this point. He Himself who gave the Law, had decreed, before He gave
it, that the heathen should be justified by Faith. And he says not "revealed,"
but, "preached the Gospel," to signify that the patriarch was in joy at this
method of justification, and in great desire for its accomplishment.

Further, they were possessed with another apprehension; it was written, "Cursed
is every one that continueth not in all things that are written in the book of
the Law, to do them." (Deut. xxvii: 26) And this he removes, with great skill
and prudence, turning their argument against themselves, and showing that those
who relinquish the Law are not only not cursed, but blessed; and they who keep
it, not only not blessed but cursed. They said that he who kept not the Law was
cursed, but he proves that he who kept it was cursed, and he who kept it not,
blessed. Again, they said that he who adhered to Faith alone was cursed, but he
shows that hewho adhered to Faith alone, is blessed. And how does he prove all
this? for it is no common thing which we have promised; wherefore it is
necessary to give close attention to what follows. He had already shown this, by
referring to the words spoken to the Patriarch, "In thee shall all nations be
blessed," (Gen. xii: 4) at a time, that is, when Faith existed, not the Law; so
he adds by way of conclusion, Ver. 9. "So then they which be of faith are
blessed with the faithful Abraham."80

Then, that they might not turn round, and object that, true it was Abraham was
justified by Faith, for the Law was not then given, but what instance would be
found of Faith justifying after the delivery of the Law? he addresses himself to
this, and proves more than they required: namely, not only that Faith was
justifying, but that the Law brought its adherents under a curse. To be sure of
this, listen to the very words of the Apostle.

Ver. 10. "For81 as many as are of the works of the Law are under a curse." This
is what he lays down, before proving it; and what is the proof? it is from the
Law itself:-

Ver. 10, 11. "For it is written, Cursed is every one that continueth not in all
things that are written in the book of the Law to do them. Now that no man is
justified by the Law is evident." For all have sinned, and are under the curse.
However he does not say this yet, lest he should seem to lay it down of himself,
but here again establishes his point by a text which concisely states both
points; that no man has fulfilled the Law, (wherefore they are under the curse,)
and, that Faith justifies. What then is the text? It is in the book of the
prophet Habakkuk, "The just shall live by faith," (Hab. ii: 4) which not only
establishes the righteousness that is of Faith, but also that there is no
salvation through the Law. As no one, he says, kept the Law, but all were under
the curse, on account of transgression, an easy way was provided, that from
Faith, which is in itself a strong proof that no man can be justified by the
Law. For the prophet says not, "The just shall live by the Law," but, "by
faith:"

Ver. 12. "And the Law is not of faith; but He that doeth them shall live in
them." For the Law requires not only Faith but works also, but grace saves and
justifies by Faith. (Eph. ii: 8)

You see how he proves that they are under the curse who cleave to the Law,
because it is impossible to fulfill it; next, how comes Faith to have this
justifying power? for to this doctrine he already stood pledged, and now
maintains it with great force of argument. The Law being too weak to lead man to
righteousness, an effectual remedy was provided in Faith, which is the means of
rendering that possible which was "impossible by the Law." (Rom. viii: 3) Now as
the Scripture says, "the just shall live by faith," thus repudiating salvation
by the Law, and moreover as Abraham was justified by Faith, it is evident that
its efficacy is very great. And it is also clear, that he who abides not by the
Law is cursed, and that he who keeps to Faith is just. But, you may ask me, how
I prove that this curse is not still of force? Abraham lived before the Law, but
we, who once were subject to the yoke of bondage, have made ourselves liable to
the curse; and who shall release us therefrom? Observe his ready answer to this;
his former remark was sufficient; for, if a man be once justified, and has died
to the Law and embraced a novel life, how can such a one be subject to the
curse? however, this is not enough for him, so he begins with a fresh argument,
as follows:-

Ver. 13. "Christ redeemed us from the curse of the Law, having become a curse
for us: for it is written, Cursed is every one that hangeth on a tree."82 In
reality, the people were subject to another curse, which says, "Cursed is every
one that continueth not in the things that are written in the book of the Law."
(Deut. xxvii: 26) To this curse, I say, people were subject, for no man had
continued in, or was a keeper of, the whole Law; but Christ exchanged this curse
for the other, "Cursed is every one that hangeth on a tree." As then both he who
hanged on a tree, and he who transgresses the Law, is cursed, and as it was
necessary for him who is about to relieve from a curse himself to be free from
it, but to receive another instead of it, therefore Christ took opon Him such
another, and thereby relieved us from the curse. It was like an innocent man's
undertaking to die for another sentenced to death, and so rescuing him from
punishment. For Christ took upon Him not the curse of transgression, but the
other curse, in order to remove that of others. For, "He had done no violence
neither was any deceit in His mouth." (Isa. liii: 9; 1 Peter ii: 22) And as by
dying He rescued from death those who were dying, so by taking upon Himself the
curse, He delivered them from it.

Ver. 14. "That upon the Gentiles might come the blessing of Abraham."

How on the Gentiles? It is said, "In thy seed shall all the nations of the earth
be blessed:" (Gen. xxii: 18; xxvi: 4) that is to say, in Christ. If this were
said of the Jews, how would it be reasonable that they who were themselves
subject to the curse, on account of transgression, should become the authors of
a blessing to others? an accursed person cannot impart to others that blessing
of which he is himself deprived. Plainly then it all refers to Christ who was
the Seed of Abraham, and through whom the Gentiles are blessed. And thus the
promise of the Spirit is added, as Paul himself declares, "that we might receive
the promise of the Spirit through faith."83 As the grace of the Spirit could not
possibly descend on the graceless and offending, they are first blessed the
curse having been removed; then being justified by faith, they draw unto
themselves the grace of the Spirit. Thus the Cross removed the curse, Faith
brought in righteousness, righteousness drew on the grace of the Spirit.

Ver. 15. "Brethren, I speak after the manner of men; Though it be but a man's
covenant, yet when it hath been confirmed, no one maketh it void or addeth
thereto."

"To speak after the manner of men" means to use human examples.84 Having founded
his argument on the Scriptures, on the miracles wrought among themselves, on the
sufferings of Christ, and on the Patriarch, he proceeds to common usages; and
this he does invariably, in order to sweeten his discourse, and render it more
acceptable and intelligible to the duller sort. Thus he argues with the
Corinthians, "Who feedeth a flock, and eateth not of the milk of the flock? Who
planteth a vineyard, and eateth not the fruit thereof?" (1 Cor. ix: 7) and again
with the Hebrews, "For a testament is of force where there hath been death; for
doth it ever avail while he that made it liveth?" (Heb. ix: 17) One may find him
dwelling with pleasure on such arguments. In the Old Testament God does the same
thing in many instances, as, "Can a woman forget her sucking child?" (Isa. xlix:
15) and again, "Shall the clay say to him that fashioneth it, What makest thou?"
(Isa. xlv: 9) and in Hosea, He represents a husband set at nought by his wife.
(Hos. ii: 5, f) This use of human examples frequently occurs in types also, as
when the prophet takes the girdle, (Jer. xiii 1-9) and goes down to the potter's
house (Jer. xviii: 1-6) The meaning of the present example is, that Faith is
more ancient than the Law, which is later and only temporary, and delivered in
order to pave the way for Faith. Hence he says, "Brethren, I speak after the
manner of men;" above he had called them "foolish," now he calls them
"brethren," at once chiding and encouraging them. "Though it be but a man's
covenant, yet when it hath been confirmed." If a man, says he, makes a covenant,
does any one dare to come afterwards and overturn it, or subjoin aught to it?
for this is the meaning of "or addeth thereto." Much less then when God makes a
covenant; and with whom did God make a covenant?

Ver. 16, 17, 18. "Now to Abraham were the promises spoken and to his seed. He
saith not, And to seeds,85 as of many; but as of One, And to thy seed, which is
Christ.86 Now this I say, A covenant, confirmed before hand by God the Law,
which came four hundred and thirty years after, doth not disannul, so as to make
the promise of none effect. For if the inheritance is of the Law, it is no more
of promise: but God hath granted it to Abraham by promise."

Thus God made a covenant with Abraham, promising that in his seed the blessing
should come upon the heathen; and this blessing the Law cannot turn aside. As
this example was not in all respects appropriate to the matter in hand, he
introduces it thus, "I speak after the manner of men," that nothing might be
deduced from it derogatory to the majesty of God. But let us go to the bottom of
this illustration. It was promised Abraham that by his seed the heathen should
be blessed; and his seed according to the flesh is Christ; four hundred and
thirty years after came the Law; now, if the Law bestows the blessings even life
and righteousness, that promise is annulled. And so while no one annuls a man's
covenant, the covenant of God after four hundred and thirty years is annulled;
for if not that covenant but another instead of it bestows what is promised,
then is it set aside, which is most unreasonable.

Ver. 19. "What then is the Law? it was added because of transgressions." This
remark again is not superfluous; observe too how he glances round at every
thing, as if he had an hundred eyes. Having exalted Faith, and proved its eider
claims, that the Law may not be considered superfluous, he sets right this side
of the doctrine also, and proves that the Law was not given without a view, but
altogether profitably. "Because of transgressions;" that is to say, that the
Jews might not be let live carelessly, and plunge into the depth of
wickedness,87 but that the Law might be placed upon them as a bridle, guiding,
regulating, and checking them from transgressing, if not all, at least some of
the commandments. Not slight then was the advantage of the Law; but for how
long?

Ver. 19. "Till the seed should come to whom the promise hath been made." This is
said of Christ; if then it was given until His advent, why do you protract it
beyond its natural period?

Ver. 19. "And it was ordained through Angels by the hand of a Mediator."

He either calls the priests Angels, or he declares that the Angels themselves
ministered to the delivery of the Law. By Mediator here he means Christ,88 and
shows that He was before it, and Himself the Giver of it.

Ver. 20. "Now a mediator is not a mediator of one, but God is one."89

What can the heretics90 say to this? for as, according to them, the expression
"the Only True God" excludes the Son from being true God, so here the phrase
"God is One," excludes Him from being God in any sense. But if, although the
Father is called "One God," the Son is nevertheless God, it is very plain that
though the Father is called "Very God," the Son is very God likewise. Now a
mediator, says he, is between two parties; of whom then is Christ the Mediator?
plainly of God and of men. Observe, he says, that Christ also gave the Law; what
therefore it was His to give, it is His to annul.

Ver. 21. "Is the Law then against the promises of God?" For if the blessing is
given in the seed of Abraham, but the Law brings in the curse, it must be
contrary to the promises. This objection he meets, first, by a protest, in the
words, Ver. 21. "God forbid:" And next he brings his proof;

Ver. 21. "For if there had been a law given which could make alive. verily
righteousness would have been of the Law." His meaning is as follows; If we had
our hope of life in the Law, and our salvation depended on it, the objection
might be valid. But if it save you, by means of Faith, though it brings you
under the curse, you suffer nothing from it, gain no harm, in that Faith comes
and sets all right. Had the promise been by the Law, you had reasonably feared
lest, separating from the Law, you should separate from righteousness, but if it
was given in order to shut up all, that is, to convince all and expose their
individual sins, far from excluding you from the promises, it now aids you in
obtaining them. This is shown by the words,

Ver. 22. "Howbeit the scripture91 hath shut up all things trader sin, that the
promise by faith in Jesus Christ might be given to them that believe." As the
Jews were not even conscious of their own sins, and in consequence did not even
desire remission; the Law was given to probe their wounds, that they might long
for a physician. And the word "shut up" means "convinced" and conviction held
them in fear. You see then it is not only not against, but was given for the
promises. Had it arrogated to itself the work and the authority, the objection
would stand; but if its drift is something else, and it acted for that, how is
it against the promises of God? Had the Law not been given, all would have been
wrecked upon wickedness, and there would have been no Jews to listen to Christ;
but now being given, it has effected two things; it has schooled its followers
in a certain degree of virtue, and has pressed on them the knowledge of their
own sins. And this especially made them more zealous to seek the Son, for those
who disbelieved, disbelieved from having no sense of their own sins, as Paul
shows; "For being ignorant of God's righteousness, and seeking to establish
their own righteousness, they did not subject themselves to the rightousness of
God." (Rom. x: 3)

Ver. 23. "But before faith came, we were kept inward under the Law, shut up unto
the faith which should afterwards be revealed."

Here he clearly puts forward what I have stated: for the expressions "we were
kept" and "shut up," signify nothing else than the security given by the
commandments of the Law; which like a fortress fenced them round with fear and a
life conformable to itself, and so preserved them unto Faith.

Ver. 24. "So that the Law hath been our tutor to bring us unto Christ, that we
might be justified by faith."

Now the Tutor is not opposed to the Preceptor, but cooperates with him, ridding
the youth from all vice, and having all leisure to fit him for receiving
instructions from his Preceptor. But when the youth's habits are formed, then
the Tutor leaves him, as Paul says.

Ver. 25, 26. "But now that faith is come which leads to perfect manhood we are
no longer under a tutor92 . For ye are all sons of God through faith in Christ
Jesus." The Law then, as it was our tutor, and we were kept shut up under it, is
not the adversary but the fellow-worker of grace; but if when grace is come, it
continues to hold us down, it becomes an adversary; for if it confines those who
ought to go forward to grace, then it is the destruction of our salvation. If a
candle which gave light by night, kept us, when it became day, from the sun, it
would not only not benefit, it would injure us; and so doth the Law, if it
stands between us and greater benefits. Those then are the greatest traducers of
the Law, who still keep it, just as the tutor makes a youth ridiculous, by
retaining him with himself, when time calls for his departure. Hence Paul says,
"But after faith is come, we are no longer under a tutor." We are then no longer
under a tutor, "for ye are all sons of God." Wonderful! see how mighty is the
power of Faith, and how he unfolds as he proceeds! Before, he showed that it
made them sons of the Patriarch, "Know therefore," says he, "that they which be
of faith, the same are sons of Abraham;" now he proves that they are sons of God
also, "For ye are all," says he, "sons of God through faith, which is in Christ
Jesus;" by Faith, not by the Law. Then, when he has said this great and
wonderful thing, he names also the mode of their adoption, Ver. 27. "For as many
of you as were baptized into Christ, did put on Christ."

Why does he not say, "For as many of you as have been baptized into Christ, have
been born of God?" for this was what directly went to prove that they were
sons;-because he states it in a much more awful point of view; If Christ be the
Son of God, and thou hast put on Him, thou who hast the Son within thee, and art
fashioned after His pattern, hast been brought into one kindred and nature with
Him.

Ver. 28. "There can be neither Jew nor Greek, there can be neither bond nor
free, there can be no male and female: for ye all are one in Christ Jesus."

See what an insatiable soul! for having said, "We are all made children of God
through Faith," he does not stop there, but tries to find something more exact,
which may serve to convey a still closer oneness with Christ. Having said, "ye
have put on Christ," even this does not suffice Him, but by way of penetrating
more deeply into this union, he comments on it thus: "Ye are all One in Christ
Jesus," that is, ye have all one form and one mould, even Christ's. What can be
more awful than these words! He that was a Greek, or Jew, or bond-man yesterday,
carries about with him the form, not of an Angel or Archangel, but of the Lord
of all, yea displays in his own person the Christ.

Ver. 29. "And if ye are Christ's, then are ye Abraham's seed, heirs according to
promise."

Here, you observe, he proves what he had before stated concerning the seed of
Abraham,-that to him and to his seed the promises were given.93

Chapter IV.

Verse 1-3.-"But I say, that so long as the heir is a child, he differeth nothing
from a bond-servant, though he is lord of all; but is under guardians and
stewards, until the term appointed of the father. So we also when we were
children, were held in bondage under the rudiments of the world." The word
"child" in this place denotes not age but understanding;94 meaning that God had
from the beginning designed for us these gifts, but, as we yet continued
childish, He let us be under the elements of the world, that is, new moons and
sabbaths, for these days are regulated by the course of sun and moon.95 If then
also now they bring you under law they do nothing else but lead you backward now
in the time of your perfect age and maturity. And see what is the consequence of
observing days; the Lord, the Master of the house, the Sovereign Ruler, is
thereby reduced to the rank of aservant.

Ver. 4, 5. "But when the fulness of the time came God sent forth His Son, born
of a woman, under the Law that he might redeem them which were under the Law,
that we might receive the adoption of sons."

Here he states two objects and effects of the Incarnation, deliverance from evil
and supply of good, things which none could compass but Christ. They are these;
deliverance from the curse of the Law, and promotion to sonship. Fitly does he
say, that we might "receive," "[be paid,]" implying that it was due;96 for the
promise was of old time made for these objects to Abraham, as the Apostle has
himself shown at great length. And how does it appear that we have become sons?
he has told us one mode, in that we have put on Christ who is the Son; and now
he mentions another, in that we have received the Spirit of adoption.

Ver. 6, 7. "And because ye are sons, God sent forth the Spirit of His Son into
your hearts, crying, Abba, Father. So that thou art no longer a bond-servant,
but a son; and if a son, then an heir through God." Had not we been first made
sons, we could not have called Him Father. If then grace hath made us freemen
instead of slaves, men instead of children, heirs and sons instead of aliens, is
it not utter absurdity and stupidity to desert this grace, and to turn away
backwards?

Ver. 8, 9."Howbeit at that time not knowing God, ye were bondage to them which
by nature are no gods.97 But now, that ye have come to know God, or rather to be
known of God, how turn ye back again to the weak and beggarly rudiments
whereunto ye desire to be in bondage over again."

Here turning to the Gentile believers he says that it is an idolatry, this rigid
observance of days, and now incurs a severe punishment. To enforce this, and
inspire them with a deeper anxiety, he calls the elements "not by nature Gods."
And his meaning is,-Then indeed, as being benighted and bewildered, ye lay
grovelling upon the earth, but now that ye have known God or rather are known of
Him, how great and bitter will be the chastisement ye draw upon you, if, after
such a treatment, ye relapse into the same disease. It was not by your own pains
that ye found out God, but while ye continued in error, He drew you to Himself.
He says "weak and beggarly rudiments," in that they avail nothing towards the
good things held out to us.

Ver. 10. "Ye observe days, and months, and seasons, and years."

Hence is plain that their teachers were preaching to them not only
circumscision, but also the feast-days and new-moons.

Ver. 11. "I am afraid of you, lest by any means I have bestowed labor upon you
in vain."

Observe the tender compassion of the Apostle; they were shaken and he trembles
and fears. And hence he has put it so as thoroughly to shame them, "I have
bestowed labor upon you," saying, as it were, make not vain the labors which
have cost me sweat and pain. By saying "I fear," and subjoining the word "lest,"
he both inspires alarm, and encourages good hope. He says not "I have labored in
vain," but "lest," which is as much as to say, the wreck has not happened, but I
see the storm big with it; so I am in fear, yet not in despair; ye have the
power to set all right, and to return into your former calm. Then, as it were
stretching out a hand to them thus tempest-tost,98 he brings himself into the
midst, saying, Ver. 12. "I beseech you, brethren, be as I am; for I am as you
are." This is addressed to his Jewish disciples, and he brings his own example
forward, to induce them thereby to abandon their old customs. Though you had
none other for a pattern, he says, to look at me only would have sufficed for
such a change, and for your taking courage. Therefore gaze on me; I too was99
once in your state of mind, especially so; I had a burning zeal for the Law; yet
afterwards I feared not to abandon the Law, to withdraw from that rule of life.
And this ye know full well how obstinately I clung hold of Judiaism, and how
with yet greater force I let it go. He does well to place this last in order:
for most men, though they are given a thousand reasons, and those just ones, are
more readily influenced by that which is like their own case, and more firmly
hold to that which they see done by others.

Ver. 12. "Ye did me no wrong."

Observe how he again addresses them by a title of honor, which was a reminder
moreover of the doctrine of grace. Having chid them seriously, and brought
things together from all quarters, and shown their violations of the Law, and
hit them on many sides, he gives in and conciliates them speaking more tenderly.
For as to do nothing but conciliate causes negligence, so to be constantly
talked at with sharpness sours a man; so that it is proper to observe due
proportion everywhere. See then how he excuses to them what he has said, and
shows that it proceeded not simply because he did not like them, but from
anxiety. After giving them a deep cut, he pours in this encouragement like oil;
and, showing that his words were not words of hate or enmity, he reminds them of
the love which they had evinced toward him, mixing his self-vindication with
praises. Therefore he says, "ye did me no wrong."

Ver. 13, 14. "But ye know that because of an infirmity of the flesh I preached
the Gospel unto you the first time. And that which was a temptation in my flesh
ye despised not, nor rejected." Not to have injured one is indeed no great
thing, for no man whatever would choose to hurt wantonly and without object to
annoy another who had never injured him. But for you, not only have ye not
injured me, but ye have shown me great and inexpressible kindness, and it is
impossible that one who has been treated with such attention should speak thus
from any malevolent motive. My language then cannot be caused by ill-will; it
follows, that it proceeds from affection and solicitude.100 "Ye did me no wrong;
ye know that because of an infirmity of the flesh I preached the Gospel unto
you." What can be gentler than this holy soul, what sweeter, or more
affectionate! And the words he had already used, arose not from an unreasoning
anger, nor from a passionate emotion, but from much solicitude. And why do I
say, ye have not injured me? Rather have ye evinced a great and sincere regard
for me. For "ye know," he says, "that because of an infirmity of the flesh I
preached the Gospel unto you; and that which was a temptation to you in my flesh
ye despised not, nor rejected." What does he mean? While I preached to you, I
was driven about, I was scourged, I suffered a thousand deaths, yet ye thought
no scorn of me; for this is meant by that which was a temptation to you in my
flesh ye despised not, nor rejected."101 Observe his spiritual skill; in the
midst of his self-vindication, he again appeals to their feelings by showing
what he had suffered for their sakes. This however, says he, did not at all
offend you, nor did ye reject me on account of my sufferings and persecutions;
or, as he now calls them, his infirmity and temptation.

Ver. 14. "But ye received me as an Angel of God." Was it not then absurd in them
to receive him as an Angel of God, when he was persecuted and driven about, and
then not to receive him when pressing on them what was fitting?

Ver. 15, 16. "Where then is that gratulation of yourselves? for I bear you
witness, that, if possible, ye would have plucked out your eyes, and given them
to me. So then am I become your enemy, because I tell you the truth?"

Here he shows perplexity and amazement, and desires to learn of themselves the
reason of their change. Who, says he, hath deceived you, and caused a difference
in your disposition towards me? Are ye not the same who attended and ministered
to me, counting me more precious than your own eyes? what then has happened?
whence this dislike? whence this suspicion? Is it because I have told you the
truth? You ought on this very account to pay me increased honor and attention;
instead of which "I am become your enemy, because I tell you the truth,"-for I
can find no other reason but this. Observe too what humbleness of mind appears
in his defence of himself; he proves not by his conduct to them, but by theirs
to him that his language could not possibly have proceeded from unkind feeling.
For he says not; How is it supposable that one, who has been scourged and driven
about, and ill-treated a thousand things for your sakes, should now have schemes
against you? But he argues from what they had reason to boast of, saying, How
can one who has been honored by you, and received as an Angel, repay you by
conduct the very opposite?

Ver. 17. "They zealously seek you in no good way; nay, they desire to shut you
out that ye may seek them."

It is a wholesome emulation102 which leads to an imitation of virtue, but an
evil one, which seduces from virtue him who is in the right path. And this is
the object of those persons, who would deprive you of perfect knowledge,103 and
impart to you that which is mutilated and spurious, and this for no other
purpose than that they may occupy the rank of teachers, and degrade you, who now
stand higher than themselves, to the position of disciples. For this is the
meaning of the words "that ye may seek them." But I, says he, desire the
reverse, that ye may become a model for them, and a pattern of a higher
perfection: a thing which actually happened when I was present with you.
Wherefore he adds,

Ver. 18. "But it is good to be zealously sought in a good matter at all times,
and not only when I am present with you."

Here he hints that his absence had been the cause of this, and that the true
blessing was for disciples to hold right opinions not only in the presence but
also in the absence of their master. But as they had not arrived at this point
of perfection, he makes every effort to place them there.

Ver. 19. "My little children,104 of whom I am again in travail until Christ be
formed in you."

Observe his perplexity and perturbation, "Brethren, I beseech you:" "My little
children, of whom I am again in travail:" He resembles a mother trembling for
her children. "Until Christ be formed in you." Behold his paternal tenderness,
behold this despondency worthy of an Apostle. Observe what a wail he utters,far
more piercing than of a woman in travail;-Ye have defaced the likeness, ye have
destroyed the kinship, ye have changed the form, ye need another regeneration
and refashioning;105 nevertheless I call you children, abortions and monsters
though ye be. However, he does not express himself in this way, but spares them,
unwilling to strike, and to inflict wound upon wound. Wise physicians do not
cure those who have fallen into a long sickness all at once, but little by
little, lest they should faint and die. And so is it with this blessed man; for
these pangs were more severe in proportion as the force of his affection was
stronger. And the offense was of no trivial kind. And as I have ever said and
ever will say, even a slight fault mars the appearance and distorts the figure
of the whole.

Ver. 20. "Yea, I could wish to be present with you now, and to change my voice."

Observe his warmth, his inability to refrain himself, and to conceal these his
feelings; such is the nature of love; nor is he satisfied with words, but
desires to be present with them, and so, as he says, to change his voice, that
is, to change to lamentation, to shed tears, to turn every thing into mourning.
For he could not by letter show his tears or cries of grief, and therefore he
ardently desires to be present with them.

Ver. 20. "For I am perplexed about you." I know not, says he, what to say, or
what to think. How is it, that ye who by dangers, which ye endured for the
faith's sake, and by miracles, which ye performed through faith, had ascended to
the highest heaven, should suddenly be brought to such a depth of degradation as
to be drawn aside to circumcision or sabbaths, and should rely wholly upon
Judaizers? Hence in the beginning he says, "I marvel that ye are so quickly
removing," and here, "I am perplexed about you," as if he said, What am I to
speak? What am I to utter? What am I to think? I am bitterly perplexed. And so
he must needs weep, as the prophets do when in perplexity; for not only
admonition but mourning also is a form in which solicitous attention is often
manifested. And what he said in his speech to those at Miletus, "By the space of
three years I ceased not to warn every one with tears, he says here also, "and
to change my voice." (Acts xx: 31.) When we find ourselves overcome by
perplexity and helplessness which come contrary to expectation, we are driven to
tears; and so Paul admonished them sharply, and endeavored to shame them, then
in turn soothed them, and lastly he wept. And this weeping is not only a reproof
but a blandishment; it does not exasperate like reproof, nor relax like
indulgent treatment, but is a mixed remedy, and of great efficacy in the way of
exhortation. Having thus softened and powerfully engaged their hearts by his
tears, he again advances to the contest,106 and lays down a larger propostion,
proving that the Law itself was opposed to its being kept. Before, he produced
the example of Abraham, but now (what is more cogent) he brings forward the Law
itself enjoining them not to keep itself, but to leave off. So that, says he,
you must abandon the Law, if you would obey it, for this is its own wish: this
however he does not say expressly, but enforces it in another mode, mixing up
with it an account of facts.

Ver. 21. "Tell me," he says, "ye that desire to be under the Law, do ye not hear
the Law?"107

He says rightly, "ye that desire," for the matter was not one of a proper and
orderly succession of things but of their own unseasonable contentiousness. It
is the Book of Creation which he here calls the Law, which name he often gives
to the whole Old Testament.

Ver. 22. "For it is written, (Gen. xv: 16.) that Abraham had two sons, one by
the hand-maid and the other by the freewoman."

He returns again to Abraham, not in the way of repetition, but, inasmuch as the
Patriarch's fame was great among the Jews, to show that the types had their
origin from thence, and that present events were pictured aforetime in him.
Having previously shown that the Galatians were sons of Abraham, now, in that
the Patriarch's sons were not of equal dignity, one being by a bondwoman, the
other by a free-woman, he shows that they were not only his sons, but sons in
the same sense as he that was freeborn and noble. Such is the power of Faith.

Ver 23. "Howbeit the son by the handmaid is born after the flesh; but the son by
the freewoman is born through promise."

What is the meaning of "after the flesh?" Having said that Faith united us to
Abraham, and it having seemed incredible to his hearers, that those who were not
begotten by Abraham should be called his sons, he proves that this paradox had
actually happened long ago; for that Isaac, born not according to the order of
nature, nor the law of marriage, nor the power of the flesh, was yet truly his
own son. He was the issue of bodies that were dead, and of a womb that was dead;
his conception was not by the flesh, nor his birth by the seed, for the womb was
dead both through age and barrenness, but the Word of God fashioned Him. Not so
in the case of the bondman; He came by virtue of the laws of nature, and after
the manner of marriage. Nevertheless, he that was not according to the flesh was
more honorable than he that was born after the flesh. Therefore let it not
disturb you that ye are not born after the flesh; for from the very reason that
ye are not so born, are ye most of all Abraham's kindred. The being born after
the flesh renders one not more honorable, but less so, for a birth not after the
flesh is more marvellous and more spiritual. And this is plain from the case of
those who were born of old time; Ishmael, for instance, who was born according
to the flesh, was not only a bondman, but was cast out of his father's house;
but Isaac, who was born according to the promise, being a true son and free, was
lord of all.

Ver. 24. "Which things contain an allegory."108

Contrary to usage, he calls a type an allegory; his meaning is as follows; this
history not only declares that which appears on the face of it, but announces
somewhat farther, whence it is called an allegory. And what hath it announced?
no less than all the things now present.

Ver. 24. "For these women" he says, "are two covenants; one from mount Sinai,
bearing children unto bondage, which is Hagar."

"These:"who? the mothers of those children, Sarah and Hagar; and what are they?
Two covenants, two laws. As the names of the women were given in the history, he
abides by this designation of the two races, showing how much follows from the
very names. How from the names?

Ver. 25. "Now this Hagar is Mount Sinai in Arabia:" The bond-woman was called
Hagar, and "Hagar" is the word for Mount Sinai in the language of that
country.109 So that it is necessary that all who are born of the Old Covenant
should be bondmen, for that mountain where the Old Covenant was delivered hath a
name in common with the bondwoman. And it includes Jerusalem, for this is the
meaning of, Ver. 25. "And answereth to Jerusalem that now is." That is, it
borders on, and is contiguous to it.110 Ver. 25. "For she is in bondage with her
children."

What follows from hence? Not only that she was in bondage and brought forth
bondmen, but that this Covenant is so too, whereof the bondwoman was a type. For
Jerusalem is adjacent to the mountain of the same name with the bondwoman, and
in this mountain the Covenant was delivered. Now where is the type of Sarah?

Ver. 26. "But Jerusalem that is above is free."

Those therefore, who are born of her are not bondmen. Thus the type of the
Jerusalem below was Hagar, as is plain from the mountain being so called; but of
that which is above is the Church. Nevertheless he is not content with these
types, but adds the testimony of Isaiah to what he has spoken. Having said that
Jerusalem which is above "is our Mother," and having given that name to the
Church, he cites the suffrage of the Prophet in his favor,

Ver. 27. "Rejoice, thou barren that bearest not, break forth and cry, thou that
travailest not, for more are the children of the desolate than of her which hath
the husband." (Isa. liv: I.) Who is this who before was "barren," and
"desolate?" Clearly it is the Church of the Gentiles,111 that was before
deprived of the knowledge of God? Who, "she which hath the husband?" plainly the
Synagogue. Yet the barren woman surpassed her in the number of her children, for
the other embraces one nation, but the children of the Church have filled the
country of the Greeks and of the Barbarians, the earth and sea, the whole
habitable world. Observe how Sarah by acts, and the Prophet by words, have
described the events about to befal us. Observe too, that he whom Isaiah called
barren, Paul hath proved to have many children, which also happened typically in
the case of Sarah. For she too, although barren, became the mother of a numerous
progeny. This however does not suffice Paul, but he carefully follows out the
mode whereby the barren woman became a mother, that in this particular likewise
the type might harmonize with the truth. Wherefore he adds Ver. 28. "Now we,
brethren, as Isaac was, are children of promise."

It is not merely that the Church was barren like Sarah, or became a mother of
many children like her, but she bore them in the way Sarah did. As it was not
nature but the promise of God which rendered Sarah a mother, [for the word of
God which said, "At the time appointed I will return unto thee, and Sarah shall
have a son," (Gen. xviii: 14.) this entered into the womb and formed the babe,]
so also in our regeneration it is not nature, but the Words of God spoken by the
Priest,112 (the faithful know them,) which in the Bath of water as in a sort of
womb, form and regenerate him who is baptized.

Wherefore if we are sons of the barren woman, then are we free. But what kind of
freedom, it might be objected, is this, when the Jews seize and scourge the
believers, and those who have this pretence of liberty are persecuted? for these
things then occurred, in the persecution of the faithful. Neither let this
disturb you, he replies, this also is anticipated in the type, for Isaac, who
was free, was persecuted by Ishmael the bondman. Wherefore he adds,

Ver. 29, 30. "But as then he that was born after the flesh persecuted him that
was born after the Spirit, even so it is now. Howbeit what saith the Scripture?
(Gen. xxi: 10.) Cast out the handmaid and her son: for the son of the handmaid
shall not inherit with the son of the freewoman."

What! does all this consolation consist in showing that freemen are persecuted
by bond-men? By no means, he says, I do not stop here, listen to what follows,
and then, if you be not pusillanimous under persecution, you will be
sufficiently comforted. And what is it that follows? "Cast out the son of the
handmaid, for he shall not inherit with the son of the freewoman." Behold the
reward of tyranny for a season, and of reckleness out of season! the son is cast
out of his father's house, and becomes, together with his mother, an exile and a
wanderer. And consider too the wisdom of the remark; for he says not that he was
cast forth merely because he persecuted, but that he should not be heir. For
this punishment was not exacted from him on account of his temporary
persecution, (for that would have been of little moment, and nothing to the
point,) but he was not suffered to participate in the inheritance provided for
the son. And this proves that, putting the persecution aside, this very thing
had been typified from the beginning, and did not originate in the persecution,
but in the purpose of God. Nor does he say, "the son of Abraham shall not be
heir," but, "the son of the handmaid," distinguishing him by his inferior
descent. Now Sarah was barren, and so is the Gentile Church;113 observe how the
type is preserved in every particular, as the former, through all the by-gone
years, conceived not, and in extreme old age became a mother, so the latter,
when the fulness of time is come, brings forth. And this the prophets have
proclaimed, saying, "Rejoice, thou barren that bearest not; break forth and cry,
thou that travailest not; for more are the children of the desolate than of her
which hath the husband." And hereby they intend the Church; for she knew not
God, but as soon as she knew Him, she surpassed the fruitful synagogue.114 Ver
31. "Wherefore, brethren, we are not children of a handmaid but of the
freewoman."

He turns and discusses this on all sides, desiring to prove that what had taken
place was no novelty, but had been before typified many ages ago. How then can
it be otherwise than absurd for those who had been set apart so long and who had
obtained freedom, willingly to subject themselves to the yoke of bondage?

Next he states another inducement to them to abide in his doctrine.

Chapter V.

Verse 1.-"With freedom did Christ set us free;stand fast therefore.115 ." Have
ye wrought your own deliverance, that ye run back again to the dominion ye were
under before? It is Another who hath redeemed you, it is Another who hath paid
the ransom for you. Observe in how many ways he leads them away from the error
of Judaism; by showing, first, that it was the extreme of folly for those, who
had become free instead of slaves, to desire to become slaves instead of free;
secondly, that they would be convicted of neglect and ingratitude to their
Benefactor, in despising Him who had delivered, and loving him who had enslaved
them; thirdly, that it was impossible. For Another having once for all redeemed
all of us from it, the Law ceases to have any sway. By the word, "stand fast,"
he indicates their vacillation.

Ver 1. "And be not entangled again in a yoke of bondage." By the word "yoke" he
signifies to them the burdensomeness of such a course, and by the word "again"
he points out their utter senselessness. Had ye never experienced this burden,
ye would not have deserved so severe a censure, but for you who by trial have
learnt how irksome this yoke is, again to subject yourself to it, is justly
unpardonable.

Ver 2. "Behold, I Paul say unto you, that if ye receive circumcision, Christ
will profit you nothing."

Lo, what a threat! reasonably then did he anathematize even angels. How then
shall Christ profit them nothing? for he has not supported this by argument, but
only declared it, the credence due to his authority, compensating, as it were,
for all subsequent proof. Wherefore he sets out by saying, "Behold, I Paul say
unto you," which is the expression of one who has confidence in what he asserts.
We will subjoin what we can ourselves as to how Christ shall profit nothing them
who are circumcised.

He that is circumcised is circumcised for fear of the Law, and he who fears the
Law, distrusts the power of grace, and he who distrusts can receive no benefit
from that which is distrusted. Or again thus, he that is circumcised makes the
Law of force; but thus considering it to be of force and yet transgressing it in
the greater part while keeping it in the lesser, he puts himself again under the
curse. But how can he be saved who submits himself to the curse, and repels the
liberty which is of Faith? If one may say what seems a paradox, such an one
believes neither Christ nor the Law, but stands between them, desiring to
benefit both by one and the other, whereas he will reap fruit from neither.
Having said that Christ shall profit them nothing, he lays down the proof116 of
it shortly and sententiously, thus:

Ver 3. "Yea, I testify again117 to every man that receiveth circumcision that he
is a debtor to do the whole Law." That you may not suppose that this is spoken
from ill-will118 , I say not to you alone, he says, but to every one who
receiveth circumcision, that he is a debtor to do the whole Law. The parts of
the Law are linked one to the other. As he who from being free has enrolled
himself as a slave, no longer does what he pleases, but is bound by all the laws
of slavery, so in the case of the Law, if you take upon you a small portion of
it, and submit to the yoke, you draw down upon yourself its whole domination.
And so it is in a worldly inheritance: he who touches no part of it, is free
from all matters which are consequent on the heirship to the deceased, but if he
takes a small portion, though not the whole, yet by that part he has rendered
himself liable for every thing. And this occurs in the Law, not only in the way
I have mentioned, but in another also, for Legal observances are linked
together. For example; Circumcision has sacrifice connected with it, and the
observance of days; sacrifice again has the observance both of day and of place;
place has the details of endless purifications; purifications involve a perfect
swarm of manifold observances. For it is unlawful for the unclean to sacrifice,
to enter the holy shrines, to do any other such act. Thus the Law introduces
many things even by the one commandment. If then thou art circumcised, but not
on the eighth day, or on the eighth day, but no sacrifice is offered, or a
sacrifice is offered, but not in the prescribed place, or in the prescribed
place, but not the accustomed objects, or if the accustomed objects, but thou be
unclean, or if clean yet not purified by proper rules, every thing is
frustrated. Wherefore119 he says, "that he is a debtor to the the whole Law."
Fulfil not a part, but the whole, if the Law is of force; but if it be not of
force, not even a part.

Ver 4. "Ye are severed from Christ, ye who would be justified by the Law; ye are
fallen away from grace."

Having established his point, he at length declares their danger of the severest
punishment. When a man recurs to the Law, which cannot save him, and falls from
grace, what remains but an inexorable retribution, the Law being powerless, and
grace rejecting him?

Thus having aggravated their alarm, and disquieted their mind, and shown them
all the shipwreck they were about to suffer, he opens to them the haven of grace
which was near at hand. This is ever his wont, and he shows that in this quarter
salvation is easy and secure, sub-joining the words, Ver 5. "For we through the
Spirit by faith wait for the hope of righteousness."120

We need none of those legal observances, he says; faith suffices to obtain for
us the Spirit, and by Him righteousness, and many and great benefits.

Ver 6. "For in Jesus Christ neither circumcision availeth any thing, nor
uncircumcision;121 but faith working through love."

Observe the great boldness with which he now encounters them; Let him that hath
put on Christ, he says, no longer be careful about such matters. Having before
said that Circumcision was hurtful, how is it that he now considers it
indifferent? It is indifferent as to those who had it previously to the Faith,
but not as to those who are circumcised after the Faith was given. Observe too
the view in which he places it, by setting it by the side of Uncircumcision; it
is Faith that makes the difference. As in the selection of wrestlers, whether
they be hook-nosed or flat-nosed, black or white, is of no importance in their
trial, it is only necessary to seek that they be strong and skilful; so all
these bodily accidents do not injure one who is to be enrolled under the New
Covenant, nor does their presence assist him.

What is the meaning of "working through love?"122 Here he gives them a hard
blow, by showing that this error had crept in because the love of Christ had not
been rooted within them. For to believe is not all that is required, but also to
abide in love. It is as if he had said, Had ye loved Christ as ye ought, ye
would not have deserted to bondage, nor abandoned Him who redeemed you, nor
treated with contumely Him who gave you freedom. Here he also hints at those who
have plotted against them, implying that they would not have dared to do so, had
they felt affection towards them. He wishes too by these words to correct their
course of life.

Ver 7. "Ye were running well; who did hinder you?123 This is not an
interrogation, but an expression of doubt and soroow. How hath such a course
been cut short? who hath been able to do this? ye who were superior to all and
in the rank of teachers, have not even continued in the position of disciples.
What has happened? who could do this? these are rather the words of one who is
exclaiming and lamenting, as he said before, "Who did bewitch you?" (Gal. iii:
1.) Ver 8. "This persuasion came not of him that calleth you."

He who called you, called you not to such fluctuations, he did not lay down a
Law, that you should judaize. Then, that no one might object, "Why do you thus
magnify and aggravate the matter by your words; one commandment only of the Law
have we kept, and yet you make this great outcry?" hear how he terrifies them,
not by things present but future in these words:

Ver 7. "A little leaven leaveneth the whole lump." And thus this slight error,
he says, if not corrected, will have power (as the leaven has with the lump) to
lead you into complete Judaism.

Ver. 10. "I have confidence to you-ward in the Lord, that ye will be none
otherwise minded."

He does not say, "ye are not minded," but, "ye will not be minded;" that is, you
will be set right. And how does he know this? he says not "I know," but "I trust
in God, and invoking His aid in order to your correction, I am in hopes;" and he
says, not merely, "I have confidence in the Lord," but, "I have confidence
towards you in the Lord." Every where he connects complaint with his praises;
here it is as if he had said, I know my disciples, I know your readiness to be
set right. I have good hopes, partly because of the Lord who suffers nothing,
however trival, to perish, partly because of you who are quickly to recover
yourselves. At the same time he exhorts them to use diligence on their own
parts, it not being possible to obtain aid from God, if our own efforts are not
contributed.

Ver. 10. "But he that troubleth you shall bear his judgment, whosoever he be."
Not only by words of encouragement, but by uttering a curse or a prophecy
against their teachers, he applies to them an incentive. And observe that he
never mentions the name of these plotters, that they might not become more
shameless. His meaning is as follows. Not because "ye will be none otherwise
minded," are the authors of your seduction relieved from punishment. They shall
be punished; for it is not proper that the good conduct of the one should become
an encouragement to the evil disposition of the other. This is said that they
might not make a second attempt upon others. And he says not merely, "he that
troubleth," but, "whosoever he be," in the way of aggravation.

Ver 11. "But I, brethren, if I still preach circumcision, why am I still
persecuted?"

Observe how clearly he exonerates himself from the charge,124 that in every
place he judaized and played the hypocrite in his preaching. Of this he calls
them as witnesses; for ye know, he says, that my command to abandon the Law was
made the pretext for persecuting me. "If I still preach circumcision, why am I
still persecuted? for this is the only charge which they of the Jewish descent
have to bring against me. Had I permitted them to receive the Faith, still
retaining the customs of their fathers, neither believers nor unbelievers would
have laid snares for me, seeing that none of their own usages were disturbed.
What then! did he not preach circumcision? did he not circumcise Timothy? Truly
he did. How then can he say, "I preach it not?" Here observe his accuracy; he
says not, "I do not perform circumcision," but, "I preach it not," that is, I do
not bid men so to believe. Do not therefore consider it any confirmation of your
doctrine, for though I circumdised, I did not preach circumcision.

Ver 11. "Then hath the stumbling block of the cross been done away." That is, if
this which ye assert be true, the obstacle, the hindrance, is removed; for not
even the Cross was so great an offence to the Jews, as the doctrine that their
father's customs ought not to be obeyed. When they brought Stephen before the
council, they said not that this man adores the Crucified, but that he speaks
"against this holy place and the Law." (Acts vi: 13.) And it was of this they
accused Jesus, that He broke the Law. Wherefore Paul says, If Circumcision be
conceded, the strife you are involved in is appeased; hereafter no enmity to the
Cross and our preaching remains. But why do they bring this charge against us,
while waiting day after day to murder us? it is because I brought an
uncircumcised man into the Temple (Acts xxi: 29.) that they fell upon me. Am I
then, he says, so senseless, after giving up the point of Circumcision, vainly
and idly to expose myself to such injuries, and to place such a stumbling-block
before the Cross? For ye observe, that they attack us for nothing with such
vehemence as about Circumcision. Am I then so senseless as to suffer affliction
for nothing at all, and to give offence to others? He calls it the offence of
the Cross, because it was enjoined by the doctrine of the Cross; and it was this
which principally offended the Jews, and hindered their reception of the Cross,
namely, the command to abandon the usages of their fathers.

Ver. 12. "I would that they which unsettle you, would even cut themselves off."

Observe how bitterly he speaks here against their deceivers.125 At the outset he
directed his charge against those who were deceived, and called them foolish,
once and again. Now, having sufficiently corrected and instructed them, he turns
to their deceivers. And you should remark his wisdom in the manner in which he
admonishes and chastens the former as his own children, and as capable of
receiving correction, but their deceivers he cuts off, as aliens and incurably
depraved. And this he does, partly, when he says, "he shall bear his judgment
whosoever he be;" partly when he utters the imprecation against them, "I would
that they which unsettle you would even cut themselves off." And he says well
"that unsettle you." For they had compelled them to abandon their own
fatherland, their liberty, and their heavenly kindred, and to seek an alien and
foreign one; they had cast them out of Jerusalem which is above and free, and
compelled them to wander forth as captives and emigrants. On this account he
curses them; and his meaning is as follows, For them I have no concern, "A man
that is heretical after the first and second admonition refuse." (Tit. iii: 10)
If they will, let them not only be circumcised, but mutilated. Where then are
those who dare to mutilate themselves126 ; seeing that they draw down the
Apostolic curse, and accuse the workmanship of God, and take part with the
Manichees? For the latter call the body a treacherous thing, and from the evil
principle; and the former by their acts give countenance to these wretched
doctrines, cutting off the member as being hostile and treacherous. Ought they
not much rather to put out the eyes, for it is through the eyes that desire
enters the soul? But in truth neither the eye nor any other part of us is to
blame, but the depraved will only. But if you will not allow this, why do you
not mutilate the tongue for blasphemy, the hands for rapine, the feet for their
evil courses, in short, the whole body? For the ear enchanted by the sound of a
flute hath often enervated the soul; and the perception of a sweet perfume by
the nostrils hath bewitched the mind, and made it frantic for pleasure. Yet this
would be extreme wickedness and satanic madness. The evil spirit, ever
delighting in slaughter, hath seduced them to crush the instrument, as if its
Maker had erred, whereas it was only necessary to correct the unruly passion of
the soul. How then does it happen, one may say, that when the body is pampered,
lust is inflamed? Observe here too that it is the sin of the soul, for to pamper
the flesh is not an act of the flesh but of the soul, for if the soul choose to
mortify it, it would possess absolute power over it. But what you do is just the
same as if one seeing a man lighting a fire, and heaping on fuel, and setting
fire to a house, were to blame the fire, instead of him who kindled it, because
it had caught this heap of fuel, and risen to a great height. Yet the blame
would attach not to the fire but to the one who kindled it; for it was given for
the purpose of dressing food, affording light, and other like ministries, not
for burning houses. In like manner desire is implanted for the rearing of
families and the ensuring of life, not for adultery, or fornication, or
lasciviousness; that a man may become a father, not an adulterer; a lawful
husband, not a seducer; leaving heirs after him, not doing damage to another
man's. For adultery arises not from nature, but from wantonness against nature,
which prescribes the use not the misuse. These remarks I have not made at
random, but as a prelude to a dispute, as skirmishing against those who assert
that the workmanship of God is evil, and who neglecting the sloth of the soul,
madly inveigh against the body, and traduce our flesh, whereof Paul afterwards
discourses, accusing not the flesh, but devilish thoughts.

Ver 13. "For ye, brethren, were called for freedom; only use not your freedom
for an occasion to the flesh."

Henceforward he appears to digress127 into a moral discourse, but in a new
manner, which does not occur in any other of his Epistles. For all of them are
divided into two parts, and in the first he discusses doctrine, in the last the
rule of life, but here, after having entered upon the moral discourse, he again
unites with it the doctrinal part. For this passage has reference to doctrine in
the controversy with the Manichees.128 What is the meaning of, "Use not your
freedom for an occasion to the flesh?" Christ hath delivered us, he says, from
the yoke of bondage, He hath left us free to act as we will, not that we may use
our liberty for evil, but that we may have ground for receiving a higher reward,
advancing to a higher philosophy. Lest any one should suspect, from his calling
the Law over and over again a yoke of bondage, and a bringing on of the curse,
that his object in enjoining an abandonment of the Law, was that one might live
lawlessly, he corrects this notion, and states his object to be, not that our
course of life might be lawless, but that our philosophy might surpass the Law.
For the bonds of the Law are broken, and I say this not that our standard may be
lowered, but that it may be exalted. For both he who commits fornication, and he
who leads a virgin life, pass the bounds of the Law, but not in the same
direction; the one is led away to the worse, the other is elevated to the
better; the one transgresses the Law, the other transcends it. Thus Paul says
that Christ hath removed the yoke from you, not that ye may prance and kick, but
that though without the yoke ye may proceed at a well-measured pace. And next he
shows the mode whereby this may be readily eftected; and what is this mode? he
says, Ver 13. "But through love be servants one to another."129

Here again he hints that strife and party-spirit, love of rule and
presumptousness, had been the causes of their error, for the desire of rule is
the mother of heresies. By saying, "Be servants one to another," he shows that
the evil had arisen from this presumptuous and arrogant spirit, and therefore he
applies a corresponding remedy. As your divisions arose from your desire to
domineer over each other, "serve one another;" thus will ye be reconciled again.
However, he does not openly express their fault, but he openly tells them its
corrective, that through this they may become aware of that; as if one were not
to tell an immodest person of his immodesty, but were continually to exhort him
to chastity. He that loves his neighbor as he ought, declines not to be servant
to him more humbly than any servant. As fire, brought into contact with wax,
easily softens it, so does the warmth of love dissolve all arrogance and
presumption more powerfully than fire. Wherefore he says not, "love one
another," merely, but, "be servants one to another," thus signifying the
intensity of the affection. When the yoke of the Law was taken off them that
they might not caper off and away another was laid on, that of love, stronger
than the former, yet far lighter and pleasanter; and, to point out the way to
obey it, he adds;

Ver. 14. "For the whole law is fulfilled in one word, even in this; Thou shalt
love thy neighbor as thyself."

Seeing that they made so much of the Law, he says, "If you you wish to fulfill
it, do not be circumcised, for it is fulfilled not in circumcision but in love."
Observe how he cannot forget his grief, but constantly touches upon what
troubled him, even when launched into his moral discourse.

Ver. 15. "But if ye bite and devour one another, take heed that ye be not
consumed one of another." That he may not distress them, he does not assert
this, though he knew it was the case,130 but mentions it ambiguously. For he
does not say, "Inasmuch as ye bite one another," nor again does he assert, in
the clause following, that they shall be consumed by each other; but "take heed
that ye be not consumed one of another," and this is the language of
apprehension and warning, not of condemnation. And the words which he uses are
expressly significant; he says not merely, "ye bite," which one might do in a
passion, but also "ye devour," which implies a bearing of malice. To bite is to
satisfy the feeling of anger, but to devour is a proof of the most savage
ferocity. The biting and devouring he speaks of are not bodily, but of a much
more cruel kind; for it is not such an injury to taste the flesh of man, as to
fix one's fangs in his soul. In proportion as the soul is more precious than the
body, is damage to it more serious. "Take heed that ye be not consumed one of
another." For those who commit injury and lay plots, do so in order to destroy
others; therefore he says, Take heed that this evil fall not on your own heads.
For strife and dissensions are the ruin and destruction as well of those who
admit as of those who introduce them, and eats out every thing worse than a moth
does.

Ver. 16. "But I say, Walk by the Spirit, and ye shall not fulfil the lust of the
flesh."

Here he points out another131 path which makes duty easy, and secures what had
been said, a path whereby love is generated, and which is fenced in by love. For
nothing, nothing I say, renders us so susceptible of love, as to be spiritual,
and nothing is such an inducement to the Spirit to abide in us, as the strength
of love. Therefore he says, "Walk by the Spirit and ye shall not fulfil the lust
of the flesh:" having spoken of the cause of the disease, he likewise mentions
the remedy which confers health. And what is this, what is the destruction of
the evils we have spoken of, but the life in the Spirit? hence he says, "Walk by
the Spirit and ye shall not fulfil the lust of the flesh."

Ver. 17. "For the flesh lusteth against the Spirit, and the Spirit against the
flesh, for these are contrary the one to the other: that ye may not do the
things that ye would."

Here some make the charge that the Apostle has divided man into two parts, and
that he states the essence of which he is compounded to be conflicting with
itself, and that the body has a contest with the soul. But this is not so, most
certainly; for by "the flesh," he does not mean the body; if he did, what would
be the sense of the clause immediately following, "for it lusteth," he says,
"against the Spirit?" yet the body moves not, but is moved, is not an agent, but
is acted upon. How then does it lust, for lust belongs to the soul not to the
body, for in another place it is said, "My soul longeth," (Ps. lxxx iv: 2.) and,
"Whatsoever thy soul desireth, I will even do it for thee," (1 Sam. xx: 4.) and,
"Walk not according to the desires of thy heart," and, "So panteth my soul."
(Ps. xlii: 1.) Wherefore then does Paul say, "the flesh lusteth against the
Spirit?" he is wont to call the flesh, not the natural body but the depraved
will, as where he says, "But ye are not in the flesh, but in the Spirit," (Rom.
viii: 8, Rom. viii: 9.) and again, "They that are in the flesh cannot please
God." What then? Is the flesh to be destroyed? was not he who thus spoke clothed
with flesh? such doctrines are not of the flesh, but from the Devil, for "he was
a murderer from the beginning." (John viii: 44.) What then is his meaning? it is
the earthly mind, slothful and careless, that he here calls the flesh, and this
is not an accusation of the body, but a charge against the slothful soul. The
flesh is an instrument, and no one feels aversion and hatred to an instrument,
but to him who abuses it. For it is not the iron instrument but the murderer,
whom we hate and punish. But it may be said that the very calling of the faults
of the soul by the name of the flesh is in itself an accusation of the body. And
I admit that the flesh is inferior to the soul, yet it too is good, for that
which is inferior to what is good may itself be good, but evil is not inferior
to good, but opposed to it. Now if you are able to prove to me that evil
originates from the body, you are at liberty to accuse it; but if your endeavor
is to turn its name into a charge against it, you ought to accuse the soul
likewise. For he that is deprived of the truth is called "the natural man." (1
Cor. 11: 14.)132 and the race of demons "the spirits of wickedness." (Eph. vi:
12.)

Again, the Scripture is wont to give the name of the Flesh to the Mysteries of
the Eucharist, and to the whole Church, calling them the Body of Christ. (Col.
i: 24.) Nay, to induce you to give the name of blessings to the things of which
the flesh is the medium, you have only to imagine the extinction of the senses,
and you will find the soul deprived of all discernment, and ignorant of what it
before knew. For if the power of God is since "the creation of the world clearly
seen, being perceived through the things that are made," (Rom. i: 20.) how could
we see them without eyes? and if "faith cometh of hearing," (Rom. x: 17.) how
shall we hear without ears? and preaching depends on making circuits wherein the
tongue and feet are employed. "For how shall they preach, except they be sent?"
(Rom. x: 15.) In the same way writing is performed by means of the hands. Do you
not see that the ministry of the flesh produces for us a thousand benefits? In
his expression, "the flesh lusteth against the Spirit," he means two mental
states. For these are opposed to each other, namely virtue and vice, not the
soul and the body. Were the two latter so opposed they would be destructive of
one another, as fire of water, and darkness of light. But if the soul cares for
the body, and takes great forethought on its account, and suffers a thousand
things in order not to leave it, and resists being separated from it, and if the
body too ministers to the soul, and conveys to it much knowledge, and is adapted
to its operations, how can they be contrary, and conflicting with each other?
For my part, I perceive by their acts that they are not only not contrary but
closely accordant and attached one to another. It is not therefore of these that
he speaks as opposed to each other, but he refers to the contest of bad and good
principles. (Compare Rom. vii: 23.) To will and not to will belongs to the soul;
wherefore he says, "these are contrary the one to the other," that you may not
suffer the soul to proceed in its evil desires. For he speaks this like a Master
and Teacher in a threatening way.

Ver. 18 18. "But if ye are led by the Spirit, ye are not under the Law."133

If it be asked in what way are these two connected, I answer, closely and
plainly; for he that hath the Spirit as he ought, quenches thereby every evil
desire, and he that is released from these needs no help from the Law, but is
exalted far above its precepts. He who is never angry, what need has he to hear
the command, Thou shalt not kill? He who never casts unchaste looks, what need
hath he of the admonition, Thou shalt not commit adultery? Who would discourse
about the fruits of wickedness with him who had plucked up the root itself? for
anger is the root of murder, and of adultery the inquisitive gazing into faces.
Hence he says, "If ye are led by the Spirit, ye are not under the Law;" wherein
he appears to me to have pronounced a high and striking eulogy of the Law, if,
at least, the Law stood, according to its power, in the place of the Spirit
before the Spirit's coming upon us. But we are not on that account obliged to
continue apart with our schoolmaster. Then we were justly subject to the Law,
that by fear we might chasten our lusts, the Spirit not being manifested; but
now that grace is given, which not only commands us to abstain from them, but
both quenches them, and leads us to a higher rule of life, what more need is
there of the Law? He who has attained an exalted excellence from an inner
impulse, has no occasion for a schoolmaster, nor does any one, if he is a
philosopher, require a grammarian. Why then do ye so degrade yourselves, as now
to listen to the Law, having previously given yourselves to the Spirit?

Ver. 19, 20, 21. "Now the works of the flesh are manifest,134 which are these;
fornication,135 uncleanness, lasciviousness, idolatry, sorcery, enmities,
strife, jealousies, wrath, factions, divisions, heresies, envyings, drunkenness,
revellings, and such like: of the which I forewarn you even as I did forewarn
you, that they which practice such things shall not inherit the kingdom of God."

Answer me now, thou that accusest thine own flesh, and supposest that this is
said of it as of an enemy and adversary. Let it be allowed that adultery and
fornication proceed, as you assert, from the flesh; yet hatred, variance,
emulations, strife, heresies, and witchcraft, these arise merely from a depraved
moral choice. And so it is with the others also, for how can they belong to the
flesh? you observe that he is not here speaking of the flesh, but of earthly
thoughts, which trail upon the ground. Wherefore also he alarms them by saying,
that "they which practice such things shall not inherit the kingdom of God." If
these things belonged to nature and not to a bad moral choice, his expression,
"they practice," is inappropriate, it should be, "they suffer." And why should
they be cast out of the kingdom, for rewards and punishments relate not to what
proceeds from nature but from choice?

Ver. 22. "But the fruit of the Spirit is love, joy, peace."

He says not, "the work of the Spirit," but, "the fruit of the Spirit." Is the
soul, however, superfluous? the flesh and the Spirit are mentioned, but where is
the soul? is he discoursing of beings without a soul? for if the things of the
flesh be evil, and those of the Spirit good, the soul must be superfluous. By no
means, for the mastery of the passions belongs to her, and concerns her; and
being placed amid vice and virtue, if she has used the body fitly, she has
wrought it to be spiritual, but if she separate from the Spirit and give herself
up to evil desires, she makes herself more earthly. You observe throughout that
his discourse does not relate to the substance of the flesh, but to the moral
choice, which is or is not vicious. And why does he say, "the fruit136 of the
Spirit?" it is because evil works originate in ourselves alone, and therefore he
calls them "works," but good works require not only our diligence but God's
loving kindness. He places first the root of these good things, and then
proceeds to recount them, in these words, "Love, joy, peace, long-suffering,
kindness, goodness, faithfulness, meekness, temperance; against such there is no
law." For who would lay any command on him who hath all things within himself,
and who hath love for the finished mistress of philosophy? As horses, who are
docile and do every thing of their own accord, need not the lash, so neither
does the soul, which by the Spirit hath attained to excellence, need the
admonitions of the Law. Here too he completely and strikingly casts out the Law,
not as bad, but as inferior to the philosophy given by the Spirit.

Ver. 24. "And they that are of Christ Jesus137 have crucified the flesh with the
passions and the lusts thereof." That they might not object, "And who is such a
man as this?" he points out by their works those who have attained to this
perfection, here again giving the name of the "flesh" to evil actions. He does
not mean that they had destroyed their flesh, otherwise how were they going to
live? for that which is crucified is dead and inoperative, but he indicates the
perfect rule of life. For the desires, although they are troublesome, rage in
vain. Since then such is the power of the Spirit, let us live therein and be
content therewith, as he adds himself, Ver. 2525. "If we live138 by the Spirit,
by the Spirit let us also walk,"

-being governed by His laws. For this is the force of the words "let us walk,"
that is, let us be content with the power of the Spirit, and seek no help from
the Law. Then, signifying that those who would fain have introduced circumcision
were actuated by ambitious motives, he says,

Ver. 26. "Let us not be vainglorious,"139 which is the cause of all evils,
"provoking140 one another" to contentions and strife, "envying one another," for
from vainglory comes envy and from envy all these countless evils.

Chapter VI Verse 1.-"Brethren,141 even if a man be overtaken in any
trespass."142

Forasmuch as under cover of a rebuke they gratified their private feelings, and
professing to do so for faults which had been committed, were advancing their
own ambition, he says, "Brethren, if a man be overtaken." He said not if a man
commit but if he be "overtaken" that is, if he be carried away.143 "Ye which are
spiritual144 restore such a one,"

He says not "chastise" nor "judge," but "set right." Nor does he stop here, but
inorder to show that it behoved them to be very gentle towards those who had
lost their footing, he subjoins, "In a spirit of meekness."

He says not, "in meekness," but, "in a spirit of meekness," signifying thereby
that this is acceptable to the Spirit, and that to be able to administer
correction with mildness is a spiritual gift. Then, to prevent the one being
unduly exalted by having to correct the other, puts him under the same fear,
saying, "Looking to thyself, lest thou also be tempted." For as rich men convey
contributions to the indigent, that in case they should be themselves involved
in poverty they may receive the same bounty, so ought we also to do. And
therefore he states this cogent reason, in these words, "looking to thyself,
lest thou also be tempted." He apologizes for the offender, first, by saying "if
ye be overtaken;" next, by employing a term indicative of great infirmity145 ;
lastly, by the words "lest thou also be tempted," thus arraigning the malice of
the devil rather than the remissness of the soul.

Ver. 2. "Bear ye one another's burdens."

It being impossible for man to be without failings, he exhorts them not to
scrutinize severely the offences of others, but even to bear their failings,
that their own may in turn be borne by others. As, in the building of a house,
all the stones hold not the same position, but one is fitted for a corner but
not for the foundations, another for the foundations, and not for the corner so
too is it in the body of the Church. The same thing holds in the frame of our
own flesh; notwithstanding which, the one member bears with the other, and we do
not require every thing from each, but what each contributes in common
constitutes both the body and the building.

Ver. 2. "And so fulfil the law of Christ."

He says not "fulfil," but, "complete146 ;" that is, make it up all of you in
common,147 by the things wherein ye bear with one another. For example, this man
is irascible, thou art dull-tempered; bear therefore with his vehemence that he
in turn may bear with thy sluggishness; and thus neither will he transgress,
being supported by thee, nor wilt thou offend in the points where thy defects
lie, because of thy brother's forbearing with thee. So do ye by reaching forth a
hand one to another when about to fall, fulfil the Law in common, each
completing what is wanting in his neighbor by his own endurance. But if ye do
not thus, but each of you will investigate the faults of his neighbor, nothing
will ever be performed by you as it ought. For as in the case of the body, if
one were to exact the same function from every member of it, the body could
never consist, so must there be great strife among brethren if we were to
require all things from all.

Ver. 3. "For if a man thinketh himself to be something, when he is nothing, he
deceiveth himself."

Here again he reflects on their arrogance. He that thinks himself to be
something is nothing, and exhibits at the outset a proof of his worthlessness by
such a disposition.

Ver. 4. "But let each man prove his own work."

Here he shows that we ought to be scrutinizers of our lives, and this not
lightly, but carefully to weigh our actions; as for example, if thou hast
performed a good deed, consider whether it was not from vain glory, or through
necessity, or malevolence, or with hypocrisy, or from some other human motive.
For as gold appears to be bright before it is placed in the furnace, but when
committed to the fire, is closely proved, and all that is spurious is separated
from what is genuine, so too our works, if closely examined, will be distinctly
made manifest, and we shall perceive that we have exposed ourselves to much
censure.

Ver. 4. "And then shall he have his glorying in regard of himself alone and not
of his neighbor." This he says, not as laying down a rule, but in the way of
concession; and his meaning is this,148 -Boasting is senseless, but if thou wilt
boast, boast not against thy neighbor, as the Pharisee did. For he that is so
instructed will speedily give up boasting altogether; and therefore he concedes
a part that he may gradually extirpate the whole. He that is wont to boast with
reference to himself only, and not against others, will soon reform this failing
also. For he that does not consider himself better than others, for this is the
meaning of "not in regard of his neighbor, but becomes elated by examining
himself by himself, will afterwards cease to be so. And that you may be sure
this is what he desires to establish, observe how he checks him by fear, saying
above, "let every man prove his own work," and adding here, Ver. 5. "For each
man shall bear his own burden."

He appears to state a reason prohibitory of boasting against another; but at the
same time he corrects the boaster, to that he may no more entertain high
thoughts of himself by bringing to his remembrance his own errors, and pressing
upon his conscience the idea of a burden, and of being heavily laden.149 Ver. 6.
"But let him that is taught in the word communicate unto him that teacheth in
all good things."

Here he proceeds to discourse concerning Teachers, to the effect that they ought
to be tended with great assiduity by their disciples. Now what is the reason
that Christ so commanded? For this law, "that they which preach the Gospel
should live of the Gospel," (1 Cor. ix: 14.) is laid down in the New Testament;
and likewise in the Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued to
the Levites from the people; what is the reason, I say, that He so ordained? Was
it not for the sake of laying a foundation beforehand of lowliness and love? For
inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He,
in order to repress his spirit, hath imposed on him the necessity of requiring
aid at the hands of his disciples. And to these in turn he hath given150 means
of cultivating kindly feelings, by training them, through the kindness required
of them to their Teacher, in gentleness towards others also. By this means no
slight affection is generated on both sides. Were not the cause of this what I
have stated it to be, why should He, who fed the dull-minded Jews with manna,
have reduced the Apostles to the necessity of asking for aid? Is it not manifest
He aimed at the great benefits of humility and love, and that those who were
under teaching might not be ashamed of Teachers who were in appearance
despicable? To ask for aid bears the semblance of disgrace, but it ceased to be
so, when their Teachers with all boldness urged their claim, so that their
disciples derived from hence no small benefit, taught hereby to despise all
appearances. Wherefore he says, "But151 let him that is taught in the word
communicate unto him that teacheth in all good things," that is, let him show to
him all generosity; this he implies by the words, "in all good things." Let the
disciple, says he, keep nothing to himself, but have every thing in common, for
what he receives is better than what he gives,-as much better as heavenly are
better than earthly things. This he expresses in another place, "If we sowed
unto you spiritual things, is it a great matter if we shall reap your carnal
things?" (1 Cor. ix: 11.) Wherefore he gives the procedure the name of a
"communication," showing that an interchange takes place. Hereby too love is
greatly fostered and confirmed. If the teacher asks merely for competency, he
does not by receiving it derogate from his own dignity. For this is
praiseworthy, so assiduously to apply to the Word, as to require the aid of
others, and to be in manifold poverty, and to be regardless of all the means of
subsistence. But if he exceed the due measure, he injures his dignity, not by
mere receiving, but by receiving too much. Then, lest the vice of the Teacher
should render the disciple more remiss in this matter, and he should frequently
pass him by, though poor, on account of his conduct, he proceeds to say, Ver. 9.
"And let us not be weary in well doing."152 And here he points out the
difference between ambition of this kind, and in temporal affairs, by saying,
"Be not deceived153 ; God is not mocked; for whatsoever a man soweth, that shall
he also reap. For he that soweth unto his own flesh shall of the flesh reap
corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal
life." As in the case of seeds, one who sows pulse cannot reap corn, for what is
sown and what is reaped must both be of one kind, so is it in actions, he that
plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap
the fruits of these things. And what are these fruits? Punishment, retribution,
shame, derision, destruction. For of sumptuous tables and viands the end is no
other than destruction; for they both perish themselves, and destroy the body
too. But the fruit of the Spirit is of a nature not similar but contrary in all
respects to these. For consider; hast thou sown alms-giving? the treasures of
heaven and eternal glory await thee: hast thou sown temperance? honor and
reward, and the applause of Angels, and a crown from the Judge await thee.

Ver. 9, 10. "And let us not be weary in well-doing; for in due season we shall
reap, if we faint not. So then as we have opportunity, let us work that which is
good toward all men, especially toward them that are of the household of faith."

Lest any one should suppose that their Teachers were to be cared for and
supported, but that others might be neglected, he makes his discourse general,
and opens the door of this charitable zeal to all; nay, he carries it to such a
height, as to command us to show mercy both to Jews and Greeks, in the proper
gradation indeed, but still to show mercy. And what is this gradation? it
consists in bestowing greater care upon the faithful. His endeavor here is the
same as in his other Epistles; he discoursesnot merely of showing mercy, but of
doing it with zeal and perseverance, for the expressions of "sowing" and of "not
fainting" imply this. Then, having exacted a great work, he places its reward
close at hand, and makes mention of a new and wondrous harvest. Among
husbandmen, not only the sower but also the reaper endures much labor, having to
struggle with drought and dust and grievous toil, but in this case none of these
exist, as he shows by the words, "for in due season we shall reap, if we faint
not." By this means he stimulates and draws them on; and he also urges and
presses them forward by another motive, saying, "As we have therefore
opportunity, let us do good." As it is not always in our power to sow, so
neither is it to show mercy; for when we have been carried hence, though we may
desire it a thousand times, we shall be able to effect nothing more. To this
argument of ours the Ten Virgins (Mat. xxv: 1 ff) bear witness, who although
they wished it a thousand times, yet were shut out from the bridegroom, because
they brought with them no bountiful charity. And so does the rich man who
neglected Lazarus (Luke xvi: 19.) for he, being destitute of this succor,
although he wept and made many entreaties, won no compassion from the Patriarch,
or any one else, but continued destitute of all forgiveness, and tormented with
perpetual fire. Therefore he says, "as we have opportunity, let us work that
which is good toward all men," hereby especially also setting them free from the
narrow-mindedness of the Jews. For the whole of their benevolence was confined
to their own race, but the rule of life which Grace gives invites both land and
sea to the board of charity, only it shows a greater care for its own household.

Ver. 11, 12. "See with how large letters I have written unto you with mine own
hand. As many as desire to make a fair show in the flesh, they compel you to be
circumcised."

Observe what grief posesses his blessed soul. As those who are oppressed with
some sorrow, who have lost one of their own kindred, and suffered an unexpected
calamity, rest neither by night nor day, because their grief besieges their
soul, so the blessed Paul, after a short moral discourse, returns again to that
former subject which chiefly disturbed his mind, saying as follows: "see with
how large letters I have written unto you with mine own hand." By this he
signifies that he had written the whole letter154 himself, which was a proof of
great sincerity. In his other Epistles he himself only dictated, another wrote,
as is plain from the Epistle to the Romans, for at its close it is said, "I
Tertius, who write the Epistle, salute you;" (Rom. xvi: 22.) but in this
instance he wrote the whole himself. And this he did by necessity, not from
affection merely, but in order to remove an injurious suspicion. Being charged
with acts wherein he had no part, and being reported to preach Circumcision yet
to pretend to preach it not, he was compelled to write the Epistle with his own
hand, thus laying up beforehand a written testimony. By the expression "what
sized," he appears to me to signify, not the magnitude, but, the misshapen
appearance155 of the letters, as if he had said, "Although not well skilled in
writing, I have been compelled to write with my own hand to stop the mouth of
these traducers."

Ver. 12, 13. "As many as desire to make a fair show in the flesh, they compel
you to be circumcised; only that they may not be persecuted for the cross of
Christ. For not even they who receive circumcision do themselves keep the Law;
but they desire to have you circumcised, that they may glory in your flesh."

Here he shows that they suffered this, not willingly but of necessity, and
affords them an opportunity of retreat, almost speaking in their defence, and
exhorting them to abandon their teachers with all speed. What is the meaning of
"to make a fair show in the flesh?" it means, to be esteemed by men. As they
were reviled by the Jews for deserting the customs of their fathers, they
desire, says he, to injure you, that they may not have this charged against
them, but vindicate themselves by means of your flesh.156 His object here is to
show that they did not so act from respect to God; it is as if he said, This
procedure is not founded in piety, all this is done through human ambition; in
order that the unbelievers may be gratified by the mutilation of the faithful,
they choose to offend God that they may please men; for this is the meaning
of,"to make a fair show in the flesh." Then, as a proof that for another reason
too they are unpardonable, he again convinces them that, not only in order to
please others, but for their own vain glory,157 they had enjoined this.
Wherefore he adds, "that they may glory in your flesh," as if they had
disciples, and were teachers. And what is the proof of this? "For not even they
themselves," he says, "keep the Law;" even if they did keep it, they would incur
grave censure, but now their very purpose is corrupt.

Ver. 14. "But far be it from me to glory, save in the cross of our Lord Jesus
Christ."

Truly this symbol is thought despicable; but it is so in the world's reckoning,
and among men; in Heaven and among the faithful it is the highest glory. Poverty
too is despicable, but it is our boast; and to be cheaply thought of by the
public is a matter of laughter to them, but we are elated by it. So too is the
Cross our boast. He does not say, "I boast not," nor, "I will not boast," but,
"Far be it from me that I should," as if he abominated it as absurd, and invoked
the aid of God in order to his success therein. And what is the boast of the
Cross? That Christ for my sake took on Him the form of a slave, and bore His
sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as
to give Himself up to a curse for me. What can be comparable to this! If
servants who only receive praise from their masters, to whom they are akin by
nature, are elated thereby, how must we not boast when the Master who is very
God is not ashamed of the Cross which was endured for us. Let us then not be
ashamed of His unspeakable tenderness; He was not ashamed of being crucified for
thy sake, and wilt thou be ashamed to confess His infinite solicitude? It is as
if a prisoner who had not been ashamed of his King, should, after that King had
come to the prison and himself loosed the chains, become ashamed of him on that
account. Yet this would be the height of madness, for this very fact would be an
especial ground for boasting.

Ver. 14. "Through which the world hath been crucified unto me, and I unto the
world."158

What he here calls the world is not the heaven nor the earth, but the affairs of
life, the praise of men, retinues, glory, wealth, and all such things as have a
show of splendor. To me these things are dead. Such an one it behooves a
Christian to be, and always to use this language. Nor was he content with the
former putting to death, but added another, saying, "and I unto the world," thus
implying a double putting to death, and saying, They are dead to me, and I to
them, neither can they captivate and overcome me, for they are dead once for
all, nor can I desire them, for I too am dead to them. Nothing can be more
blessed than this putting to death, for it is the foundation of the blessed
life.

Ver. 15, 16. "For neither is circumcision any thing, nor uncircumcision, but a
new creature. And as many as shall walk by this rule, peace be upon them, and
mercy, and upon the Israel of God."

Observe the power of the Cross, to what a pitch it hath raised him! not only
hath it put to death for him all mundane affairs, but hath set him far above the
Old Dispensation. What can be comparable to this power? for the Cross hath
persuaded him, who was willing to be slain and to slay others for the sake of
circumcision, to leave it on a level with uncircumcision, and to seek for things
strange and marvellous and above the heavens. This our rule of life he calls "a
new creature," both on account of what is past, and of what is to come; of what
is past, because our soul, which had grown old with the oldness of sin, hath
been all at once renewed by baptism, as if it had been created again.159
Wherefore we require a new and heavenly rule of life. And of things to come,
because both the heaven and the earth, and all the creation, shall with our
bodies be translated into incorruption. Tell me not then, he says, of
circumcision, which now availeth nothing; (for how shall it appear, when all
things have undergone such a change?) but seek the new things of grace. For they
who pursue these things shall enjoy peace and amity, and may properly be called
by the name of" Israel." While they who hold contrary sentiments, although they
be descended from him (Israel) and bear his appellation, have yet fallen away
from all these things, both the relationship and the name itself. But it is in
their power to be true Israelites, who keep this rule, who desist from the old
ways, and follow after grace.

Ver. 17. "From henceforth let no man trouble me." This he says not as though he
were wearied or overpowered; he who chose to do and suffer all for his
disciples' sake; he who said, "Be instant in season, out of season;" (2 Tim. iv:
2.) he who said, "If peradventure God may give them repentance unto the
knowledge of the truth, and they may recover themselves out of the snare of the
devil;" (2 Tim. ii: 25, 2 Tim. ii: 26.) how shall he now become relaxed and fall
back? Wherefore does he say this? it is to gird up their slothful mind, and to
impress them with deeper fear, and to ratify the laws enacted by himself, and to
restrain their perpetual fluctuations.

Ver. 17. "For I bear branded on my body the marks of Jesus."

He says not, "I have," but, "I bear," like a man priding himself on trophies and
royal ensigns. Although on a second thought it seems a disgrace, yet does this
man vaunt of his wounds, and like military standard-bearers, so does he exult in
bearing about these wounds. And why does he say this? "More clearly by those
wounds than by any argument, than by any language, do I vindicate myself," says
he. For these wounds utter a voice louder than a trumpet against my opponents,
and against those who say that I play the hypocrite in my teaching, and speak
what may please men. For no one who saw a soldier retiring from the battle
bathed in blood and with a thousand wounds, would dare to accuse him of
cowardice and treachery, seeing that he bears on his body the proofs of his
valor, and so ought ye, he says, to judge of me. And if any one desire to hear
my defence, and to learn my sentiments, let him consider my wounds, which afford
a stronger proof than these words and letters. At the outset of his Epistle he
evinced his sincerity by the suddenness of his conversion, at its close he
proves it by the perils which attended his conversion. That it might not be
objected that he had changed his course with upright intentions, but that he had
not continued in the same purpose, he produces his trials, his dangers, his
stripes as witnesses that he had so continued.

Then having clearly justified himself in every particular, and proved that he
had spoken nothing from anger or malevolence, but had preserved his affection
towards them unimpaired, he again establishes this same point by concluding his
discourse with a prayer teeming with a thousand blessings, in these words;

Ver. 18. "The grace of our Lord Jesus Christ be with your spirit, brethren.
Amen." By this last word he hath sealed all that preceded it. He says not
merely, "with you," as elsewhere, but, "with your spirit," thus withdrawing them
from carnal things, and displaying throughout the beneficence of God, and
reminding them of the grace which they enjoyed, whereby he was able to recall
them from all their judaizing errors. For to have received the Spirit came not
of the poverty of the Law, but of the righteousness which is by Faith, and to
preserve it when obtained came not from Circumcision but from Grace. On this
account he concluded his exhoration with a prayer, reminding them of grace and
the Spirit, and at the same time addressing them as brethren, and supplicating
God that they might continue to enjoy these blessings, thus providing for them a
twofold security. For both prayer and teaching, tended to the same thing and
together became to them as a double wall. For teaching, reminding them of what
benefits they enjoyed, the rather kept them in the doctrine of the Church; and
prayer, invoking grace, and exhorting to an enduring constancy, permitted not
the Spirit to depart from them. And He abiding in them, all the error of such
doctrines as they held was shaken off like dust.

1: "The two threads which run through this Epistle-the defence of the Apostle's
own authority, and the maintenance of the doctrine of grace-are knotted together
in the opening salutation. By expanding his official title into a statement of
his direct commission from God, he meets the personal attack of his enemies; and
by dwelling on the work of redemption in connection with the name of Christ (v.
4) he resists their doctrinal errors."-Lightfoot.-G. A.]

2: [As is narrated, for example, in Acts xxi: 20-26, which was, Baur and his
Tübingen critics to the contrary notwithstanding, in accordance with Paul's
principle and practice, as announced in 1 Cor. ix: 20.-G. A.]

3: "Not from men as an ultimate, nor through man as a mediate
authority."-Ellicott. "In the first clause, `from men, 0' he distinguishes
himself from the false apostles who did not derive their authority from God at
all; in the second, `through man, 0' he ranks himself with the twelve who were
commissioned directly from God. The singular is used in second clause, `through
man, 0' because offices which emanate from a body of men are conferred by their
single representative."-Lightfoot ["Paul has in second clause used the singular
because the contrast is `through Jesus Christ. 0' "-Meyer.-G. A.]

4: This digression, and others which follow, were occasioned by the
controversies of the day; the Arians and Macedonians denying the co-equality and
consubstantiality of Father, Son, and Holy Ghost.

5: ["To urge this use of dia$ in connection with Son and the Father as direct
evidence for the o\moousia of the Father and the Son (as Chrysostom and Theod. )
may perhaps be rightly deemed precarious. Yet there is something very noticeable
in this use of a common proposition with both the first and second persons of
the Trinity by a writer so cumulative and yet for the most part so exact in his
use of prepositions as St. Paul."-Ellicott.-G. A.] 6: [That is, from the order
of the three names.-G. A.]

7: [Meyer agrees with Lightfoot and Ellicott in the view that pa9ntej means not
all the Christians of the place where he was (probably Ephesus), but only his
traveling companions; but he differs from them in holding that "the impressive
effect of the epistle could not but be stengthened by indicating that these
brethren collectively desired to address the very same instructions, warnings
and exhortations to the Galatians."-G. A.]

8: [The word is paidagwgo/j, the same that is used in Gal. 3:24, 25, and
translated `school-master 0' in the A. V., but `tutor 0' in the Rev. Ver.-G.A.]
9: ["The Galatians had practically ignored the atoning death of Christ; compare
ii:21 and v:4."-Lightfoot.-G. A.] 10: ["The idea of satisfaction is implied not
in the preposition u9pe/r but the whole nature of the case."-Meyer.-G.A.]

11: That is, the Manichees, who considered matter intrinsically evil, and paid
divine honors to the sun, moon, and stars. Vid. Epiph. Haer. lxvi. [On Mani and
the Manichean heresy see Schaff, Church History, Vol. II. pp. 498-508 where a
full account of the literature is given also.-G. A.]

12: ["And not by our own merits. cf. tou= kale/santoj, v. 6"-Lightfoot. "The
salvation was willed by God to whom Christ was obedient (Phil. ii:
9)."-Meyer.-G. A.]

13: ["And not by our own merits. cf. tou= kale/santoj, v. 6"-Lightfoot. "The
salvation was willed by God to whom Christ was obedient (Phil. ii:
9)."-Meyer.-G. A.]

14: [This note of time helps to fix the date of the Epistle as being about 56 or
57 during Paul's two years' stay at Ephesus (Ac. 19:10), So most modern
expositors, though Lightfoot and some others put it later.-G. A.]

15: [The Revised version brings out the difference of the words for "another."
The e#teron, "a different kind of" gospel, the second is a@llo, "another,"
simply. "To a different sort of gospel,-nay, it is not another gospel. There
cannot be two gospels. Only certain men are troubling you and trying to pervert
the gospel of Christ. But a perverted gospel is no gospel at all."-G. A.]

16: Marcion flourished about a.d. 120-130, His doctrine was a compound of
various preceding theologies, chiefly the Gnostic. He received only a part of
St. Luke's Gospel. Tertull. in Marc. iv. 2-4. He it was who on asking Polycarp
to "acknowledge" him, received for answer, "I acknowledge thee as the first-born
of Satan."

17: [qe/lontej: On this word Jerome aptly says, Volunt sed non valent. The
troubling of the Galatians, however, did actually take place.-G. A.]

18: [There is an eloquent passage on this same subject of foolish and sinful
superstitions among Christians in Homily xii. on Ephesians, near the end.-G. A.]

19: [Though this view of Chrysostom that the proeirh/kamen refers to what
immediately precedes is held by many others, it is not tenable for two reasons;
1. St. Paul would have used the singular proeirhka, as he does in le/gw,
immediately following. 2 The pro/ in composition, and the kai/ a@rti, both, mark
some greater distinction of time than this would allow.-G. A.]

20: ["I speak thus strongly, for my language shall not be misconstrued. Will any
one now say that careless of winning the favor of God, I seek to ingratiate
myself with men?" Lightfoot.-G. A.]

21: "xristou= dou=loj should not be taken in an historical sense, as Chrysostom.
This would be feeble and lacking in depth of thought. No, it is to be taken in
its ethical character."-Meyer.-G. A.]

22: [The reading ga/r (Rev. Ver. W. H.) gives a reason for what is implied in
the sentence preceding, while de/, an inferior reading, means `but, 0' (now to
enter more particularly on the subject of my letter) "I make known to you."-So
Meyer.-G. A]

23: ["He begins here the historical proof that he was indebted for his gospel to
the revelation he had mentioned."-Meyer. "My early education was such that no
human agency could have brought the change (from Judaism to Christianity). It
required a direct interposition from God."-Lightfoot.-G. A.]

24: [Chrysostom's interpretation of this passage is hardly sustained by the
context. It is not a proof of his sincerity that he is adducing; he is
continuing and completing the statement that his former manner of life was proof
that he could not have received the Gospel from man.-G. A.] 25: [Vid. Hom. de
Mut. Nom. t. iii. p. 98. Ed. Ben.-G. A.] 26: ["In his pre-Christian blindness
Paul had known Christ kata\ sa/rka, 2 Cor. v:16."-Meyer.-G. A.]

27: ["En e0moi/ means `in my mind, 0' `in my consciousness. 0' 2 Cor iv: 6," in
opposition to Lightfoot who says, "`In me 0' means, as the context shows, not a
revelation made inwardly to himself, but through him to others."-G. A.]

28: ["Flesh and blood," is twice used elsewhere (Mat. 16:17 and Eph. 6:12,) to
denote "weak human nature," "feeble man."-G. A.] 29: [Paul here simply means he
did not go to Jerusalem before he began preaching.-G. A.]

30: Of those who were sent with St. Paul from Antioch to Jerusalem, Barnabas is
the only one named in Acts xv:2, and it would rather seem from Ver. 22, that
Silas was then at Jerusalem, and did not accompany St. Paul till his return from
thence.

31: ["This journey is to be looked upon not as having for its object a quiet
preparation, but as a first experiment of extraneous ministry."-Meyer. Farrar,
Life and Work of Paul. Ch. xi. takes the opposite view and says, "No one, I
think, who reads this passage attentively can deny that it gives the impression
of an intentional retirement from human intercourse." So also Schaff, who says
it was a sort of substitute for the three years intercourse with Jesus enjoyed
by the other Apostles. Ap. Ch. 236.-G. A.]

32: [First visit to Jerusalem, Acts ix:26. For a reconciliation of the two
accounts of this visit see Handy Com. on Gal. Excursus A (by Sanday).-G.A.]

33: [And yet it was not long enough to have allowed his receiving his doctrine
and Gospel from Peter. Besides he had already been preaching three years.-G. A.]

34: "Thus this James is distinguished from the circle of the twelve (1 Cor. xv.
8.) to which Peter belonged but included in the number of Apostles in the wider
sense, which explains the merely supplementary mention of this Apostle."-Meyer.

35: [Compare John xix:25 with Matt. xxvii:56. But see Lightfoot's learned and
exhaustive essay on "The Brethren of the Lord," Com. on Gal. pp. 88-127, and
Schaff, Church History, I, 272-275.-G.A.]

36: [Compare Acts ix:30, where Luke says the brethren took Paul to Caesarea, and
thence despatched him to Tarsus (in Cilicia.-G. A.]

37: ["The Acts mention five such journeys after his conversion: (1.)-ix:23
(Comp. Gal. i:18.) (2.)-xi:30; xii:25. (3.)-xv:2, the journey to the Apostolic
Council, a.d. 50 or 51. (4.)-xviii:22, the Journey in 54. (5.)-xxi:15 (Comp. Ro.
15:25 ff.) the last journey when he was made a pardoner and sent to Caesarea in
58. The first of these journeys cannot be meant on account of Gal. i:18. The
second is excluded by the chronological date of Gal. ii:1, for as it took place
during the famine of Palestine in the year of Herod's death, a.d. 44, it would
put the commission of Paul back to the year 30, which is much too early. There
is no good reason why Paul should have mentioned this second journey. The fifth
journey cannot be meant for it took place after the composition of Epistle to
Galatians and after dispersion of Apostles. Nor can we think of the fourth
journey which was transient, nor was Barnabas with him on that journey, Acts
xv:39. So the journey here mentioned is the same as that of Acts xv:2. This took
place 50 or 51, i. e., fourteen years after his conversion, 37."-Schaff in Pop.
Com.-G. A.]

38: ["In St. Luke's narrative (Acts xv:2.) he is said to have been sent by the
Church at Antioch. The revelation either prompted or confirmed the decision of
the Church."-Lightfoot.-G. A.]

39: [That is, that Barnabas and Titus as witnesses of the proceedings might
testify to the Judaizing teachers everywhere, &c.-G.A.]

40: [Being "a Greek:" Lightfoot says this is a "causal" participial clause
giving the "reason" why Titus was not circumcised; because he was a Greek and
not a Jew or part Jew as Timothy was. Schaff makes it a "concessive" clause;
although he was a Greek, that is, a heathen. Farrar in Life and Work of Paul
(233-6) claims that Titus was circumcised but not compelled to be. This however
cannot be held in view of the context and the position of the words in the
sentence.-G. A.]

41: ["These were formerly Pharisees (Acts xv:5.) and were still so in spirit
although they professed Christianity and were baptized." Schaff in Pop. Com.-G.
A.]

42: ["Had we consented to the suggestion to circumcise Titus, we should thereby
have yielded to the false brethren standing in the background, who declared the
circumcision of Gentile Christians to be necessary (Acts xv:5.); but this did
not at all take place."-Meyer.-G. A.]

43: ["In order that by our conduct the principle of Christian freedom should not
be shaken and ye should not be induced to deviate from the truth of the Gospel
by mixing it up with Mosaism."-Meyer.-G. A.]

44: [Lightfoot says, "The expression is depreciatory here, not indeed of the
twelve themselves but of the extravagant and exclusive claims set up for them by
the Judaizers." So also Dr. Schaff. "The addition of ti ei[nai and o#poioi
betrays a certain irritation in reference to the opponents who would not concede
Paul an estimation given to the original Apostles."-Meyer.-G. A.]

45: ["It is entirely in opposition to the context that Chrysostom Theophylact
and Jerome refer this to the earlier teaching of the Apostles, making Paul say
that whether at an earlier date they had been Judaizers or not was to him a
matter of indifference."- Meyer.-G. A.]

46: [They did virtually abolish circumcision by the decree of the council at
Jerusalem as is shown in the account in (Acts xv.) And the failure of the effort
to have Titus circumcised shows that the account in Gal. ii has nothing
inconsistent with that decree. This as to Gentiles. The question did not concern
Jews, who were already circumcised in infancy except in cases like that of
Timothy where circumcision had been neglected. His case Paul himself decided
without any consultation with others.-G. A.]

47: ["This passage cannot be worse misunderstood than it has been by Baur
according to whom there was a special Gospel of the uncircumcision and a special
gospel of the circumcision, one maintaining the necessity of circumcision, the
other allowing it to drop."- Meyer.-G. A.]

48: ["If there had been a real conflict in doctrine, the Apostles would not have
given Paul their hand, and Paul would have refused them his."-G.A.]

49: ["There was no difference of doctrine or gospel, but only a division of
territory, and how little Paul considered his apostolic call to the `Gentiles 0'
as excluding the conversion of the Jews from his operations may be seen from
such passages as 1 Cor. ix:20; Ro. i:16; ix:1; xi:14."-Meyer.-G. A.]

50: [Hebrews x:34 [This is interesting as showing that Chrysostom attributed the
Epistle to the Hebrews to St. Paul, though most modern critics do not agree with
him in that view.-G. A.] 51: [a0ll' ou=k e@sti tau=ta, ou0k e@otin a@page.G. A.]

52: S. Jerome adopts the interpretation given in the text, viz. that S. Peter's
dissimulation was no sin, but intended as an opportunity for S. Paul to declare
the freedom of the Gentiles from the Jewish Law. On the other hand, S. Austin
considers that he acted through wrong motives, and sinned in dissembling. In
this opinion he is supported by Tertullian, S. Cyprian, S. Cyril, of Alexandria,
S. Gregory and Ambrosiaster. (Hieron. in loc, et alibi. August. de Bapt. contr.
Donatist. ii. 2. de Mendacio 8. Tertull. de Praescript. 23. in Marc. iv. 3. v.
3. Cyprian, Ep. ad Quint. 71 Cyril. Alex. in Julian. ix. fin. Gregor. in Ezech.
ii. Hom. 6, 9. Ambrosiast. in loc.) S. Austin is influenced in his judgment of
the transaction by an anxiety lest disingenuousness and duplicity should receive
countenance from the apparent example of an Apostle; S. Chrysostom and S. Jerome
by affectionate reverence for the memory of so great a benefactor and so exalted
a saint. Vid. Justinian, in loco. [In earlier life Chrysostom had himself
practiced such a "scheme," as that which he here attributes to Paul. In order to
induce his friend Basil to be consecrated as a bishop he made on him the (false)
impression that he himself had already been consecrated.] Neander (Life of
Chrysostom p. 22.) says: "In the first book of his work on the Priesthood
Chrysostom defends the principle that a falsehood is permitted for a good
object. An invention which has for its sole object the advantage of another is
rather an oi/konomi/a (the word he uses in expounding our passage.) This lax
view respecting truth was not peculiar to Chrysostom but was consonant with the
prevailing spirit of the Eastern Church. There were a few exceptions however to
this view, among whom were John of Lycopolis in Egypt, and Basil of Caesarea who
says tou kuri/on diafora\n yeu/douj ou0demai/n ekfh/nantoj. Schaff says
(Prolegomena p. 8): "Origen, Jerome and Chrysostom explain the offense of this
collision away by turning it into a theatrical and hypocritical farce, shrewdly
arranged by the Apostle for a purpose. In this respect the modern standard of
ethics is far superior to that of the Fathers and more fully accords with the
spirit of the New Testament." [We may add that Chrysostom's view gains nothing;
for to save one Apostle from the charge of unpremeditated hypocrisy, he makes
both guilty of premeditated hypocrisy.-G. A.]

53: [For the bearing of this passage upon the Tübingen theory of Baur, "the most
important of recent theological controversies" see Lightfoot's Commentary on
Galatians, Excursus on St. Paul and the Three, pp. 191 ff., and Fisher's
Supernatural Origin of Christianity, pp. 205-ff.-G. A.]

54: [Schaff says: "The following verses to the end of the chapter are a summary
report or dramatic sketch of Paul's address to Peter." So also Meyer who gives
four good reasons for this view. So also Schmoller (in Lange) and Ellicott.
Others think that vv. 15-21 are addressed to the Galatians.-G. A.]

55: ["Thus to be justified in Christ, it was necessary to sink to the level of
Gentiles to become `sinners 0' in fact. But are we not thus making Christ a
minster of sin? Away with the profane thought! No, the guilt is not in
abandoning the Law, but in seeking it again when abandoned. Thus alone we
convict ourselves of transgression. On the other hand in abandoning the Law we
did but follow the promptings of the Law." Lightfoot.-G. A.]

56: [The Epistle to the Galatians was written in the year a.d. 56 or 57 and the
destruction of Jerusalem occurred in a.d. 70.-G. A.]

57: ["I myself (Paul now politely chooses the first person but means Peter)
stand convicted of transgression if I build again (as thou dost now at Antioch)
the very law of Moses which I pulled down (as thou didst at Caesarea by divine
command and at first at Antioch) and thus condemn my own former conduct."-Schaff
in Pop. Com.-G. A.] 58: ['egw9 ga\r-In my case the process has been this, using
his own experience.-G. A ]

59: ["This second interpretation of Chrysostom is undoubtedly the correct one
(though he errs in elucidating the relation of dia; by referring to Deut.
xviii:15.) comp. Rom. vii:4, 6; The law itself led him to Christ, by developing
the sense of sin and the need of redemption."-Schaff in Pop. Com.-G. A.]

60: ["That I might live unto God" is not to be joined to "I have been crucified
with Christ" as Chrysostom, for it belongs to the completeness of the thought
introduced by gar ver. 19.-Meyer.-G. A.]

61: [This is the rendering of the Rev. Ver. though the American Committee has,
"And it is no longer I that live;" and correctly so. For as Dr. Schaff says, The
reading of the Rev. Ver. (and the Author. Ver. too) conveys a beautiful and true
idea, but it is grammatically incorrect, since the original has no
"nevertheless" and no "yet." Pop. Com. on Gal. and Companion to the Greek
Testament, p. 453.-G. A.] 62: [Chrysostom held baptismal regeneration.-G. A.]

63: ["Chrysostom teaches that God foreordained all men to holiness and salvation
and that Christ died for all and is both willing and able to save all, but not
against their will."-Schaff in Proleg. p. 20.-G.A.]

64: ["Paul addresses himself again directly to the Galatians with an expression
of indignant surprise at their relapse into Judaism and passes from the
historical to the doctrinal part of the Epistle, from the apology of his
apostolic authority to the defense of his apostolic teaching."-Schaff in Pop.
Com.-G. A.]

65: ["Negative side of the life which Paul (from ver. 19) has described as his
own. By this negative, with the grave reason assigned for it in the latter part
of the verse, the perverse conduct of Peter is completely condemned."-Meyer.-G.
A.]

66: ["This blasphemous inference gives the finishing stroke to the false
Judaizing gospel. "This collision between Peter and Paul furnished material to
the Ebionites for an attack upon Paul, to the Gnostics for an attack upon the
Jewish apostles and to Porphyry for an attack upon Christianity itself [as well
as to Baur and the Tübingen school for an attack in modern times from a
different standpoint]. But Christianity has surveyed all these attacks and gains
new strength from every conflict."-Schaff.-G. A.]

67: [The word ei0kh=, `without a cause, 0' occurs in the textus receptus on
inferior authority in connection with the words `whosoever shall be angry with
his brother 0' (without a cause), but no where with the words, `whosoever shall
say, Thou fool, 0' as Chrys. here connects them.-G. A.]

68: ["The word means `to bewitch by words, to enchant, 0' and is not to be
explained with Chrysostom, `who has envied you? 0' that is, your previous happy
condition?"-Meyer.-G. A.]

69: [En u9mi=n is spurious, being omitted by Aleph. A. b.c. versions, Fathers,
and Rev. Ver. as well as by W. and H.-G. A.]

70: ["This signifies the life-like pictorial vivacity and effectiveness of
Paul's preaching of Christ and Him crucified. The Greek verb is used of
placarding public notices and proclamations."-Schaff.-G. A.] 71: ["See how
effectually he treats the topic from (their own) experience."-Luther, quoted by
Meyer. G. A.]

72: [This distinction between tele/w and e0pitele/w was not in the mind of the
Apostle. The contrast with e0narca/menoi, `having begun, 0' shows that e0p
telei=sqe simply means `are ye made perfect, 0' "the compound involving the idea
of bringing to a `complete and perfect 0' end." (Ellicott.) There may be a
slight tinge of irony in the compound word.-G. A.]

73: ["As we know nothing of persecutions endured by Galatians, it seems
preferable to take the word in a neutral sense embracing all spiritual
experiences (blessings and benefits as well) of the Galatians.(Comp. v.3 and
6.)"-Schaff. Lightfoot refers it to the persecutions endured by the Galatians
from Jews citing Gal. v:11; and says "the e0i/ ge leaves a loophole for doubt
which the kai/, following, widens." So Ellicott. Meyer says, "It refers to
everything which the false apostles in their Judaistic zeal had troubled and
burdened the Galatians with. The ei0kh= then means "and all to no profit, all in
vain," if indeed it be only (kai/) in vain and not to the positive risk of your
Messianic salvation that ye have suffered."-G. A.] 74: The Novatians, who said
the revealed covenant of grace did not provide for the case of the lapsed.

75: ["The answer, obvious of itself, to the preceding question is e0c a0koh=j
pi/stewj, `from the hearing of faith, 0' and to this Paul subjoins that great
religious-historic argument for the righteousness of faith which is presented in
the justification of the progenitor of the theocratic people."-Meyer.-G. A.]

76: ["The Scripture personified. The only case in N. T. where the
personification of Scripture goes beyond le/gei or ei\pen," etc.-Lightfoot.-G.
A.]

77: ["After having pointed out from Scripture v. 6 and 7, that none other than
believers are sons of Abraham, Paul now shows further from Scripture that none
other than believers have a share in Abraham's blessing, i. e., are
justified."-Meyer.-G. A.]

78: ["Having shown by postive proof that justification is of faith, he adds the
negative argument derived from the impossibility of maintaining its opposite,
namely, justification by Law. This negative argument is twofold: First, it is
impossible to fulfill the requirements of the law and nonfulfillment lays us
under a curse (Ver. 10); Secondly, supposing the fulfilment possible, still the
spirit of the Law is antagonistic to faith, which is elsewhere spoken of as the
source of life. (Ver. 11 and 12)."-Lightfoot.-G. A.]

79: ["A parenthetic justification from Deut. xxi:23 of the startling expression
just used. The passage refers to those criminals who, alter being stoned, were
hung upon a stake, but were not permitted to remain over night lest the holy
land should be desecrated. Our Saviour fulfilled the legal curse by hanging dead
on the cross. This is one of the strongest passages for the doctrine of a
vicarious atonement. The vicarious efficacy lies not so much in the preposition,
u9pe/r,' `for, 0' as in the whole sentence."-Schaff-G. A.]

80: ["After a wondrous chain of arguments * * the apostle comes back to the
subject of verse 2: the gift of the Holy Ghost came through faith in
Christ."-Ellicott.-G. A.] 81: ["Paul now assumes a milder tone and reasons from
the common dealings of men."-Schaff.-G. A.]

82: ["A difficulty arises here from the stress which Paul lays on the singular
of the word `seed, 0' which is a collective noun in Heb. and Greek, and includes
the whole posterity. But it is not a question of grammar but of spiritual
meaning. The Promise refers to Christ par excellence, and to all those and only
those who are truly members of His body, united to Him by a living faith. If all
the single descendants of Abraham were meant, the children of Hagar and Keturah
and subsequently of Esau and his descendants, would have to be
included."-Schaff.-G. A.]

83: ["Not as a single individual but as Head of the church which is His body,
Eph. 1:23. The key to the passage is in ver. 28 and 29: `Ye are all one in
Christ Jesus. 0' "-Schaff.-G. A.]

84: ["This interpretation of Chrysostom must be rejected on lexical grounds. The
law was in order to bring sin to light and make it appear in its true character
and thus by a knowledge of the disease prepare its cure."-Ellicott and
Schaff.-G. A.]

85: ["We may reasonably wonder," says Ellicott, "how the early expositors (Basil
and Theodoret excepted) could have so generally coincided in the perplexing view
of Origen that the Mediator here mentioned was Christ. On the contrary it is
plain that it was Moses, Deut. v:5."-G. A.]

86: ["This verse is counted the most difficult passage in the New Testament, and
has given rise to about 300 interpretations." That of Lightfoot seems to satisfy
the context, and is thus forcibly put by him: "The law is of the nature of a
contract between two parties. God on the one hand and the Jewish people on the
other. It is valid only so long as both parties fulfil the terms of contract. It
is therefore contingent and not absolute. Unlike the law the promise is absolute
and unconditional. It depends on the sole decree of God. There are not two
contracting parties. There is nothing of the nature of a stipulation. The giver
is everything and the recipient nothing."-Com. in loco.-G. A.]

87: The heretics refered to are the Anomoeans, who held Arianism in its most
developed form, against whom S. Chrysostom has written Homilies. For the
particular objection answered in the text, vid. also Basil, in Eunom, iv. p.
294. Athan. Or in Arian, iii. 9. Greg. Naz. Orat. 36, p. 586.

88: ["The Law then though differing widely from the promise is not antagonistic
to it, does not interfere with it. On the contrary, we might imagine such a law
as would justify and give life. This was not the effect of the law of Moses,
however; on the contrary (a0lla;) the Scripture (that, namely, about the curse,
v. 10:) testifies that the Law condemned all alike, yet not finally and
irrevocably but only as leading the way for the dispensation of
faith."-Lightfoot. Meyer takes a different view of v. 21: "For if it had been
opposed to the promises, the Law must have been in a position to procure life
and if this were so, then would righteousness actually be from the Law, which
according to the Scripture cannot be so (ver. 22)"-G. A.]

89: ["The paedagogus or tutor, frequently a superior slave, was entrusted with
the moral supervision of the child. Thus his office was quite distinct from that
of the dida/skaloj; so the word "Schoolmaster" conveys a wrong idea. As well in
his inferior rank as in his recognized duty of enforcing discipline, this person
was a fit emblem of the Mosaic law. There is a very complete illustration of the
use which Paul makes of the metaphor in Plato (Lysis, p, 208 C)."-Lightfoot.-G.
A.]

90: ["This reference of nh/pioj to mental immaturity is quite in opposition to
the context."-Meyer. "The heir in his nonage represents the Jewish people and
the state of the world before Christ."-Schaff. So Meyer: "The klhrono/moj
nh/pioj represents the Christians as a body regarded in their earlier
pre-Christian condition."-G. A.]

91: [This interpretation is rejected by Schaff, Meyer, Ellicott, Lightfoot et
al. Schaff says: "`Elements 0' here represents the religion before Christ as an
elementary religion full of external rites and ceremonies. * * Comp. v:10, for a
specimen."-G. A.]

92: [So Schaff: "Verse 16 must here be kept in view where Christ is declared to
be the seed of Abraham. Union with Christ constitutes the true spiritual descent
from Abraham and secures the inheritance of all the Messianic blessings by
promise as against inheritance by law." Pop. Com. in loc.-G. A.]

93: ["The proposition here (a0po/) simply means to receive from or at the hands
of anyone."-Meyer.-But Lightfoot holds that a9po la/bwmen cannot be the same as
la/bwmen, the simple verb.-G. A.]

94: ["It is clear from the context that here the apostle is not speaking of the
Jewish race alone but of the heathen world also before Christ. He distinctly
refers to their previous idolatrous worship (v. 8) and describes their adoption
of Jewish ritualism as a `return 0' to the weak and beggarly discipline of
childhood. * * * Heathenism had been in respect to the `ritualistic 0' element,
which is the meeting-point of Judaism and heathenism, a disciplinary training
like Judaism. They were made up of precepts and ordinances, as opposed to `grace
0' and `promise, 0' and in an imperfect way they might do the same work. They
might by multiplying transgression and begetting a conviction of it prepare the
way for liberty in Christ"-Lightfoot.-G. A.]

95: ["Paul in the following paragraph (ver. 12-20) interrupts his argument for a
moment by an affectionate appeal to the feelings of the Galatians."-Schaff.-G.
A.]

96: ["'Egeno/mhn must be supplied in the second clause and not h@mhn as
Chrysostom would understand: Become as I, free from Judaism, for I also have
become as you. For when I abandoned Judaism I became as a Gentile and put myself
on the same footing with you."-Meyer.-G. A.] 97: [" `Ye did me no wrong 0'
probably means: I have no personal ground of complaint."-Schaff and
Lightfoot.-G. A.]

98: [" `On account of some weakness of the flesh, 0' means he was compelled by
reason of bodily weakness to make a stay there which did not form part of his
plan, and during that forced sojourn he preached there."-Meyer.-G. A.] "He was
detained there by some bodily infirmity or sickness and was thus induced to
preach the Gospel."-Schaff.-G. A.]

99: [This word does not here mean "they vie with you," as Chrysostom interprets
it, but "they zealously seek you or pay court to you," (1 Cor. xii:31).-G. A.]

100: ["They desire to shut you out" (not from a state of true knowledge, as
Chrysostom interprets) but "from other teachers," anti-judaizing teachers,
(according to Meyer) or from me (Paul) and so virtually from Christ Himself
(according to Schaff) or from Christ (Lightfoot).-G. A.]

101: ["A mode of address common in St. John but nowhere else found in St.
Paul."-Lightfoot. "It expresses Paul's tenderness and their
feebleness."-Schaff.-G. A.]

102: ["I travailed with you once in bringing you to Christ. By your relapse you
have renewed a mother's pangs in me."-Lightfoot. " `Until Christ be formed in
you, 0' is not an inversion of the metaphor he has begun with, but means, `till
you have taken the form of Christ as the embryo develops into the child. 0' "-
Lightfoot.-G. A.]

103: [The digression which contains his "affectionate appeal" (see note above)
ends with verse 20, after which he resumes-G. A.]

104: ["The Apostle resumes his argument for the superiority of the Gospel over
the Law and illustrates the difference of the two by an allegorical
interpretation of the history of Hagar and Sarah."- Schaff.-G. A.]

105: ["The story of Hagar and Sarah has another (namely a figurative, typical)
meaning besides (not instead of) the literal or historical. Paul does not deny
the fact but makes it the bearer of a general idea which was more fully
expressed in two covenants. He uses allegorical here in a sense similar to the
word "typical" in 1 Cor. x:11."-Schaff.-G. A.] [See on this difficult passage
Schaff's Excursus in Com. and Lightfoot's Excursus xiii. Com. p. 368.-G. A.]

106: [So Meyer: "In Arabia the name Hagar (to\ #Agar) signifies Mt. Sinai." But
Schaff says: "It cannot be satisfactorily proven that the name Hagar was an
Arabic designation for Mt. Sinai, as the testimonies of Chrysostom and the
traveler Harant are isolated and unconfirmed. The shorter reading, `For Sinai is
a mountain in Arabia 0' (to ga\r Sina= o@roj e/sti/n e0n th= 'Arabi/a) given by
the Sinaitic and other mss. and preferred by Lachmann, Tischendorf and Lightfoot
(Excursus p. 361 of Com.) is quite intelligible and easily gives rise to the
longer reading."-G. A.]

107: ["This interpretation of Chrysostom is hardly the right one. The subject of
sunstoixei= is Hagar and not Mt. Sinai-a view which runs counter to the context.
It means that Hagar belongs to the same category with the present Jerusalem, is
like it in that she was a bondwoman as Jerusalem with its children is also in
bondage." Meyer.-G. A.]

108: ["Against this view of Chrysostom it may be urged that h$tij e0sti\ mh/thr
h9mw=n (which is our mother) is proved by (ga\r). The passage of the O. T.
quoted in v. 27 and the h9mw=n includes `all 0' Christians."-Meyer. (See his
long and good note in loc.)-G. A.]

109: ["Chrysostom assumes the prevailing conception of a real priesthood and
sacrifice, baptismal regeneration, etc."-Schaff, Prolegomena, p. 8.-G. A.] 110:
[See note above on this interpretation.-G. A.]

111: ["Before the emergence of the Christian people of God, the heavenly
Jerusalem was still unpeopled, childless, stei=ra, `barren, 0' ou0 ti/ktousa
`not bearing, 0' and so like Sarah before she became the mother of Isaac. But
with the emergence of the Christian people of God this heavenly Jerusalem has
become a fruitful mother richer in children than the Jerusalem that now
is."-Meyer.-G. A.]

112: (The text of this verse is not settled. The textus receptus has th=
e/leuqeri/a| ou\n h\ xristo\j h9ma=j h0leuqe/rwse sth/kete, etc. Chrysostom has
th= ga\r e/leuqeri/a h\ xristo\j u9ma=j e0chgo/rase, sth/kete, etc. W. & H. have
th= e/leuqe/ri/a h\ma=j xristo\j h0leuqe/rwsen sth/kete ou\n kai;, etc., with
Aleph, A. b.c. Rev. Ver. But W. & H. suspect there is some primitive error.
Lightfoot joins th|= eleuqeri/a|, with th=j e0leuqe/raj of the preceding verse
and retains the relative h|\, making it read; We are sons of the free woman with
the freedom wherewith Christ freed us. Com. in loc. and Excursus p. 371.

113: [The following verse does not introduce proof that Christ shall profit them
nothing, but leads on to more detailed information and so is introduced by de/,
autem. So Meyer; though Lightfoot makes de/ adversative to the idea of
w/felh/sei, and so Ellicott. Rev. Ver. agrees with Meyer's view.-G. A.]

114: ["Again refers to `I say 0' in preceding sentences." Schaff, Lightfoot,
Ellicott. Meyer says, "It calls to the remembrance of his readers his last
presence," (second visit.)-G. A.]

115: [" `To every man 0' stands in a climactic relation to foregoing u0mi=n
remorselessly embracing all; that no one may think himself excluded. Hence
Chrysostom's view is wrong."-Meyer.-G. A.]

116: [Perhaps Paul's reason for his statement that every one who suffers himself
to be circumcised is a debtor to keep the whole Law is this Scripture which he
quotes in iii:10: Cursed is he that continueth not in all the things that are
written etc.-G. A.]

117: ["The Holy Spirit is the divine `agent 0' and faith is the subjective
`source 0' of our expectation."-Meyer.-G. A.]

118: ["Circumcision and uncircumsion are circumstances of no effect or avail in
Christianity; and yet they were in Galatia the points on which the disturbance
turned,"-Meyer,-G. A.]

119: ["How necessary it was for the Galatians that prominence should be given to
the activity of faith `in love 0' may be seen from verses 15, 20, 26. The
passive view of e0nergoume/nh (wrought through love) as held by some Fathers and
by Catholics is erroneous. In New Test. e0nergei=sqai is always middle: faith
`which is operative through love. 0' "-Meyer.-G. A.] Lightfoot says: "The words
di0 a0ga/phj energoume/nh bridge over the gulf which seems to separate the
language of St. Paul and St. James. Both assert a principle of practical energy
as opposed to a barren theory."-G. A.] 120: [The words a0lhqei/a mh\ pei/qesqa/i
are wanting in Chrysostom's text.-G. A.]

121: ["The false teachers had spread the malicious report that Paul himself
preached circumcision because he practiced it in the case of Timothy. But this
was a measure of expediency and charity and not a surrender of
principle."-Schaff. "This calumny was sufficiently absurd to admit of his
dismissing it, as he does here, with all brevity and with what a striking
experimental proof!"-Meyer.-G. A.]

122: ["The vivid realization of the doings of his opponents, who were not
ashamed to resort even to such falsehood, now wrings from his soul a strong and
bitterly sarcastic wish of holy indignation."-Meyer. Paul wishes that the
circumcisers would not stop with circumcision but go beyond it to mutilation
(make themselves eunuchs) like the priests of Cybele. A severe irony and similar
to the one in Phil. iii:2, 3, where Paul calls the boasters of circumcision "the
Concision." Self mutilation was a recognized form of heathen worship especially
in Pessinus in Galatia and therefore quite familiar to the readers. Thus by
their glorying in the flesh the Galatians relapsed into their former
heathenism,-Schaff and Lightfoot. The Revised Version here has, "would even cut
themselves off," the American Committee has, "would go beyond circumcision."-G.
A.]

123: ['Apokoptein e0autou/j. Chrysostom here, as often, "goes off at a word"
into a digression on a subject which is only remotely suggested by the passage
in hand.-G. A.]

124: [This is not a digression. It is in strict continuity with the preceeding
context and gives a reason for the indignant expression of the foregoing
sentence. "They are defeating the very purpose of your calling: ye were called
for liberty and not for bondage."-Lightfoot.-G. A.]

125: [On the doctrine of the Manichees see Schaff Church History vol. ii. p.
498-508, where a full account of the literature is given also.-G. A.]

126: ["An ingenious juxtaposition of `freedom 0' and brotherly `service 0' in
that freedom,"-Meyer. "Ye were called for `freedom, 0' but through love make
yourselves willing `bond-servants 0' to each other."-.G. A.] 127: [See
Lightfoot, Introduction, p. 39. Note 3.-G. A.]

128: ["Paul returns to the warning in ver. 13, not to abuse their freedom for an
occasion to the `flesh 0' "-Schaff. "In verse 13 he had warned them against
using liberty for an occasion to the flesh; now, ver. 16, he shows them how they
are to accomplish that end and this introduces the deadly and interminable
antagonism between the spirit and the flesh."-Lightfoot.-G. A.] 129: [That is,
the "psychical" man, from yuxh/, the soul.-G. A.]

130: ["If you adopt the rule of the Spirit, you thereby renounce your allegiance
to the Law. In this passage the Spirit is doubly contrasted; first with the
flesh, and secondly, with the Law, both of which are closely
allied."-Lightfoot.-G. A ]

131: ["Would you ascertain whether you are walking by the Spirit or the flesh?
Then apply the plain practical test."-Lightfoot.-G. A.]

132: ["The sins here mentioned seem to fall into four classes: (1) Sensual sins;
fornication, uncleanness, lasciviousness; (2) Unlawful dealings in things
spiritual; idolatry, sorcery; (3) Violations of brotherly love; enmities ...
envyings; (4) Excesses, drunkenness and revellings."-Lightfoot.-G. A.]

133: ["Used apparently with a significant reference to the organic development,
from their root, the Spirit."-Ellicott. So substantially Lightfoot and Schaff.
But Meyer demurs and says no marked distinction is intended. He refers it to
Paul's fondness for variety of expression.-G. A.]

134: [Having now enumerated the distinctive works of the flesh and fruit of the
Spirit he says, Now if you are Christ's you have decided between these, the
Spirit and the flesh, and have crucified the flesh, with its passions (passive)
and lusts (active).-G. A.]

135: [Therefore if having crucified the flesh we are dead to it and live by the
Spirit, let us conform our conduct to our new life, let us also walk by the
Spirit.-Lightfoot, substantially.-G. A.]

136: ["Paul works round again to the subject of ver. 15 and repeats his warning.
It is clear that something had occurred which alarmed him on this
point."-Lightfoot.-G. A.]

137: [" `Provoking 0' (prokalou/menoi) on the part of the strong, `envying, 0'
(fqonou=ntej) on the part of the weak. The strong vauntingly challenged their
weaker brethren; the weak could only retaliate with envy,"-Ellicott.-G. A.].

138: ["I have just charged you to shun provocation and envy. I now ask you to do
more-to be gentle even to those whose guilt is flagrant."-Lightfoot.-G. A.] 139:
!En tini paraptw/mati, "in a false step or slip," ommitted, in the text yet
commented on.

140: [Meyer holds the same view of this word (prolhmfqh|=) and says, "If he be
overtaken," means if the sin has reached him more rapidly than he could flee
from it. Ellicott, however, says this view of the pro/ would tend to excuse and
qualify, whereas kai; seems to point to an aggravation of the offense. The
meaning then is "be caught before he could escape."-So Lightfoot but not
Schaff.-G. A.] 141: ["Paul leaves it with every reader to regard himself
included or not."-Meyer-G. A.] 142: Viz., in a false step, en tini paraptw/mati.

143: Not plhrw/sate, but a/naplhrw/sate.

144: ["This explanation of Chrysostom is not satisfactory, The word in all cases
appears to denote a complete filling up."-Ellicott. "By lending a hand to bear
your neighbor's burden, you will fulfil the most perfect of all laws-the law of
Christ. But if (ver. 3) any one asserts his superiority, if any one exalts
himself above others, he is nothing worth and is a vain self-deceiver. Nay (ver.
4) rather let each man test his own work (e@rgon being in an emphatic position)
and then his boast will be his own and not depend on comparison with
others."-Lightfoot.-G.A.]

145: ["If any one wishes to find matter for boasting, let it be truly searched
for in his own actions and not derived from a contrast of his own fancied
virtues with the faults of others."-Ellicott.-G.A.]

146: [Ellicott says, "The qualitative and humbling distinction of Chrysostom
does not appear natural or probable, nor does it refer to that which will take
place in every man after the examination (Meyer); but is apparently used
ethically in reference to what according to the nature of things must be the
case."-G. A.]

147: [Those philosopher among the Greeks who received pay from their pupils were
looked down upon, and called Sophists, vid. Xen. Mem. 1. 6. §. 13.

148: [Different views are held as to the connection of this with the preceding.
Lightfoot says the connection is this: "I spoke of bearing one another burdens.
There is one special application I would make of this rule; provide for the
wants of your teachers. De/ arrests a former topic before it passes out of
sight." (Compare 4:20.) But Ellicott takes a different view and says: "The duty
of sharing their temporal blessings with their teacher is placed in contrast
with the foregoing declaration of individual responsibility in spiritual
matter." So also Meyer who, however, refers it to moral good.-G. A.]

149: [Dislocated by Chrysostom. This is a part of verse 9, and is an
encouragement not to become weary in below sowing to the Spirit.- Meyer.-G. A.]

150: [Meyer, understanding "all good things" to mean every thing that is morally
good, says, that this is a warning to the readers, in respect to this necessary
moral fellowship not to allow themselves to be led astray (by the teachers of
error or otherwise). Lightfoot and Schaff refer this warning to the consequences
of failure to share their temporal blessings with their teachers. Ellicott says,
"Verse 7 is a continuation of the subject in a more general and extended way but
not without reference to the special command which immediately precedes."-G. A.]

151: [Ellicott hesitatingly adopts this view also. So Alford and Riddle (in
Lange). But Meyer, Schaff, Schmoller (in Lange) and Lightfoot say that e@graya
(Philem 19) is the epistolary aorist and marks the point at which Paul takes the
pen from the amanuensis; and that only this concluding paragraph was written
with his own hand. So the American Committee also in the Rev. Ver.-G. A,]

152: ["The word used, phli/koij, denotes size not irregularity. Nor is it
probable that Paul who was educated at Jerusalem and Tarsus, the great centre of
Jewish and Greek learning, was ignorant and unskillful in writing Greek. The
boldness of the handwriting answers to the force of the Apostle's
convictions."-Lightfoot.-G. A.]

153: ["Certain men have an `object 0' in displaying their zeal for carnal
ordinances. They hope thereby to save themselves from persecution for professing
the cross of Christ."-Lightfoot.-G. A.]

154: ["They advocate circumcision and yet they themselves neglect the ordinances
of the Law. They could not face the obloquy to which their abandonment of the
Mosaic Law would expose them. So they tried to keep on good terms with their
unconverted fellow-Jews by imposing circumcision on the Gentile converts also
thus getting the credit of zeal for the law."-Lightfoot.-G. A.]

155: ["For myself, on the other hand, far be it from me, etc.: By way of
contrast to the boasting of the pseudo-apostles, Paul now presents his own
ground of boasting, namely, the crucifixion of Christ, by whose crucifixion is
produced the result that no fellowship of life longer exists between him and the
world: it is dead for him and he is dead for it."-Meyer.-Alter pro mortuo habet
alterum. (Schott.)-G. A.]

156: ["It is a matter of indifference whether one is circumcised or
uncircumcised; and the only matter of importance is that one should be created
anew, transferred into a new spiritual condition of life."-Mayer.-G. A.]

157: ["Lightfoot similarly, but more clearly; "Paul closes the epistle as he
began it, with an uncompromising assertion of his authority: Henceforth let no
man question my authority; let no man thwart or annoy me. Jesus is my Master and
his brand is stamped on my body. I bear this badge of an honorable
servitude."-G. A.]

158: [So also Lightfoot, who says, "with your spirit" is probably in reference
to the carnal religion of the Galatians, but this cannot be pressed because the
same form of benediction occurs in Philem. 25; 2 Tim. iv:22. Meyer denies there
is any such allusion at all. G. A.]

159: [ Dr. Schaff strikingly says: "The last sentence of this polemic Epistle is
a benediction and the last word is a word of affection, `brethren. 0' (The word
a0delfoi/ stands last in the true text, as the Rev. Version has it.) It takes
the sting out of the severity. Thus concludes this Epistle so full of polemic
fire and zeal, yet more full of grace-free sovereign grace, justifying
sanctifying grace, and full of forgiving love even to ungrateful pupils; an
Epistle for the time and an Epistle for all times."-Popular Commentary, in
loco.-G. A.]


========================================================================
  CHAPTER 29: HOMILIES - ON THE PARALYTIC LET DOWN THROUGH THE ROOF
========================================================================

Homily on the Paralytic Let Down Through the Roof.

Homily on the Paralytic Let Down Through the Roof.

1. Having lately come across the incident of the paralytic who lay upon his bed
beside the pool, we discovered a rich and large treasure, not by delving in the
ground, but by diving into his heart: we found a treasure not containing silver
and gold and precious stones, but endurance, and philosophy, and patience and
much hope towards God, which is more valuable than any kind of jewel or source
of wealth. For material riches are liable to the designs of robbers, and the
tales of false accusers, and the violence of housebreakers, and the villany of
servants, and when they have escaped all these things, they often bring the
greatest ruin upon those who possess them by exciting the eyes of the envious,
and consequently breeding countless storms of trouble. But the spiritual riches
escape all these occasions of mischief and are superior to all abuse of this
kind, laughing to scorn both robbers, and housebreakers, and slanderers, and
false accusers and death itself. For they are not parted from the possessor by
death, but on the contrary the possession becomes then more especially secured
to the owners, and they accompany them on their journey to the other world, and
are transplanted with them to the future life, and become marvellous advocates
of those with whom they depart hence, and render the judge propitious to them.
This wealth we found in great abundance stored in the soul of the paralytic. And
you are witnesses who with great zeal drew up draughts of this treasure yet
without exhausting it. For such is the nature of spiritual wealth; it resembles
fountains of water, or rather exceeds their plenteousness, being most abundant
when it has many to draw upon it. For when it enters into any man's soul it is
not divided, not diminished, but coming in its entireness to each remains
continually unconsumed, being incapable of ever failing: which was just what
took place at that time. For although so many have applied to the treasure, and
all are drawing upon it as much as they can-but why do I speak of you, seeing
that it has made countless persons rich from that time to the present day, and
yet abides in its original perfection? Let us not then grow weary in having
recourse to this source of spiritual wealth: but as far as possible let us now
also draw forth draughts from it, and let us gaze upon our merciful Lord, gaze
upon His patient servant. He had been thirty and eight years struggling with an
incurable infirmity and was perpetually plagued by it, yet he did not repine, he
did not utter a blasphemous word, he did not accuse his Maker, but endured his
calamity bravely and with much meekness. And whence is this manifest? you say:
for Scripture has not told us anything clearly concerning his former life, but
only that he had been thirty-eight years in his infirmity; it has not added a
word to prove that he did not show discontent, or anger or petulance. And yet it
has made this plain also, if any one will pay careful attention to it, not
looking at it curiously and carelessly. For when you hear that on the approach
of Christ who was a stranger to him, and regarded merely as a man, he spoke to
him with such great meekness, you may be able to perceive his former wisdom. For
when Jesus said to him "Wilt thou be made whole?" he did not make the natural
reply "thou seest me who have been this long time lying sick of the palsy, and
dost thou ask me if I wish to be made whole? hast thou come to insult my
distress, to reproach me and laugh me to scorn and make a mock of my calamity?
He did not say or conceive anything of this kind but meekly replied "Yea Lord."
Now if after thirty-eight; years he was thus meek and gentle, when all the
vigour and strength of his reasoning faculties was broken down, consider what he
is likely to have been at the outset of his trouble. For be assured that
invalids are not so hard to please at the beginning of their disorder, as they
are after a long lapse of time: they become most intractable, most intolerable
to all, when the malady is prolonged. But as he, after so many years, was so
wise, and replied with so much forbearance, it is quite clear that during the
previous time also he had been bearing that calamity with much thankfulness.

Considering these things then let us imitate the patience of our fellow-servant:
for his paralysis is sufficient to brace up our souls: for no one can be so
supine and indolent after having observed the magnitude of that calamity as not
to endure bravely all evils which may befall him, even if they are more
intolerable than all that were ever known. For not only his soundness but also
his sickness has become a cause of the greatest benefit to us: for his cure has
stimulated the souls of the hearers to speak the praise of the Lord, and his
sickness and infirmity has encouraged you to patience, and urged you to match
his zeal; or rather it has exhibited to you the lovingkindness of God. For the
actual deliverance of the man to such a malady, and the protracted duration of
his infirmity is a sign of the greatest care for his welfare. For as a gold
refiner having cast a piece of gold into the furnace suffers it to be proved by
the fire until such time as he sees it has become purer: even so God permits the
souls of men to be tested by troubles until they become pure and transparent and
have reaped much profit from this process of sifting: wherefore this is the
greatest species of benefit.

2. Let us not then be disturbed, neither dismayed, when trials befall us. For if
the gold refiner sees how long he ought to leave the piece of gold in the
furnace, and when he ought to draw it out, and does not allow it to remain in
the fire until it is destroyed and burnt up: much more does God understand this,
and when He sees that we have become more pure, He releases us from our trials
so that we may not be overthrown and cast down by the multiplication of our
evils. Let us then not be repining, or faint-hearted, when some unexpected thing
befalls us; but let us suffer Him who knows these things accurately, to prove
our hearts by fire as long as He pleases: for He does this for a useful purpose
and with a view to the profit of those who are tried. On this account a certain
wise man admonishes us saying "My Son, if thou come to serve the Lord prepare
thy soul for temptation, set thy heart aright and constantly endure and make not
haste in time of trouble"; "yield to Him" he says, "in all things," for He
knoweth exactly when it is right to pluck us out of the furnace of evil. We
ought therefore everywhere to yield to Him and always to give thanks, and to
bear all things contentedly, whether He bestows benefits or chastisement upon
us, for this also is a species of benefit. For the physician, not only when he
bathes and nourishes the patient and conducts him into pleasant gardens, but
also when he uses cautery and the knife, is a physician all the same: and a
father not only when he caresses his son, but also when he expels him from his
house, and when he chides and scourges him, is a father all the same, no less
than when he praises him. Knowing therefore that God is more tenderly loving
than all physicians, do not enquire too curiously concerning His treatment nor
demand an account of it from Him, but whether He is pleased to let us go free or
whether He punishes, let us offer ourselves for either alike; for He seeks by
means of each to lead us back to health, and to communion with Himself, and He
knows our several needs, and what is expedient for each one, and how and in what
manner we ought to be saved, and along that path He leads us. Let us then follow
whither-soever He bids us, and let us not too carefully consider whether He
commands us to go by a smooth and easy path, or by a difficult and rugged one:
as in the case of this paralytic. It was one species of benefit indeed that his
soul should be purged by the long duration of his suffering, being delivered to
the fiery trial of affliction as to a kind of furnace; but it was another
benefit no less than this that God was present with him in the midst of the
trials, and afforded him great consolation. He it was who strengthened him, and
upheld him, and stretched forth a hand to him, and suffered him not to fall. But
when you hear that it was God Himself do not deprive the paralytic of his meed
of praise, neither him nor any other man who is tried and yet steadfastly
endures. For even if we be infinitely wise, even if we are mightier and stronger
than all men, yet in the absence of His grace we shall not be able to withstand
even the most ordinary temptation. And why do I speak of such insignificant and
abject beings as we are? For even if one were a Paul, or a Peter, or a James, or
a John, yet if he should be deprived of the divine help he would easily be put
to shame, overthrown, and laid prostrate. And on behalf of these I will read you
the words of Christ Himself: for He saith to Peter "Behold Satan hath asked to
have you that he may sift you as wheat, but I have prayed for thee that thy
faith fail not." What is the meaning of "sift"? to turn and twist, and shake and
stir and shatter, and worry, which is what takes place in the case of things
which are winnowed: but I he says have restrained him, knowing that you are not
able to endure the trial, for the expression "that thy faith fail not" is the
utterance of one who signifies that if he had permitted it his faith would have
failed. Now if Peter who was such a fervent lover of Christ and exposed his life
for Him countless times and sprang into the foremost rank in the Apostolic band,
and was pronounced blessed by his Master, and called Peter on this account
because he kept a firm and inflexible hold of the faith, would have been carried
away and fallen from profession if Christ had permitted the devil to try him as
much as he desired, what other man will be able to stand, apart from His help?
Therefore also Paul saith "But God is faithful, who will not suffer you to be
tempted above that ye are able, but will with the temptation also make the way
of escape that ye may be able to bear it." For not only does He say that He does
not suffer a trial to be inflicted beyond our strength, but even in that which
is proportioned to our strength He is present carrying us through it, and
bracing us up, if only we ourselves first of all contribute the means which are
at our disposal, such as zeal, hope in Him, thanksgiving, endurance, patience.
For not only in the dangers which are beyond our strength, but in those which
are proportioned to it, we need the divine assistance, if we are to make a brave
stand; for elsewhere also it is said "even as the sufferings of Christ abound to
us, even so our comfort also aboundeth through Christ, that we may be able to
comfort those who are in any trouble, by the comfort wherewith we ourselves are
comforted of God." So then he who comforted this man is the same who permitted
the trial to be inflicted upon him. And now observe after the cure what
tenderness He displays. For He did not leave him and depart, but having found
him in the temple he saith "behold! thou art made whole; sin no more lest some
worse thing happen unto thee." For had He permitted the punishment because He
hated him He would not have released him, He would not have provided for his
future safety: but the expression "lest some worse thing happen unto thee" is
the utterance of one who would check coming evils beforehand. He put an end to
the disease, but did not put an end to the struggle: He expelled the infirmity
but did not expel the dread of it, so that the benefit which had been wrought
might remain unmoved. This is the part of a tender-hearted physician, not only
to put an end to present pains, but to provide for future security, which also
Christ did, bracing up his soul by the recollection of past events. For seeing
that when the things which distress us have departed, the recollection of them
oftentimes departs with them, He wishing it to abide continually, saith "sin no
more lest some worse thing happen unto thee."

3. Moreover it is possible to discern His forethought and consideration not only
from this, but also from that which seems to be a rebuke. For He did not make a
public exposure of his sins, but yet He told him that he suffered what he did
suffer on account of his sins, but what those sins were He did not disclose; nor
did He say "thou hast sinned" or "thou hast trangressed," but He indicated the
fact by one simple utterance "sin no more;" and having said so much as just to
remind him of it He put him more on the alert against future events, and at the
same time He made manifest to us all his patience and courage and wisdom, having
reduced him to the necessity of publicly lamenting his calamity, and having
displayed his own earnestness on the man's behalf, "for while I am coming," he
says, "another steppeth down before me:" yet he did not publicly expose his
sins. For just as we ourselves desire to draw a veil over our sins even so does
God much more than we: on this account He wrought the cure in the presence of
all, but He gives the exhortation or the advice privately. For He never makes a
public display of our sins, except at any time He sees men insensible to them.
For when He says "ye saw me hungry, and fed me not: and thirsty and gave me no
drink," He speaks thus at the present time in order that we may not hear these
words in time to come. He threatens, He exposes us in this world, that He may
not have to expose us in the other: even as He threatened to overthrow the city
of the Ninevites for the very reason that He might not overthrow it. For if He
wished to publish our sins He would not announce beforehand that He would
publish them: but as it is He does make this announcement in order that being
sobered by the fear of exposure, if not also by the fear of punishment we may
purge ourselves from them all. This also is what takes place in the case of
baptism: for He conducts the man to the pool of water without disclosing his
sins to any one; yet He publicly presents the boon and makes it manifest to all,
while the sins of the man are known to no one save God Himself and him who
receives the forgiveness of them. This also was what took place in the case of
this paralytic, He makes the reproof without the presence of witnesses, or
rather the utterance is not merely a reproof but also a justification; He
justifies Himself as it were for evil-entreating him so long, telling him and
proving to him that it was not without cause and purpose that He had suffered
him to be so long afflicted, for He reminded him of his sins, and declared the
cause of his infirmity. "For having found him," we read, "in the temple, He said
unto him, sin no more lest some worse thing happen unto thee." And now since we
have derived so much profit from the account of the former paralytic let us turn
to the other who is presented to us in St. Matthew's Gospel. For in the case of
mines where any one happens to find a piece of gold he makes a further
excavation again in the same place: and I know that many of those who read
without care imagine that one and the same paralytic is presented by the four
evangelists: but it is not so. Therefore you must be on the alert, and pay
careful attention to the matter. For the question is not concerned with ordinary
matters, and this discourse when it has received its proper solution will be
serviceable against both Greeks and Jews and many of the heretics. For thus all
find fault with the evangelists as being at strife and variance: yet this is not
the fact, Heaven forbid! but although the outward appearance is different, the
grace of the Spirit which works upon the soul of each is one, and where the
grace of the Spirit is, there is love, joy, and peace; and there war and
disputation, strife and contention are not. How then shall we make it clear that
this paralytic is not the same as the other, but a different man? By many
tokens, both of place and time, and season, and day, and from the manner of the
cure, and the coming of the physician and the loneliness of the man who was
healed. And what of this? some one will say: for have not many of the
evangelists given diverse accounts of other signs? Yes, but it is one thing to
make statements which are diverse, and another, statements which are
contradictory; for the former causes no discord or strife: but that which is now
presented to us is a strong case of contradiction unless it be proved that the
paralytic at the pool was a different man from him who is described by the other
three evangelists. Now that you may understand what is the difference between
statements which are diverse and contradictory, one of the evangelists has
stated that Christ carried the cross, another that Simon the Cyrenian carried
it: but this causes no contradiction or strife. "And how," you say, "is there no
contradiction between the statements that he carried and did not carry?" Because
both took place. When they went out of the Praetorium Christ was carrying it:
but as they proceeded Simon took it from Him and bore it. Again in the case of
the robbers, one says that the two blasphemed: another that one of them checked
him who was reviling the Lord. Yet in this again there is no contradiction:
because here also both things took place, and at the beginning both the men
behaved ill: but afterwards when signs occurred, when the earth shook and the
rocks were rent, and the sun was darkened, one of them was converted, and became
more chastened, and recognized the crucified one and acknowledged his kingdom.
For to prevent your supposing that this took place by some constraining force of
one impelling him from within, and to remove your perplexity, he exhibits the
man to you on the cross while he is still retaining his former wickedness in
order that you may perceive that his conversion was effected from within and out
of his own heart assisted by the grace of God and so he became a better man.

4. And it is possible to collect many other instances of this kind from the
Gospels, which seem to have a suspicion of contradiction, where there is no real
contradiction, the truth being that some incidents have been related by this
writer, others by that; or if not occurring at the same hour one author has
related the earlier event another the later; but in the present case there is
nothing of this kind, but the multitude of the evidences which I have mentioned
proves to those who pay any attention whatever to the matter, that the paralytic
was not the same man in both instances. And this would be no slight proof to
demonstrate that the evangelists were in harmony with each other and not at
variance. For if it were the same man the discord is great between the two
accounts: but if it be a different one all material for dispute has been
destroyed.

Well then let me now state the actual reasons why I affirm that this man is not
the same as that. What are they? The one is cured in Jerusalem, the other in
Capernaum; the one by the pool of water, the other in some house; there is the
evidence from place: the former during the festival: there is the evidence from
the special season: the former had been thirty and eight years suffering from
infirmity: concerning the other the evangelist relates nothing of that kind:
there is the evidence from time: the former was cured on the Sabbath: there is
the evidence from the day: for had this man also been cured on the Sabbath
Matthew would not have passed by the fact in silence nor would the Jews who were
present have held their peace: for they who found fault for some other reason
even when a man was not cured on the Sabbath would have been yet more violent in
their accusation against Christ if they had got an additional handle from the
argument of the special day. Moreover this man was brought to Christ: to the
other Christ Himself came, and there was no man to assist him. "Lord," said he,
"I have no man:" whereas this man had many who came to his aid, who also let him
down through the roof. And He healed the body of the other man before his soul:
for after he had cured the paralysis He then said "Behold thou art made whole,
sin no more:" but not so in this case, but after He had healed his soul, for He
said to him "Son be of good cheer thy sins be forgiven thee," He then cured his
paralysis. That this man then is not the same as the other has been clearly
demonstrated by these proofs, but it now remains for us to turn to the beginning
of the narrative and see how Christ cured the one and the other, and why
differently in each case: why the one on the Sabbath and the other not on the
Sabbath, why He came Himself to the one but waited for the other to be brought
to Him, why He healed the body of the one and the soul of the other first. For
He does not these things without consideration and purpose seeing that He is
wise and prudent. Let us then give our attention and observe Him as He performs
the cure. For if in the case of physicians when they use the knife or cautery or
operate in any other way upon a maimed and crippled patient, and cut off a limb,
many persons crowd round the invalid and the physician who is doing these
things, much more ought we to act thus in this case, in proportion as the
physician is greater and the malady more severe, being one which cannot be
corrected by human art, but only by divine grace. And in the former case we have
to see the skin being cut, and matter discharging, and gore set in motion, and
to endure much discomfort produced by the spectacle, and great pain and sorrow
not merely from the sight of the wounds, but also from the suffering undergone
by those who are subjected to this burning or cutting: for no one is so
stony-hearted as to stand by those who are suffering these things, and hear them
shrieking, without being himself overcome and agitated, and experiencing much
depression of spirit; but yet we undergo all this owing to our desire to witness
the operation. But in this case nothing of that kind has to be seen, no
application of fire, no plunging in of an instrument, no flowing of blood, no
pain or shrieking of the patient; and the reason of this is, the wisdom of the
healer, which needs none of these external aids, but is absolutely
self-sufficient. For it is enough that He merely utters a command and all
distress ceases. And the wonder is not only that He effects the cure with so
much ease, but also without pain, causing no trouble to those who are being
healed.

Seeing then that the marvel is greater and the cure more important, and the
pleasure afforded to the spectators unalloyed by any kind of sorrow, let us now
carefully contemplate Christ in the act of healing. "And He entered into a boat
and crossed over and came into His own city: and behold they brought to him a
man sick of the palsy lying on a bed: and Jesus seeing their faith said unto the
sick. of the palsy "Son! be of good cheer: thy sins are forgiven." Now they were
inferior to the centurion in respect of their faith, but superior to the
impotent man by the pool. For the former neither invited the physician nor
brought the sick man to the physician; but approached Him as God and said "Speak
the word only and my servant shall be healed." Now these men did not invite the
physician to the house, and so far they are on an equality with the centurion:
but they brought the sick man to the physician and so far they are inferior,
because they did not say "speak the word only." Yet they are far better than the
man lying by the pool. For he said "Lord I have no man when the water is
troubled to put me into the pool:" but these men knew that Christ had no need
either of water, or pool, or anything else of that kind: nevertheless Christ not
only released the servant of the centurion but the other two men also from their
maladies, and did not say: "because thou hast proffered a smaller degree of
faith the cure which thou receivest shall be in proportion;" but He dismissed
the man who displayed the greater faith with eulogy and honour, saying "I have
not found so great faith, no, not in Israel." On the man who exhibited less
faith than this one he bestowed no praise yet He did not deprive him of a cure,
no! not even him who displayed no faith at all. But just as physicians when
curing the same disorder receive from some person a hundred gold pieces, from
others half, from others less and from some nothing at all: even so Christ
received from the centurion a large and unspeakable degree of faith, but from
this man less and from the other not even an ordinary amount, and yet He healed
them all. For what reason then did He deem the man who made no deposit of faith
worthy of the benefit? Because his failure to exhibit faith was not owing to
indolence, or to insensibility of soul, but to ignorance of Christ and having
never heard any miracle in which He was concerned either small or great. On this
account therefore the man obtained indulgence: which in fact the evangelist
obscurely intimates when he says, "for he wist not who it was," but he only
recognized Him by sight when he lighted upon Him the second time.

5. There are indeed some who say that this man was healed merely because they
who brought him believed; but this is not the fact. For "when He saw their
faith" refers not merely to those who brought the man but also to the man who
was brought. Why so? "Is not one man healed," you say, "because another has
believed?" For my part I do not think so unless owing to immaturity of age or
excessive infirmity he is in some way incapable of believing. How then was it
you say that in the case of the woman of Canaan the mother believed but the
daughter was cured? and how was it that the servant of the centurion who
believed rose from the bed of sickness and was preserved. Because the sick
persons themselves were not able to believe. Hear then what the woman of Canaan
says: "My daughter is grievously vexed with a devil and sometimes she falleth
into the water and sometimes into the fire:" now how could she believe whose
mind was darkened and possessed by a devil, and was never able to control
herself, not in her sound senses? As then in the case of the woman of Canaan so
also in the case of the centurion; his servant lay ill in the house, not knowing
Christ, himself, nor who He was. How then was he to believe in one who was
unknown to him, and of whom he had never yet obtained any experience? But in the
case before us we cannot say this: for the paralytic believed. Whence is this
manifest? From the very manner of his approach to Christ. For do not attend
simply to the statement that they let the man down through the roof: but
consider how great a matter it is for a sick man to have the fortitude to
undergo this. For you are surely aware that invalids are so faint-hearted and
difficult to please as often to decline the treatment administered to them on
their sick bed, and to prefer bearing the pain which arises from their maladies
to undergoing the annoyance caused by the remedies. But this man had the
fortitude to go outside the house, and to be carried into the midst of the
market place, and to exhibit himself in the presence of a crowd. And it is the
habit of sick folk to die under their disorder rather than disclose their
personal calamities. This sick man however did not act thus, but when he saw
that the place of assembly was filled, the approaches blocked, the haven of
refuge obstructed, he submitted to be let down through the roof. So ready in
contrivance is desire, so rich in resource is love. "For he also that seeketh
findeth, and to him that knocketh it shall be opened." The man did not say to
his friends "What is the meaning of this? why make this ado? why push on? Let us
wait until the house is cleared and the assembly is dissolved: the crowds will
withdraw, we shall then be able to approach him privately and confer about these
matters. Why should you expose my misfortunes in the midst of all the
spectators, and let me down from the roof-top, and behave in an unseemly
manner?" That man said none of these things either to himself or to his bearers,
but regarded it as an honour to have so many persons made witnesses of his cure.
And not from this circumstance only was it possible to discern his faith but
also from the actual words of Christ. For after he had been let down and
presented Christ said to him, "Son! be of good cheer, thy sins are forgiven
thee." And when he heard these words he was not indignant, he did not complain,
he did not say to the physician "What mean you by this? I came to be healed of
one thing and you heal another. This is an excuse and a pretence and a screen of
incompetence. Do you forgive sins which are invisible?" He neither spoke nor
thought any of these things, but waited, allowing the physician to adopt the
method of healing which He desired. For this reason also Christ did not go to
him, but waited for him to come, that He might exhibit his faith to all. For
could He not have made the entrance easy? But He did none of these things; in
order that He might exhibit the man's zeal and fervent faith to all. For as He
went to the man who had been suffering thirty and eight years because he had no
one to aid him, so did He wait for this man to come to him because he had many
friends that He might make his faith manifest by the man being brought to Him,
and inform us of the other man's loneliness by going to him, and disclose the
earnestness of the one and the patience of the other to all and especially to
those who were present. For some envious and misanthropical Jews were accustomed
to grudge the benefits done to their neighbours and to find fault with His
miracles, sometimes on account of the special season, saying that He healed on
the sabbath day; sometimes on account of the life of those to whom the benefit
was done, saying "if this man were a prophet He would have known who the woman
was who touched Him:" not knowing that it is the special mark of a physician to
associate with the infirm and to be constantly seen by the side of the sick, not
to avoid them, or hurry from their presence-which in fact was what He expressly
said to those murmurers; "They that are whole have no need of a physician but
they that are sick." Therefore in order to prevent their making the same
accusations again He proves first of all that they who come to Him are deserving
of a cure on account of the faith which they exhibit. For this reason He
exhibited the loneliness of one man, and the fervent faith and zeal of the
other: for this reason He healed the one on the Sabbath, the other not on the
Sabbath: in order that when you see them accusing and rebuking Christ on another
day you may understand that they accused him on the former occasion also not
because of their respect for the law, but because they could not contain their
own malice. But why did He not first address Himself to the cure of the
paralytic, but said, "Son! be of good cheer, thy sins are forgiven thee?" He did
this very wisely. For it is a habit with physicians to destroy the originating
cause of the malady before they remove the malady itself. Often for example when
the eyes are distressed by some evil humour and corrupt discharge, the
physician, abandoning any treatment of the disordered vision, turns his
attention to the head, where the root and origin of the infirmity is: even so
did Christ act: He represses first of all the source of the evil. For the source
and root and mother of all evil is the nature of sin. This it is which enervates
our bodies: this it is which brings on disease: therefore also on this occasion
He said, "Son! be of good cheer, thy sins are forgiven thee." And on the other
He said, "Behold! thou art made whole, sin no more lest some worse thing happen
unto thee," intimating to both that these maladies were the offspring of sin.
And in the beginning and outset of the word disease as the consequence of sin
attacked the body of Cain. For after the murder of his brother, after that act
of wickedness, his body was subject to palsy. For trembling is the same thing as
palsy. For when the strength which regulates a living creature becomes weakened,
being no longer able to support all the limbs, it deprives them of their natural
power of direction, and then having become unstrung they tremble and turn giddy.

6. Paul also demonstrated this: for when he was reproaching the Corinthians with
a certain sin he said, "For this cause many are weak and sickly among you."
Therefore also Christ first removes the cause of the evil, and having said "Son!
be of good cheer, thy sins are forgiven thee," He uplifts the spirit and rouses
the downcast soul: for the speech became an efficient cause and having entered
into the conscience it laid hold of the soul itself and cast out of it all
distress. For nothing creates pleasure and affords confidence so much as freedom
from self-reproach. For where remission of sins is there is sonship. Even so at
least we are not able to call God Father until we have washed away our sins in
the pool of the sacred water. It is when we have come up from thence, having put
off that evil load, that we say "Our Father which art in Heaven." But in the
case of the man who was infirm thirty and eight years why did He not act thus,
but cured his body first of all? Because by that long period of time his sins
had been exhausted: for the magnitude of a trial can lighten the load of sins;
as indeed we read was the case with Lazarus, that he received his evil things in
full, and thereupon was comforted: and again in another place we read, "Comfort
ye my people, say ye to the heart of Jerusalem, that she hath received of the
Lord's hand double for her sins." And again the prophet says "O Lord give us
peace, for thou hast requited all things to us," indicating that penalties and
punishments work forgiveness of sins; and this we might prove from many
passages. It seems to me then that the reason why He said nothing to that man
about remission of sins, but only secured him against the future, was because
the penalty for his sins had been already worked out by the long duration of his
sickness: or if this was not the reason, it was because he had not yet attained
any high degree of belief concerning Christ that the Lord first addressed
Himself to the lesser need, and one which was manifest and obvious, the health
of the body; but in the case of the other man He did not act thus, but inasmuch
as this man had more faith, and a loftier soul, He spoke to him first of all
concerning the more dangerous disease: with the additional object of exhibiting
his equality of rank with the Father. For just as in the former case He healed
on the Sabbath day because He wished to lead men away from the Jewish mode of
observing it, and to take occasion from their reproaches to prove Himself equal
with the Father: even so in this instance also, knowing beforehand what they
were going to say, He uttered these words that He might use them as a
starting-point and a pretext for proving His equality of rank with the Father.
For it is one thing when no one brings an accusation or charge to enter
spontaneously upon a discourse about these things, and quite another when other
persons give occasion for it, to set about the same work in the order and shape
of a defence. For the nature of the former demonstration was a stumbling block
to the hearers: but the other was less offensive, and more acceptable, and
everywhere we see Him doing this, and manifesting His equality not so much by
words as by deeds. This at any rate is what the Evangelist implied when he said
that the Jews persecuted Jesus not only because He broke the Sabbath but also
because He said that God was His Father, making Himself equal with God, which is
a far greater thing, for He effected this by the demonstration of His deeds. How
then do the envious and wicked act, and those who seek to find a handle in every
direction? "Why does this man blaspheme?" they say for "no man can forgive sins
save God alone." As they persecuted Him there because He broke the Sabbath, and
took occasion from their reproaches to declare His equality with the Father in
the form of a defence, saying "my Father worketh hitherto and I work," so here
also starting from the accusations which they make He proves from these His
exact likeness to the Father. For what was it they said? "No man can forgive
sins save God alone." Inasmuch then as they themselves laid down this
definition, they themselves introduced the rule, they themselves declared the
law, He proceeds to entangle them by means of their own words. "You have
confessed," He says, "thatf forgiveness of sins is an attribute of God alone: my
equality therefore is unquestionable." And it is not these men only who declare
this but also the prophet thus saying: "who is God as thou?" and then,
indicating His special attribute he adds "taking away iniquity and passing over
unrighteousness." If then any one else appears thus doing the same thing He also
is God, God even as that one is God. But let us observe how Christ argues with
them, how meekly and gently, and with all tenderness. "And behold some of the
scribes said within themselves: this man blasphemeth." They did not utter the
word, they did not proclaim it through the tongue, but reasoned in the secret
recesses of their heart. How then did Christ act? He made public their secret
thoughts before the demonstration which was concerned with the cure of the
paralytic's body, wishing to prove to them the power of His Godhead. For that it
is an attribute of God alone, a sign of His deity to shew the secrets of His
mind, the Scripture saith "Thou alone knowest men's hearts." Seest thou that
this word "alone," is not used with a view of contrasting the Son with the
Father. For if the Father alone knows the heart, how does the Son know the
secrets of the mind? "For He Himself" it is said, "knew what was in man"; and
Paul when proving that the knowledge of secret things is a special attribute of
God says, "and He that searchest the heart," shewing that this expression is
equivalent to the appellation "God." For just as when I say "He who causeth rain
said," I signify none other than God by mentioning the deed, since it is one
which belongs to Him alone: and when I say "He who maketh the sun to rise,"
without adding the word God, I yet signify Him by mentioning the deed: even so
when Paul said "He who searcheth the hearts," he proved that to search the heart
is an attribute of God alone. For if this expression had not been of equal force
with the name "God" for pointing out Him who was signified, he would not have
used it absolutely and by itself. For if the power were shared by Him in common
with some created being, we should not have known who was signified, the
community of power causing confusion in the mind of the hearers. Inasmuch then
as this appears to be a special attribute of the Father, and yet is manifested
of the Son whose equality becomes thence unquestionable, therefore we read "why
think ye evil in your hearts? for whether is easier: to say: Thy sins are
forgiven thee or to say arise and walk?"

7. See moreover He makes a second proof of His power of forgiving sins. For to
forgive sins is a very much greater act than to heal the body, greater in
proportion as the soul is greater than the body. For as paralysis is a disease
of the body, even so sin is a disease of the soul: but although this is the
greater it is not palpable: whereas the other although it be less is manifest.
Since then He is about to use the less for a demonstration of the greater
proving that He acted thus on account of their weakness, and by way of
condescension to their feeble condition He says "whether is easier? to say thy
sins are forgiven thee or to say arise and walk?" For what reason then should He
address Himself to the lesser act on their account? Because that which is
manifest presents the proof in a more distinct form. Therefore He did not enable
the man to rise until He had said to them "But that ye may know that the Son of
man hath power on earth to forgive sins, (then saith He to the sick of the
palsy) arise and walk:" as if He had said: forgiveness of sins is indeed a
greater sign: but for your sakes I add the less also since this seems to you to
be a proof of the other. For as in another case when He praised the centurion
for saying "speak the word only and my servant shall be healed: for I also say
to this man go and he goeth and to the other come and he cometh," He confirmed
his opinion by the eulogy which He pronounced: and again when He reproved the
Jews for finding fault with Him on the Sabbath day saying that He transgressed
the law, He proved hat He had authority to alter laws: even so in this instance
also when some said "He maketh Himself equal with God by promising that which
belongs only to the Father," He having upbraided and accused them and proved by
His deeds that He did not blaspheme supplied us with indisputable evidence that
He could do the same things as the Father who begat Him Observe at least the
manner in which He pleases to establish the fact that what belongs to the Father
only, belongs also to Himself: for He did not simply enable the paralytic to get
up, but also said "but that ye may know that the Son of man hath power on earth
to forgive sins:" thus it was his endeavour and earnest desire to prove above
all things that He had the same authority as the Father.

8. Let us then carefully hold fast all these things, both those which were
spoken yesterday and the day before that, and let us beseech God that they may
abide immoveably in our heart, and let us contribute zeal on our side, and
constantly meet in this place. For in this way we shall preserve the truths
which have been formerly spoken, and we shall add others to our store; and if
any of them slip from our memory through the lapse of time we shall easily be
able to recover them by the aid of continual teaching. And not only will the
doctrines abide sound and uncorrupt but our course of life will have the benefit
of much diligent care and we shall be able to pass through this present state of
existence with pleasure and cheerfulness. For whatever kind of suffering is
oppressing our soul when we come here will easily be got rid of: seeing that now
also Christ is present, and he who approaches Him with faith will readily
receive healing from Him. Suppose some one is struggling with perpetual poverty,
and at a loss for necessary food, and often goes to bed hungry, if he has come
in here, and heard Paul saying that he passed his time in hunger and thirst and
nakedness, and that he experienced this not on one or two or three days, but
constantly (this at least is what he indicates when he says "up to the present
hour we both hunger and thirst and are naked)," he will receive ample
consolation, learning by means of these words that God has not permitted him to
be in poverty because He hated him or abandoned him: for if this were the effect
of hatred, He would not have permitted it in the case of Paul who was of all men
especially dear to Him: but He permitted it out of His tender love and
providential care, and by way of conducting him to a higher degree of spiritual
wisdom. Has some other man a body which is beset with disease and countless
sufferings? The condition of these paralytics may be an ample source of
consolation and besides these the blessed and brave disciple of Paul who was
continually suffering from disorders, and never had any respite from prolonged
infirmity, even as Paul also said "Use a little wine for thy stomach's sake and
thine often infirmities," where he does not speak merely of infirmities as such.
Or another having been subjected to false accusation has acquired a bad
reputation with the public, and this is continually vexing and gnawing his soul:
he enters this place and hears "Blessed are ye when men shall reproach you and
say all manner of evil against you falsely: rejoice ye and be exceeding glad for
great is your reward in Heaven:" then he will lay aside all despondency and
receive every kind of pleasure: for it is written "leap for joy, and be
exceeding glad when men cast out your name as evil." In this manner then God
comforts those that are evil spoken of, and them that speak evil He puts in fear
after another manner saying "every evil word which men shall speak they shall
give an account thereof whether it be good or evil"

Another perhaps has lost a little daughter or a son, or one of his kinsfolk, and
he also having come here listens to Paul groaning over this present life and
longing to see that which is to come, and oppressed by his sojourn in this
world, and he will go away with a sufficient remedy for his grief when he has
heard him say "Now concerning them that are asleep I would not have you ignorant
brethren that ye sorrow not even as others who have no hope." He did not say
concerning the dying, but "concerning them that are asleep" proving that death
is a sleep. As then if we see any one sleeping we are not disturbed or
distressed, expecting that he will certainly get up: even so when we see any one
dead, let us not be disturbed or dejected for this also is a sleep, a longer one
indeed, but still a sleep. By giving it the name of slumber He comforted the
mourners and overthrew the accusation of the unbelievers. If you mourn
immoderately over him who has departed you will be like that unbeliever who has
no hope of a resurrection. He indeed does well to mourn, inasmuch as he cannot
exercise any spiritual wisdom concerning things to come: but thou who hast
received such strong proofs concerning the future life, why dost thou sink into
the same weakness with him? Therefore it is written "now concerning them that
are asleep we would not have you ignorant that ye sorrow not even as others who
have no hope." And not only from the New Testament but from the Old also it is
possible to receive abundant consolation. For when you hear of Job after the
loss of his property, after the destruction of his herds, after the loss not of
one, or two, or three, but of a whole troop of sons in the very flower of their
age, after the great excellence of soul which he displayed, even if thou art the
weakest of men, thou wilt easily be able to repent and regain thy courage. For
thou, O man, hast constantly attended thy sick son, and hast seen him laid upon
the bed, and hast heard him uttering his last words, and stood beside him whilst
he was drawing his last breath and hast closed his eyes, and shut his mouth: but
he was not did not see them breathing their last gasp, but the house became the
common grave of them all, and on the same table brains and blood were poured
forth, and pieces of wood and tiles, and dust, and fragments of flesh, and all
these things were mingled together in like manner. Nevertheless after such great
calamities of this kind he was not petulant, but what does he say-"The Lord
gave, the Lord hath taken away; as it seemed good unto the Lord even so has it
come to pass, blessed be the name of the Lord for ever." Let this speech be our
utterance also over each event which befalls us; whether it be loss of property,
or infirmity of body, or insult, or false accusation or any other form of evil
incident to mankind, let us say these words "The Lord gave, the Lord hath taken
away; as it seemed good to the Lord so has it come to pass; blessed be the name
of the Lord for ever." If we practise this spiritual wisdom, we shall never
experience any evil, even if we undergo countess sufferings, but the gain will
be greater than the loss, the good will exceed the evil: by these words thou
wilt cause God to be merciful unto thee, and wilt defend thyself against the
tyranny of Satan. For as soon as thy tongue has uttered these words forthwith
the Devil hastens from thee: and when he has hastened away, the cloud of
dejection also is dispelled and the thoughts which afflict us take to flight,
hurrying off in company with him, and in addition to all this thou wilt win all
manner of blessings both here and in Heaven. And you have a convincing example
in the case of Job, and of the Apostle, who having for God's sake despised the
troubles of this world, obtained the everlasting blessings. Let us then be
trustful and in all things which befall us let us rejoice and give thanks to the
merciful God, that we may pass through this present life with serenity, and
obtain the blessings to come, by the grace and lovingkindness of our Lord Jesus
Christ to whom be glory, honour and might always, now and ever, world without
end. Amen.


========================================================================
  CHAPTER 30: HOMILIES - ON THE KALENDS OF JANUARY
========================================================================

John Chrysostom, In Kalendas - On the kalends of January (2010) [Translated by
Seumas Macdonald]

1. Just as a chorus seeks the chorus leader, and a crew of sailors the helmsman,
so also the assembly of these priests today seeks the high-priest and
common-father. But in the case of the chorus and the ship frequently the absence
of those in charge wrenches them away from good-order and stability; but it is
not so in this case. For even if he[1] is not present in the flesh, he is
present rather in the spirit, and now is with us, though sitting at home, just
as we also are with him there, though standing here. For such is the power of
love, it is accustomed to bring together and bind those who are divided by a
great distance. At any rate if we love someone who is spending time in a foreign
place and separated from us by vast seas, we imagine them each day, so then when
we are ill-disposed to someone, neither do we think it good to often see him
near at hand. Thus when there is love, there is no harm from the division of
place, but when love is absent, there is no gain from the nearness of place.
Lately, when we were praising the blessed Paul, you so were prancing about, as
if seeing him present; though his body lies in regal Rome, but his soul in the
hands of God: For the souls of the just are in the hand of God, and torment will
never touch them.[2] Nonetheless the power of love placed him before your eyes.
And I was planning to enter into the same subject again today, but the message
moves us to other things pressing upon us, the sins committed today by the
entire city. For they ought first to have been emulators of Paul's virtue, and
worthy of such a lecture, those who are listening to the praises of Paul. Since
then the father[3] is not present to us, come - let us cleave to his teaching,
relying on his prayers. For even Moses, not being present in the body with the
combatants, contributed to that battle, not less than those fighting, but more
by far even, urging on the actions of his men by the outstretching of his hands,
and making them dreadful to their opponents.[4] For just as the power of love is
not separated by a division of place, so neither is the efficacy of prayer, but
just as the former binds those removed from one another, so also the latter is
able to greatly benefit those far off.

Having confidence therefore let us proceed. For the war is begun for us, not
with the coming of the Amelikites, as then, nor with some other overrunning
Barbarians, but with demons leading a procession in the forum. For the
diabolical night-festivities that occur today, the jests, the abuse, and the
nocturnal dances, and this comedy, absurd and worse than every enemy, took our
city captive; and it is necessary to be restrained[5] in these matters, to
mourn, to be overcome with shame, both those having sinned and those not having
sinned, those for whom they sinned, and those for whom they saw [their] brothers
doing shameful things[6]; and our city has become exceedingly glad and joyful,
and crowned, as a woman fond of adornment and extravagant, so the forum lavishly
decked itself out today, putting on gold, and extravagant clothing, and sandals,
and other such things, as of those in workplaces, each by the display of his own
works surpassing his fellow worker in rivalry.[7] But this is ambition, even if
childish of thought, and imagining nothing great or lofty in mind, but
nevertheless it does not attract such harm, but is a certain thoughtless
eagerness, pouring down laughter on those eager for such things. For if one
wishes to adorn oneself: [let it be] not the workshop, but his own soul; not the
forum, but the intellect; so that the angels marvel, and the archangels approve
the thing, and the Master of the Angels repay you with gifts from himself; as
the example itself, now the event, brings both laughter and jealousy, laughter
from the understanding of the loftier, jealousy and much envy from those
suffering the same things.

2. But, as I said, ambition itself is not worthy of such accusations; those who
happen today to game in the taverns, these cause especial pain, and are full of
much profligacy and impiety; [full] of impiety, because those doing these things
observe days[8], consult auguries, and think that if one celebrates the new moon
of this month with pleasure and happiness, then the whole length of the year
will hold the same; of profligacy, because men and women having filled bowls and
cups drink unmixed wine until dawn. These things are unworthy of our
philosophy[9], whether you do them, or you permit others to do them, whether
servants, or friends, or neighbours. Have you not heard Paul saying, "You keep
days and months and seasons and years; I fear lest I have laboured in vain for
you"?[10] Otherwise it is of the most extreme folly that from one day, if it be
fortunate[11], to expect this from the whole year; but it is not of folly alone,
rather this is the judgment of diabolical activity, not to entrust the things of
our life to our own haste and eagerness, but to cycles of the days. The whole
year will be fortunate for you, not if you are drunk on the new-moon, but if
both on the new-moon, and each day, you do those things approved by God. For
days come wicked and good, not from their own nature; for a day differs nothing
from another day, but from our zeal and sluggishness. If you perform
righteousness, then the day becomes good to you; if you perform sin, then it
will be evil and full of retribution. If you contemplate these things, and are
so disposed, you will consider the whole year favourable, performing prayers and
charity every day; but if you are careless of virtue for yourself, and you
entrust the contentment of your soul to beginnings of months and numbers of
days, you will be desolate of everything good unto yourself. Which then the
Devil perceiving, and hastening to make an end of our labours in virtue, and to
extinguish our willingness of mind, taught success and failures to be inscribed
on the days. For the one persuading himself that a day is evil and good, will
neither have a care for good deeds on the evil day, as if performing all things
in vain, and benefiting nothing on account of the necessity of the day; nor
again on the good day will he do this, as if from his own idleness causing no
harm, again on account of the good fortune of the day; and thus from each he
promotes his own wellbeing[12]; and sometimes doing profitless things, sometimes
superfluous things, he will pass his life in leisure and wickedness. Knowing
which, he must flee from the wiles of the devil, and cast out this influence of
thought, and observe not the days, neither to hate one nor to love one. For that
wicked demon does contrive these things, not only in order to cast us into
idleness, but also to revile the works of God, wishing to draw down our souls
both into impiety and idleness at the same time. But we are obliged to resist,
and to know clearly, that nothing is evil but sin alone, and nothing good but
virtue alone, and to please God always. Strong drink does not produce delight,
but spiritual prayer; not wine, but a learned word; Wine effects a storm, but
the Word effects calm; the former transports in an uproar, the latter expels
disturbance; the former darkens the understanding, the latter lightens the
darkened; the former imports despondencies that are non-existent, the latter
drives away those there were[13]. For nothing is so accustomed to produce
contentment and delight, as the teachings of [our] philosophy, [which is] to
despise present affairs, to yearn for the things to come, to consider nothing of
human affairs to be secure, and if you behold some rich man not to be bitten
with envy, and if you fall into poverty not to be downcast by that poverty. Thus
you are always able to celebrate festivals. For the Christian ought to hold
feasts not for months, nor new moons, nor Lord's days, but continually through
life to conduct a feast befitting him. What is the feast that befits him? Let us
listen to Paul speaking, "Therefore let us celebrate the feast, not in the old
leaven, nor by leaven of evil and wickedness, but with the unleavened bread of
sincerity and truth."[14] If then you have a clean conscience, you hold a feast
continually, nourished with good hopes, and revelling in the delight of the good
things to come; then just as if you conducted yourself lacking boldness, and you
were liable from many sins, and if there be ten thousand feasts and holy-days,
you would be in no better state than those grieving. For what is the benefit to
me of bright days, if my soul is darkened in its conscience? If then one wishes
to gain some benefit from the new moon, do this. When you see the year ending,
thank the Lord, because he had led you into this cycle of years. Stab the
heart[15], reckon up the time of your life, say to oneself: "The days run and
pass by, the years fill-up, we have progressed much of the way; What good is
there for us to do? Will we not depart from here, empty and deserted of all
righteousness, the judgment at the doors, the rest of life leads us to our old
age."

3. These things, from the new moon, contemplate, these from the circuit of the
years, recollect: let us reckon the future day, no longer something spoken to us
that, which was said to the Jews by the prophet, "Their days slipped away in
vanity, and their years with haste"[16] This is the feast which I mentioned, the
continual one, and the one not delayed by the passage of years, not limited by
days, both the rich and the poor will be able to celebrate in the same manner:
For here there is no want of wealth, nor provision, but only of virtue. Do you
not have wealth? But you have the fear of God, a treasure more fruitful than all
wealth, not consumed, not changed, not spent-up. Look to heaven, and to the
heaven of heavens, the earth, the sea, the air, the kinds of the animals, the
manifold plants, the whole nature of human-beings; consider the angels,
archangels, the powers above; recall that these are all creations of your
Master. It is thus not poverty to be the slave of the providential Master, if
you have him as your propitious Lord. The observation of days is not of
Christian philosophy, but of Hellenic error. Into the city above you are
enrolled[17], into the polity[18] there you are reckoned, you will mingle with
the angels; where light does not give way to darkness, nor day fulfilled to
night, but is always day, always light. To these therefore let us look
continually. "For seek", he says, "the things above, where Christ is seated at
God's right hand."[19] You have nothing in common with the earth, where the
courses of the sun are, and circuits, and days; but if you live rightly, the
night will be day for you; just as then for those living in licentiousness and
drunkenness and intemperance, their day is turned into the darkness of night,
not with the sun's extinction, but the darkening of their mind by inebriation.
To be passionately excited towards these days, and to receive greater pleasure
in them, and to kindle lights in the forum, and to weave wreaths, is of childish
folly. But you have been freed from this weakness, and come into adulthood, and
been enrolled in the polity of the heavens. Do not therefore kindle sensate fire
in the forum, but kindle spiritual light in your mind. "For let", he said, "your
light shine before men, so they may see your good works, and they will glorify
our Father in the heavens."[20] This light brings you much recompense. Do not
crown the door of the house, but display such a way of life[21], so that you
will receive the crown of righteousness on your head from the hand of Christ.
Let nothing be done rashly, nor simply; thus Paul enjoins that all things be
done for the glory of God. "For whether you eat," he said, "or drink, or do
whatever, do all for the glory of God"[22] And what is it, he says, to eat and
drink for God's glory? Call the poor man, make Christ a participant of the
table, and you eat and drink for God's glory. But not this alone does he enjoin
us to do for God's glory, but all the rest as well, as to go into the forum, and
to remain at home; let these both be done for God's sake[23]. And how are these
both to be done for God's sake? Whenever you come into church, whenever you
partake of prayer, whenever of spiritual teaching, the advance has occurred for
God's glory. Again, it is to remain at home for God's sake. And how this?[24]
Whenever you hear disturbances, disorderly and diabolical processions, the forum
filled with wicked and undisciplined men, remain at home, free from this
disorder, and you remain for God's glory. Just as spending time at home and
going-out is able to be done for God's sake, thus also of praise and censure.
And what is it to praise something for God's glory, he says, and to accuse? You
sit frequently in workplaces, you see evil and wicked men passing by, raising
the eyebrows[25], puffed up, trailing many parasites and flatterers, wearing
expensive clothes, surrounded with some mystique, seizing all things,
avaricious. If you hear someone saying, "Is he not enviable, is he not blessed?"
Rebuke, accuse, silence, pity, weep; this is what it means to censure for God's
sake.

Censure is teaching of philosophy to those meeting together and is so strong of
virtue[26], so as to no longer long[27] for the things of everyday life. Say to
the one saying these things: Why is this man blessed? Because he has a
marvellous horse and a golden bridle, and possesses many servants, and wears
bright clothing, and bursts[28] each day in drunkenness and luxury? But for this
reason he would be wretched and cursed, and worthy of a thousand tears. I see
then that you are able to praise nothing of him, but all things external to him,
the horse, the bridle, the clothing, of which nothing is his. What then, tell
me, is more pitiable than this, when his horse, and the horse's bridle, and the
beauty of his clothes, and the bodily vigour of his servants are marvelled, but
he passes by unpraised? Who then could be poorer than this man, having nothing
good of his own, nor anything which he is able to carry away from here, but is
adorned entirely by external things? For adornment and riches are properly our
own, not servants and clothing and horses, but virtue of soul, and wealth of
good deeds, and confidence towards God.

4. Again, you see another man, a pauper, rejected, despised and passing his life
in poverty and virtue, considered unhappy by his companions: commend this man,
and the praise of this man as he passes by is exhortation and counsel of a
useful and good way of life[29]. If they say, "He is wretched and miserable,"
say that this one is the most blessed of all, having God as his friend, passing
life in virtue, possessing a wealth never failing, having a pure conscience. For
what harm is there to him from the lack of possessions, when he is going to
inherit heaven and the good things in heaven? And if you yourself philosophise
in this manner, and instruct others, you will receive a great reward from both
censure and from praises, doing both for God's glory. And that I do not allure
you vainly saying these things, but that a certain great recompense exists with
the God of all things for those whose intellect is thus disposed, and that the
thing has been considered a certain virtue, [that is] the resolving to do such
things, hear what the prophet says concerning those so living, and how he places
things in an order of perfections, the despising of those doing wickedness, and
the glorifying of those fearing God. For after recounting the other virtue of
the one who will be honoured by God, also he says, of what sort one must be to
dwell in the holy tabernacle, that is blameless, and performing righteousness,
and wicked-less, and this he adds: For saying, "Who did not deceive with his
tongue, and did no harm to his neighbour"[30] he adds, "The one doing evil is
set at nought before him, but those fearing the Lord he glorifies"[31] showing
that this is one of those perfections, that is to despise the wicked, and to
praise and bless the good. And again elsewhere this same thing he makes plain,
saying, "Your friends were exceedingly honourable to me, God, their
beginnings[32] became very strong."[33] Whom God praises, do not censure: he
praises the one living in righteousness, even if he be poor; whom God turns
away, do not praise: he turns away the one living in wickedness, even if he be
surrounded by much wealth. But if you praise, and if you censure, do both as God
wishes. For there is even accusing unto the glory of God. How? Frequently we are
vexed with our servants. How then is there accusing for God's sake? If you see
someone drunk, or stealing, whether servant, or friend, or some other of those
related to you, whether running into the theatre, or having no concern for their
soul, or swearing[34], or perjuring[35], or lying: be angry[36], punish, turn
them back, correct; and you did all these things for God's sake. And if you see
someone sinning against you, and omitting something of their service toward you,
pardon them, and you are forgiven for God's sake. But now many do the opposite,
both to their friends, and to their servants. For when they sin against them,
they become bitter and unforgiving judges; but when they insult God, and ruin
their own souls, they produce no rationale. Again, is it necessary to make
friends? Make them, for God's sake. Is it necessary to make enemies? Make them,
for God's sake. And by what means does one make friends and enemies for God's
sake? If we do not attract those friends, whence money is taken, whence sharing
of a table, whence obtaining of human patronage, but pursue and make those
friends, those able always to order our soul, counsel necessities, rebuke
sinners, expose trespassers, restore those fallen, and aiding by counsel and
prayers to lead to God. Again, it is permitted to make enemies for God's sake.
If you see someone undisciplined, abominable, full of wickedness, replete with
unclean teachings, tripping you up and harming you, stand apart and turn away,
just as also Christ commanded, saying, "If your right eye trips you up, pluck it
out and cast it from you"[37] commanding those friends, those being desirable in
the rank of eyes[38], and necessary in the things of everyday life, to cut off,
and to cast out, if they harm you with regard to the salvation of the soul. If
you share in their meetings, and you prolong your speech, do even this for God's
sake, and if you keep silent, keep silent for God's sake. And what is it to
participate in the meeting for God's sake? If you are seated with someone,
converse nothing concerning daily affairs, nor of simple things even vainly and
nothing of those related to you, but concerning our philosophy, concerning Hell,
concerning the Kingdom of the Heavens, but not superfluities and unprofitable
things, such as, "Who entered authority?[39] Who lost power? For what reason was
so-and-so injured[40]? Whence did so-and-so profit and become better off? What
did so-and-so dying leave behind to such-and-such? How did so-and-so miss out,
expecting to be listed among the foremost of the heirs?" And many other such
things. Let us not then discuss such things, nor bear others discussing [them];
but let us consider what-doing or what-saying is to please God. Again, it is to
keep silent for God's sake, being maltreated, abused, suffering a thousand
evils, if you bear them nobly, and emit no blasphemous word against the one
doing these things to you. Not to praise and to censure alone, nor to remain
indoors and to go out, not to utter and to keep silent, but also to weep and
mourn, and to enjoy and delight is to God's glory. For when you see either a
brother sinning, or yourself falling into a transgression, [if] then you groan
and mourn[41], then you gain from the grief a salvation without regret, just as
Paul says, "For grief according to God produces a salvation without regret"[42]
If you see another person being highly esteemed, then do not disparage him, but
as for one's own goods give thanks to God, to the one making your brother
illustrious, and you receive a great reward from this joy.

5. What then, tell me, is more pitiable than the envious, when it is permitted
both to rejoice and to profit through joy, and they prefer rather to grieve upon
the advantages of others, and with the grief to yet also attract a punishment
from God, an unendurable retribution. And what need is there to speak of praise,
and of blame, and of pain, and of joy, when indeed even from the least of these
things and from the meanest[43] events the greatest things are to be profited,
if we do them for God's sake? For what is more lowly than to be shorn? But even
this is to be done for God's sake. For when you do not arrange your hair, nor
adorn you appearance, nor decorate yourself for an enticement and beguilement of
onlookers, but simply and as it happens and as much as necessity alone demands,
you do this for God's sake, you will in all ways have your reward, because you
have checked evil desire, and beaten into shape inopportune ambition. For if one
giving only a cup of water for God's sake will inherit the Kingdom of Heaven,
let the one doing all things for God's sake consider how great the recompense he
will enjoy. There is also to walk for God's sake, and to look for God's sake.
What is it to look for God's sake, and to walk? When you do not run towards
wickedness, when you do not busy yourself with other's beauty, when seeing a
woman by chance[44], you curb your eye, you fortify the visage with the fear of
God, then you have done this for God's sake; when clothes not extravagant and
making you soft, but able to cover you, let us wear these alone. And it is even
up to the shoes that this law leads. For many have slipped to this point of
slackness and wastefulness, as to adorn even their shoes, and to embellish them
from every side, not less than others their faces: which is of an unclean and
corrupted soul. For if even this seems to be small, but it is an evidence and
proof of great ruination, both in men and women. Therefore it is lawful even to
use shoes for God's sake, when we seek their use everywhere, and we make this
the measure of their employment. And that both through walking and through
clothing [we] are to glorify God, hear what a certain wise man says, "clothing
of a man, and laughter of teeth, and step of foot, declare things concerning
him."[45] For when we appear, clothed and august, and full of reverence, and
exhibiting much chastity on all sides: from the bare occurrence, the unbeliever,
and the licentious, and the tumultuous, seeing this kind of thing will be
amazed, even if he be unaware of everything. And if we marry a woman, let us do
this for God's sake, so that we may be chaste, not so that we might acquire[46]
a more resourceful property[47], [but] so that we might seek nobility of soul,
not abundance of possessions, nor distinction of ancestors, but excellence and
reasonableness of customs. Let us take a companion for life, not a business
associate. And why is it necessary to recount all things in detail? For it is
permissible finally for you, from the things spoken, to methodically work
through each of the things that occurs or is done, and to do for God's sake. And
just as the merchants sailing the sea, and bringing to safe anchorage in cities,
do not first depart the shore, nor go up into the marketplace, until they learn
that there is some profit from the things laid up there. Thus also you nothing,
neither do, nor say, unless it hold some profit regarding God. And do not say to
me that it is not possible to do all things for God's sake. For when putting on
your shoes, and [hair], and dressing of garments, and travelling, and
appearance, and words, and meetings, both enterings and exitings, both gibes and
praises, both censures and approvals, both friendships and enmities are able to
happen for God's sake, what is left which is not able to happen for God's sake,
if we desire it?

What is worse than a jailer? Does not [that] life seem altogether to be the
worst? But it is permitted to the one wishing to profit even from there, when he
spares the enchained, when he cares for those unjustly incarcerated, when he
does not make business from others' misfortunes, when he sets before all
prisoners a common threshold. Thus was the jailer, in Paul's case, saved[48]:
Whence it is clear that in all things, if we wish it, we are able to be
profitable.

6. What is worse than murder, tell me? But this shameless-deed was one able to
birth righteousness for the one who did it: so great is doing something for
God's sake whatever one does. And how was murder able to produce righteousness?
The Midianites were once wishing to provoke God to war with the Jews, and by
this expecting to be [superior] to them, if they might deprive them of the
Lord's goodwill, beautifying girls and standing them before the camp, they
enticed them and lead them into fornication, then from there into impiety.
Phinehas, seeing this, having taken in hand a sword, and seizing two [people]
fornicating, pierced them both in their sin, and checked the anger of God from
his judgment. And the thing that happened was murder, but the outcome of that
was the salvation of all who were being destroyed, whence also it brought
righteousness to the one who did it.[49] And not only did it not defile his
hands, but that murder made them even more pure, and very rightly so: for not
hating those he killed, but sparing the rest, he did this: he killed the two,
and saves unlimited myriads. For just as doctors do, cutting off the putrefied
parts of the members, they save the body whole and sound; thus also did he do.
On this account the Psalmist says, "Phinehas stood and propitiated, and the
slaughter abated, and it was reckoned to him for righteousness unto generation
and generation, until eternity."[50] Immortal then remains the memory of deed
rightly done.

Again, another prayed, and offended God: so great a thing is it not to do
something for God's sake: I mention the Pharisee[51]. But just as Phinehas
committing murder was approved [by God], thus also this man, not from his
prayer, but from his disposition with which he prayed, fell into offence. Thus
when something is done not for God's sake, even if the matter be spiritual, it
causes great harm; just as then when something is done for God's sake, even if
it be carnal[52], it benefits greatly the one doing it with a God-loving
disposition. For what is worse and harsher than murder? But nevertheless it made
righteous him who dared it.

What sort of defence will we have, saying that it is not possible to profit in
everything, and to do all things for God's sake, when some profit was found even
from murder? If we wish to pay attention, we will traffic in this spiritual
profit, through all of life, whether buying something, or needing to sell; such
as, when we do not ask for more than the customary price, when we do not observe
the times of difficulty, and then give a share to those in need.[53] "The one
raising the price of grain is cursed by the people", he says.[54] And what need
is there to review each, to gather the whole from one example is needed? For
just as builders, whenever they are about to raise a wall, stretching a small
cord from corner to corner, thus construct the edifice, so that its appearance
be not uneven; thus also we, in place of a small cord, stretching this word that
was spoken, "Whether you eat, whether you drink, whether you do some other
thing, do all for the glory of God."[55] If we pray, if we fast, if we accuse,
if we pardon, if we praise, if we censure, if we enter, if we exit, if we sell,
if we buy, if we are silent, if we converse, if we do any thing else whatsoever,
let us do all for the glory of God, and if something be not for the glory of
God, neither let it be done, nor be spoken by us; but in place of a great staff,
in place of arms and safeguard, in place of unspeakable treasures, wherever we
might be, let us carry around this word with us, having inscribed it upon our
understanding, so that doing and speaking and trafficking all things for the
glory of God, we shall obtain the glory that is from him both in this world and
after the journey here[56]. "For those that glorified me", he says, "I will
glorify"[57]. Not therefore with words, but also through deeds let us glorify
him continually with Christ our God, because all glory befits him, honour and
worship, now and always unto the ages of ages. Amen.

[1] The referent is Bishop Flavianus, and so throughout the opening section

[2] Sirach 3:1 [3] i.e., Flavianus [4] cf. Exodus 17 [5] probably with a
parallel sense, 'to be saddened'.

[6] τοὺς μὲν ὑπὲρ ὧν ἐπλημμέλησαν, τοὺς δὲ ὑπὲρ ὧν τοὺς ἀδελφοὺς εἶδον
ἀσχημονήσαντας.

[7] The Greek is difficult. Perhaps some social background will help: cf. Hom ad
pop. Ant 16. (P.G. xlix. 173) ἐργαστήριον ἕν οἱκοῦντες ἄνθρωπο διαφόρως μεν
ἐμπορεύονται, πάντα δὲ εἰς τὸ κοινὸν ἀποτίθενται. As found in Liebeschuetz
Antioch, p55; Liebescheutz suggests that a scene of men working in the same
worskshop, but as their own individual worker, but contributing to a common
till; a kind of un-specialised factory situation.

[8] i.e. they observe certain days as special or sacral, especially according to
the pagan calendars.

[9] philosophy, both here and throughout Chrysostom, refers to Christianity as
both a distinct set of beliefs, and a set of practices or way of life. It
highlights the rivalry between the Christian philosophy, and the philosophical
schools of the Hellenism.

[10] Galatians 4.10-11 [11] i.e., auspicious, superstitiously-favourable [12]
alt. 'salvation'.

[13] i.e. the former brings new depondencies that previously were not there, but
the latter drives away those that were present beforehand.

[14] 1 Cor 5:8 [15] 'Prick the heart' may be a better English idiom.

[16] Psalms 78:33 (Psalms 77:33 LXX) [17] i.e. as a citizen.

[18] politeia, like philosophy, is a key concept-work for Chrysostom. It refers
variously to the body of Christians both on earth and in heaven, their way of
life as citizens, and their ordered existence in the church. It is also a rival
politeia to that of Plato's Republic and the like.

[19] Colossians 3:1b [20] Mt 5:16; Chrysostom has 'our Father' for 'your
Father'.

[21] 'way of life' here correponds to citizenship above.

[22] 1 Cor 10:31. This verse provides the theme for the rest of the sermon.

[23] διὰ τὸν Θεὸν and so throughout.

[24] i.e. How will one glorify God in this action of staying at home?

[25] A sign of haughtiness and importance [26] This first half of the sentence
is as confusing in the Greek as in the English.

[27] More literally, 'gape'.

[28] Migne's Latin has solvitur which we might render 'dissolves', thus picking
up the idea of moral dissolution in a wanton life. The Greek διαῤῥήγνυται is
difficult to construe.

[29] politeia [30] Psalms 15:3 (Psalms 14:3 LXX) [31] Psalms 15:4 (Psalms 14:4
LXX) [32] poss. authorities [33] Psalms 138:17 LXX. Psalms 139:17 MT differs
radically from this reading.

[34] i.e. swearing oaths [35] i.e. to swear falsely [36] ἀγᾰνακτέω, the same
verb used for 'vexed' above.

[37] Mt 5:29

[38] Chrysostom's meaning seems to be 'those friends whom we hold as dear as our
own eyes', which Migne's Latin also implies.

[39] N elected officials would enter office on the Kalends, which presumably
explains the kind of political conversation Chrysostom has in view.

[40] Possibly with a technical or financial sense: fined, punished [41] These
two verbs continue the protasis of the conditional

[42] 2 Cor 7:10 [43] 'Mean' in the sense of cheap, frugal, vulgar.

[44] i.e. that you encounter when walking around

[45] Sirach 19:30 (LXX; KJV), 19:27 (VUL). The sense of the phrase is that they
'declare concerning him'. The Vulgate gets at it more clearly (though Migne's
Latin does not match the Clementine Vulgate) [46] Lit. 'work' [47] A difficult
phrase to translate: τὴν οὐσίαν εὐπορωτέραν ἐργαζώμεθα [48] Acts 16:25-40

[49] Numbers 25

[50] Psalm 106:30-31, (Psalms 105:30-1 LXX) both the MT and Migne have 'from
generation to generation', whereas LXX, Chrys, and Vul have 'unto generation and
generation.' [51] Migne references Luke 18, by which he must mean Luke 18:9-14,
concerning the Pharisee and the Tax Collector.

[52] βιωτικὸν earthly, of this world, not-spiritual

[53] Chrysostom's drift seems to be equity in mercantile dealings, especially in
light of scarcity. Not driving up prices in times of need or to those in need
is, in effect, a gracious sharing with them of what would otherwise be
exploitive profit.

[54] Pr 11:26a. There is significant variation in this verse, as the following
shows.

LXX: ὁ συνέχων σῖτον ὑπολίποιτο αὐτὸν τοῖς ἔθνεσιν;

Vul: Qui abscondit frumenta maledicetur in populis ;

Mig: Maledictus enim, ille, qui frumenti caritatem auget;

Chr: Ὁ γὰρ τιμιουλκῶν σῖτον δημοκατάρατος

[55] 1 Cor 10:31. Chrysostom omits οὖν from his citation, presumably since the
inferential conjunction would be out of place in his own discourse.

[56] i.e. after this life.

[57] 1 Sam 2:30; (1 Reg 2.30 LXX) This text was commissioned by Roger Pearse,
2010. This file and all material on this page is in the public domain - copy
freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 31: INSTRUCTIONS TO CATECHUMENS - FIRST INSTRUCTION
========================================================================

First Instruction.

First Instruction. To those about to be illuminated; and for what reason the
laver is said to be of regeneration and not of remission of sins; and that it is
a dangerous thing not only to forswear oneself, but also to take an oath, even
though we swear truly.

1. How delightful and lovable is our band of young brethren! For brethren I call
you, even now before you have been brought forth, and before your birth I
welcome this relationship with you: For I know, I know dearly, to how great an
honour you are about to be led, and to how great a dignity; and those who are
about to receive dignity, all are wont to honor, even before the dignity is
conferred, laying up for themselves beforehand by their attention good will for
the future. And this also I myself now do. For ye are not about to be led to an
empty dignity, but to an actual kingdom: and not simply to a kingdom, but to the
kingdom of the Heavens itself. Wherefore I beseech and entreat you that you
remember me when you come into that kingdom, and as Joseph said to the chief
butler "Remember me when it shall be well with thee," this also I say now to
you, do ye remember me when it is well with you. I do not ask this in return for
interpreting your dreams, as he; for I have not come to interpret dreams for
you, but to discourse of matters celestial, and to convey to you glad tidings of
such good things as "eye hath not seen, and ear hath not heard and which have
entered not into the heart of man, such are the things which God hath prepared
for them that love him." Now Joseph indeed said to that chief butler,"yet three
days and Pharaoh will restore thee to thy chief butlership." But I do not say,
yet three days and ye shall be set to pour out the wine of a tyrant, but yet
thirty days, and not Pharaoh but the king of Heaven shall restore you to the
country which is on high, Jerusalem, which is free-to the city which is in the
heavens; and he said indeed, "Thou shalt give the cup into the hands of
Pharaoh." But I say not that you shall give the cup into the hands of the king,
but that the king shall give the cup into your hand-that dread cup, full of much
power, and more precious than any created thing. The initiated know the virtue
of this cup, and you yourselves shall know it a little while hence. Remember me,
therefore, when you come into that kingdom, when you receive the royal robe,
when you are girt with the purple dipped in the master's blood, when you will be
crowned with the diadem, which has lustre leaping forth from it on all sides,
more brilliant than the rays of the sun. Such are the gifts of the Bridegroom,
greater indeed than your worth, but worthy of his lovingkindness.

Wherefore, I count you blessed already before those sacred nuptials, and I do
not only count you blessed, but I praise your prudence in that you have not come
to your illumination as the most slothful among men, at your last breath, but
already, like prudent servants, prepared with much goodwill to obey your master,
have brought the neck of your soul with much meekness and readiness beneath the
bands of Christ, and have received His easy yoke, and have taken His light
burden. For if the grace bestowed be the same both for you and for those who are
initiated at their last hour, yet the matter of the intention is not the same,
nor yet the matter of the preparation for the rite. For they indeed receive it
on their bed, but you in the bosom of the Church, which is the common mother of
us all; they indeed with lamentation and weeping, but you rejoicing, and
exceeding glad: they sighing, you giving thanks; they indeed lethargic with much
fever, you filled with much spiritual pleasure; wherefore in your case all
things are in harmony with the gift, but in theirs all are adverse to it. For
there is wailing and much lamentation on the part of the initiated, and children
stand around crying, wife tearing her cheeks, and dejected friends and tearful
servants; the whole aspect of the house resembles some wintry and gloomy day.
And if thou shalt open the heart of him who is lying there, thou wilt find it
more downcast than are these. For as winds meeting one another with many a
contrary blast, break up the sea into many parts, so too the thought of the
terrors preying upon him assail the Soul of the sick man, and distract his mind
with many anxieties. Whenever he sees his children, he thinks of their
fatherless condition; whenever he looks from them to his wife, he considers her
widowhood; when he sees the servants, he beholds the desolation of the whole
house; when he comes back to himself, he calls to mind his own present life, and
being about to be torn from it, experiences a great cloud of despondency. Of
such a kind is the soul of him who is about to be initiated. Then in the midst
of its tumult and confusion, the Priest enters, more formidable than the fever
itself, and more distressing than death to the relatives of the sick man. For
the entrance of the Presbyter is thought to be a greater reason for despair than
the voice of the physician despairing Of his life, and that which suggests
eternal life seems to be a symbol of death. But I have not yet put the finishing
stroke to these ills. For in the midst of relatives raising a tumult and making
preparations, the soul has often taken its flight, leaving the body desolate;
and in many cases, while it was present it was useless, for when it neither
recognizes those who are present, nor hears their voice, nor is able to answer
those words by which it will make that blessed covenant with the common master
of us all, but is as a useless log, or a stone, and he who is about to be
illuminated lies there differing nothing from a corpse, what is the profit of
initiation in a case of such insensibility?

2. For he who is about to approach these holy and dread mysteries must be awake
and alert, must be clean from all cares of this life, full of much
self-restraint, much readiness; he must banish from his mind every thought
foreign to the mysteries, and on all sides cleanse and prepare his home, as if
about to receive the king himself. Such is the preparation of your mind: such
are your thoughts; such the purpose of your soul. Await therefore a return
worthy of this most excellent decision from God, who overpowers with His
recompense those who show forth obedience to Him. But since it is necessary for
his fellow servants to contribute of their own, then we will contribute of our
own; yea rather not even are these things our own, but these too are our
Master's. "For what hast thou," saith He, "that thou didst not receive? but if
thou didst receive it, why dost thou glory, as if thou hadst not received it?" I
wished to say this first of all, why in the world our fathers, passing by the
whole year, settled that the children of the Church should be initiated at this
season; and for what reason, after the instruction from us, removing your shoes
and raiment, unclad and unshod, with but one garment on, they conduct you to
hear the words of the exorcisers. For it is not thoughtlessly and rashly that
they have planned this dress and this season for us. But both these things have
a certain mystic and secret reason. And I wish to say this to you. But I see
that our discourse now constrains us to something more necessary to say what
baptism is, and for what reason it enters into our life, and what good things it
conveys to us.

But, if you will, let us discourse about the name which this mystic cleansing
bears: for its name is not one, but very many and various. For this purification
is called the laver of regeneration. "He saved us," he saith, "through the laver
of regeneration, and renewing of the Holy Ghost." It is called also
illumination, and this St. Paul again has called it, "For call to remembrance
the former days in which after ye were illuminated ye endured a great conflict
of sufferings;" and again, "For it is impossible for those who were once
illuminated, and have tasted of the heavenly gift, and then fell away, to renew
them again unto repentance." It is called also, baptism: "For as many of you as
were baptized into Christ did put on Christ." It is called also burial: "For we
were buried" saith he, "with him, through baptism, into death." It is called
circumcision: "In whom ye were also circumcised, with a circumcision not made
with hands, in the putting off of the body of the sins of the flesh." It is
called a cross: "Our old man was crucified with him that the body of sin might
be done away." It is also possible to speak of other names besides these, but in
order that we should not spend our whole time over the names of this free gift,
come, return to the first name, and let us finish our discourse by declaring its
meaning; but in the meantime, let us extend our teaching a little further. There
is that laver by means of the baths, common to all men, which is wont to wipe
off bodily uncleanness; and there is the Jewish laver, more honorable than the
other, but far inferior to that of grace; and it too wipes off bodily
uncleanness but not simply uncleanness of body, since it even reaches to the
weak conscience. For there are many matters, which by nature indeed are not
unclean from the weakness of the conscience. And as in the case of little
children, masks, and other bugbears are not in themselves alarming, but seem to
little children to be alarming, by reason of the weakness of their nature, so it
is in the case of those things of which I was speaking; just as to touch dead
bodies is not naturally unclean, but when this comes into contact with a weak
conscience, it makes him who touches them unclean. For that the thing in
question is not unclean naturally, Moses himself who ordained this law showed,
when he bore off the entire corpse of Joseph, and yet remained clean. On this
account Paul also, discoursing to us about this uncleanness which does not come
naturally but by reason of the weakness of the conscience, speaks somewhat in
this way, "Nothing is common of itself save to him who accounteth anything to be
common." Dost thou not see that uncleanness does not arise from the nature of
the thing, but from the weakness of the reasoning about it? And again: "All
things indeed are clean, howbeit it is evil to that man who eateth with
offense." Dost thou see that it is not to eat, but to eat with offense, that is
the cause of uncleanness?

3. Such is the defilement from which the laver of the Jews cleansed. But the
laver of grace, not such, but the real uncleanness which has introduced
defilement into the soul as well as into the body. For it does not make those
who have touched dead bodies clean, but those who have set their hand to dead
works: and if any man be effeminate, or a fornicator, or an idolator, or a doer
of whatever ill you please, or if he be full of all the wickedness there is
among men: should he fall into this pool of waters, he comes up again from the
divine fountain purer than the sun's rays. And in order that thou mayest not
think that what is said is mere vain boasting, hear Paul speaking of the power
of the laver, "Be not deceived: neither idolators, nor fornicators, nor
adulterers, nor effeminate, nor abusers of themselves with men, nor covetous,
not drunkards, not revilers, not extortioners shall inherit the kingdom of God."
And what has this to do with what has been spoken? says one, "for prove the
question whether the power of the laver thoroughly cleanses all these things."
Hear therefore what follows: "And such were some of you, but ye were washed, but
ye were sanctified, but ye were justified in the name of the Lord Jesus Christ,
and in the spirit of our God." We promise to show you that they who approach the
laver become clean from all fornication: but the word has shown more, that they
have become not only clean, but both holy and just, for it does not say only "ye
were washed," but also "ye were sanctified and were justified." What could be
more strange than this, when without toil, and exertion, and good works,
righteousness is produced? For such is the lovingkindness of the Divine gift
that it makes men just without this exertion. For if a letter of the Emperor, a
few words being added, sets free those who are liable to countless accusations,
and brings others to the highest honors; much rather will the Holy Spirit of
God, who is able to do all things, free us from all evil and grant us much
righteousness, and fill us with much assurance, and as a spark falling into the
wide sea would straightway be quenched, or would become invisible, being
overwhelmed by the multitude of the waters, so also all human wickedness, when
it falls into the pool of the divine fountain, is more swiftly and easily
overwhelmed, and made invisible, than that spark. And for what reason, says one,
if the laver take away all our sins, is it called, not a laver of remission of
sins, nor a laver of cleansing, but a laver of regeneration? Because it does not
simply take away our sins, nor simply cleanse us from our faults, but so as if
we were born again. For it creates and fashions us anew not forming us again out
of earth, but creating us out of another element, namely, of the nature of
water. For it does not simply wipe the vessel clean, but entirely remoulds it
again. For that which is wiped clean, even if it be cleaned with care, has
traces of its former condition, and bears the remains of its defilement, but
that which falls into the new mould, and is renewed by means of the flames,
laying aside all uncleanness, comes forth from the furnace, and sends forth the
same brilliancy with things newly formed. As therefore any one who takes and
recasts a golden statue which has been tarnished by time, smoke, dust, rust,
restores it to us thoroughly cleansed and glistening: so too this nature of
ours, rusted with the rust of sin, and having gathered much smoke from our
faults, and having lost its beauty, which He had from the beginning bestowed
upon it from himself, God has taken and cast anew, and throwing it into the
waters as into a mould, and instead of fire sending forth the grace of the
Spirit, then brings us forth with much brightness, renewed, and made afresh, to
rival the beams of the sun, having crushed the old man, and having fashioned a
new man, more brilliant than the former.

4. And speaking darkly of this crushing, and this mystic cleansing, the prophet
of old said, "Thou shalt dash them in pieces like a potter's vessel." For that
the word is in reference to the faithful, what goes before sufficiently shows
us, "For thou art my Son," he says, "to-day have I begotten thee, ask of me and
I will give the heathen for three inheritance, the utmost parts of the earth for
thy possession." Dost thou see how he has made mention of the church of the
Gentiles, and has spoken of the kingdom of Christ extended on all sides? Then he
says again, "Thou shalt rule them with a rod of iron;" not grievous, but strong:
"thou shalt break them in pieces like a potter's vessel." Behold then, the laver
is more mystically brought forward. For he does not say earthen vessels: but
vessels of the potter. But, give heed: For earthen vessels when crushed would
not admit of refashioning, on account of the hardness which was gained by them
from the fire. But the fact is that the vessels of the potter are not earthen,
but of clay; wherefore, also, when they have been distorted, they can easily, by
the skill of the artificer, be brought again to a second shape. When, therefore,
God speaks of an irremediable calamity, he does not say vessels of the potter,
but an earthen vessel; when, for instance, he wished to teach the prophet and
the Jews that he delivered up the city to an irremediable calamity, he bade him
take an earthen wine-vessel, and crush it before all the people, and say, "Thus
shall this city be destroyed, be broken in pieces." But when he wishes to hold
out good hopes to them, he brings the prophet to a pottery, and does not show
him an earthen vessel, but shows him a vessel of clay, which was in the hands of
the potter, falling to the ground: and brings him to it saying, "If this potter
has taken up and remodelled his vessel which has fallen, shall I not much rather
be able to restore you when you have fallen?" It is possible therefore for God
not only to restore those who are made of clay, through the laver of
regeneration, but to bring back again to their original state, on their careful
repentance, those who have received the power of the Spirit, and have lapsed.
But this is not the time for you to hear words about repentance, rather may the
time never come for you to fall into the need of these remedies, but may you
always remain in preservation of the beauty and the brightness which ye are now
about to receive, unsullied. In order, then, that ye may ever remain thus, come
and let us discourse to you a little about your manner of life. For in the
wrestling schools falls of the athletes are devoid of danger. For the wrestling
is with friends, and they practice all their exercises on the persons of their
teachers. But when the time of the contest has come, when the lists are open,
when the spectators are seated above, when the president has arrived, it
necessarily follows that the combatants, if they become careless, fall and
retire in great disgrace, or if they are in earnest, win the crowns and the
prizes. So then, in your case these thirty days are like some wrestling school,
both for exercise and practice: let us learn from thence already to get the
better of that evil demon. For it is to contend with him that we have to strip
ourselves, with him after baptism are we to box and fight. Let us learn from
thence already his grip, on what side he is aggressive, on what side he can
easily threaten us, in order that, when the contest comes on, we may not feel
strange, nor become confused, as seeing new forms of wrestling; but having
already practiced them amongst ourselves, and having learnt all his methods, may
engage in these forms of wrestling against him with courage. In all ways,
therefore, is he accustomed to threaten us, but especially by means of the
tongue, and the mouth. For there is no organ so convenient for him for our
deception and our destruction as an unchastened tongue and an unchecked
utterance. Hence come many slips on our part: hence many serious accusations
against us. And the ease of these falls through the tongue a certain one showed,
when he said, "Many fell by the sword, but not so many as by the tongue." Now
the gravity of the fall the same person shows us again when he says: "To slip
upon a pavement is better than to slip with the tongue." And what he speaks of
is of this kind. Better it is, says he, that the body should fall and be
crushed, than that such a word should go forth as destroys the soul; and he does
not speak of falls merely; he also admonishes us that much forethought should be
exercised, so that we should not be tripped up, thus saying "Make a door and
bars for thy mouth," not that we should prepare doors and bars, but that with
much security, we should shut the tongue off from outrageous words; and again in
another place, after showing that we need influence from above, both as
accompanying and preceding our own effort so as to keep this wild beast within:
stretching forth his hands to God, the prophet said, "Let the lifting up of my
hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the
door of my lips;" and he who before admonished, himself too "Who shall set a
watch before my mouth, and a seal of wisdom upon my lips?" Dost thou not see,
each one fearing these fails and bewailing them, both giving advice, and praying
that the tongue may have the benefit of much watchfulness? and for what reason,
says one, if this organ brings us such ruin, did God originally place it within
us? Because indeed, it is of great use, and if we are careful, it is of use
only, and brings no ruin. Hear, for example, what he says who spoke the former
words, "Death and life are in the power of the tongue." And Christ points to the
same thing when he says, "By thy words thou shalt be condemned, and by thy words
thou shalt be justified." For the tongue stands in the midst ready for use on
either hand. Thou art its master. Thus indeed a sword lies in the midst, and if
thou use it against thine enemies, this organ becomes a means of safety for
thee. But if thou thrust its stroke against thyself, not the nature of the iron,
but thine own transgression becomes the cause of thy slaughter. Let us then take
this view of the tongue. It is a sword lying in the midst; sharpen it for the
purpose of accusing thine own sins. Thrust not the stroke against thy brother.
For this reason God surrounded it with a double fortification; with the fence of
the teeth and the barrier of the lips, that it may not rashly and without
circumspection utter words which are not convenient. Well, dost thou say it will
not endure this? Bridle it therefore within. Restrain it by means of the teeth,
as though giving over its body to these executioners and making them bite it.
For it is better that when it sins now it should be bitten by the teeth, than
one day when it seeks a drop of water and is parched with heat, to be unable to
obtain this consolation. In many other ways indeed it is wont to sin, by
raillery and blasphemy, by uttering foul words, by slander, swearing, and
perjury.

5. But in order that we may not by saying everything at once to-day, confuse
your minds, we put before you one custom, namely, about the avoidance of oaths,
saying this much by way of preface, and speaking plainly-that if you do not
avoid oaths, I say not perjury merely, but those too which happen in the cause
of justice, we shall not further discourse upon any other subject. For it is
monstrous that teachers of letters should not give a second lesson to their
children until they see the former one fixed well in their memory, but that we,
without being able to express our first lessons clearly, should inculcate others
before the first are completed. For this is nothing else than to pour into a
perforated jar. Give great care, then, that ye silence not our mouth. For this
error is grave, and it is exceedingly grave because it does not seem to be
grave, and on this account I fear it, because no one fears it. On this account
the disease is incurable, because it does not seem to be a disease; but just as
simple speech is not a crime, so neither does this seem to be a crime, but with
much boldness this transgression is committed: and if any one call it in
question, straightway laughter follows, and much ridicule, not of those who are
called in question for their oaths, but of those who wish to rectify the
disease. On this account I largely extend my discourse about these matters. For
I wish to pull up a deep root, and to wipe out a long-standing evil: I speak not
of perjury alone, but even of oaths in good faith. But so and so, says one, a
forbearing man, consecrated to the priesthood, living in much self-control and
piety, takes an oath. Do not speak to me of this forbearing person, this
self-controlled, pious man who is consecrated to the priesthood; but if thou
wilt, add that this man is Peter, or Paul, or even an angel descended out of
heaven. For not even in such a case do I regard the dignity of their persons.
For the law which I read upon oaths, is not that of the servant, but of the
King: and when the edicts of a king are read, let every claim of the servants be
silent. But if thou art able to say that Christ bade us use oaths, or that
Christ did not punish the doing of this, show me, and I am persuaded. But if he
forbids it with so much care, and takes so much thought about the matter as to
class him who takes an oath with the evil one (for whatsoever is more than
these, namely, than yea and nay, saith he, is of the devil), why dost thou bring
this person and that person forward? For not because of the carelessness of thy
fellow servants, but from the injunctions of his own laws, will God record his
vote against thee. I have commanded, he says, thou oughtest to obey, not to
shelter thyself behind such and such a person and concern thyself with other
persons' evil. Since the great David sinned a grievous sin, is it then safe for
us to sin? Tell me: on this account then we ought to make sure of this point,
and only to emulate the good works of the saints; and if there is carelessness,
and transgression of the law anywhere, we ought to flee from it with great care.
For our reckoning is not with our fellow-servants, but with our Master, and to
him we shall give account for all done in our life. Let us prepare ourselves
therefore for this tribunal. For even if he who transgresses this law be beyond
everything revered and great, he shall certainly pay the penalty attaching to
the transgression. For God is no respecter of persons. How then and in what way
is it possible to flee from this sin? For one ought to show not only that the
crime is grievous, but to give counsel how we may escape from it. Hast thou a
wife, hast thou a servant, children, friends, acquaintance, neighbors? To all
these enjoin caution on these matters. Custom is a grievous thing, terrible to
supplant, and hard to guard against, and it often attacks us unwilling and
unknowing; therefore in so far as thou knowest the power of custom, to such an
extent study to be freed from any evil custom, and transfer thyself to any other
most useful one. For as that custom is often able to trip thee up, though thou
art careful, and guardest thyself, and takest thought, and consideration, so if
thou transferrest thyself to the good custom of abstaining from oaths, thou wilt
not be able, either involuntarily or carelessly, to fall into the fault of
oaths. For custom is really great and has the power of nature. In order then
that we do not continually distress ourselves let us transfer ourselves to
another custom, and ask thou each one of thy kindred and acquaintance this
favor, that he advise thee and exhort thee to flee from oaths, and reprove thee,
when detected in them. For the watch over thee which takes place on their part,
is to them too counsel and a suggestion to what is right. For he who reproves
another for oaths, will not himself easily fall into this pit. For much sweating
is no ordinary pit, not only when it is about little matters but about the
greatest. And we, whether buying vegetables, or quarrelling over two farthings,
or in a rage with our servants and threatening them, always call upon God as our
witness. But a freeman, possessed of some barren dignity, thou wouldest not dare
to call upon as witness in the market to such things; but even if thou
attemptedst it, thou wilt pay the penalty of thine insolence. But the King of
Heaven, the Lord of Angels, when disputing both about purchases and money, and
what not, thou draggest in for a testimony. And how can these things be borne?
whence then should we escape from this evil custom? After setting those guards
of which I spoke round us, let us fix on a specified time to ourselves for
amendment, and adding there to condemnation if, when the time has passed, we
have not amended this. How long time will suffice for the purpose? I do not
think that they who are very wary, and on the alert, and watchful about their
own salvation, should need more than ten days, so as to be altogether free from
the evil custom of oaths. But if after ten days we be detected swearing, let us
add a penalty due to ourselves, and let us fix upon the greatest punishment and
condemnation of the transgression; what then is this condemnation? This I do not
fix upon, but will suffer you yourselves to determine the sentence. So we
arrange matters in our own case, not only in respect of oaths but in respect of
other defects, and fixing a time for ourselves, with most grievous punishments,
if at any time we have fallen into them, shall come clean to our Master, and
shall escape the fire of hell, and shall stand before the judgment seat of
Christ with boldness, to which may we all attain, by the grace and
lovingkindness of our Lord Jesus Christ, with whom be glory to the Father
together with the Holy Spirit for ever and ever: Amen.


========================================================================
  CHAPTER 32: INSTRUCTIONS TO CATECHUMENS - SECOND INSTRUCTION
========================================================================

Second Instruction.

Second Instruction. To those about to be illuminated; and concerning women who
adorn themselves with plaiting of hair, and gold, and concerning those who have
used omens, and amulets, and incantations, all which are foreign to
Christianity.

1. I Have come to ask first of all for some fruit in return for the words lately
said out of brotherly love to you. For we do not speak in order that ye should
hear simply, but in order that ye should remember what has been said, and may
afford us evidence of this, by your works. Yea, rather, not us, but, God, who
knows the secrets of the heart. On this account indeed instruction is so called,
in order that even when we are absent, our discourse may instruct your hearts.
And be not surprised if, after an interval of ten days only, we have come asking
for fruit from the seed sown. For in one day it is possible at once to let the
seed fall, and to accomplish the harvest. For strengthened not by our own power
alone, but by the influence which comes from God, we are summoned to the
conflict. Let as many therefore as have received what has been spoken, and have
fulfilled it by their works, remain reaching forth to the things which are
before. But let as many as have not yet arrived at this good achievement, arrive
at it straightway, that they may dispel the condemnation which arises out of
their sloth by their diligence for the future. For it is possible, it is indeed
possible for him who has been very slothful, by using diligence for the future
to recover the whole loss of the time that is past. Wherefore, He says, "To-day
if ye will hear his voice, harden not your hearts, as in the day of
provocation." And this, He says, exhorting and counselling us; that we should
never despair, but so long as we are here, should have good hopes, and should
lay hold on what is before us, and hasten towards the prize of our high calling
of God. This then let us do, and let us inquire into the names of this great
gift. For as ignorance of the greatness of this dignity makes those who are
honored with it more slothful, so when it is known it renders them thankful, and
makes them more earnest; and anyhow it would be disgraceful and ridiculous that
they who enjoy such glory and honors from God, should not even know what the
names of it are intended to show forth. And why do I speak about this gift, for
if thou wilt consider the common name of our race, thou wilt receive the
greatest instruction and incentive to virtue. For this name "Man," we do not
define according as they who are without define it, but as the Divine Scripture
has bidden us. For a man is not merely whosoever has hands and feet of a man,
nor whosoever is rational only, but whosoever practices piety and virtue with
boldness. Hear, at least, what he says concerning Job. For in saying that "there
was a man in the land of Ausis," he does not describe him in those terms in
which they who are without describe him, nor does he say this because he had two
feet and broad nails, but he added the evidences of his piety and said, "just,
true, fearing God, eschewing every evil deed," showing that this is a man; even
as therefore another says, "Fear God, and keep his commandments, because this is
the whole man." But if the name man affords such a great incentive to virtue,
much rather the term faithful. For thou art called faithful on this account,
because thou hast faith in God, and thyself art entrusted from Him with
righteousness, sanctification, cleansing of soul, adoption, the kingdom of
heaven. He entrusted thee with these, and handed them over to thee. Thou in turn
hast entrusted, and handed over other things to him, almsgiving, prayers,
self-control and every other virtue. And why do I say almsgiving? If thou givest
him even a cup of cold water, thou shalt not indeed lose this, but even this he
keeps with care against that day, and will restore it with overflowing
abundance. For this truly is wonderful, that he does not keep only that which
has been entrusted to him, but in recompensing it increases it. This too he has
bidden thee do according to thy power, with what has been entrusted to thee, to
extend the holiness which thou hast received, and to make the righteousness
which comes from the laver brighter, and the gift of grace more radiant; even as
therefore Paul did, increasing all the good things which he received by his
subsequent labors, and his zeal, and his diligence. And look at the carefulness
of God; neither did he give the whole to thee then, nor withhold the whole, but
gave part, and promised part. And for what reason did he not give the whole
then? In order that thou mightest show thy faith about Him, believing, on his
promise alone, in what was not yet given. And for what reason again did he not
there dispense the whole, but did give the grace of the Spirit, and
righteousness and sanctification? In order that he might lighten thy labors for
thee, and by what has been already given may also put thee in good hope for that
which is to come. On this account, too, thou art about to be called
newly-enlightened, because thy light is ever new, if thou wilt, and is never
quenched. For this light of day, whether we will or no, the night succeeds, but
darkness knows not that light's ray. "For the light shineth in the darkness, and
the darkness apprehended it not." Not so bright at least is the world, when the
sunbeams come forth, as the soul shines and becomes brighter when it has
received grace from the Spirit and learns more exactly the nature of the case.
For when night prevails, and there is darkness, often a man has seen a coil of
rope and has thought it was a serpent, and has fled from an approaching friend
as from an enemy, and being aware of some noise, has become very much alarmed;
but when the day has come, nothing of this sort could happen, but all appears
just as it really is; which thing also occurs in the case of our soul. For when
grace has come, and driven away the darkness of the understanding, we learn the
exact nature of things, and what was before dreadful to us becomes contemptible.
For we no longer fear death, after learning exactly, from this sacred
initiation, that death is not death, but a sleep and a seasonable slumber; nor
poverty nor disease, nor any other such thing, knowing that we are on our way to
a better life, undefiled and incorruptible, and free from all such vicissitudes.

2. Let us not therefore remain craving after the things of this life, neither
after the luxury of the table, or costliness of raiment. For thou hast the most
excellent of raiment, thou hast a spiritual; table thou hast the glory from on
high, and Christ is become to thee all things, thy table, thy raiment, thy home,
thy head, thy stem. "For as many of you as were baptized into Christ, did put on
Christ." See how he has become raiment for thee. Dost thou wish to learn how he
becomes a table for thee? "He who eateth me," says He, "as I live because of the
Father, he also shall live because of me; " and that he becometh a home for
thee, "he that eateth my flesh abideth in me, and I in him; and that he is stem
He says again, "I am the vine, ye the branches," and that he is brother, and
friend, and bride-groom, "I no longer call you servants: for ye are my friends;"
and Paul again, "I espoused you to one husband, that I might present you as a
pure virgin to Christ;" and again, "That he might be the first-born among many
brethren;" and we become not his brethren only, but also his children, "For
behold," he says, "I and the children which God has given me" and not this only,
but His members, and His body. For as if what has been said were not enough to
show forth the love and the good will which He has shown forth towards us, He
has added another thing greater and nearer still, caring himself besides, our
head. Knowing all these matters, beloved, requite thy benefactor by the best
conversation, and considering the greatness of the sacrifice, adorn the members
of thy body; consider what thou receivest in thine hand, and never suffer it to
strike any one, nor shame what has been honored with so great a gift by the sin
of a blow. Consider what thou receivest in thine hand, and keep it clean from
all covetousness and extortion; think that thou dost not receive this in thy
hand, but also puttest it to thy mouth, and guard thy tongue in purity from base
and insolent words, blasphemy, perjury, and all other such things. For it is
disastrous that what is ministered to by such most dread mysteries, and has been
dyed red with such blood, and has become a golden sword, should be perverted to
purposes of raillery, and insult, and buffoonery. Reverence the honor with which
God has honoured it, and bring it not down to the vileness of sin, but having
reflected again that after the hand and the tongue, the heart receives this
dread mystery, do not ever weave a plot against thy neighbor, but keep thy
thoughts pure from all evil. Thus thou shall be able to keep thine eyes too, and
thy hearing safe. For is it not monstrous, after this mystic voice is borne from
heaven-I mean the voice of the Cherubim-to defile thy hearing with lewd songs,,
and dissolute melodies? and does it not deserve the utmost punishment if, with
the same eyes with which thou lookest upon the unspeakable and dread mysteries,
thou lookest upon harlots, and dost commit adultery in thy heart. Thou art
called to a marriage, beloved: enter not in clad in sordid raiment, but take a
robe suitable to the marriage. For if when men are called to a material
marriage, though they be poorer than all others, they often possess themselves
of or buy clean raiment, and so go to meet those who called them. Do thou too
who hast been called to a spiritual marriage, and to a royal banquet, consider
what kind of raiment it would be right for thee to buy, but rather there is not
even need to purchase, yea he himself who calls thee gives it thee gratis, in
order that thou mayest not be able to plead poverty in excuse. Keep, therefore,
the raiment which thou receivedst. For if thou losest it, thou wilt not be able
to use it henceforth, or to buy it. For this kind of raiment is nowhere sold.
Hast thou heard how those who were initiated, in old time, groaned, and beat
their breasts, their conscience thereupon exciting them? Beware then, beloved,
that thou do not at any time suffer like this. But how wilt thou not suffer, if
thou dost not cast off the wicked habit of evil men? For this reason I said
before, and speak now and will not cease speaking, if any has not rectified the
defects in his morals, nor furnished himself with easily acquired virtue, let
him not be baptized. For the laver is able to remit former sins, but there is no
little fear, and no ordinary danger lest we return to them, and our remedy
become a wound. For by how much greater the grace is, by so much is the
punishment more for those who sin after these things.

3. In order, therefore, that we return not to our former vomit, let us
henceforward discipline ourselves. For that we must repent beforehand, and
desist from our former evil, and so come forward for grace, hear what John says,
and what the leader of the apostles says to those who are about to be baptized.
For the one says, "Bring forth fruit worthy of repentance, and begin not to say
within yourselves, we have Abraham to our Father;" and the other says again to
those who question him, "Repent ye and be baptized every one of you in the name
of the Lord Jesus Christ." Now he who repents, no longer touches the same
matters of which he repented. On this account, also, we are bidden to say, "I
renounce thee, Satan," in order that we may never more return to him As
therefore happens in the case of painters from life, so let it happen in your
case. For they, arranging their boards, and tracing white lines upon them, and
sketching the royal likeness in outline, before they apply the actual colors,
rub out some lines, and change some for others, rectifying mistakes, and
altering what is amiss with all freedom. But when they put on the coloring for
good, it is no longer in their power to rub out again, and to change one thing
for another, since they injure the beauty of the portrait, and the result
becomes an eyesore. Consider that thy soul is the portrait; before therefore the
true coloring of the spirit comes, wipe out habits which have wrongly been
implanted in thee, whether swearing, or falsehood, or insolence, or base
talking, or jesting, or whatever else thou hair a habit of doing of things
unlawful. Away with the habit, in order that thou mayest not return to it, after
baptism. The laver causes the sins to disappear. Correct thy habits, so that
when the colors are applied, and the royal likeness is brought out, thou mayest
no more wipe them out in the future; and add damage and scars to the beauty
which has been given thee by God. Restrain therefore anger, extinguish passion.
Be not thou vexed, be sympathizing, be not exasperated, nor say, "I have been
injured in regard to my soul." No one is injured in regard to the soul if we do
not injure ourselves in regard to the soul; and how this is, I now say. Has any
one taken away thy substance? He has not injured thee in regard to thy soul, but
thy money. But if thou cherish ill-will against him, thou hast injured thyself
in regard to thy soul. For the money taken away has wrought thee no damage, nay
has even been profitable, but thou by not dismissing thine anger wilt give
account in the other world for this cherishing of ill-will. Has any one reviled
thee and insulted thee. He has in no way injured thy soul, and not even thy
body. Hast thou reviled in return and insulted? Thou hast injured thyself in
regard to thy soul, for for the words which thou hast Said thou art about to
render account there; and this I wish you to know chiefly of all, that the
Christian, and faithful man, no one is able to injure in regard to the soul, not
even the devil himself; and not only is this wonderful, that God hath made us
inaccessible to all his designs, but that he has constituted us fit for the
practice of virtue, and there is no hinderance, if we will, even though we be
poor, weak in body, outcast, nameless, bondservants. For neither poverty, nor
infirmity, nor deformity of body, nor servitude, nor any other of such things
could ever become a hinderance to virtue; and why do I say, poor, and a
bondservant, and nameless? Even if thou art a prisoner, not even this would be
ever any hinderance to thee as regards virtue. And how this is I proceed to say.
Has any of thy household grieved thee and provoked thee? dismiss thy wrath
against him. Have bonds, and poverty, and obscurity been any hinderance to thee
in this respect? and why do I say hinderance? They have both helped and
contributed to restrain pride.Hast thou seen another prospering? do not envy
him. For not even in this case is poverty a bar. Again, whenever thou needest to
pray, do so with a sober and watchful mind, and nothing shall be a bar even in
that case. Show all meekness, forbearance, self-restraint, gravity. For these
things need no external helps. And this especially is the chief point about
virtue, that it has no necessity for wealth, power, glory, nor anything of that
kind, but of a sanctified soul alone, and it seeks for nothing more. And behold,
also, the same thing happening in respect of grace. For if any one be lame, if
he has had his eyes put out, if he be maimed in body, if he has fallen into the
last extremity of weakness, grace is not hindered from coming by any of these
things. For it only seeks a soul receiving it with readiness, and all these
external things it passes over. For in the case of worldly soldiers, those who
are aboutto enlist them for the army seek for stature of body and healthy
condition, and it is not only necessary that he who is about to become a soldier
should have these alone, but he must also be free. For if anybody be a slave, he
is rejected. But the King of Heaven seeks for nothing of this kind, but receives
slaves into his army, and aged people, and the languid in limb, and is not
ashamed. What is more merciful than this? What could be more kind? For he seeks
for what is in our own power, but they seek for what is not in our power. For to
be a slave or free is not our doing. To be tall, again, or short is not in our
own power, or to be aged, or well grown, and such like. But to be forbearing and
kind, and so forth, are matters of our own choice; and God demands of us only
those things of which we have control. And quite reasonably. For He does not
call Us to grace because of his own need, but because of doing us kindness; but
kings, because of services required by them; and they carry men off to an
outward and material warfare, but He to a spiritual combat; and it is not only
in the case of heathen wars, but in the case of the games also that one may see
the same analogy. For they who are about to be brought into the theatre, do not
descend to the contest until the herald himself takes them beneath the gaze of
all, and leads them round, shouting out and saying, "Has any one a charge
against this person?" although in that case the struggle is not concerned with
the soul, but with the body. Wherefore then dost thou demand proofs of
nobleness? But in this case there is nothing of the kind, but all is different,
our contest not consisting of hand locked in hand, but in philosophy of soul,
and excellence of mind. The president of our conflicts does the opposite. For he
does not take us, and lead us round and say, "Has any one a charge against this
man?" but cries out, "Though all men, though demons, stand up with the devil and
accuse him of extreme and unspeakable crimes, I reject him not, nor abhor him,
but removing him from his accusers, and freeing him from his wickedness, thus I
bring him to the contest. And this is very reasonable. For there indeed the
president contributes nothing towards the victory, in the case of the
combatants, but stands still in the midst. But here, the President of the
contests for holiness becomes a fellow-combatant, and helper, sharing with them
the conflict against the devil.

4. And not only is this the wonderful thing that he remits our sins, but that he
not even reveals them nor makes them manifest and patent, nor compels us to come
forward into the midst, and to tell out our errors, but bids us make our defense
to him alone, and to confess ourselves to him. And yet among secular judges, if
any tell any of the robbers or grave-riflers, when they are arrested, to tell
their errors and be quit of their punishment, they would accede to this with all
readiness, despising the shame through desire of safety. But in this case there
is nothing of this kind, but he both remits the sins, nor compels us to marshal
them in array before any spectators. But one thing alone he seeks, that he who
enjoys this remission should learn the greatness of the gift. How is it not,
therefore, absurd that in case where he does us service, he should be content
with our testimony only, but in those where we serve him we seek for others as
witnesses, and do a thing for ostentation's sake? While we wonder then at his
kindliness, let us show forth our doings, and before all others let us curb the
vehemence of our tongue, and not always be giving utterance. "For in the
multitude of words there wanteth not transgression." If indeed then thou hast
anything useful to say, open thy lips. But if there be nothing necessary for
thee to say, be silent, for it is better. Art thou a handicraftsman? as thou
sittest at work, sing psalms. Dost thou not wish to sing with thy mouth? do this
in thine heart; a psalm is a great companion. In this case thou shalt undergo
nothing serious, but shalt be able to sit in thy workshop as in a monastery. For
not suitableness of place, but strictness of morals will afford us quiet. Paul,
at least, pursuing his trade in a workshop suffered no injury to his own virtue.
Do not thou therefore say, How can I, being a handicraftsman and a poor man, be
a philosopher? This is indeed the very reason why thou mayest be a philosopher.
For poverty is far more conducive to piety for us than wealth, and work than
idleness; since wealth is even a hinderance to those who do not take heed. For
when it is needful to dismiss anger, to extinguish envy, to curb passion, to
offer prayer, to exhibit forbearance and meekness, kindliness and charity, when
would poverty be a bar? For it is not possible by spending money to accomplish
these things, but by exhibiting a right disposition; almsgiving especially needs
money, but even it shines forth in greater degree through poverty. For she who
spent the two mites was poorer than all men, and yet surpassed all. Let us not
then consider wealth to be anything great, nor gold to be better than clay. For
the value of material things is not owing to their nature, but to our estimate
of them. For if any one would inquire carefully, iron is much more necessary
than gold. For the one contributes to no need of our life, but the other has
furnished us with the greater part of our needs, ministering to countless arts;
and why do I speak of a comparison between gold and iron? For these stones are
more necessary than precious stones. For of those nothing serviceable could be
made, but out of these, houses and walls and cities are erected. But do thou
show me what gain could be derived from these pearls, rather what harm would not
happen? For in order that thou mayest wear one pearl drop, countless poor people
are pinched with hunger. What excuse wilt thou hit upon? what pardon?

Dost thou wish to adorn thy face? Do so not with pearls, but with modesty, and
dignity. So thy countenance will be more full of grace in the eyes of thy
husband. For the other kind of adorning is wont to plunge him into a suspicion
of jealousy, and into enmity, quarrelsomeness and strife, for nothing is more
annoying than a face which is suspected. But the ornament of compassion and
modesty casts out all evil suspicion, and will draw thy partner to thee more
strongly than any bond. For natural beauty does not impart such comeliness to
the face as does the disposition of him who beholds it, and nothing is so wont
to produce that disposition as modesty and dignity; so that if any woman be
comely, and her husband be ill affected towards her, she appears to him the most
worthless of all women; and if she do not happen to be fair of face, but her
husband be well affected towards her, she appears more comely than all. For
sentence is given not according to the nature of what is beheld, but according
to the disposition of the beholders. Adorn thy face then with modesty, dignity,
pity, lovingkindness, charity, affection for thy husband, forbearance, meekness,
endurance of ill. These are the tints of virtue. By means of these thou wilt
attract angels not human beings to be thy lovers. By means of these thou hast
God to commend thee, and when God receives thee, he will certainly win over thy
husband for thee. For if the wisdom of a man illuminates his countenance, much
more does the virtue of a woman illuminate her face; and if thou considerest
this to be a great ornament, tell me what will be the advantage of the pearls in
that day? But why is it necessary to speak of that day, since it is possible to
show all this from what happens now. When, then, they who thought fit to revile
the emperor were dragged to the judgment hall, and were in danger of extreme
measures being taken, then the mothers, and the wives, laying aside their
necklaces, and their golden ornaments, and pearls, and all adornment, and golden
raiment, wearing a simple and mean dress, and besprinkled with ashes, prostrated
themselves before the doors of the judgment hall and thus won over the judges;
and if in the case of these earthly courts of justice, the golden ornaments, and
the pearls, and the variegated dress would have been a snare and a betrayal, but
forbearance, and meekness, and ashes, and tears, and mean garments persuaded the
judge, much more would this take place in the case of that impartial and dread
tribunal. For what reason wilt thou be able to state, what defense, when the
Master lays these pearls to thy charge, and brings the poor who have perished
with hunger into the midst? On this account Paul said, "not with braided hair,
or gold, or pearls, or costly raiment." For therein would be a snare. And if we
were to enjoy them continually, yet we shall lay them aside with death. But
arising out of virtue there is all security, and no vicissitude and
changeableness, but here it makes us more secure, and also accompanies us there.
Dost thou wish to possess pearls, and never to lay aside this wealth? Take off
all ornament and place it in the hands of Christ through the poor. He will keep
all thy wealth for thee, when He shall raise up thy body with much radiancy.
Then He shall invest thee with better wealth and greater ornament, since this
present is mean and absurd. Consider then whom thou wishest to please, and for
whose sake thou puttest on this ornament, not in order that the ropemaker and
the coppersmith and the huckster may admire. Then art thou not ashamed, nor
blushest thou when thou showest thyself to them? doing all on their account whom
thou dost not consider worthy of accosting.

How then wilt thou laugh this fancy to scorn? If thou wilt remember that word,
which thou sentest forth when thou wert initiated, I renounce thee, Satan, and
thy pomp, and thy service. For the frenzy about pearls is a pomp of Satan. For
thou didst receive gold not in order that thou mightest bind it on to thy body,
but in order that thou mightest release and nourish the poor. Say therefore
constantly, I renounce thee, Satan. Nothing is more safe than this word if we
shall prove it by our deeds.

5. This I think it right that you who are about to be initiated should learn.
For this word is a covenant with the Master. And just as we, when we buy slaves,
first ask those who are being sold if they are willing to be our servants: So
also does Christ. When He is about to receive thee into service, He first asks
if thou wishest to leave that cruel and relentless tyrant, and He receives
covenants from thee. For his service is not forced upon thee. And see the
lovingkindness of God. For we, before we put down the price, ask those who are
being sold, and when we have learned that they are willing, then we put down the
price. But Christ not so, but He even put down the price for us all; his
precious blood. For, He says, ye were bought with a price. Notwithstanding, not
even then does He compel those who are unwilling, to serve him; but except thou
hast grace, He says, and of thine own accord and will determinest to enroll
thyself under my rule, I do not compel, nor force thee. And we should not have
chosen to buy wicked slaves. But if we should at any time have so chosen, we buy
them with a perverted choice, and put down a corresponding price for them. But
Christ, buying ungrateful and lawless slaves, put down the price of a servant of
first quality, nay rather much more, and so much greater that neither speech nor
thought can set forth its greatness. For neither giving heaven, nor earth, nor
sea, but giving up that which is more valuable than all these, his own blood,
thus He bought us. And after all these things, he does not require of us
witnesses, or registration, but is content with the single word, if thou sayest
it from thy heart. "I renounce thee, Satan, and thy pomp," has included all. Let
us then say this, "I renounce thee, Satan," as men who are about in that world
at that day to have that word demanded of them, and let us keep it in order that
we may then return this deposit safe. But Satan's pomps are theatres, and the
circus, and all sin, and observance of days, and incantations and omens.

"And what are omens?" says one. Often when going forth from his own house he has
seen a one-eyed or lame man, and has shunned him as an omen. This is a pomp of
Satan. For meeting the man does not make the day turn out ill, but to live in
sin. When thou goest forth, then, beware of one thing-that sin does not meet
thee. For this it is which trips us up. And without this the devil will be able
to do us no harm. What sayest thou? Thou seest a man, and shunnest him as an
omen, and dost not see the snare of the devil, how he sets thee at war with him
who has done thee no wrong, how he makes thee the enemy of thy brother on no
just pretext; but God has bidden us love our enemies; but thou art turned away
from him who did thee no wrong, having nothing to charge him with, and dost thou
not consider how great is the absurdity, how great the shame, rather how great
is the danger? Can I speak of anything more absurd? I am ashamed, indeed, and I
blush: But for your salvation's sake, I am, I am compelled to speak of it. If a
virgin meet him he says the day becomes unsuccessful; but if a harlot meet him,
it is propitious, and profitable, and full of much business; are you ashamed?
and do you smite your foreheads, and bend to the ground? But do not this on
account of the words which I have spoken, but of the deeds which have been done.
See then, in this case, how the devil hid his snare, in order that we might turn
away from the modest, but salute and be friendly to the unchaste. For since he
has heard Christ saying that "He who looketh on a woman to desire her, has
already committed adultery with her," and has seen many get the better of
unchastity, wishing by another wrong to cast them again into sin, by this
superstitious observance he gladly persuades them to pay attention to whorish
women. And what is one to say about them who use charms and amulets, and
encircle their heads and feet with golden coins of Alexander of Macedon. Are
these our hopes, tell me, that after the cross and death of our Master, we
should place our hopes of salvation on an image of a Greek king? Dost thou not
know what great result the cross has achieved? It has abolished death, has
extinguished sin, has made Hades useless, has undone the power of the devil, and
is it not worth trusting for the health of the body? It has raised up the whole
world, and dost thou not take courage in it? And what wouldest thou be worthy to
suffer, tell me? Thou dost not only have amulets always with thee, but
incantations bringing drunken and half-witted old women into thine house, and
art thou not ashamed, and dost thou not blush, after so great philosophy, to be
terrified at such things? and there is a graver thing than this error. For when
we deliver these exhortations, and lead them away, thinking that they defend
themselves, they say, that the woman is a Christian who makes these
incantations, and utters nothing else than the name of God. On this account I
especially hate and turn away from her, because she makes use of the name of
God, with a view to ribaldry. For even the demons uttered the name of God, but
still they were demons, and thus they used to say to Christ, "We know thee who
thou art, the Holy One of God," and notwithstanding, he rebuked them, and drave
them away. On this account, then, I beseech you to cleanse yourselves from this
error, and to keep hold of this word as a staff; and just as without sandals,
and cloak, no one of you would choose to go down to the market-place, so without
this word never enter the market-place, but when thou art about to pass over the
threshold of the gateway, say this word first: I leave thy ranks, Satan, and thy
pomp, and thy service, and I join the ranks of Christ. And never go forth
without this word. This shall be a staff to thee, this thine armor, this an
impregnable fortress, and accompany this word with the sign of the cross on thy
forehead. For thus not only a man who meets you, but even the devil himself,
will be unable to hurt you at all, when he sees thee everywhere appearing with
these weapons; and discipline thyself by these means henceforth, in order that
when thou receivest the seal thou mayest be a well-equipped soldier, and
planting thy trophy against the devil, may receive the crown of righteousness,
which may it be the lot of us all to obtain, through the grace and
lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to
the Holy Spirit for ever and ever-Amen.


========================================================================
  CHAPTER 33: LETTER TO A YOUNG WIDOW
========================================================================

Introduction to the Letter to a Young Widow.

Introduction to the Letter to a Young Widow. The date of the following letter
can be determined within very narrow limits. It contains a reference (c. 5) to
the defeat and death of the Emperor Valens in the battle with the Goths at
Hadrianople, in a.d. 378, as a rcent event. The Emperor who is described as
having incessantly engaged in war ever since his asccession (c. 4) must be
Theodosius, who succeded Valens, and as the Goths are said to be still
overrunning large regions with impunity, and insolently mocking the timidity of
the imperial troops (ib.) the letter must have been written prior to the
crushing defeat which Theodosius inflicted on them in 382. The whole epistle is
deeply tinged with that profound sense of the unhappiness and instability of
human life which the moral corruption of society and recent calamities of the
empire impressed with peculiar force on the minds of me; producing too often
amongst Pagans either a cynical gloom or reckless indifference, but leading
Christians to cling more closely and earnestly to the hopes and consolations of
the Gospel.

1. That you have sustained a severe blow, and that the weapon directed from
above has been planted in a vital part all will readily admit, and none even of
the most rigid moralists will deny it; but since they who are stricken with
sorrow ought not to spend their whole time in mourning and tears, but to make
good provision also for the healing of their wounds, lest, if they be neglected
their tears should aggravate the wound, and the fire of their sorrow become
inflamed, it is a good thing to listen to words of consolation, and restraining
for a brief season at least the fountain of thy tears to surrender thyself to
those who endeavour to console thee. On this account I abstained from troubling
you when your sorrow was at its height, and the thunderbolt had only just fallen
upon you; but having waited an interval and permitted you to take your fill of
mourning, now that you are able to look out a little through the mist, and to
open, your ears to those who attempt to comfort you, I also would second the
words of your handmaids by some contributions of my own. For whilst the tempest
is still severe, and a full gale of sorrow is blowing, he who exhorts another to
desist from grief would only provoke him to increased lamentations and having
incurred his hatred would add fuel to the flame by such speeches besides being
regarded himself as an unkind and foolish person. But when the troubled water
has begun to subside, and God has allayed the fury of the waves, then we may
freely spread the sails of our discourse. For in a moderate storm skill may
perhaps play its part but when the onslaught of the wind is irresistible
experience is of no avail. For these reasons I have hitherto held my peace, and
even now have only just ventured to break silence because I have heard from thy
uncle that one may begin to take courage, as some of your more esteemed
handmaids are now venturing to discourse at length upon these matters, women
also outside your own household, who are your kinsfolk, or are otherwise
qualified for this office. Now if you allow them to talk to you I have the
greatest hope and confidence that you will not disdain my words but do your best
to give them a calm and quiet heating. Under any circumstances indeed the female
sex is the more apt to be sensitive to suffering; but when in addition there is
youth, and untimely widowhood, and inexperience in business, and a great crowd
of cares, while the whole life previously has been nurtured in the midst of
luxury, and cheerfulness and wealth, the evil is increased many fold, and if she
who is subjected to it does not obtain help from on high even an accidental
thought will be able to unhinge her. Now I hold this to be the foremost and
greatest evidence of God's care concerning thee; for that thou hast not been
overwhelmed by grief, nor driven out of thy natural condition of mind when such
great troubles suddenly concurred to afflict thee was not due to any human
assistance but to the almighty hand the understanding of which there is no
measure, the wisdom which is past finding out, the "Father of mercies and the
God of all comfort." "For He Himself" it is said "hath smitten us, and He will
heal us; He will strike, and He will dress the wound and make us whole." For as
long as that blessed husband of thine was with thee, thou didst enjoy honour,
and care and zealous attention; in fact you enjoyed such as you might expect to
enjoy from a husband; but since God took him to Himself He has supplied his
place to thee. And this is not my saying but that of the blessed prophet David
for he says "He will take up the fatherless and the widow," and elsewhere he
calls Him "father of the fatherless and judge of the widow;" thus in many
passages thou wilt see that He earnestly considereth the cause of this class of
mankind.

2. But lest the continual repetition of this name of widow should upset thy
soul, and disconcert thy reason, having been inflicted on thee in the very
flower of thy age, I wish first of all to discourse on this point, and to prove
to you that this name of widow is not a title of calamity but of honour, aye the
greatest honour. For do not quote the erroneous opinion of the world as a
testimony, but the admonition of the blessed Paul, or rather of Christ. For in
his utterances Christ was speaking through him as he himself said "If ye seek a
proof of Christ who is speaking in me?" What then does he say? "Let not a widow
be enrolled under threescore years of age" and again "but the younger widows
refuse" intending by both these sayings to indicate to us the importance of the
matter. And when he is making regulations about bishops he nowhere prescribes a
standard of age, but in this case he is very particular on the point, and, pray,
why so? not because widowhood is greater than priesthood, but because widows
have greater labour to undergo than priests, being encompassed on many sides by
a variety of business public and private. For as an unfortified city lies
exposed to all who wish to plunder it, so a young woman living in widowhood has
many who form designs upon her on every side not only those who aim at getting
her money but also those who are bent upon corrupting her modesty. And besides
these we shall find that she is subjected to other conditions also likely to
occasion her fall. For the contempt of servants their negligence of business,
the loss of that respect which was formerly paid, the sight of contemporaries in
prosperity, and often the hankering after luxury, induce women to engage in a
second marriage. Some there are who do not choose to unite themselves to men by
the law of marriage, but do so secretly and clandestinely. And they act thus in
order to enjoy the praise of widowhood; thus it is a state which seems to be not
reproached, but admired and deemed worthy of honour among men, not only amongst
us who believe, but even amongst unbelievers also. For once when I was still a
young man I know that the sophist who taught me (and he exceeded all men in his
reverence for the gods) expressed admiration for my mother before a large
company. For enquiring, as was his wont, of those who sat beside him who I was,
and some one having said that I was the son of a woman who was a widow, he asked
of me the age of my mother and the duration of her widowhood, and when I told
him that she was forty years of age of which twenty had elapsed since she lost
my father he was astonished and uttered a loud exclamation, and turning to those
present "Heavens!" cried he "what women there are amongst the Christians." So
great is the admiration and praise enjoyed by widowhood not only amongst
ourselves, but also a amongst those who are outside the Church.And being aware
of all this the blessed Paulsaid "Let not a widow be enrolled under threescore
years of age." And even after this great qualification of age he does not permit
her to be ranked in this sacred society but mentions some additional requisites
"well reported of for good works, if she have brought up children if she have
lodged strangers if she have washed the saints feet if she have relieved the
afflicted, if she have diligently followed every good work." Heavens! what
testing and scrutiny! how much virtue does he demand from the widow, and how
precisely does he define it! which he would not have done, had he not intended
to entrust to her a position of honour and dignity. And "the younger widows" he
says "refuse;" and then he adds the reason: "for when they have waxed wanton
against Christ they will marry." By this expression he gives us to understand
that they who have lost their husbands are wedded to Christ in their stead.
Observe how he asserts this by way of indicating the mild and easy nature of
this union; I refer to the passage "when they have waxed wanton against Christ
they will marry," as if He were some gentle husband who did not exercise
authority over them, but suffered them to live in freedom. Neitherdid Paul
confine his discourse on the subject to these remarks, but also in another place
again he has manifested great anxiety about it where he says "Now she who liveth
in pleasure is dead while she liveth; but she who is a widow indeed and desolate
hath set herhope in God, and continueth in prayers and supplications day and
night." And writing to the Corinthians he says "But she is more blessed if she
abide thus. You see what great praise is bestowed upon widowhood, and this in
the New Testament, when the beauty of virginity also was clearly brought to
light. Nevertheless even the lustre of this state could not obscure the glories
of widowhood, which shines on brightly all the same, keeping its own value. When
then we make mention of widowhood from time to time, do not be cast down, nor
consider the matter a reproach; for if this be a matter of reproach, far more so
is virginity.But this is not the case; no! God forbid. For inasmuch as we all
admire and welcome women who live continently whilst their husbands are yet
alive must we not be delighted with those who manifest the same good feeling
concerning their husbands when they have departed this, life, and praise them
accordingly? As I was saying then, as long as you lived with the blessed
Therasius you enjoyed honour and consideration such as is natural for a wife to
receive from a husband; but now in his place you have God who is the Lord of
all, who hath of old been thy protector and will be so nowstill more and with
yet greater earnestness; and as I have already said He hath displayed no slight
token of his providential care by having preserved thee whole and unharmed in
the midst of such a furnace of anxiety and sorrow, and not suffering thee to
undergo anything undesirable. Now if He has not permitted any shipwreck to take
place in the midst of so much rough water, much more will He preserve thy soul
in calm weather and lighten the burden of thy widowhood, and the consequences of
it which seem to be so terrible.

3. Now if it is not the name of widow which distresses you, but the loss of such
a husband I grant you that all the world over amongstmen engaged in secular
affairs there have been few like him, so affectionate, so gentle, so humble, so
sincere, so understanding, so devout. And certainly if he had altogether
perished, and utterly ceased to be, it would be right to be distressed, and
sorrowful; but if he has only sailed into the tranquil haven, and taken his
journey to Him who is really his king, one ought not to mourn but to rejoice on
these accounts. For this death is not death, but only a kind of emigration and
translation from the worse to the better, from earth to heaven, from men to
angels, and archangels, and Him who is the Lord of angels and archangels. For
here on earth whilst he was serving theemperor there were dangers to be expected
and many plots arising from men who bore ill-will, for in proportion as his
reputation increaseddid the designs also of enemies abound; but now that he has
departed to the other world none of these things can be suspected. Wherefore in
proportion as you grieve that God has taken away one who was so good and worthy
you ought to rejoice that he has departed in much safety and honour, and being
released from the trouble which besets this present season of danger, is in
great peace and tranquillity. For is it not out of place to acknowledge that
heaven is far better than earth, and yet to mourn those who are translated from
this world to the other? For if that blessed husband of thine had been one of
those who lived a shameful life contrary to what God approved it would have been
right to bewail and lament for him not only when he had departed, but whilst he
was still living; but inasmuch as he was one of those who are the friends of God
weshould take pleasure in him not only whilst living, but also when he has been
laid to rest. And that we ought to act thus thou hast surely heard the words of
the blessed Paul "to depart and to be with Christ which is far better." But
perhaps you long to hear your husband's words, and enjoy the affection which you
bestowed upon him, and you yearn for his society, and the glory which you had on
his account, and the splendour, and honour, and security, and all these things
being gone distress and darkenyour life. Well! the affection which you be stowed
on him you can keep now just as you formerly did. For such is the power of love,
it embraces, and unites, and fastens together not only those who are present,
and near, and visible but also those who are far distant; and neither length of
time, nor separation in space, nor anything else of that kind can break up and
sunder in pieces the affection of the soul. But if you wish to behold him face
to face (for this I know is what you specially long for) keep thy bed in his
honour sacred from the touch of any other man, and do thy best to manifest a
life like his, and then assuredly thou shalt depart one day to join the same
company with him, not to dwell with him for five years as thou didst here, nor
for 20, or 100, nor for a thousand or twice that number but for infinite and
endless ages. For it is not any physical relation, but a correspondence in the
way of living which qualifies for the inheritance of those regions of rest. For
if it was identity of moral constitution which brought Lazarus although a
stranger to Abraham into the same heavenly bosom with him, and qualifies many
from east and west to sit down with him, the place of rest will receive thee
also with the good Therasius, if thou wilt exhibit the same manner of life as
his, and then thou shalt receive him back again no longer in that corporeal
beauty which he had when he departed, but in lustre of another kind, and
splendour outshining the rays of the sun. For this body, even if it reaches a
very high standard of beauty is nevertheless perishable; but the bodies of those
who have been well pleasing to God, will be invested with such glory as these
eyes cannot even look upon. And God has furnished us with certain tokens, and
obscure indications of these things both in the Old and in the New Dispensation.
For in the former the face of Moses shone with such glory as to be intolerable
to the eyes of the Israelites, and in the New the face of Christ shone far more
brilliantly than his. For tell me if any one had promised to make your husband
king of all the earth, and then had commanded you to withdraw for twenty years
on his account, and had promised after that to restore him to you with the
diadem and the purple, and to place you again in the same rank with him, would
you not have meekly endured the separation with due self-control? Would you not
have been well pleased with the gift, and deemed it a thing worth praying for?
Well then submit to this now, not for the sake of a kingdom on earth, but of a
kingdom in Heaven; not to receive him back clad in a vesture of gold but robed
in immortality and glory such as is fitting for them to have who dwell in
Heaven. And if you find the trial very unbearable owing to its long duration, it
may be that he will visit you by means of visions and converse with you as he
was wont to do, and show you the face for which you yearn: let this be thy
consolation taking the place of letters, though indeed it is far more definite
than letters. For in the latter case there are but lines traced with the pen to
look upon, but in the former you see the form of his visage, and his gentle
smile, his figure and his movements, you hear his speech and recognize the voice
which you loved so well.

4. But since you mourn also over the loss of security which you formerly enjoyed
on his account, and perhaps also for the sake of those great hopes of
distinction which were dawning (for I used to hear that he would speedily arrive
at the dignity of praefect, and this, I fancy, it is which more especially
upsets and distresses thy soul) consider I pray the case of those who have been
in a higher official position than his, and yet have brought their life to a
very pitiable end. Let me. recall them to your memory: you probably know
Theodore of Sicily by reputation: for he was one of the most distinguished men;
he surpassed all in bodily stature and beauty as well as in the confidence which
he enjoyed with the Emperor, and he had more power than any member of the royal
household, but he didnot bear this prosperity meekly, and having entered into a
plot against the Emperor he was taken prisoner and miserably beheaded; and his
wife who was not a whit inferior to thy noble self in education and birth and
all other respects was suddenly stripped of all her possessions, deprived even
of her freedom also, and enrolled amongst the household slaves, and compelled to
lead a life more pitiable than anybondmaid, having this advantage only over the
rest that owing to the extreme severity of her calamity she moved to tears all
who beheld her. And it is said also that Artemisia who was the wife of a man of
high reputation, since he also aimed at usurping the throne, was reduced to this
same condition of poverty, and also to blindness; for the depth of her
despondency, and the abundance of her tears destroyed her sight; and now she has
need of persons to lead her by the hand, and to conduct her to the doors of
others that she may obtain the necessary supply of food. And I might mention
many other families which, have been brought down in this way did I not know
thee to be too pious and prudent in disposition to wish to find consolation for
thy own calamity out of the misfortunes of others. And the only reason why I
mentioned those instances to which I referred just now was that you might learn
that human things are nothingness but that trulyas the prophet says "all the
glory of man is as the flower of grass." For in proportion to men's elevation
and splendour is the ruin wrought for them, not only in the case of those who
are under rule, but also of the rulers themselves. For it would be impossible to
find any private family which has been immersed in such great calamities as the
ills in which the imperial house has been steeped. For untimely loss of parents,
and of husbands, and violent forms of death, more outrageous and painful than
those which occur in tragedies, especially beset this kind of government.

Now passing over ancient times, of those who have reigned in our own generation,
nine in all, only two have ended their life by a natural death; and of the
others one was slain by a usurper, one in battle, one by a conspiracy of his
household guards, one by the very man who elected him, and invested him with the
purple, and of their wives some, as it is reported, perished by poison, others
died of mere sorrow; while of those who still survive one, who has an orphan
son, is trembling with alarm lest any of those who are in power dreading what
may happen in the future should destroy him; another has reluctantly yielded to
much entreaty to return from the exile into which she had been driven by him who
held the chief power. And of the wives of the present rulers the one who has
recovered a little from her former calamities has much sorrow mingled with her
joy because the possessor of power is still young and inexperienced and has many
designing men on all sides of him; and the other is ready to die of fear, and
spends her time more miserably than criminals condemned to death because her
husband ever since he assumed the crown up to the present day has been
constantly engaged in warfare and fighting, and is more exhausted by the shame
and the reproaches which assail him on all sides than by actual calamities. For
that which has never taken place has now come to pass, the barbarians leaving
their own country have overrun an infinite space of our territory,and that many
times over, and having set fire to the land, and captured the towns they arenot
minded to return home again, but after the manner of men who are keeping holiday
rather than making war, they laugh us all to scorn; and it is said that one of
their kings declared that he was amazed at the impudence of our soldiers, who
although slaughtered more easily than sheep still expect to conquer, and are not
willing to quit their own country; for he said that he himself was satiated with
the work of cutting them to pieces. Imagine what the feelings of the Emperor and
his wife must be on hearing these words!

5. And since I have made mention of thiswar, a great crowd of widows has
occurred to me, who in past times derived very great lustre from the honour
enjoyed by their husbands, but now are all arrayed in a dark mourning robe and
spend their whole time in lamentation. For they had not the advantage which was
enjoyed by thy dear self. For thou, my excellent friend, didst see that goodly
husband of thine lying on his bed, and didst hear his last words, and receive
his instructions as to what should be done about the affairs of the family, and
learn how by the provisions of his will they were guarded against every kind of
encroachment on the part of rapacious and designing men. And not only this, but
also when he was yet lying dead thou didst often fling thyself upon the body,
and kiss his eyes, and embrace him, and wail over him, and thou didst see him
conducted to burial with much honour, and didst everything necessary for his
obsequies, as was fitting, and from frequent visits to his grave thou hast no
slight consolation of thy sorrow. But these women have been deprived of all
these things, having all sent out their husbands to war in the hope of receiving
them back again, instead of which it has been their lot to receive the bitter
tidings of their death. Neither has any one come back to them with the bodies of
their slain, or bringing anything save a message describing the manner of their
death. And some there are who have not even been vouchsafed this record, or been
enabled to learn how their husbands fell, as they were buried beneath a heap of
slain in the thick of battle. And what wonder if most of the generals perished
thus, when even the Emperor himself having been blockaded in a certain village
with a few soldiers did not dare to go out and oppose the assailants, but
remained inside and when the enemy had set fire to the building was burnt to
death together with all that were therein, not men only, but horses, beams and
walls, so that the whole was turned into a heap of ashes? And this was the tale
which they who departed to war with the Emperor brought back to his wife in
place of the Emperor himself. For the splendours of the world differ in no-wise
whatever from the things which happen on the stage, and the beauty of spring
flowers. For in the first place they flee away before they have been manifested;
and then, even if they have strength to last a little while, they speedily
become ready to decay. For what is more worthless than the honour and glory
which is paid by the multitude? what fruit has it? what kind of profit? what
serviceable end does it meet? And would that this only was the evil! but in fact
besides failing to get anything good from the possession, he who owns this most
cruel mistress is continually forced to bear much which is painful and
injurious; for mistress she is of those who own her, and in proportion as she is
flattered by her slaves does she exalt herself against them, and ties them down
by increasingly harsh commands; but she would never be able to revenge herself
on those who despise and neglect her; so much fiercer is she than any tyrant and
wild beast. For tyrants and wild animals are often mollified by humouring, but
her fury is greatest when we are most complaisant to her, and if she finds any
one who will listen to her, and yield to her in everything there is no kind of
command from which in future she can be induced to abstain. Moreover she has
also another ally whom one would not do wrong to call her daughter. For after
she herself has grown to maturity and fairly taken root amongst us, she then
produces arrogance, a thing which is no less able than herself to drive the soul
of those who possess it into headlong ruin.

6. Tell me then dost thou lament this that God hath reserved thee from such a
cruel bondage, and that He has barred every avenue against these pestilential
diseases? For whilst thy husband was living they ceased not continually
assaulting the thoughts of thy heart, but since his death they have no starting
point whence they can lay hold of thy understanding. This then is a discipline
which ought to be practised in future-to abstain from lamenting the withdrawal
of these evils, and from hankering after the bitter tyranny which they exercise.
For where they blow a heavy blast they upset all things from the foundation and
shatter them to pieces; and just as many prostitutes, although by nature ill
favoured and ugly, do yet by means of enamels and pigments excite the feelings
of the youthful whilst they are still tender, and when they have got them under
their control treat them more insolently than any slave; so also do these
passions, vainglory and arrogance, defile the souls of men more than any other
kind of pollution. On this account also wealth has seemed to the majority of men
to be a good thing; at least when it is stripped of this passion of vainglory it
will no longer seem desirable. At any rate those who have been permitted to
obtain in the midst of their poverty popular glory have no longer preferred
wealth, but rather have despised much gold when it was bestowed upon them. And
you have no need to learn from me who these men were, for you know them better
than I do, Epaminondas, Socrates, Aristeides, Diogenes, Krates who turned his
own land into a sheep walk. The others indeed, inasmuch as it was not possible
for them to get rich, saw glory brought to them inthe midst of their poverty,
and straightwaydevoted themselves to it, but this man threw away even what he
possessed; so infatuated were they in the pursuit of this cruel monster. Let us
not then weep because God has rescued us from this shameful thraldom which is
anobject of derision and of much reproach; for there is nothing splendid in it
save the name it bears, and in reality it places those who possess it in a
position which belies its appellation, and there is no one who does not laugh to
scorn the man who does anything with a view to glory. For it is only he who has
not an eye to this who will be enabled to win respect and glory; but he who sets
a great value on popular glory, and does and endures everything for the sake of
obtaining it is the very man who will fail to attain it, and be subjected to all
the exact opposites of glory, ridicule, and accusation, scoffing, enmity and
hatred. And this is wont to happen not only among men, but also among you women,
and indeed more especially in your case. For the woman who is unaffected in
mien, and gait, and dress, and seeks no honour from any one is admired by all
women, and they are ecstatic in their praise and call her blessed, and invoke
all manner of good things upon her; but a vain-glorious woman they behold with
aversion and detestation, and avoid her like some wild beast and load her with
infinite execrations and abuse. And not only do we escape these evils by
refusing to accept popular glory, but we shall gain the highest advantages in
addition to those which have been already mentioned, being trained gradually to
loosen our hold of earth and move in the direction of heaven, and despise all
worldly things. For he who feels no need of the honour which comes from men,
will perform with security whatever good things he does, and neither in the
troubles, nor in the prosperities of this life will he be very seriously
affected; for neither can the former depress him, and cast him down, nor can the
latter elate and puff him up, but in precarious and troubled circumstances he
himself remains exempt from change of any kind. And this I expect will speedily
be the case with your own soul, and having once for all torn yourself away from
all worldly interests you will display amongst us a heavenly manner of life, and
in a little while will laugh to scorn the glory which you now lament, and
despise its hollow and vain mask. But if you long for the security which you
formerly enjoyed owing to your husband, and the protection of your property, and
immunity from the designs of any of those persons who trample upon the
misfortunes of others "Cast thy care upon the Lord and He will nourish thee."
"For look," it is said, "to past generations and see, who ever placed his hope
on the Lord and was put to shame, or who ever called upon Him, and was
neglected, or who ever remained constant to His commandments and was forsaken?"
For He who has alleviated this intolerable calamity, and placed you even now in
a state of tranquillity will also avert impending evils; for that you will never
receive another blow more severe than this you would yourself admit. Having then
so bravely borne present troubles, and this when you were inexperienced, you
will far more easily endure future events should any of the things contrary to
our wishes, which God forbid, occur. Therefore seek Heaven, and all things which
conduce to life in the other world, and none of the things here will be able to
harm thee, not even the world-ruler of darkness himself, if only we do not
injure ourselves. For if any one deprives us of our substance, or hews our body
in pieces, none of these things concern us, if our soul abides in its integrity.

7. Now, once for all, if you wish your property to abide with you in security
and yet further to increase I will show thee the plan, and the place where none
of those who have designs upon it will be allowed to enter. What then is the
place? It is Heaven. Send away thy possessions to that good husband of thine and
neither thief, nor schemer, nor any other destructive thing will be able to
pounce upon them. If you deposit these goods in the other world, you will find
much profit arising from them. For all things which we plant in Heaven yield a
large and abundant crop, such as might naturally be expected from things which
have their roots in Heaven. And ifyou do this, see what blessings you will
enjoy, in the first place eternal life and the things promised to those who love
God, "which eye hath not seen, nor ear heard, neither have they entered into the
heart of man," and in the second place perpetual intercourse with thy good
husband; and you will relieve yourself from the cares and fears, and dangers,
and designs, and enmity and hatred which beset you here. For as long as you are
surrounded with this property there will probably be some to make attempts upon
it; but if you transfer it to Heaven, you will lead a life of security and
safety, and much tranquillity, enjoying independence combined with godliness.
For it is very irrational, when one wishes to buy land, and is seeking for
productive ground, if, Heaven being proposed to him instead of earth, and the
possibility presented of obtaining an estate there he abides still on earth, and
puts up with the toils that are connected with it; for it often disappoints our
hopes. But since thy soul is grievously upset and vexed on account of the
expectation often entertained that thy husband would attain the rank of prefect,
and the thought that he was untimely snatched away from that dignity consider
first of all this fact, that even if this hope was a very well grounded one
nevertheless it was only a human hope, which often falls to the ground; and we
see many things of this kind happening in life, those which were confidently
expected having remained unfulfilled, whereas those which never even entered the
mind have frequently come to pass, and this we constantly see occurring
everywhere in cases of governments and kingdoms, and inheritances, and
marriages. Wherefore even if the opportunity were very near at hand, yet as the
proverb says "between the cup and the lip there is many a slip" and the
Scripture saith "from the morning until the evening the time is changed." So
also a king who is here to-day is dead tomorrow; and again this same wise man
illustrating the reversal of men's hopes says "many tyrants have sat down upon
the ground, and one that was never thought of has worn the crown." And it was
not absolutely certain that if he lived he would arrive at this dignity; for
that which belongs to the future is uncertain, and causes us to have various
suspicions. For on what grounds was it evident that had he lived he would have
attainedthat dignity and that things would not haveturned out the other way, and
that he would have lost the office he actually held either from falling a victim
to disease, or from being exposed to the envy and ill will of those who wished
to excel him in prosperity, or from suffering some other grievous misfortune.
But let us suppose, if you please, that it was perfectly evident that in any
case had he survived he would have obtained this high distinction; then in
proportion to the magnitude of the dignity would have been the increased
dangers, and anxieties, and intrigues which he must have encountered. Or put
these even on one side, and let us suppose him to traverse that sea of
difficulties safely, and in much tranquillity; then tell me what is the goal?
not that which he has now reached; no, not that, but something different,
probably unpleasant and undesirable. In the first place his sight of heaven, and
heavenly things would have been delayed, which is no small loss to those who
have put their trust in things to come; and in the next place, even had he lived
a very pure life yet the length of his life and the exigencies of his high
office would have prevented his departing in such a pure condition as has now
been the case. In fact it is uncertain whether he might not have undergone many
changes and given way to indolence before he breathed his last. For now we are
confident that by the grace of God he has taken his flight to the region of
rest, because he had not committed himself to any of those deeds which exclude
from the kingdom of Heaven; but in that case after long contact with public
business, he might probably have contracted greatdefilement. For it is an
exceedingly rare thing for one who is moving in the midst of such great evils to
hold a straight course, but to go astray, both wittingly and against his will,
is a natural thing, and one which constantly occurs. But, as it is, we have been
relieved. from this apprehension, and we are firmly persuaded that in the great
day he will appear inmuch radiance, shining forth near the King, and going with
the angels in advance of Christ and clad with the robe of unutterable glory, and
standing by the side of the King as he gives judgment, and acting as one of His
chief ministers. Wherefore desisting from mourning and lamentation do thou hold
on to the same way of life as his, yea even let it be more exact, that having
speedily attained an equal standard of virtue with him, you may inhabit the same
abode and be united to him again through the everlasting ages, not in this union
of marriage but another far better. For this is only a bodily kind of
intercourse, but then there will be a union of soul with soul more perfect, and
of a far more delightful and far nobler kind.


========================================================================
  CHAPTER 34: LETTERS TO OLYMPIAS - 1 - TO MY LADY
========================================================================

To My Lady To My Lady The Most Reverend And Divinely Favored Deaconess Olympias,
I John, Bishop, Send Greeting IN The Lord.

1. Come now let me relieve the wound of thy despondency, and disperse the
thoughts which gather this cloud of care around thee. For what is it which
upsets thy mind, and why art thou sorrowful and dejected? Is it because of the
fierce black storm which has overtaken the Church, enveloping all things in
darkness as of a night without a moon, and is growing to a head every day,
travailing to bring forth disastrous shipwrecks, and increasing the ruin of the
world? I know all this as well as you; none shall gainsay it, and if you like I
will form an image of the things now taking place so as to present the tragedy
yet more distinctly to thee. We behold a sea upheaved from the very lowest
depths, some sailors floating dead upon the waves, others engulfed by them, the
planks of the ships breaking up, the sails torn to tatters, the masts sprung,
the oars dashed out of the sailors' hands, the pilots seated on the deck,
clasping their knees with their hands instead of grasping the rudder, bewailing
the hopelessness of their situation with sharp cries and bitter lamentations,
neither sky nor sea clearly visible, but all one deep and impenetrable darkness,
so that no one can see his neighbour, whilst mighty is the roaring of the
billows, and monsters of the sea attack the crews on every side. But how much
further shall I pursue the unattainable? for whatever image of our present evils
I may seek speech shrinks baffled from the attempt. Nevertheless even when I
look at these calamities I do not abandon the hope of better things, considering
as I do who the pilot is in all this-not one who gets the better of the storm by
his art, but calms the raging waters by his rod. But if He does not effect this
at the outset and speedily, such is His custom-He does not at the beginning put
down these terrible evils, but when they have increased, and come to
extremities, and most persons are reduced to despair, then He works wondrously,
and beyond all expectation, thus manifesting his own power, and training the
patience of those who undergo these calamities. Do not therefore be cast down.
For there is only one thing, Olympias, which is really terrible, only one real
trial, and that is sin; and I have never ceased continually harping upon this
theme; but as for all other things, plots, enmities, frauds, calumnies, insults,
accusations, confiscation, exile, the keen sword of the enemy, the peril of the
deep, warfare of the whole world, or anything else you like to name, they are
but idle tales. For whatever the nature of these things may be they are
transitory and perishable, and operate in a mortal body without doing any injury
to the vigilant soul. Therefore the blessed Paul, desiring to prove the
insignificance both of the pleasures and sorrows relating to this life, declared
the whole truth in one sentence when he said-"For the things which are seen are
temporal." Why then dost thou fear temporal things which pass away like the
stream of a river. For such is the nature of present things whether they be
pleasant or painful. And another prophet compared all human prosperity not to
grass, but to another material even more flimsy, describing the whole of it "as
the flower of grass." For he did not single out any one part of it, as wealth
alone, or luxury alone, or power, or honour; but having comprised all the things
which are esteemed splendid amongst men under the one designation of glory he
said "all the glory of man is as the flower of grass."

2. Nevertheless, you will say, adversity is a terrible thing and grievous to be
borne. Yet look at it again compared with another image and then also learn to
despise it. For the railings, and insults, and reproaches, and gibes inflicted
by enemies, and their plots are compared to a worn-out garment, and moth-eaten
wool when God says "Fear ye not the reproach of men, neither be ye afraid of
their revilings, for they shall wax old as doth a garment, and like moth-eaten
wool so shall they be consumed." Therefore let none of these things which are
happening trouble thee, but ceasing to invoke the aid of this or that person,
and to run after shadows (for such are human alliances), do thou persistently
call upon Jesus, whom thou servest, merely to bow his head; and in a moment of
time all these evils will be dissolved. But if thou hast already called upon
Him, and yet they have not been dissolved, such is the manner of God's dealing
(for I will resume my former argument); He does not put down evils at the
outset, but when they have grown to a head, when scarcely any form of the
enemy's malice remains ungratified, then He suddenly converts all things to a
state of tranquillity and conducts them to an unexpected settlement. For He is
not only able to turn as many things as we expect and hope, to good, but many
more, yea infinitely more. Wherefore also Paul saith "now to Him who is able to
do exceeding abundantly above all that we ask or think." Could He not, for
example, have prevented the three children at the outset from falling into
trial? But He did not choose to do this, thereby conferring great pain upon
them. Therefore He suffered them to be delivered into the hands of barbarians,
and the furnace to be heated to an immeasurable height and the wrath of the king
to blaze even more fiercely than the furnace, and hands and feet to be bound
with great severity and they themselves to be cast into the fire; and then, when
all they who beheld despaired of their rescue, suddenly, and beyond all hope,
the wonder-working power of God, the supreme artificer, was displayed, and shone
forth with exceeding splendour. For the fire was bound, and the bondmen were
released; and the furnace became a temple of prayer, a place of fountains and
dew, of higher dignity than a royal court, and the very hairs of their head
prevailed over that all devouring element which gets the better even of iron and
stone, and masters every kind of substance. And a solemn song of universal
praise was instituted there by these holy men inviting every kind of created
thing to join in the wondrous melody; and they uttered hymns of thanksgiving to
God for that they had been bound, and also burnt, as far at least as the malice
of their enemies had power; that they had been exiles from their country,
captives deprived of their liberty, wandering outcasts from city and home,
sojourners in a strange and barbarous land; for all this was the outpouring of a
grateful heart. And when the malicious devices of their enemies were perfected
(for what further could they attempt after their death?) and the labours of the
heroes were completed, and the garland of victory was woven, and their rewards
were prepared and nothing more was wanting for their renown; then at last their
calamities were brought to an end, and he who caused the furnace to be kindled,
and delivered them over to that great punishment, became himself the panegyrist
of those holy heroes, and the herald of God's marvellous deed, and everywhere
throughout the world issued letters full of reverent praise, recording what had
taken place, and becoming the faithful herald of the miracles wrought by the
wonder-working God. For inasmuch as he had been an enemy and adversary what he
wrote was above suspicion even in the opinion of enemies.

3. Dost thou see the abundance of resource belonging to God? His wisdom, His
extraordinary power, His loving-kindness and care? Be not therefore dismayed or
troubled but continue to give thanks to God for all things, praising, and
invoking Him; beseeching and supplicating; even if countless tumults and
troubles come upon thee, even if tempests are stirred up before thy eyes let
none of these things disturb thee. For our Master is not baffled by the
difficulty, even if all things are reduced to the extremity of ruin. For it is
possible for Him to raise those who have fallen, to convert those who are in
error, to set straight those who have been ensnared, to release those who have
been laden with countless sins, and make them righteous, to quicken those who
are dead, to restore lustre to decayed things,and freshness to those which have
waxen old. For if He makes things which are not, come into being, and bestows
existence on things which are nowhere by any means manifest, how much more will
He rectify things which already exist. But you will say there are many who
perish, many who are caught by snares. Many such things have indeed often taken
place, yet afterwards have all received their appropriate correction, save some
few who have remained in an incurable condition, even after the change in their
circumstances. Why are you troubled and distracted because such a person is cast
out and such another is put into his place? Christ was crucified and the release
of Barabbas the robber was demanded, and the depraved populace clamoured for the
preservation of the murderer rather than of the Saviour and benefactor. How many
think you then stumbled at these things? how many were destroyed? But I must
carry my argument yet further back. Did not He who was crucified become
immediately after his birth a wanderer and a fugitive? was He not from the very
cradle removed with the whole household into a strange land, taking that long
journey into a barbarous region? And this removal gave occasion to torrents of
blood, and cruel murder and slaughter, and all the children of tender age were
cut to pieces just as if they had been soldiers arrayed in battle, and infants
torn from the breast were handed over to death, and even when the milk was in
their throats, the sword was driven through their necks. What could be more
distressing than this tragedy? And these things were done by him who sought to
destroy Jesus, yet the long-suffering God endured this tragical cruelty, which
caused so much bloodshed, and forbore to prevent it although He had the power,
displaying his long-suffering for some inscrutably wise purpose. And when Jesus
had returned from the foreign land and was grown up, war was rekindled against
him on every side. First of all the disciples of John were envious of Him and
tried to slander Him, although John himself behaved reverently to Him, and they
said "He who was with thee beyond Jordan, behold the same baptizeth and all men
come to Him." For these were the words of men who were already irritated, and
agitated by ill-will, and consumed by that passion. For the same reason also one
of the disciples who said these things disputed with a certain Jew and raised a
contentious argument about purifying, comparing one kind of baptism with
another, the baptism of John with that of the disciples of Christ. "For there
arose" it is said, "a questioning on the part of John's disciples with a certain
Jew about purifying." And when He began to work miracles how many calumniators
He had! Some called Him a Samaritan and demoniac saying "Thou art a Samaritan
and hast a Devil" others "a deceiver," saying "This man is not of God but
deceiveth the multitude" others "a sorcerer" saying "He casteth out devils
through Beelzebub the prince of the Devils" and they continually said these
things against Him and called Him an adversary of God, and a gluttonous, and
greedy man, and a drunkard, and a friend of the wicked and depraved. "For" He
said, "the Son of man came eating and drinking and they say behold a gluttonous
man and a wine-bibber, a friend of publicans and sinners." And when he was
conversing with the harlot they called Him a false prophet; "For had He been a
prophet," one said, "He would have known who this woman is which speaketh unto
Him;" in fact every day they sharpened their teeth against Him. And not only did
the Jews thus oppose Him, but even those who were reputed to be his brethren
were not sincerely attached to Him, but even out of his own family opposition
was kindled against Him. See at least how they also themselves were perverted,
from the evangelist adding the remark "for neither did His brethren believe on
Him."

4. But since you call to mind many who were offended and went astray, how many
of the disciples do you suppose were offended at the time of the crucifixion?
One betrayed Him, the others took to flight, one denied Him, and when all had
abandoned Him He was led away bound without companions. How many then think you
who had lately seen Him working His miracles, raising the dead, cleansing
lepers, casting out devils, multiplying loaves, and doing all other kinds of
wonderful deeds, were offended at that season, when they beheld Him led away and
bound, surrounded by common soldiers, and followed by Jewish priests making a
tumult and uproar; alone in the midst hemmed in by all his enemies, and the
traitor standing by and exulting in his deed? And what was the effect think you
when He was being scourged? and probably a vast multitude was present. For it
was an illustrious festival which brought all together, and this drama of
iniquity was enacted in the capital city, and in the very middle of the day. How
many think you who were present then were offended when they saw Him bound,
scourged, streaming with blood, examined before the governor's tribunal, and not
one of His disciples standing by? What was the effect again when He was
subjected to those manifold kinds of mockery, successively repeated, when they
crowned Him with thorns, then arrayed Him in a gorgeous robe, then put a reed in
His hand, then fell down and worshipped Him, setting in motion every species of
ribaldry and derision? How many think you were offended, how many bewildered,
how many perplexed when they smote Him on the cheek and said "prophesy unto us
thou Christ who is He that smote thee?" and when they led Him hither and
thither, and spent the whole day in scoffs and abuse, and ribaldry and derision
in the midst of the Jewish assembly? and when the servant of the High-Priest
dealt Him a blow; and when the soldiers parted His garments amongst them and
when He was led up to the cross, having the marks of the scourge upon His back,
and was fastened to the wood, how many think you were offended? For not even
then were those savage beasts softened, but became more furious than before, and
the tragedy became more intense, and the ribaldry increased. For some said "Ah!
thou that destroyest the temple, and in three days buildest it up;" and some,
"He saved others, Himself He cannot save." And others said "If thou art the Son
of God come down from the cross and we will believe thee."

Again when they insulted Him by offering Him gall and vinegar on the sponge how
many think you were offended? or when the robbers reviled Him? or when as I have
already said, they made that dreadful and monstrous assertion that the robber
and housebreaker, the man laden with the crime of murder deserved to be released
rather than Jesus, and having received permission from the judge to make their
choice preferred Barabbas, desiring not only to crucify Christ, but also to
involve Him in infamy? For they thought that by these means they should be able
to manufacture the belief that He was worse than the robber, and such a great
transgressor that neither on the plea of mercy, nor of the privilege of the
Festival was it possible to save Him. For they did everything with a view to
slander His fame; which also was the reason why they crucified the two robbers
with Him. Nevertheless the truth was not obscured, but shone forth all the more
clearly. And they accused Him of usurping kingly power saying "Every one who
maketh himself a king is not a friend of Caesar" bringing this charge of
usurpation against one who had not where to lay his head. Moreover they brought
a calumnious accusation of blasphemy against Him. For the High Priest rent his
clothes saying "He hath spoken blasphemy; what further need have we of
witnesses?" And what was the nature of his death? was it not a violent one? was
it not the death of capital offenders? of execrable criminals? was it not of the
vilest kind? was it not the death of those who have perpetrated the worst
offences, and are not worthy to draw even their last breath upon the earth? And
then as to the manner of his burial, was it not accomplished as a matter of
favour? For a certain one came and begged for his body. Thus not even he who
buried Him belonged to his own friends, to those whom He had benefited, to his
disciples, to those who had enjoyed such free and salutary intercourse with Him,
for all had taken to flight, all had hurried away from Him. And that base
Suspicion which his enemies contrived in consequence of the resurrection when
they said "His disciples came and stole Him" how many think you were offended,
how many for a time upset by that? For the story prevailed at that time,
although it was a fabrication, and was bought for money; nevertheless it held
its ground amongst some people, after the seals (of the sepulchre were broken)
after the manifest appearance of the truth. For the multitude did not know the
prediction of the resurrection (and no wonder), inasmuch as even his disciples
did not understand it; for we read "they did not know that He must rise again
from the dead." How many therefore think you were offended in those days? And
yet the long-suffering God patiently endured, ordering all things according to
His own inscrutable wisdom.

5. Then again after those days the disciples continued to live in hiding and
secrecy, being fugitives full of fear and trembling, continually shifting from
place to place, and even when they began to appear after fifty days, and to work
miracles, they did not enjoy perfect security; but even after those events there
were innumerable stumbling-blocks to offend the weaker brethren, when they were
scourged, when the Church was distressed, when they themselves were driven away,
and their enemies had the upper hand in many places, and raised tumults. For
when they had acquired much confidence by means of the miracles which they
wrought, then the death of Stephen again caused a severe persecution, and
dispersed them all, and involved the Church in confusion; and the disciples were
again alarmed, fugitive, and distressed. And yet the Church continually grew,
when it flourished by means of the signs which were wrought and became
illustrious from the manner of its introduction. One disciple for example was
let down through a window, and so escaped the hands of the ruler; others were
brought out of prison by an angel and so released from their fetters; others
were received into the houses of common people and artisans when they were
driven out by those in authority; they were courteously treated in every way, by
female sellers of purple, by tentmakers, and tanners dwelling in the outskirts
of the cities, and by the sea shore. Frequently moreover they did not dare to
appear in the middle of the towns; and if they did venture there themselves
their entertainers did not. And thus amidst alternate trials, and respites from
trial, the fabric of the Church was wrought, and they who once stumbled were
afterwards set upright, and they who wandered away were brought back, and the
ruined places were built up more firmly than before. For this cause when Paul
prayed that the preaching of the word might proceed by a smooth course only, God
rich in wisdom and resource did not yield to His disciple; nay even when many
times invoked he would not consent but said "my grace is sufficient for thee,
for my strength is made perfect in weakness." If then even now you will reckon
up the good things with the painful, you will see that many events have occurred
which if not positive signs and wonders do yet resemble signs, and are
unspeakable proofs of the great providence and succour of God. But that you may
not hear everything from me without any trouble, I leave this as thy task, that
you may reckon up everything accurately and compare them with the misfortunes,
and by occupying yourself with this good employment may divert your mind from
despondency; for you will derive much consolation from this work.

Pray say many kind words from me to all your blessed household. May you continue
in good health and good spirits, most reverend and divinely favoured lady.

If you wish me to write long letters inform me of this, and pray do not deceive
me by saying that you have thrown off all despondency, and are enjoying a season
of rest. For letters are a remedy of the proper kind to produce great
cheerfulness in thee, and you will continually see letters from me. And when you
write to me again do not say "I have much comfort from your letters, for this I
know of myself, but tell me that you have as much as I wish you to have, that
you are not confounded with sorrow, that you do not pass your time in weeping,
but in serenity and cheerfulness.


========================================================================
  CHAPTER 35: LETTERS TO OLYMPIAS - 2 - TO OLYMPIAS
========================================================================

To Olympias. To Olympias. Do not be anxious on my behalf, nor rack yourself with
solicitude, on account of the severity of the winter, and the weakness of my
digestion, and the incursions of the Isaurians. For the winter is only what it
is wont to be in Armenia; nothing more need be said about it; and it does not
very seriously injure me. For in anticipation of these things I have devised
many plans for averting the mischief which might arise from them; keeping up a
constant fire, setting screens about the chamber in which I live, using a large
number of rugs, and staying always indoors. This indeed is irksome to me, if it
were not for the benefit to be derived; for as long as I remain indoors I am not
severely distressed by the cold; but if I am compelled to go out a little, and
come in contact with the outer air, I suffer no small damage. Wherefore I
beseech thee dear lady, and entreat thee as a very great favour to pay great
attention to the restoration of thy bodily health. For dejection causes
sickness; and when the body is exhausted and enfeebled, and remains in a
neglected condition, deprived of the assistance of physicians, and of a
wholesome climate, and an abundant supply of the necessaries of life, consider
how great an aggravation of distress is occasioned thereby. Wherefore I beseech
you, dear lady, to employ various and skilled physicians, and to take medicines
which avail to correct these conditions. For a few days ago when I suffered from
a tendency to vomiting, owing to the state of the atmosphere, I had recourse
amongst other remedies to the drug which was sent me by my most discreet
mistress Syncletion, and I found that no more than three days' application of it
cured my infirmity. I beseech you therefore to make use of this remedy also
yourself and to arrange that some more of it may be sent to me. For having again
felt somewhat upset, I again had recourse to it, and completely cured my
disorder; for it allays the deep internal inflammation, draws out moisture on
the skin, causes a moderate degree of warmth, infuses no little vigor, and
excites an appetite for food; and all these effects I experienced in the course
of a few days. Let then my most honoured lord the Count Theophilus be exhorted
to take means to send some of this to me again. And do not be distressed at my
wintering here, for I am in a much more comfortable and sounder state of health
than I was last year; so that if you also would take the requisite care of
yourself, you would be in a far more satisfactory condition. Now if you say that
your ailments have been produced by despondency how is it that you again ask for
letters from me, seeing that you have not derived any benefit from them in the
direction of cheerfulness, but have sunk so deeply under the tyranny of
despondency as even to desire to depart out of this world. Are you ignorant how
great a reward even of sickness awaits one who has a thankful spirit? Have I not
often, both in person, and through letters, discoursed to you concerning this
theme? But since the pressure of business perhaps, or the peculiar nature of
your sickness, and the quick succession of changes in your condition do not
permit you to retain what I have said constantly and dearly in your mind, listen
once more whilst I try to heal the wounds of thy despondency by repeating the
same incantations: "for to write the same things," it is said, "to me indeed is
not grievous, and for you it is safe."

2. What is it then which I say and write? Nothing, Olympias, redounds so much to
the credit of any one as patient endurance in suffering. For this is indeed the
queen of virtues, and the perfection of crowns; and as it excels all other forms
of righteousness, so this particular species of it is more glorious than the
rest. Perhaps what I have said seems obscure; I will therefore try to make it
clearer. What then is it that I affirm? Not the spoliation of goods, even if one
were to be stripped bare of all one's possessions, not the loss of honours, nor
expulsion from one's country, and transportation to a distant land, nor the
strain of labour and toil, nor imprisonment, and bondage, nor reproaches, and
abuse, and scoffings (not indeed that you are to think the courageous endurance
of such things a slight kind of fortitude, as Jeremiah that great and eminent
prophet proves who was not a little distressed by this kind of trial); yet not
even this, nor the loss of children, even should they be torn from us in one
fell swoop, nor the perpetual assaults of enemies, nor anything else of that
nature, no, nor even the head and crown of things accounted painful, namely
death, terrible and loathsome though it be, is so oppressive as infirmity of
body. And this is proved by the greatest hero of endurance, who, when he was
encompassed by bodily sickness, thought death would be a release from the
calamities which were depressing him; and when he underwent all the other
sufferings, was not sensible of them, although he received blow after blow, and
at last a deadly one. For it was no slight matter, but rather an evidence of the
most malignant cruelty on the part of his enemy in dealing with one who was no
novice in suffering, nor entering the lists for the first time, but already
exhausted with the frequent repetition of assaults, to inflict upon him that
deadly blow, the destruction of his children, so cruelly inflicted moreover that
all of either sex were destroyed at the same moment in early youth and by a
violent end, and so instantaneous was their death that it involved their burial
also. For their father neither saw them laid upon abed, nor kissed their hands,
nor heard their last words, nor touched their hands and knees, nor did he shut
their mouths, or close their eyes when they were about to die, acts which tend
not a little to console parents who are being parted from their children;
neither did he follow some of them to burial, and find others on his return home
to console him for those who had departed; but he heard that as they were
reclining on their couches at a banquet, a banquet full of love, not of excess,
a table of brotherly kindness, they were all overwhelmed; and blood, and wine,
the cups and the ceiling, the table, and the dust, and the limbs of his
children, were all mingled together. Nevertheless when he heard these things,
and others before these which were also distressing; for they too had perished
in a distressing way; flocks and whole herds had been destroyed, the latter
having been consumed by fire sent down from heaven, (so said the evil messenger
of this tragedy,) and the former having been all seized together by various
enemies, and cut to pieces as well as the shepherds themselves; nevertheless I
say when he saw this great storm stirred up in a brief moment of time affecting
his lands, his house, his cattle, and his children, when he saw billow following
billow, and long lines of rocks, and the darkness was profound, and the surging
waves unbearable, even then he was not tortured by despondency, and scarcely
seemed to feel the things which had happened, save so far as he was a man and a
father. But when he was delivered over to sickness and sores, then did he also
long for death, then did he also bewail himself and lament, so that you may
understand how this kind of suffering is more severe than all others, and this
form of patience the highest of all. Nor is the Devil himself unaware, of this
fact; for when after having set in motion all these trials he perceived that the
hero remained untroubled and undismayed he rushed to this as the greatest
contest of all, saying that all the other calamities were bearable, as loss of
child, or property, or anything else (for this is what is meant by the
expression "skin for skin" ) but the deadly blow was when pain was inflicted on
a man's body. And therefore when he had been worsted after this contest, he had
no longer a word to utter, although on former occasions he had made the most
strenuous and shameless resistance. In this instance however he found that he
could not invent any further shameless device, but hid his face and retreated.

3. Think not however that it is an excuse to justify you in desiring death, that
Job desired it, not being able to bear his sufferings. For consider the time
when he desired it, and the disposition of his circumstances-the law was not
given, the prophets had not appeared, grace had not been shed forth as it was
afterwards, nor had he the advantage of any other kind of philosophy. For as a
proof that more is demanded from us than from those who lived then, and that
harder tasks are assigned to us, listen to Christ, when He says "Except your
righteousness exceed the righteousness of the Scribes and Pharisees ye shall in
no case enter into the kingdom of Heaven." Do not think therefore that to pray
for death now is exempt from blame, but hearken to the voice of St. Paul when he
says "To depart and to be with Christ is far better, but to abide in the flesh
is more necessary for your sake." For in proportion as the strain of the
affliction is increased are the garlands of victory multiplied; in proportion as
the gold is heated does it become purified, the longer the merchant makes his
voyage on the sea, the larger is the freight which he collects. Do not then
think that the labour now allotted to you is a slight one, but rather that it is
higher than all which you have undergone, I mean that which consists in
infirmity of body. For in the case of Lazarus (and although I may have often
said this to you, it nowise hinders me fromsaying it now) this bodily infirmity
availed for his salvation; and he departed to the bosom of the man who possessed
a dwelling which he shared with all who passed by, and was continually shifting
his home on account of God's command, and sacrificed his own son, his only
begotten, who had been given him in extreme old age; although Lazarus had done
none of these things yet he obtained this blessing inasmuch as he cheerfully
endured poverty, and infirmity, and friendlessness. For this is so great a good
to those who bear anything bravely that it releases any one who may have
committed the greatest sins from the heaviest burden of them; or if any one is
an upright and just man it becomes an additional ground of the greatest
confidence. For it is a bright wreath of victory for the just, shining far above
the brightness of the sun, and it is the greatest means of purification for
those who have sinned. On this account Paul delivers the man who had made the
incestuous marriage to "destruction of the flesh," purifying him by this means.
For as a proof that what was done did purify even from so great a stain hear his
words "that his spirit may be saved in the day of the Lord." And when he was
accusing others of another very awful sin, that of partaking unworthily of the
holy table and those secret mysteries, and had said that such a person will be
"guilty of the body and blood of the Lord," observe how he says that they also
are purified from that grievous stain-"therefore are many weak and sickly among
you." And then by way of proving that they will not be confined to this
condition of punishment, but that some profit will be derived from it, namely
release from the penalties to which the sin is liable, he added: "for if we
would judge ourselves, we should not be judged. But now when we are judged, we
are chastened of the Lord, that we should not be condemned with the world."
Moreover that they who have lived very righteously derive much benefit from such
chastisement is plain from the case of Job, who was more illustrious after it
than before, and from the case of Timothy, who although he was such a good man,
and entrusted with such an important ministry, and made the circuit of the world
with Paul passed not two or three days, nor ten or twenty, or a hundred, but
many in succession in ill health, his body being very seriously enfeebled. Paul
shows this where he said "Use a little wine for thy stomach's sake, and thine
often infirmities." And he who raised the dead did not cure this man's
infirmity, but left him in the furnace of his sickness so that he might
therefrom contract a very great abundance of confidence. For the lessons which
Paul himself had enjoyed from his Master, and the training which he had received
from Him, he imparted to his disciple. For although he was not subjected to
bodily infirmity, yet he was buffeted by trials not less severe, which inflicted
much physical pain. "For there was given unto me" he says "a thorn in the flesh
a messenger of Satan to buffet me" meaning by this the blows, the bonds, the
chains, the imprisonments, the being dragged about, and maltreated, and tortured
by the scourges of public executioners. Wherefore also being unable to bear the
pain occasioned to the body by these things "for this I besought the Lord thrice
(thrice here meaning many times) that I might be delivered from this thorn." And
then when he did not obtain his petition, having learned the benefit of the
trial, he held his peace, and rejoiced at the things which happened unto him.

Therefore even if you remain at home, and are set fast in bed, do not consider
your life an idle one; for you undergo more severe pains than those who are
dragged, and maltreated, and tortured by executioners, inasmuch as in this
excessive infirmity of yours you have a perpetual executioner residing with you.

4. Do not then now desire death, nor neglect the means of cure; for indeed this
would not be safe. On this account Paul also exhorts Timothy to take the
greatest care of himself. As regards infirmity then enough has now been said.
But if it is separation from me which causes your despondency expect release
from this. And I have not said this now merely to encourage you, but I am sure
that it really will be the case. For if it were not destined to happen, I should
long ago, so at least I think, have departed from this world, considering the
trials which have been inflicted on me. For to pass over all that occurred in
Constantinople, after my departure thence, you may understand what sufferings I
endured on that long and cruel journey, most of which were sufficient to produce
death; what I endured after my arrival here, after my removal from Cucusus, and
after my sojourn in Arabissus. Yet I have survived all these things, and now I
am in sound health, and great security, so that all Armenians are astonished
that with such a feeble and flimsy frame as mine I can support such an
intolerable amount of cold, or that I can breathe at all, when those who are
habituated to the winter are suffering from it in no common degree. Nevertheless
I have remained uninjured up to the present day, having escaped the hands of
robbers who have repeatedly attacked us, and yet in daily want of the
necessaries of life, and deprived of the use of a bath; and although since my
sojourn here I have been constantly without this luxury I am now so established
in the habit that I do not even long for the comfort to be derived from it, but
am in sounder health than before. And neither the inclemency of the climate, nor
the desolation of the region, nor the scarcity of provisions, nor the lack of
attendants, nor the unskillfulness of physicians, nor the deprivation of the
bath, nor perpetual confinement in one chamber as in a prison, and the
impossibility of moving about which I always used continually to need, nor
perpetual contact with fire and smoke, nor fear of robbers, nor a constant state
of siege, nor anything else of this kind has got the better of me; on the
contrary I am in a sounder condition of health than I was elsewhere, although I
then received great care and attention. Taking all these things then into
consideration pray shake off the despondency which now oppresses you, and do not
exact inordinate and cruel penances from yourself. I sent you the treatise which
I have lately written, that "no one can harm the man who does not injure
himself," and the letter which I now send your honour contends for the same
position. I beg you therefore to go over it constantly, and if your health
permits you, recite it aloud. For if you will, it may prove an effectual remedy
for you. But if you are contentious with me, and do not try to cure yourself,
and will not rouse yourself from these dismal swamps of despondency in spite of
the unlimited amount of advice and exhortation which you enjoy I shall not on my
part readily consent to send you frequent and long letters, if you are not to
derive any benefit in the way of cheerfulness from them. How then shall I know
this? not by your merely saying so, but by a practical proof, inasmuch as you
lately affirmed that it was nothing but despondency which caused this sickness
of yours. Since then you have yourself made this confession I shall not believe
that you have got rid of your despondency unless you have got rid of your bodily
infirmity. For if it is the former which causes your disorder, as you say in
your letter, it is obvious that when that has been dispersed the other will be
removed at the same time, and when the root has been plucked up, the branches
perish with it;-and if the branches continue flowering and flourishing, and
producing an unnatural amount of fruit I cannot believe that you have been set
free from the root of your distress. Therefore do not show me words but facts,
and, if you get well, you will see letters sent to you again exceeding the
limits of former communications. Deem it then no small consolation that I am
alive, and in good health, and that in the midst of such circumstances I have
been set free from sickness and infirmity, which, as I know, is a great
annoyance and vexation to my enemies. It follows therefore that you should deem
this the greatest encouragement, and the crown of your consolation. Do not call
your household desolate, which has now a higher place assigned to it in Heaven
by reason of the sufferings which it endures. I was grievously distressed on
account of Pelagius the monk. Consider therefore what great rewards they deserve
who bravely hold their ground, when men who pass their time in such a habit of
disci line and endurance are found susceptible of degradation.


========================================================================
  CHAPTER 36: LETTERS TO OLYMPIAS - 3 - TO OLYMPIAS
========================================================================

To Olympias. To Olympias.

Having risen from the very gates of death I address this letter to the discreet
lady; and I am very glad that thy servants have met me just as I am anchoring at
last in harbour. For had they met me when I was still tossing on the open sea,
and experiencing the cruel waves of bodily sickness, it would not have been easy
for me to deceive your cautious spirit, by sending good tidings instead of
sorrowful. For the winter, which has become more than commonly severe, brought
on a storm of internal disorder even more distressing, and during the last two
months I have been no better than one dead, nay worse. For I had just enough
life to be sensible of the horrors which encircled me, and day and dawn and noon
were all one night to me as I spent all my time closely confined to my bed, and
in spite of endless contrivances I could not shake off the pernicious effects of
the cold; but although I kept a fire burning, and endured a most unpleasant
amount of smoke, and remained cooped up in one chamber, covered with any
quantity of wraps, and not daring to set a foot outside the threshold I
underwent extreme sufferings, perpetual vomiting supervening on headache, loss
of appetite, and constant sleeplessness. Thus restlessly did I pass through my
long dark sea of troubles But not to distress thy mind by dwelling upon my
miseries, from all of them I am now relieved. For as soon as spring approached,
and a little change in the temperature took place, all my troubles spontaneously
vanished. Nevertheless I still require great care as regards diet; therefore I
put only a light load on my stomach, so that it may be able to digest it easily.
But it has occasioned me no little concern to learn that my discreet mistress
was brought to the verge of death. Nevertheless in consideration of my great
affection, and anxiety, and solicitude for your welfare I was relieved from this
care, even before the arrival of your letters, many persons having come from
thence who brought me tidings of your restoration to health. And now I am
exceedingly glad and delighted to hear, not only that you have been released
from your infirmity, but above all that you bear the things which befall you so
bravely, calling them all but an idle tale; and, which is indeed a greater
matter, that you have applied this name even to your bodily infirmity, which is
an evidence of a robust spirit, rich in the fruit of courage. For not only to
bear misfortunes bravely-but to be actually insensible to them, to overlook
them, and with such little exertion to wreathe your brows with the garland prize
of patience, neither labouring, nor toiling, neither feeling distress nor
causing it to others, but as it were leaping and dancing for joy all the while,
this is indeed a proof of the most finished philosophy. Therefore I rejoice, and
leap for joy; I am in a flutter of delight, I am insensible to my present
loneliness, and the other troubles which surround me, being cheered, and
brightened, and not a little proud on account of your greatness of soul, and the
repeated victories which you have won, and this, not only for your own sake, but
also for the sake of that large and populous city, where you are like a tower, a
haven, and a wall of defence, speaking in the eloquent voice of example, and
through your sufferings instructing either sex to strip readily for these
contests, and descend into the lists with all courage, and cheerfully bear the
toils which such contests involve. And the wonder is that without thrusting
yourself into the forum, or occupying the public centres of the city, but
sitting all the while in a small house and confined chamber you serve and anoint
the combatants for the contest, and whilst the sea is thus raging round you, and
the billows are rising to a crest, and crags and reefs, and rocky ledges and
fierce monsters appear on every side, and everything is shrouded in the most
profound darkness you, setting the sails of patience, float on with great
serenity, as if it was noonday, and calm weather, and a favourable breeze
wafting you on, and so far from being overwhelmed by this grievous tempest are
not even sprinkled by the spray; and very naturally so; such is the force of
virtue as a rudder. Now merchants and pilots, and sailors and voyagers when they
see clouds gathering up, or fierce winds rushing down upon them, or the breakers
seething with an abundance of foam keep their vessels moored inside harbour; and
if they chance to be tempest-tossed in the open sea they do their best, and
devise every means to bring their ship to some anchorage, or island or shore.
But you, although such innumerable winds, and fierce waves burst upon you
together, and the sea is heaved up from its very depths owing to the severity of
the storm, and some are submerged, others floating dead upon the water, others
drifting naked upon planks, you plunging into the mid ocean of calamities call
all these things an idle tale, sailing on with a favourable breeze in the midst
of the tempest; and naturally so; for pilots, even if they are infinitely wise
in that science, nevertheless have not skill sufficient to withstand every kind
of storm; consequently they often shrink from doing battle with the waves. But
the science which you have is superior to every kind of storm-the power of a
philosophic soul-which is stronger than ten thousand armies, more powerful than
arms, and more secure than towers and bulwarks. For the arms, and bulwarks, and
towers which soldiers have, are serviceable for the security of the body only,
and this not always, nor in every way; but there are times when all these
resources are baffled, and leave those who fly to them for refuge destitute of
protection. But thy powers do not repel the weapons of barbarians, nor the
devices of hostile men, nor any assaults and stratagems of that kind, but they
have trampled under foot the constraining forces of nature, put down their
tyranny and levelled their citadel. And whilst ceaselessly contending with
demons, you have won countless victories, yet have not received a single blow,
but stand unwounded in the midst of a storm of darts and turn the spears which
are hurled at you back upon those who discharge them. Such is the wisdom of your
art; by the sufferings which you undergo you take vengeance on those who inflict
them; by the plots of which you are the subject you put your enemies to pain,
possessing in their malice the best foundation for the materials of fame. And
you, knowing these things well yourself, and having gained perception by
experience, naturally call them all an idle tale. For how, pray, should you not
call them by that name, possessing as you do a mortal body, and yet despising
death as if you were hastening to quit a foreign country, and return to your own
land; a chronic sufferer from the most severe infirmity, and yet more cheerfully
disposed than the thriving and robust, not depressed by insults, nor elated by
honours and glory, the latter being a cause of infinite mischief to many who
after an illustrious career in the priesthood, and after reaching extreme old
age, and the most venerable hoar hairs, have fallen into disgrace on this
account, and become a common spectacle of derision for those who wish to make
merry. But you on the contrary, woman as you are, clothed with a fragile body,
and subject to these severe attacks, have not only avoided falling into such a
condition yourself, but have prevented many others from so doing. They indeed
before they had advanced far in the contest, even at the very outset and
starting point, have been overthrown; whereas you, after having gone countless
times round the farther turning post, have won a prize in every course, after
playing your part in manifold kinds of wrestling and combats. And very naturally
so; for the wrestlings of virtue do not depend upon age, or bodily strength, but
only on the spirit and the disposition. Thus women have been crowned victors,
while men have been upset; so also boys have been proclaimed conquerors. while
aged men have been put to shame. It is indeed always fitting to admire those who
pursue virtue, but especially when some are found to cling to it at a time when
many are deserting it. Therefore, my sweet lady, you deserve superlative
admiration, inasmuch as after so many men, women, and aged persons who seemed to
enjoy the greatest reputation have been turned to flight, all lying prostrate
before the eyes of the world, and this not after a severe onslaught, nor any
alarming muster of the enemy's force, but overthrown before the encounter and
worsted before the struggle, you on the contrary after so many battles and such
large muster of the enemy are so far from being unstrung, or dismayed by the
number of your adversities, that you are all the more vigorous, and the increase
of the contest gives you an increase of strength. For the recollection of what
has been already achieved becomes the ground of cheerfulness, and joy, and
greater zeal. Therefore I rejoice, and leap for joy; for I will not cease
repeating this, and taking about with me everywhere the material of my joy; so
that although my separation from you distresses you, yet you have this very
great consolation arising from your successful exploits; for I also who am
banished to so great a distance gain no small cheerfulness from this cause,-I
mean your courage.


========================================================================
  CHAPTER 37: LETTERS TO OLYMPIAS - 4 - TO OLYMPIAS
========================================================================

To Olympias. To Olympias.

Why do you lament? why do you belabour yourself, and demand of yourself a
punishment which your enemies were not able to demand from you, having thus
abandoned your soul to the tyranny of dejection? For the letters which you sent
to me by the hands of Patricius have discovered to me the wounds which have been
inflicted on your mind. Wherefore also I am very sorrowful and much distressed
that when you ought to be using every exertion and making it your business to
expel dejection from your soul, you go about collecting distressing thoughts,
even inventing things (so you say) which do not exist, and tearing yourself to
pieces for no purpose, and to your very great injury. For why are you grieved
because you could not remove me from Cucusus? Yet indeed, as far as you were
concerned, you did remove me, having made every exertion and endeavour for this
purpose. And even if it has not been actually accomplished you ought not to be
vexed on that account. For perhaps it seemed good to God that I should be set to
run the longer double course, in order that the garland of victory might be
rendered more glorious. Why then are you vexed on account of these things, in
consequence of which my fame is spread abroad, when you ought to leap and dance
for joy and bind wreaths upon your brow, because I have been deemed worthy of so
great an honour which far exceeds my merits? Is it the desolation of this place
which grieves you? Yet what can be pleasanter than my sojourn here? I have
quietness, and tranquillity, plenty of leisure and good bodily health. For
although the town has neither market-place nor market that is nothing to me. For
all things are poured abundantly upon me as out of a flowing spring. I find my
lord the Bishop here and my lord Dioscorus are constantly employed in providing
for my refreshment. And the good Patricius will tell you that as far as my
sojourn here is concerned I pass my time cheerfully and gladly, surrounded by
attention. But if you lament the events which occurred in Caesarea, here again
your conduct is unworthy of yourself. For there also bright garlands of victory
were woven for me, inasmuch as all were proclaiming and publishing my praises,
and expressing wonder and astonishment at the ill-treatment to which I had been
subjected followed by expulsion. Meanwhile however do not let any one know these
things, although they are the theme of much gossip. For my lord Poeanius has
disclosed to me that the presbyters of Pharetrius himself have arrived on the
spot, who declare that they were in communion with me and had no communication
or intercourse or partnership with my adversaries. Therefore to avoid upsetting
them do not let any one know these things. For certainly the things which befell
me were very grievous: and if I had not suffered any other distress the events
which happened there would have sufficed to procure innumerable rewards for me:
so extreme was the danger which I encountered. Now I beseech you to keep these
matters secret, and so I will give you a short account of them, not in order to
grieve you but rather to make you glad. For herein consists the material of my
gain, herein consists my wealth, herein the means of getting rid of my sins-that
my journey is continually encompassed by trials of this kind, and that they are
inflicted upon me by persons from whom they were quite unexpected. For when I
was about to enter the region of Cappadocia, having escaped from that man of
Galatia, who nearly threatened me with death, many persons met me on the way
saying "the lord Pharetrius is awaiting you, and going about in all directions
for fear of missing the pleasure of meeting you, and making every possible
endeavour to see you, and embrace you, and show you all manner of affectionate
regard; and he has set the monasteries of men and women in motion for this
purpose. Now when I heard these things I did not expect that any of them would
really take place, but formed an impression in my own mind precisely the
reverse: but of this I said nothing to any of those who brought me this message.

2. Now when I arrived late one evening at Cae;sarea, in an exhausted and
worn-out condition, being in the very height of a burning fever, faint and
suffering to the last degree, I lighted upon an inn situated just at the
outskirts of the city, and took great pains to find some physicians and allay
this fiery fever; for it was now the height of my tertian malady. And in
addition to this there was the fatigue of the journey, the toil, the strain, the
total absence of attendants, the difficulty of getting supplies, the want of a
physician, the wasting effects of toil, and heat and sleeplessness; thus I was
well nigh a dead man when I entered the city. Then indeed I was visited by the
whole body of the clergy, and the people, monks, nuns, physicians, and I had the
benefit of great attention, as all paid me every kind of ministration and
assistance. Yet even thus, being oppressed by the lethargy arising from the
feverish heat I was in an extremely distressed condition. At length by degrees
the malady was coming to an end and abating. Pharetrius however nowhere
appeared; but waited for my departure, I know not with what purpose in view.
When then I saw that my disorder had slightly abated I began to form plans for
my journey so as to reach Cucusus, and enjoy a little repose after the
calamities of the way. And whilst I was thus situated it was suddenly announced
that the Isaurians in countless multitudes were overrunning the district of
Caesarea, and had burnt a large village, and were most violently disposed. The
tribune, having heard this, took the soldiers which he had and went out. For
they were afraid lest the enemy should make an assault also upon the city, and
all were in terror, and in an agony of alarm the very soil of their country
being in Jeopardy, so that even the old men undertook the defence of the walls.
While affairs were in this condition suddenly towards dawn a rabble of monks
(for so I must call them, indicating their frenzy by the expression) rushed up
to the house where we were, threatening to set fire to it, and to treat us with
the utmost violence unless we turned out of it. And neither the fear of the
Isaurians, nor my own infirmity which was so grievously afflicting me, nor
anything else made them more reasonable, but they pressed on, animated by such
fierce rage that even the proconsular soldiers were terrified. For they kept
threatening them with blows and boasted that they had shamefully beaten many of
the proconsular soldiers. The soldiers having heard these things, sought refuge
with me, and entreated and beseeched me, saying "even if we are to fall into the
hands of the Isaurians deliver us from these wild beasts." When the governor
heard this he hastened down to the house intending to succour me. But the monks
would not pay any heed to his exhortations, and in fact he was powerless.
Perceiving the great strait in which affairs were placed and not daring to
advise me either to go out to certain death, or on the other hand to stay
indoors, owing to the excessive fury of these men, he sent to Pharetrius
beseeching him to grant a few days respite on account of my infirmity and the
impending danger. But even then nothing was effected, and on the morrow the
monks arrived even fiercer than before, and none of the presbyters dared to
stand by me and help me, but covered with shame and blushes (for they said that
these things were done by the instructions of Pharetrius) they concealed
themselves and lay hid, not responding even when I called them. What need to
make a long story? Although such great terrors were imminent, and death well
nigh a certainty, and the fever was oppressing me (for I had not yet got relief
from the troubles arising from that cause) I flung myself at high noon into the
litter, and was carried out thence, all the peopleshrieking and howling, and
imprecating curses on the perpetrator of these deeds, whilst every one wailed
and lamented. But when I got outside the city, some of the clergy also gradually
came out and escorted me, mourning as they went. And having heard some persons
say "Where are you leading him away to manifest death?" one of those who was
warmly attached to me said to me "Depart I entreat you; fall into the hands of
the Isaurians, provided you get clear away from us. For wherever you may fall,
you will fall into a place of security, if only you escape our hands." Having
heard and seen these things the good Seleucia, the generous wife of my lord
Ruffinus (a most attentive friend she was to me), exhorted and entreated me to
lodge at her suburban house which was about five miles from the city and she
sent some men to escort me, and so I departed thither.

3. But not even there was this plot against me to come to an end. For as soon as
Pharetrius knew what she had done, he published, as she said many threats
against her. But when she received me into her suburban villa I knew nothing of
these things; for when she came out to meet me she concealed these things from
me, but disclosed them to her steward who was there, and ordered him to afford
me every possible means of repose, and if any of the monks should make an
assault, wishing to insult or maltreat me, he was to collect the labourers from
her other farms, and thus marshal a force against them. Moreover she besought me
to take refuge in her house, which had a fortress and was impregnable, that I
might escape the hands of the bishop and monks. This however I could not be
induced to do, but remained in the villa, knowing nothing of the plans which
were devised after these things. For even then they were not content to desist
from their fury against me but Pharetrius beset the lady as she says, straitly
threatening her, constraining and forcing her to expel me even from the suburbs,
so that at midnight, I knowing nothing of these things, the lady being unable to
endure his annoyance, announced, without my knowledge, that the barbarians were
at hand, for she was ashamed to mention the compulsion which she had undergone.
So in the middle of the night Evethius the presbyter came to me, and having
roused me from sleep, exclaimed with a loud voice "Get up, I pray you, the
barbarians are upon us, they are dose at hand." Imagine my condition on hearing
this! Then, when I said to him what must we do? we cannot take refuge in the
city lest we suffer worse things than what the Isaurians are going to do to us,
he compelled me to go out. It was midnight, a dark, murky night without a moon-a
circumstance which filled up the measure of our perplexity-we had no companion,
no assistant, for all had deserted us. Nevertheless under the pressure of fear
and in the expectation of immediate death, I got up, suffering as I was, having
ordered torches to be lit. These however the presbyter ordered to be put out,
for fear as he said lest the barbarians should be attracted by the light and
attack us; so the torches were extinguished. Then the mule which carried my
litter fell on its knees, the road being rugged, and steep and stony, and I who
was inside was thrown down and narrowly escaped destruction, after which I
dismounted, and was dragged along on foot, being held fast by Evethius the
presbyter (for he also had alighted from his mule), and so I plodded on, led, or
rather hauled by the hand, for to walk was impossible through such a difficult
country, and amongst steep mountains in the middle of the night. Imagine what my
sufferings must have been, encompassed as I was by such calamities, and
oppressed by the fever, ignorant of the plans which had been made, but in terror
of the barbarians and trembling. with the expectation of falling into their
hands. Do you not think that these sufferings alone, even if nothing else
besides had befallen me, would avail to blot out many of my sins, and afford
ample material for obtaining praise with God? Now the reason of all this, at
least as I suppose, was, that as soon as I arrived in Caesarea, those who were
in official positions, the learned men who were ex-vicars, and ex-governors, the
ex-tribunes and indeed the whole people visited me every day, paid me great
attention, and treated me as the apple of their eye; I suppose these things
irritated Pharetrius and that the envy which drove me from Constantinople did
not refrain from pursuing me even here. This at least is what I suppose, for I
do not positively declare it but only suspect it to be the fact. And what is one
to say about the other events which happened on the way, the fears and the
perils? as I recall them day by day, and continually bear them in mind, I am
elated with pleasure, I leap for joy as one who has a great treasure laid up in
store for him; for such is my position and feeling about them. Wherefore also I
beseech your Honour to rejoice at these things, to be glad, and leap for joy,
and to glorify God who has counted me worthy to suffer such things And I beseech
you to keep these matters to yourself, and not to divulge them to any one,
although for the most part the proconsular soldiers can fill all the city (with
the story) as they themselves have undergone extreme danger.

4. Nevertheless do not let any one know this from your prudence, but rather put
down those who talk about it. But if you are distressed lest the consequences of
my ill-treatment should remain, know for certain that I have shaken myself
entirely free from them, and that I am in better bodily health than when I was
sojourning in Caesarea. And why do you dread the cold? for a suitable dwelling
has been prepared for me, and my lord Dioscorus does and arranges everything so
as to prevent my having the least sensation of cold. And if I may form a
conjecture from the outset of my experience, the climate now seems to me
oriental in character, no less than that of Antioch. So great is the warmth, so
pleasant is the temperature. But you have grieved me much by saying, "perhaps
you are annoyed with me as having neglected you," yet I despatched a letter many
days ago to your honour begging you not to move me from this place. Now I have
had occasion to consider that you need a strong defence and much toil and labour
to be able to make a satisfactory apology for this expression. But perhaps you
have made a partial apology, by saying "I am generally occupied in thinking how
to increase my affliction." But I in my turn reckon it as the greatest
accusation that you should say "I take a pride in increasing my sorrow by
thinking over it:" for when you ought to make every possible effort to dispel
your affliction you do the devil's will, by increasing your despondency and
sorrow. Are you not aware how great an evil despondency is? As to the Isaurians,
dismiss your fears in future concerning them: for they have returned into their
own country: and the governor has done everything necessary in this respect; and
I am in far greater security here than when I was in Caesarea. For in future I
have no one to fear so much as the bishops, with a few exceptions. On account of
the Isaurians then fear nothing: for they have retreated, and when winter has
set in they are confined to their own homes, although they may possibly come out
after Whitsuntide. And what do you mean by saying that you have not the benefit
of letters from me? I have already sent you three long letters, one by the
proconsular soldiers, one by Antonius, and the third by Anatolius my servant;
two of them were a salutary medicine capable of reviving any one who was
desponding or stumbling, and conducting him into a healthy state of serenity.
When you have received these letters then go over them constantly and
thoroughly, and you will perceive their force and enjoy experience of their
healing power, and benefit, and will inform me that you have derived much
advantage therefrom. I have also a third letter ready, similar to these, which I
do not choose to send at the present time having been exceedingly vexed at your
saying "I accumulate sorrowful thoughts, even inventing things which do not
exist," an utterance unworthy of yourself, which makes me hide my head for
shame. But read those letters which I have sent, and you will no longer say
these things, even if you are infinitely bent on being despondent. I at least
have not ceased, and will not cease saying that sin is the only thing which is
really distressing; and that all other things are but dust and smoke. For what
is there grievous in inhabiting a prison and wearing a chain? or in being
ill-treated when it is the occasion of so much gain? or why should exile be
grievous or confiscation of goods? These are mere words, destitute of any
terrible reality, words void of sorrow. For if you speak of death you only
mention that which is the debt of nature: a thing which must in any case be
undergone even if no one hastens it: and if you speak of exile you mention that
which only involves a change of country and the sight of many cities: or if you
speak of confiscation of goods you mention what is only freedom and emancipation
from care.

5. Do not cease to pay attention to Maruthas the Bishop, as far as it concerns
you, so as to lift him up out of the pit. For I have special need of him on
account of the affairs in Persia. And ascertain from him, if you can, what has
been accomplished there through his agency, and for what purpose he has come
home, and let me know whether you have delivered the two epistles which I sent
to him: and if he is willing to write to me, I will write again to him: but if
he should not be willing let him at least signify to your prudence whether any
thing more has taken place there, and whether he is likely to accomplish
anything by going thither again. For on this account I was anxious to have an
interview with him. Nevertheless let all things which depend on you be done, and
take care to fulfill your own part, even if all men are rushing headlong to
ruin. For your reward will thus be perfected. By all means therefore make
friends with him as far as it is possible. I beseech you not to neglect what I
am about to say, but to pay diligent heed to it. The Marsian and Gothic monks
where the Bishop Serapion has constantly been concealed have informed me that
Moduarius the deacon has come bringing word that Unilas, that excellent bishop
whom I lately ordained and sent into Gothia, has been laid to rest, after
achieving many great exploits: and the deacon was the bearer of a letter from
the king of the Goths begging that a bishop might be sent to them. Since then I
see no other means of meeting the threatened catastrophe with a view to its
correction save delay and postponement (as it is impossible for them to sail
into the Bosporus or into those parts at the present time), take measures to put
them off for a time on account of the winter season: and do not by any means
neglect this: for it is a matter of the greatest importance. For there are two
things which would specially distress me if they were to happen, which God
forbid: one is that a bishop should be appointed by these men who have wrought
such great wickedness, and who have no right to appoint, and the other is that
any one should be made without consideration. For you know yourself that they
are not anxious to create some worthy man bishop, and if this should take place,
which heaven forbid, you are aware what will follow. Use all diligence therefore
to prevent either of these things happening: but if it were possible for
Moduarius quietly and secretly to hasten out to me it would be of the greatest
advantage. But if this is not possible let what is practicable under the
circumstances be done. For that which takes place in the case of money, and
actually occurred in the case of the widow in the gospel, also holds good in the
case of practical affairs. For as that poor woman when she had cast two mites
into the treasury surpassed all those who had cast in more, because she used up
her whole substance: even so they who devote themselves to the work in hand with
all their might discharge it completely, so far as they are concerned, even if
nothing results from it, and they have their reward perfected.

I am very grateful to Hilarius the bishop: for he wrote to me asking to be
allowed to depart to his own country, and to set things in order there, and then
to come back again. As his presence therefore is of great service (for he is a
devout, inflexible, and zealous man) I have urged him to depart and to return
speedily. Take care then that the letter is quickly and safely delivered to him
and not cast on one side: for he eagerly and earnestly begged for letters from
me, and his presence is a great benefit. By all means therefore have a care of
the letters; and if Helladius the presbyter be not on the spot see that they are
delivered to my friends by the hands of some discreet man who has a head on his
shoulders.


========================================================================
  CHAPTER 38: LETTERS TO OLYMPIAS - 5 - TO OLYMPIAS
========================================================================

To Olympias. To Olympias.

Nothing strange or unnatural has befallen your Piety, but only what is quite
natural and consonant to reason, that by a constant succession of trials the
sinews of your soul should become more braced, and your zeal and energy for the
struggle increased, and that you should therefrom derive much joy. For such is
the nature of affliction;-when it lays hold of a brave and noble soul, this is
what it is wont to effect. And as the fire makes the piece of gold, when it is
applied to it, of better proof: so also affliction when it visits golden
characters renders them purer and more proven. Wherefore also Paul said
"affliction worketh patience, and patience probation." For these reasons I also
rejoice and leap for joy, and derive the greatest consolation of this my
solitude from a consideration of thy fortitude. On this account, even though
innumerable wolves encompass thee, and many crowds of wicked doers, I fear
nothing; but I pray both that existing temptations may be suppressed, and that
others may not occur, thus fulfilling the Lord's precept who bids us pray that
we may not enter into temptation; but if it should be permitted to happen again
I have good confidence concerning thy golden soul, which acquires therefrom the
greatest riches for itself. For by what means will they be able to terrify you,
who dare everything to their own destruction? Will it be by loss of goods? But I
know well that these are counted by thee as dust and cheaper than dirt. Or shall
it be by expulsion from country and home. But you know how to dwell in great and
populous cities as if they were uninhabited, spending the whole of your time in
quietness and rest, and treading worldly ambitions under foot. Or do they
threaten death? This also you have constantly practiced by anticipation, and if
they should drag you to slaughter, they will be dragging a body which is already
dead. What need to speak more at length? No one will be able to do anything to
thee of this kind which he will not find you have already abundantly made
yourself undergo. For by always walking in the narrow and strait path, you have
trained yourself in all these things. Wherefore having practised this most
beautiful art in the course of your training, you now shine forth the more
gloriously in the contest itself, not only being in no wise disturbed by the
things which are happening, but rather elated, and leaping and dancing for joy.
For the contests which you have anticipated in your training you now undertake
with much ease, although it be in a woman's body, feebler than a cobweb,
treading under foot with derisive scorn the fury of lusty men gnashing their
teeth upon you; being ready to suffer even worse things than they prepare for
you. Happy and thrice happy are you by reason of the crowns of victory to be
won, but even more by reason of the contest itself. For such is the nature of
these struggles, even before the prizes are given even in the midst of strife
they have their recompense and reward;-the pleasure which you are now enjoying,
the cheerfulness, the courage, the endurance, the patience, the power which is
proof against capture and conquest and rises superior to all things; the perfect
training which renders you insensible to any terror at the hands of any one, the
power of standing on a rock in the midst of mighty billows of tribulation, and
sailing in a calm with a favourable breeze when the sea is raging around you.
These are the prizes of affliction even in this world before the kingdom of
heaven is won. For I know very well that, even at this present time, being
elated with joy, thou dost not consider thyself clothed with a body, but if an
opportunity should summon thee to do it, thou wouldst divest thyself of it more
readily than others do of the raiment which they wear. Rejoice therefore and be
glad both for thyself, and for those who have died a blessed death, not in a
bed, nor in a house, but in prison, and chains, and torment; and bewail those
only who do these things, and grieve for them. But since you also wish to be
informed concerning my bodily health, let me tell you that I have been relieved
for the present from the infirmity which was lately oppressing me, and am now in
a more comfortable condition: the only fear is lest the winter on its return
should again make havoc of my feeble digestion; and as far as the Isaurians are
concerned we now enjoy great security. The following letter is added as a
specimen, out of a very large number, of the natural, almost playful style, and
tone of warm affection, in which Chrysostom wrote to his intimate friends. All
his extant letters were written during his exile, and therefore there is much
repetition in their contents, and great general similarity of character.


========================================================================
  CHAPTER 39: ON THE HOLY MARTYR, S. BABYLAS
========================================================================

On the Holy Martyr, S. Babylas. On the Holy Martyr, S. Babylas.

1. I Was anxious to-day to pay the debt which I promised you when I was lately
here. But what am I to do? In the meanwhile, the blessed Babylas has appeared,
and has called me to himself, uttering no voice, but attracting our attention by
the brightness of his countenance. Be ye not, therefore, displeased at the delay
in my payment; at all events, the longer the time is, the more the interest will
increase. For we will deposit this money with interest.1 Since thus did the
master command who entrusted it to us. Being confident, therefore, about what is
lent, that both the principal and the profit await you, let us not pass by the
gain which falls in our way to-day, but revel in the noble actions of the
blessed Babylas.

How, indeed, he presided over the Church which is among us, and saved that
sacred ship, in storm, and in wave, and billow; and what a bold front he showed
to the emperor, and how he lay down his life for the sheep and underwent that
blessed slaughter; these things and such as these, we will leave to the elder
among our teachers, and to our common father, to speak of. For the more remote
matters, the aged can relate to you but as many things as happened lately, and
within our lifetime, these, I a young man will relate to you, I mean those after
death, those after the burial of the martyr, those which happened while he
remained in the suburbs of the city. And I know indeed that the Greeks will
laugh at my promise, if I promise to speak of the noble deeds after death and
burial of one who was buried, and had crumbled to dust. We shall not assuredly
on this account keep silence, but on this very account shall especially speak,
in order that by showing this marvel truly, we may turn their laughter upon
their own head. For of an ordinary man there would be no noble deeds after
death. But of a martyr, many and great deeds, not in order that he might become
more illustrious (for he has no need of glory from the multitude), but that
thou, the unbeliever mayest learn that the death of the martyrs is not death,
but the beginning of a better life, and the prelude of a more spiritual
conversation, and a change from the worse to the better. Do not then look at the
fact, that the mere body of the martyr lies destitute of energy of soul; but
observe this, that a greater power takes its place by the side of it, different
from the soul itself-I mean the grace of the Holy Spirit, which pleads to all on
behalf of the resurrection, by means of the wonders which it works. For if God
has granted greater power to bodies dead and crumbled to dust, than to all
living, much more will he grant to them a better life than the former, and a
longer, at the time of the bestowal of his crowns; what then are this saint's
noble deeds? But be not disturbed, if we take our discourse a little further
back. For they who wish to display their portraits to advantage, do not uncover
them until they have placed the spectators a little way off from the picture,
making the view clearer by the distance. Do you then also have patience with me
while I direct my discourse into the past. For when Julian who surpassed all in
impiety, ascended the imperial throne, and grasped the despotic sceptre,
straightway he lifted up his hands against the God who created him, and ignored
his benefactor, and looking from the earth beneath to the heavens, howled after
the manner of mad dogs, who alike bay at those who do not feed them and those
who do feed them. But he rather was mad with a more savage madness than theirs.
For they indeed turn from, and hate their friends and strangers alike. But this
man used to fawn upon demons, strangers to his salvation, and used to worship
them with every mode of worship. But his benefactor, and Saviour, and him who
spared not the only Begotten, for his sake, he turned from and used to hate, and
made havoc of the cross, the very thing which uplifted the whole world when it
was lying prostrate, and drave away the darkness on all sides, and brought in
light more brilliant than the sunbeams; nor yet even then did he desist from his
frenzy, but promised that he would tear the nation of the Galilaeans, out of the
midst of the world; for thus he was wont to call us; and yet if he thought the
names of the Christians an abomination, and Christianity itself to be full of
much shame, for what reason did he not desire to put us to shame by that means,
but with a strange name? Yea because he knew clearly, that to be called by what
belongs to Christ, is a great ornament not only to men, but to angels, and to
the powers above. On this account he set everything in motion, so as to strip us
of this ornament, and put a stop to the preaching of it. But this was
impossible, O wretched and miserable man! as it was impossible to destroy the
heaven and to quench the sun, and to shake and cast down the foundations of the
earth, and those things Christ foretold, thus saying: "Heaven and earth shall
pass away, but my words shall not pass away."2

Well, thou dost not submit to Christ's words; accept therefore the utterance
which thus his deeds give. For I indeed having been privileged to know what the
declaration of God is, how strong, how invincible a thing, have believed that is
more trustworthy than the order of nature, and than experience in all matters.
But do thou still creeping on the ground, and agitated with the investigations
of human reasoning, receive the witness of the deeds. I gainsay nothing. I
strive not.

2. What then do the deeds say? Christ said that it was easier for heaven and
earth to be destroyed, than for any of his words to fail.3 The emperor
contradicted these words, and threatened to destroy his decrees. Where then is
the emperor who threatened these things? He is perished and is corrupted, and is
now in Hades, awaiting the inevitable punishment. But where is Christ who
uttered these decrees? In Heaven, on the right hand of the Father, occupying the
highest throne of glory; where are the blasphemous words of the Emperor, and his
unchastened tongue? They are become ashes, and dust and the food of worms. Where
is the sentence of Christ? It shines forth by the very truth of the deed,
receiving its lustre from the issue of the events, as from a golden column. And
yet the emperor left nothing undone, when about to raise war against us, but
used to call prophets together, and summon sorcerers, and everything was full of
demons and evil spirits.

What then was the return for this worship? The overturning of cities, the
bitterest famine of all famines. For ye know doubtless, and remember, how empty
indeed the market place was of wares, and the workshops full of confusion, when
everyone strove to snatch up what came first and to depart. And why do I speak
of famine, when the very fountains of waters were failing, fountains which by
the abundance of their stream, used to eclipse the rivers. But since I have
mentioned the fountains, come, forthwith, let us go up to Daphne, and conduct
our discourse to the noble deeds of the martyr. Although you desire me still to
parade the indecencies of the Greeks, although I too desire this, let us
abstain; for wherever the commemoration of a martyr is, there certainly also is
the shame of the Greeks. This emperor then, going up to Daphne used to weary
Apollo, praying, supplicating, entreating, so that the events of the future
might be foretold to him. What then did the prophet, the great God of the
Greeks? "The dead prevent me from uttering," saith he, "but break open the
graves, dig up the bones, move the dead." What could be more impious than these
commands? The Demon of grave-robbing, introduces strange laws and devises new
methods of expelling strangers. Who ever heard of the dead being driven forth?
who ever saw lifeless bodies ordered to be moved as he commanded, overturning
from their foundations the common laws of nature. For the laws of nature are
common to all men, that he who departs this life should be hidden in the earth,
and delivered over for burial, and be covered up in the bosom of the earth the
mother of all; and these laws, neither Greek, barbarian, Scythian, nor if there
be any more savage than they, ever changed, but all reverence them, and keep
them, and thus they are sacred and venerated by all. But the Demon raises his
mask, and with bare head, resists the common laws of nature. For the dead, he
says, are a pollution. The dead are not a pollution, a most wicked demon, but a
wicked intention is an abomination. But if one must say something startling, the
bodies of the living full of evil, are more polluting than those of the dead.
For the one minister to the behests of the mind, but the other lie unmoved. Now
that which is unmoved, and destitute of all perception would be free from all
accusation. Not that I even would say that the bodies of the living are by
nature polluting; but that everywhere a wicked and perverted intention is open
to accusations from all. The dead body then is not a pollution O Apollo, but to
persecute a maiden who wishes to be modest, and to outrage the dignity of a
virgin, and to lament at the failure of the shameless deed, this is worthy of
accusation, and punishment. There were at all events, many wonderful and great
prophets among ourselves, who spake also many things concerning the future, and
they in no case used to bid those who asked them to dig up the bones of the
departed. Yea Ezekiel standing near the bones themselves was not only not
hindered by them, but added flesh, and nerves and skin to them, and brought them
back to life again.4 But the great Moses did not stand near the bones of the
dead, but bearing off the whole dead body of Joseph, thus foretold things to
come.5 And very reasonably, for their words were the grace of the Holy Spirit.
But the words of these, a deceit, and a lie which is no wise able to be
concealed. For that these things were an excuse, and pretence and that he feared
the blessed Babylas, is manifest from what the emperor did. For leaving all the
other dead, he only moved that martyr. And yet if he did these things, in
disgust at him, and not in fear, it were necessary that he should order the
coffin to be broken, thrown into the sea, carried to the desert, be made to
disappear by some other method of destruction; for this is the part of one who
is disgusted. Thus God did when he spake to the Hebrews about the abominations
of the Gentiles. He bade their statues to be broken, not to bring their
abominations from the suburbs to the city.

3. The martyr then was moved, but the demon not even then enjoyed freedom from
fear, but straightway learned that it is possible to move the bones of a martyr,
but not to escape his hands. For as soon as the coffin was drawn into the city,
a thunderbolt came from above upon the head of his image, and burnt it all up.
And yet, if not before, then at least there was likelihood that the impious
emperor would be angry, and that he would send forth his anger against the
testimony of the martyr. But not even then did he dare, so great fear possessed
him. But although he saw that the burning was intolerable, and knew the cause
accurately; he kept quiet. And this is not only wonderful that he did not
destroy the testimony, but that he not even dared to put the roof on to the
temple again. For he knew, he knew, that the stroke was divinely sent, and he
feared lest by forming any further plan, he should call down that fire upon his
own head. On this account he endured to see the shrine of Apollo brought to so
great desolation; For there was no other cause, on account of which he did not
rectify that which had happened, but fear alone. For which reason he unwillingly
kept quiet, and knowing this left as much reproach to the demon, as distinction
to the martyr. For the walls are now standing, instead of trophies, uttering a
voice clearer than a trumpet. To those in Daphne, to those in the city, to those
who arrive from far off, to those who are with us, to those men which shall be
hereafter, they declare everything by their appearance, the wrestling, the
struggle, the victory of the martyr. For it is likely that he who dwells far off
from the suburb, when he sees the chapel of the saint deprived of a shrine, and
the temple of Apollo deprived of its roof would ask the reason of each of these
things; and then after learning the whole history would depart hence. Such are
the noble deeds of the martyr after death, wherefore I count your city blessed,
that ye have shown much zeal about this holy man. For then, when he returned
from Daphne, all our city poured forth into the road, and the market places were
empty of men, and the houses were empty of women, and the bedchambers were
destitute of maidens. Thus also every age and each sex passed forth from the
city, as if to receive a father long absent who was returning from sojourn far
away. And you indeed gave him back to the band of fellow enthusiasts. But the
grace of God did not suffer him to remain there for good, but again removed him
beyond the river,6 so that many parts of the country were filled with the sweet
savor of the martyr. Neither even when he came hither was he destined to be
alone, but he quickly received, a neighbor, and a fellow-lodger, and one of
similar life.7 For he shared with him the same dignity, and for the sake of
religion shewed forth equal boldness. Wherefore he obtained the same abode as
he, this wonderful man being no vain imitator, as it seems, of the martyr. For
for so long a time he laboured there, sending letters continually to the
emperor, wearying the authorities, and bringing he ministry of the body to bear
upon the martyr. For ye know, doubtless, and remember that when the midday
summer sun possessed the heaven, he together with his acquaintances, used to
walk thither everyday, not as spectator only, but also, as intending to be a
sharer in what was going on. For he often handled stone, and dragged a rope, and
listened, in advance of the workmen themselves, to one who wanted to erect any
building, For he knew, he knew what rewards lie in store for him for these
things. And on this account he continued doing service to the martyrs, not only
by splendid buildings nor even by continual feasts, but by a better method than
these. And what is this? He imitates their life, emulates their courage,
throughout according to his ability he keeps the image of the martyrs alive, in
himself. For see, they gave their bodies to the slaughter, he has mortified the
members of his flesh which are upon the earth. They stopped the flame of fire,
he quenched the flame of lust. They fought against the teeth of beasts, but this
man bore off the most dangerous of our passions, anger. For all these things let
us give thanks to God, because he hath thus granted us noble martyrs, and
pastors worthy of martyrs, for the perfecting of the saints, for the edifying of
the body of Christ8 with whom be glory, honor, and might to the Father, with the
Holy and lifegiving Spirit, now and always, for ever and ever. Amen.

1: Luke xix. 23.

2: Matt. xxiv. 35.

3: Luke xvi. 17.

4: Ez. xxxvii.

5: Ex. xiii. 19.

6: Viz. to the church built on the other side of the Orontes where the reliques
of the saint finally remained.

7: Meletius, Bishop of Antioch, a man of very saintly life who died in 379 and
was buried by the side of St. Babylas in the church which he had been active in
erecting, mentioned in the preceding note.

8: Eph. iv. 12.


========================================================================
  CHAPTER 40: TREATISE ON THE PRIESTHOOD - BOOK 1
========================================================================

Book I.

Book I.

Contents.

1. I Had many genuine and true friends, men who understood the laws of
friendship, and faithfully observed them; but out of this large number there was
one who excelled all the rest in his attachment to me, striving to outstrip them
as much as they themselves outstripped ordinary acquaintance. He was one of
those who were constantly at my side; for we were engaged in the same studies,
and employed the same teachers.1 We had the same eagerness and zeal about the
studies at which we worked, and a passionate desire produced by the same
circumstances was equally strong in both of us. For not only when we were
attending school, but after we had left it, when it became necessary to consider
what course of life it would be best for us to adopt, we found ourselves to be
of the same mind.

2. And in addition to these, there were other things also which preserved and
maintained this concord unbroken and secure. For as regarded the greatness of
our fatherland neither had one cause to vaunt himself over the other, nor was I
burdened with riches, and he pinched by poverty, but our means corresponded as
closely as our tastes. Our families also were of equal rank, and thus everything
concurred with our disposition.

3. But when it became our duty to pursue the blessed life of monks, and the true
philosophy,2 our balance was no longer even, but his scale mounted high, while
I, still entangled in the lusts of this world, dragged mine down and kept it
low, weighting it with those fancies in which youths are apt to indulge. For the
future our friendship indeed remained as firm as it was before, but our
intercourse was interrupted; for it was impossible for persons who were not
interested about the same things to spend much time together. But as soon as I
also began to emerge a little from the flood of worldliness, he received me with
open arms; yet not even thus could we maintain our former equality: for having
got the start of me in time, and having displayed great earnestness, he rose
again above my level, and soared to a great height.

4. Being a good man, however, and placing a high value on my friendship, he
separated himself from all the rest (of the brethren), and spent the whole of
his time with me, which he had desired to do before, but had been prevented as I
was saying by my frivolity. For it was impossible for a man who attended the
law-courts, and was in a flutter of excitement about the pleasures of the stage,
to be often in the company of one who was nailed to his books, and never set
foot in the market place. Consequently when the hindrances were removed, and he
had brought me into the same condition of life as himself, he gave free vent to
the desire with which he had long been laboring. He could not bear leaving me
even for a moment, and he persistently urged that we should each of us abandon
our own home and share a common dwelling:-in fact he persuaded me, and the
affair was taken in hand.

5. But the continual lamentations of my mother hindered me from granting him the
favor, or rather from receiving this boon at his hands. For when she perceived
that I was meditating this step, she took me into her own private chamber, and,
sitting near me on the bed where she had given birth to me, she shed torrents of
tears, to which she added words yet more pitiable than her weeping, in the
following lamentable strain: My child, it was not the will of Heaven that I
should long enjoy the benefit of thy father's virtue. For his death soon
followed the pangs which I endured at thy birth, leaving thee an orphan and me a
widow before my time to face all the horrors of widowhood, which only those who
have experienced them can fairly understand. For no words are adequate to
describe the tempest-tossed condition of a young woman who, having but lately
left her paternal home, and being inexperienced in business, is suddenly racked
by an overwhelming sorrow, and compelled to support a load of care too great for
her age and sex. For she has to correct the laziness of servants, and to be on
the watch for their rogueries, to repel the designs of relations, to bear
bravely the threats of those who collect the public taxes,3 and harshness in the
imposition of rates. And if the departed one should have left a child, even if
it be a girl, great anxiety will be caused to the mother, although free from
much expense and fear: but a boy fills her with ten thousand alarms and many
anxieties every day, to say nothing of the great expense which one is compelled
to incur if she wishes to bring him up in a liberal way. None of these things,
however, induced me to enter into a second marriage, or introduce a second
husband into thy father's house: but I held on as I was, in the midst of the
storm and uproar, and did not shun the iron furnace4 of widowhood. My foremost
help indeed was the grace from above; but it was no small consolation to me
under those terrible trials to look continually on thy face and to preserve in
thee a living image of him who had gone, an image indeed which was a fairly
exact likeness. On this account, even when thou wast an infant, and hadst not
yet learned to speak, a time when children are the greatest delight to their
parents, thou didst afford me much comfort. Nor indeed can you complain that,
although I bore my widowhood bravely, I diminished thy patrimony, which I know
has been the fate of many who have had the misfortune to be orphans. For,
besides keeping the whole of it intact, I spared no expense which was needful to
give you an honorable position, spending for this purpose some of my own
fortune, and of my marriage dowry. Yet do not think that I say these things by
way of reproaching you; only in return for all these benefits I beg one favor:
do not plunge me into a second widowhood; nor revive the grief which is now laid
to rest: wait for my death: it may be in a little while I shall depart. The
young indeed look forward to a distant old age; but we who have grown old5 have
nothing but death to wait for. When, then, you shall have committed my body to
the ground, and mingled my bones with thy father's, embark for a long voyage,
and set sail on any sea thou wilt: then there will be no one to hinder thee: but
as long as my life lasts, be content to live with me. Do not, I pray you, oppose
God in vain, involving me without cause, who have done you no wrong, in these
great calamities. For if you have any reason to complain that I drag you into
worldly cares, and force you to attend to business, do not be restrained by any
reverence for the laws of nature, for training or custom, but fly from me as an
enemy; but if, on the contrary, I do everything to provide leisure for thy
journey through this life, let this bond at least if nothing else keep thee by
me. For couldst thou say that ten thousand loved thee, yet no one will afford
thee the enjoyment of so much liberty, seeing there is no one who is equally
anxious for thy welfare.

6. These words, and more, my mother spake to me, and I related them to that
noble youth. But he, so far from being disheartened by these speeches, was the
more urgent in making the same request as before. Now while we were thus
situated, he continually entreating, and I refusing my assent, we were both of
us disturbed by a report suddenly reaching us that we were about to be advanced
to the dignity of the episcopate.6 As soon as I heard this rumor I was seized
with alarm and perplexity: with alarm lest I should be made captive against my
will, and perplexity, inquiring as I often did whence any such idea concerning
us could have entered the minds of these men; for looking to myself I found
nothing worthy of such an honor. But that noble youth having come to me
privately, and having conferred with me about these things as if with one who
was ignorant of the rumor, begged that we might in this instance also as
formerly shape our action and our counsels the same way: for he would readily
follow me whichever course I might pursue, whether I attempted flight or
submitted to be captured. Perceiving then his eagerness, and considering that I
should inflict a loss upon the whole body of the Church if, owing to my own
weakness, I were to deprive the flock of Christ of a young man who was so good
and so well qualified for the supervision of large numbers, I abstained from
disclosing to him the purpose which I had formed, although I had never before
allowed any of my plans to be concealed from him. I now told him that it would
be best to postpone our decision concerning this matter to another season, as it
was not immediately pressing, and by so doing persuaded him to dismiss it from
his thoughts, and at the same time encouraged him to hope that, if such a thing
should ever happen to us, I should be of the same mind with him. But after a
short time, when one who was to ordain us arrived, I kept myself concealed, but
Basil, ignorant of this, was taken away on another pretext, and made to take the
yoke, hoping from the promises which I had made to him that I should certainly
follow, or rather supposing that he was following me. For some of those who were
present, seeing that he resented being seized, deceived him by exclaiming how
strange it was that one who was generally reputed to be the more hot tempered
(meaning me), had yielded very mildly to the judgment of the Fathers, whereas
he, who was reckoned a much wiser and milder kind of man, had shown himself
hotheaded and conceited, being unruly, restive, and contradictory.7 Having
yielded to these remonstrances, and afterwards having learned that I had escaped
capture, he came to me in deep dejection, sat down near me and tried to speak,
but was hindered by distress of mind and inability to express in words the
violence to which he had been subjected. No sooner had he opened his mouth than
he was prevented from utterance by grief cutting short his words before they
could pass his lips. Seeing, then, his tearful and agitated condition, and
knowing as I did the cause, I laughed for joy, and, seizing his right hand, I
forced a kiss on him, and praised God that my plan had ended so successfully, as
I had always prayed it might. But when he saw that I was delighted and beaming
with joy, and understood that he had been deceived by me, he was yet more vexed
and distressed.

7. And when he had a little recovered from this agitation of mind, he began: If
you have rejected the part allotted to you, and have no further regard for me (I
know not indeed for what cause), you ought at least to consider your own
reputation; but as it is you have opened the mouths of all, and the world is
saying that you have declined this ministry through love of vainglory, and there
is no one who will deliver you from this accusation. As for me, I cannot bear to
go into the market place; there are so many who come up to me and reproach me
every day. For, when they see me anywhere in the city, all my intimate friends
take me aside, and cast the greater part of the blame upon me. Knowing his
intention, they say, for none of his affairs could be kept secret from you, you
should not have concealed it, but ought to have communicated it to us, and we
should have been at no loss to devise some plan for capturing him. But I am too
much ashamed and abashed to tell them that I did not know you had long been
plotting this trick, lest they should say that our friendship was a mere
pretence. For even if it is so, as indeed it is-nor would you yourself deny it
after what you have done to me-yet it is well to hide our misfortune from the
outside world, and persons who entertain but a moderate opinion of us. I shrink
from telling them the truth, and how things really stand with us, and I am
compelled in future to keep silence, and look down on the ground, and turn away
to avoid those whom I meet. For if I escape the condemnation on the former
charge, I am forced to undergo judgment for speaking falsehood. For they will
never believe me when I say that you ranged Basil amongst those who are not
permitted to know your secret affairs. Of this, however, I will not take much
account, since it has seemed agreeable to you, but how shall we endure the
future disgrace? for some accuse you of arrogance, others of vainglory: while
those who are our more merciful accusers, lay both these offences to our charge,
and add that we have insulted those who did us honor, although had they
experienced even greater indignity it would only have served them right for
passing over so many and such distinguished men and advancing mere youths,8 who
were but yesterday immersed in the interests of this world, to such a dignity as
they never have dreamed of obtaining, in order that they may for a brief season
knit the eyebrows, wear dusky garments, and put on a grave face. Those who from
the dawn of manhood to extreme old age have diligently practised
self-discipline, are now to be placed under the government of youths who have
not even heard the laws which should regulate their administration of this
office. I am perpetually assailed by persons who say such things and worse, and
am at a loss how to reply to them; but I pray you tell me: for I do not suppose
that you took to flight and incurred such hatred from such distinguished men
without cause or consideration, but that your decision was made with reasoning
and circumspection: whence also I conjecture that you have some argument ready
for your defence. Tell me, then, whether there is any fair excuse which I can
make to those who accuse us. For I do not demand any account for the wrongs
which I have sustained at your hands, nor for the deceit or treachery you have
practised, nor for the advantage which you have derived from me in the past. For
I placed my very life, so to say, in your hands, yet you have treated me with as
much guile as if it had been your business to guard yourself against an enemy.
Yet if you knew this decision of ours to be profitable, you ought not to have
avoided the gain: if on the contrary injurious, you should have saved me also
from the loss, as you always said that you esteemed me before every one else.
But you have done everything to make me fall into the snare: and you had no need
of guile and hypocrisy in dealing with one who was wont to display the utmost
sincerity and candor in speech and action towards thee. Nevertheless, as I said,
I do not now accuse you of any of these things, or reproach you for the lonely
position in which you have placed me by breaking off those conferences from
which we often derived no small pleasure and profit; but all these things I pass
by, and bear in silence and meekness, not that thou hast acted meekly in
transgressing against me, but because from the day that I cherished thy
friendship I laid it down as a rule for myself, that whatever sorrow you might
cause me I would never force you to the necessity of an apology. For you know
yourself that you have inflicted no small loss on me if at least you remember
what we were always saying ourselves, and the outside world also said concerning
us, that it was a great gain for us to be of one mind and be guarded by each
other's friendship. Every one said, indeed, that our concord would bring no
small advantage to many besides ourselves; I never perceived, however, so far as
I am concerned, how it could be of advantage to others: but I did say that we
should at least derive this benefit from it: that those who wished to contend
with us would find us difficult to master. And I never ceased reminding you of
these things: saying the age is a cruel one, and designing men are many, genuine
love is no more, and the deadly pest of envy has crept into its place: we walk
in the midst of snares, and on the edge of battlements;9 those who are ready to
rejoice in our misfortunes, if any should befall us, are many and beset us from
many quarters: whereas there is no one to condole with us, or at least the
number of such may be easily counted. Beware that we do not by separation incur
much ridicule, and damage worse than ridicule. Brother aided by brother is like
a strong city, and well fortified kingdom.10 Do not dissolve this genuine
intimacy, nor break down the fortress. Such things and more I was continually
saying, not indeed that I ever suspected anything of this kind, but supposing
you to be entirely sound in your relation towards me, I did it as a superfluous
precaution, wishing to preserve in health one who was already sound; but
unwittingly, as it seems, I was administering medicines to a sick man: and even
so I have not been fortunate enough to do any good, and have gained nothing by
my excess of forethought. For having totally cast away all these considerations,
without giving them a thought, you have turned me adrift like an unballasted
vessel on an untried ocean, taking no heed of those fierce billows which I must
encounter. For if it should ever be my lot to undergo calumny, or mockery, or
any other kind of insult or menace (and such things must frequently occur), to
whom shall I fly for refuge: to whom shall I impart my distress, who will be
willing to succour me and drive back my assailants and put a stop to their
assaults? who will solace me and prepare me to bear the coarse ribaldry which
may yet be in store for me. There is no one since you stand aloof from this
terrible strife, and cannot even hear my cry. Seest thou then what mischief thou
hast wrought? now that thou hast dealt the blow, dost thou perceive what a
deadly wound thou hast inflicted? But let all this pass: for it is impossible to
undo the past, or to find a path through pathless difficulties. What shall I say
to the outside world? what defence shall I make to their accusations.

8. Chrysostom: Be of good cheer, I replied, for I am not only ready to answer
for myself in these matters, but I will also endeavor as well as I am able to
render an account of those for which you have not held me answerable. Indeed, if
you wish it, I will make them the starting-point of my defence. For it would be
a strange piece of stupidity on my part if, thinking only of praise from the
outside public, and doing my best to silence their accusations, I were unable to
convince my dearest of all friends that I am not wronging him, and were to treat
him with indifference greater than the zeal which he has displayed on my behalf,
treating me with such forbearance as even to refrain from accusing me of the
wrongs which he says he has suffered from me, and putting his own interests out
of the question in consideration for mine.

What is the wrong that I have done thee, since I have determined to embark from
this point upon the sea of apology? Is it that I misled you and concealed my
purpose? Yet I did it for the benefit of thyself who wast deceived, and of those
to whom I surrendered you by means of this deceit. For if the evil of deception
is absolute, and it is never right to make use of it, I am prepared to pay any
penalty you please: or rather, as you will never endure to inflict punishment
upon me, I shall subject myself to the same condemnation which is pronounced by
judges on evil-doers when their accusers have convicted them. But if the thing
is not always harmful, but becomes good or bad according to the intention of
those who practise it, you must desist from complaining of deceit, and prove
that it has been devised against you for a bad purpose; and as long as this
proof is wanting it would only be fair for those who wish to conduct themselves
prudently, not only to abstain from reproaches and accusation, but even to give
a friendly reception to the deceiver. For a well-timed deception, undertaken
with an upright intention, has such advantages, that many persons have often had
to undergo punishment for abstaining from fraud. And if you investigate the
history of generals who have enjoyed the highest reputation from the earliest
ages, you will find that most of their triumphs were achieved by stratagem, and
that such are more highly commended than those who conquer in open fight. For
the latter conduct their campaigns with greater expenditure of money and men, so
that they gain nothing by the victory, but suffer just as much distress as those
who have been defeated, both in the sacrifice of troops and the exhaustion of
funds. But, besides this, they are not even permitted to enjoy all the glory
which pertains to the victory; for no small part of it is reaped by those who
have fallen, because in spirit they were victorious, their defeat was only a
bodily one: so that had it been possible for them not to fall when they were
wounded, and death had not come and put the finishing stroke to their labors,
there would have been no end of their prowess. But one who has been able to gain
the victory by stratagem involves the enemy in ridicule as well as disaster.
Again, in the other case both sides equally carry off the honors bestowed upon
valor, whereas in this case they do not equally obtain those which are bestowed
on wisdom, but the prize falls entirely to the victors, and, another point no
less important is that they preserve the joy of the victory for the state
unalloyed; for abundance of resources and multitudes of men are not like mental
powers: the former indeed if continually used in war necessarily become
exhausted, and fail those who possess them, whereas it is the nature of wisdom
to increase the more it is exercised. And not in war only, but also in peace the
need of deceit may be found, not merely in reference to the affairs of the
state, but also in private life, in the dealings of husband with wife and wife
with husband, son with father, friend with friend, and also children with a
parent. For the daughter of Saul would not have been able to rescue her husband
out of Saul's hands11 except by deceiving her father. And her brother, wishing
to save him whom she had rescued when he was again in danger, made use of the
same weapon as the wife.12

Basil: But none of these cases apply to me: for I am not an enemy, nor one of
those who are striving to injure thee, but quite the contrary. For I entrusted
all my interests to your judgment, and always followed it whenever you bid me.

Chrysostom: But, my admirable and excellent Sir, this is the very reason why I
took the precaution of saying that it was a good thing to employ this kind of
deceit, not only in war, and in dealing with enemies, but also in peace, and in
dealing with our dearest friends. For as a proof that it is beneficial not only
to the deceivers, but also to those who are deceived; if you go to any of the
physicians and ask them how they relieve their patients from disease, they will
tell you that they do not depend upon their professional skill alone, but
sometimes conduct the sick to health by availing themselves of deceit, and
blending the assistance which they derive from it with their art. For when the
waywardness of the patient and the obstinacy of the complaint baffle the
counsels of the physicians, it is then necessary to put on the mask of deceit in
order that, as on the stage, they may be able to hide what really takes place.
But, if you please, I will relate to you one instance of stratagem out of many
which I have heard of being contrived by the sons of the healing art.13 A man
was once suddenly attacked by a fever of great severity; the burning heat
increased, and the patient rejected the remedies which could have reduced it and
craved for a draught of pure wine, passionately entreating all who approached to
give it him and enable him to satiate this deadly craving-I say deadly, for if
any one had gratified this request he would not only have exasperated the fever,
but also have driven the unhappy man frantic. Thereupon, professional skill
being baffled, and at the end of its resources and utterly thrown away,
stratagem stepped in and displayed its power in the way which I will now relate.
For the physician took an earthen cup brought straight out of the furnace, and
having steeped it in wine, then drew it out empty, filled it with water, and,
having ordered the chamber where the sick man lay to be darkened with curtains
that the light might not reveal the trick, he gave it him to drink, pretending
that it was filled with undiluted wine. And the man, before he had taken it in
his hands, being deceived by the smell, did not wait to examine what was given
him, but convinced by the odor, and deceived by the darkness, eagerly gulped
down the draught, and being satiated with it immediately shook off the feeling
of suffocation and escaped the imminent peril.14 Do you see the advantage of
deceit? And if any one were to reckon up all the tricks of physicians the list
would run on to an indefinite length. And not only those who heal the body but
those also who attend to the diseases of the soul may be found continually
making use of this remedy. Thus the blessed Paul attracted those multitudes of
Jews:15 with this purpose he circumcised Timothy,16 although he warned the
Galatians in his letter17 that Christ would not profit those who were
circumcised. For this cause he submitted to the law, although he reckoned the
righteousness which came from the law but loss after receiving the faith in
Christ.18 For great is the value of deceit, provided it be not introduced with a
mischievous intention. In fact action of this kind ought not to be called
deceit, but rather a kind of good management, cleverness and skill, capable of
finding out ways where resources fail, and making up for the defects of the
mind. For I would not call Phinees a murderer, although he slew two human beings
with one stroke:19 nor yet Elias after the slaughter of the 100 soldiers, and
the captain,20 and the torrents of blood which he caused to be shed by the
destruction of those who sacrificed to devils.21 For if we were to concede this,
and to examine the bare deeds in themselves apart from the intention of the
doers, one might if he pleased judge Abraham guilty of child-murder22 and accuse
his grandson23 and descendant24 of wickedness and guile. For the one got
possession of the birthright, and the other transferred the wealth of the
Egyptians to the host of the Israelites. But this is not the case: away with the
audacious thought! For we not only acquit them of blame, but also admire them
because of these things, since even God commended them for the same. For that
man would fairly deserve to be called a deceiver who made an unrighteous use of
the practice, not one who did so with a salutary purpose. And often it is
necessary to deceive, and to do the greatest benefits by means of this device,
whereas he who has gone by a straight course has done great mischief to the
person whom he has not deceived.

1: Androgathius in philosophy, Libanius in rhetoric.

2: An expression frequently employed by St. Chrysostom in the sense of a life of
religious contemplation and study.

3: For an account of the oppressive way in which the public taxes were
collected, see Gibbon's History (Milman's edition), vol iii. 78.

4: The iron furnace was a Hebrew proverbial expression signifying a "furnace hot
enough to melt iron," and so a condition of peculiar trial. See Deut. iv. 20,
and Jer. xi. 4.

5: This must be regarded as a kind of rhetorical expression, as we learn from
Chrysostom's "Letter to a young widow" that his mother was not much past 40 at
this time.

6: e0piskoph=j is the reading of most Mss but four have i/erwsun/hj , "the
priesthood," which Bengel adopts, thinking that neither Basil nor Chrysostom
could have been elected for the higher order at so early an age, but see below,
p.4, note 1.

7: Forcible ordinations were not uncommon in the Church at this time. St.
Augustin was dragged weeping by the people before the Bishop, and his ordination
demanded. St. Martin of Tours was torn from his cell, and conveyed to ordination
under a guard. Possid Vita Aug. 4 Sulp. Severus, Vit. St. Martin, i. 224. The
affectation of reluctance to he consecrated became a fashion in the Coptic
Church. The patriarch elect of Alexandria is still brought to Cairo loaded with
chains, as if to prevent his escape. Stanley, Eastern Church, vii. p.226.

8: Chrysostom was about 28 at this time. The Council of Neo C'sarea (about 320)
fixed 30 as the age at which men were eligible for the priesthood, and the same
age at least must have been required for a bishop, yet Remigius was consecrated
to the See of Reims at the age of 22, A.D. 457; and there are niany other
instances of bishops, under the prescribed age.

9: A metaphorical expression to denote a perilous position, as those who walked
on the edge of the walls would be exposed to the missiles of the enemy.3.

10: Proverbs xviii. 19. LXX. version.

11: I Sam. xix. 12-18.

12: I Sam. xx. 11.

13: Literally, "sons of physicians." Compare the expression "sons of the
prophets" in the Old Testament.

14: Clement of Alexandria (Stromata vii.) illustrates the same doctrine of
allowable deceit for a useful purpose by a similar reference to the practice of
physicians.

15: Acts xxi. 26.

16: lb. xvi. 3.

17: Gal. v.2.

18: Philipp. iii. 7.

19: Numb. xxv. 7.

20: 2 Kings i. 9-12.

21: I Kings xviii. 34.

22: Gen. xxii. 3.

23: Ib. xxvii. 19.

24: Exod. xi. 2. *************


========================================================================
  CHAPTER 41: TREATISE ON THE PRIESTHOOD - BOOK 2
========================================================================

Book II.

Book II.

1. That it is possible then to make use of deceit for a good purpose, or rather
that in such a case it ought not to be called deceit, but a kind of good
management worthy of all admiration, might be proved at greater length; but
since what has already been said suffices for demonstration, it would be irksome
and tedious to lengthen out my discourse upon the subject. And now it will
remain for you to prove whether I have not employed this art to your advantage.

Basil: And what kind of advantage have I derived from this piece of good
management, or wise policy, or whatever you may please to call it, so as to
persuade me that I have not been deceived by you?

Chrysostom: What advantage, pray, could be greater than to be seen doing those
things which Christ with his own lips declared to be proofs of love to Himself?1
For addressing the leader of the apostles He said, "Peter, lovest thou me?" and
when he confessed that he did, the Lord added, "if thou lovest me tend my
sheep." The Master asked the disciple if He was loved by him, not in order to
get information (how should He who penetrates the hearts of all men?), but in
order to teach us how great an interest He takes in the superintendence of these
sheep. This being plain, it will likewise be manifest that a great and
unspeakable reward will be reserved for him whose labors are concerned with
these sheep, upon which Christ places such a high value. For when we see any one
bestowing care upon members of our household, or upon our flocks, we count his
zeal for them as a sign of love towards ourselves: yet all these things are to
be bought for money:-with how great a gift then will He requite those who tend
the flock which He purchased, not with money, nor anything of that kind, but by
His own death, giving his own blood as the price of the herd. Wherefore when the
disciple said, "Thou knowest Lord that I love Thee," and invoked the beloved one
Himself as a witness of his love, the Saviour did not stop there, but added that
which was the token of love. For He did not at that time wish to show how much
Peter loved Him, but how much He Himself loved His own Church, and he desired to
teach Peter and all of us that we also should bestow much zeal upon the same.
For why did God not spare His only-begotten Son, but delivered Him up, although
the only one He had?2 It was that He might reconcile to Himself those who were
disposed towards Him as enemies, and make them His peculiar people. For what
purpose did He shed His blood? It was that He might win these sheep which He
entrusted to Peter and his successors. Naturally then did Christ say, "Who then
is the faithful and wise servant, whom his lord shall make ruler over His
household."3 Again, the words are those of one who is in doubt, yet the speaker
did not utter them in doubt, but just as He asked Peter whether he loved Him,
not from any need to learn the affection of the disciple, but from a desire to
show the exceeding depth of his own love: so now also when He says, "Who then is
the faithful and wise servant?" he speaks not as being ignorant who is faithful
and wise, but as desiring to set forth the rarity of such a character, and the
greatness of this office. Observe at any rate how great the reward is-"He will
appoint him," he says, "ruler over all his goods."4

2. Will you, then, still contend that you were not rightly deceived, when you
are about to superintend the things which belong to God, and are doing that
which when Peter did the Lord said he should be able to surpass the rest of the
apostles, for His words were, "Peter, lovest thou me more than these?"5 Yet He
might have said to him, "If thou lovest me practise fasting, sleeping on the
ground, and prolonged vigils, defend the wronged, be as a father to orphans, and
supply the place of a husband to their mother." But as a matter of fact, setting
aside all these things, what does He say? "Tend my sheep." For those things
which I have already mentioned might easily be performed by many even of those
who are under authority, women as well as men; but when one is required to
preside over the Church, and to be entrusted with the care of so many souls, the
whole female sex must retire before the magnitude of the task, and the majority
of men also; and we must bring forward those who to a large extent surpass all
others, and soar as much above them in excellence of spirit as Saul overtopped
the whole Hebrew nation in bodily stature: or rather far more.6 For in this case
let me not take the height of shoulders as the standard of inquiry; but let the
distinction between the pastor and his charge be as great as that between
rational man and irrational creatures, not to say even greater, inasmuch as the
risk is concerned with things of far greater importance. He indeed who has lost
sheep, either through the ravages of wolves, or the attacks of robbers, or
through murrain, or any other disaster befalling them, might perhaps obtain some
indulgence from the owner of the flock; and even if the latter should demand
satisfaction the penalty would be only a matter of money: but he who has human
beings entrusted to him, the rational flock of Christ, incurs a penalty in the
first place for the loss of the sheep, which goes beyond material things and
touches his own life: and in the second place he has to carry on a far greater
and more difficult contest. For he has not to contend with wolves, nor to dread
robbers, nor to consider how he may avert pestilence from the flock. With whom
then has he to fight? with whom has he to wrestle? Listen to the words of St.
Paul. "We wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places."7 Do you see the terrible multitude of
enemies, and their fierce squadrons, not steel clad, but endued with a nature
which is of itself an equivalent for a complete suit of armor. Would you see yet
another host, stern and cruel, beleaguering this flock? This also you shall
behold from the same post of observation. For he who has discoursed to us
concerning the others, points out these enemies also to us, speaking in a
certain place on this wise: "The works of the flesh are manifest, which are
these, fornication, adultery, uncleanness, lasciviousness, idolatry, witchcraft,
hatred, variance, emulation, wrath, strife,8 backbitings, whisperings,
swellings, tumults,"9 and many more besides; for he did not make a complete
list, but left us to understand the rest from these. Moreover, in the case of
the shepherd of irrational creatures, those who wish to destroy the flock, when
they see the guardian take to flight, cease making war upon him, and are
contented with the seizure of the cattle: but in this case, even should they
capture the whole flock, they do not leave the shepherd unmolested, but attack
him all the more, and wax bolder, ceasing not until they have either overthrown
him, or have themselves been vanquished. Again, the afflictions of sheep are
manifest, whether it be famine, or pestilence, or wounds, or whatsoever else it
may be which distresses them, and this might help not a little towards the
relief of those who are oppressed in these ways. And there is yet another fact
greater than this which facilitates release from this kind of infirmity. And
what is that? The shepherds with great authority compel the sheep to receive the
remedy when they do not willingly submit to it. For it is easy to bind them when
cautery or cutting is required, and to keep them inside the fold for a long
time, whenever it is expedient, and to bring them one kind of food instead of
another, and to cut them off from their supplies of water, and all other things
which the shepherds may decide to be conducive to their health they perform with
great ease.

3. But in the case of human infirmities, it is not easy in the first place for a
man to discern them, for no man "knoweth the things of a man, save the spirit of
man which is in him."10 How then can any one apply the remedy for the disease of
which he does not know the character, often indeed being unable to understand it
even should he happen to sicken with it himself? And even when it becomes
manifest, it causes him yet more trouble: for it is not possible to doctor all
men with the same authority with which the shepherd treats his sheep. For in
this case also it is necessary to bind and to restrain from food, and to use
cautery or the knife: but the reception of the treatment depends on the will of
the patient, not of him who applies the remedy. For this also was perceived by
that wonderful man (St. Paul) when he said to the Corinthians-"Not for that we
have dominion over your faith, but are helpers of your joy."11 For Christians
above all men are not permitted forcibly to correct the failings of those who
sin. Secular judges indeed, when they have captured malefactors under the law,
show their authority to be great, and prevent them even against their will from
following their own devices: but in our case the wrong-doer must be made better,
not by force, but by persuasion. For neither has authority of this kind for the
restraint of sinners been given us by law, nor, if it had been given, should we
have any field for the exercise of our power, inasmuch as God rewards those who
abstain from evil by their own choice, not of necessity. Consequently much skill
is required that our patients may be induced to submit willingly to the
treatment prescribed by the physicians, and not only this, but that they may be
grateful also for the cure. For if any one when he is bound becomes restive
(which it is in his power to be), he makes the mischief worse; and if he should
pay no heed to the words which cut like steel, he inflicts another wound by
means of this contempt, and the intention to heal only becomes the occasion of a
worse disorder. For it is not possible for any one to cure a man by compulsion
against his will.

4. What then is one to do? For if you deal too gently with him who needs a
severe application of the knife, and do not strike deep into one who requires
such treatment, you remove one part of the sore but leave the other: and if on
the other hand you make the requisite incision unsparingly, the patient, driven
to desperation by his sufferings, will often fling everything away at once, both
the remedy and the bandage, and throw himself down headlong, "breaking the yoke
and bursting the band."12 I could tell of many who have run into extreme evils
because the due penalty of their sins was exacted. For we ought not, in applying
punishment, merely to proportion it to the scale of the offence, but rather to
keep in view the disposition of the sinner, lest whilst wishing to mend what is
torn, you make the rent worse, and in your zealous endeavors to restore what is
fallen, you make the ruin greater. For weak and careless characters, addicted
for the most part to the pleasures of the world, and having occasion to be proud
on account of birth and position, may yet, if gently and gradually brought to
repent of their errors, be delivered, partially at least, if not perfectly, from
the evils by which they are possessed: but if any one were to inflict the
discipline all at once, he would deprive them of this slight chance of
amendment. For when once the soul has been forced to put off shame it lapses
into a callous condition, and neither yields to kindly words nor bends to
threats, nor is susceptible of gratitude, but becomes far worse than that city
which the prophet reproached, saying, "thou hadst the face of a harlot, refusing
to be ashamed before all men."13 Therefore the pastor has need of much
discretion, and of a myriad eyes to observe on every side the habit of the soul.
For as many are uplifted to pride, and then sink into despair of their
salvation, from inability to endure severe remedies, so are there some, who from
paying no penalty equivalent to their sins, fall into negligence, and become far
worse, and are impelled to greater sins. It behoves the priest therefore to
leave none of these things unexamined, but, after a thorough inquiry into all of
them, to apply such remedies as he has appositely to each case, lest his zeal
prove to be in vain. And not in this matter only, but also in the work of
knitting together the severed members of the Church, one can see that he has
much to do. For the pastor of sheep has his flock following him, wherever he may
lead them: and if any should stray out of the straight path, and, deserting the
good pasture, feed in unproductive or rugged places, a loud shout suffices to
collect them and bring back to the fold those who have been parted from it: but
if a human being wanders away from the right faith, great exertion, perseverance
and patience are required; for he cannot be dragged back by force, nor
constrained by fear, but must be led back by persuasion to the truth from which
be originally swerved. The pastor therefore ought to be of a noble spirit, so as
not to despond, or to despair of the salvation of wanderers from the fold, but
continually to reason with himself and say, "Peradventure God will give them
repentance to the acknowledging of the truth, and that they may recover
themselves out of the snare of the devil."14 Therefore the Lord, when addressing
His disciples, said, "Who then is the faithful and wise servant?"15 For he
indeed who disciplines himself compasses only his own advantage, but the benefit
of the pastoral function extends to the whole people. And one who dispenses
money to the needy, or otherwise succors the oppressed, benefits his neighbors
to some extent, but so much less than the priest in proportion as the body is
inferior to the soul. Rightly therefore did the Lord say that zeal for the flock
was a token of love for Himself.

Basil: But thou thyself-dost thou not love Christ?

Chrysostom: Yea, I love Him, and shall never cease loving Him; but I fear lest I
should provoke Him whom I love.

Basil: But what riddle can there be more obscure than this-Christ has commanded
him who loves Him to tend His sheep, and yet you say that you decline to tend
them because you love Him who gave this command?

Chrysostom: My saying is no riddle, but very intelligible and simple, for if I
were well qualified to administer this office, as Christ desired it, and then
shunned it, my remark might be open to doubt, but since the infirmity of my
spirit renders me useless for this ministry, why does my saying deserve to be
called in question? For I fear lest if I took the flock in hand when it was in
good condition and well nourished, and then wasted it through my unskilfulness,
I should provoke against myself the God who so loved the flock as to give
Himself up for their salvation and ransom.

Basil: You speak in jest: for if you were in earnest I know not how you would
have proved me to be justly grieved otherwise than by means of these very words
whereby you have endeavored to dispel my dejection. I knew indeed before that
you had deceived and betrayed me, but much more now, when you have undertaken to
clear yourself of my accusations, do I plainly perceive and understand the
extent of the evils into which you have led me. For if you withdrew yourself
from this ministry because you were conscious that your spirit was not equal to
the burden of the task, I ought to have been rescued from it before you, even if
I had chanced to have a great desire for it, to say nothing of having confided
to you the entire decision of these matters: but as it is, you have looked
solely to your own interest and neglected mine. Would indeed you had entirely
neglected them; then I should have been well content: but you plotted to
facilitate my capture by those who wished to seize me. For you cannot take
shelter in the argument that public opinion deceived you and induced you to
imagine great and wonderful things concerning me. For I was none of your
wonderful and distinguished men, nor, had this been the case, ought you to have
preferred public opinion to truth. For if I had never permitted you to enjoy my
society, you might have seemed to have a reasonable pretext for being guided in
your vote by public report; but if there is no one who has such thorough
knowledge of my affairs, if you are acquainted with my character better than my
parents and those who brought me up, what argument can you employ which will be
convincing enough to persuade your hearers that you did not purposely thrust me
into this danger: say, what answer shall I make to your accusers?

Chrysostom: Nay! I will not proceed to those questions until I have resolved
such as concern yourself alone, if you were to ask me ten thousand times to
dispose of these charges. You said indeed that ignorance would bring me
forgiveness, and that I should have been free from all accusation if I had
brought you into your present position not knowing anything about you, but that
as I did not betray you in ignorance, but was intimately acquainted with your
affairs, I was deprived of all reasonable pretext and excuse. But I say
precisely the reverse: for in such matters there is need of careful scrutiny,
and he who is going to present any one as qualified for the priesthood ought not
to be content with public report only, but should also himself, above all and
before all, investigate the man's character. For when the blessed Paul says, "He
must also have a good report of them which are without,"16 he does not dispense
with an exact and rigorous inquiry, nor does he assign to such testimony
precedence over the scrutiny required in such cases. For after much previous
discourse, he mentioned this additional testimony, proving that one must not be
contented with it alone for elections of this kind, but take it into
consideration along with the rest. For public report often speaks false; but
when careful investigation precedes, no further danger need be apprehended from
it. On this account, after the other kinds of evidence he places that which
comes from those who are without. For he did not simply say, "he must have a
good report," but added the words, "from them which are without," wishing to
show that before the report of those without he must be carefully examined.
Inasmuch, then, as I myself knew your affairs better than your parents, as you
also yourself acknowledged, I might deserve to be released from all blame.

Basil: Nay this is the very reason why you could not escape, if any one chose to
indite you. Do you not remember hearing from me, and often learning from my
actual conduct, the feebleness of my character? Were you not perpetually
taunting me for my pusillanimity, because I was so easily dejected by ordinary
cares?

5. Chrysostom: I do indeed remember often hearing such things said by you; I
would not deny it. But if I ever taunted you, I did it in sport and not in
serious truth. However, I do not now dispute about these matters, and I claim
the same degree of forbearance from you while I wish to make mention of some of
the good qualities which you possess. For if you attempt to convict me of saying
what is untrue, I shall not spare you, but shall prove that you say these things
rather by way of self-depreciation than with a view to truth, and I will employ
no evidence but your own words and deeds to demonstrate the truth of my
assertion. And now the first question I wish to ask of you is this: do you know
how great the power of love is? For omitting all the miracles which were to be
wrought by the apostles, Christ said, "Hereby shall men know that ye are my
disciples if ye love one another,"17 and Paul said that it was the fulfilling of
the law,18 and that in default of it no spiritual gift had any profit. Well,
this choice good, the distinguishing mark of Christ's disciples, the gift which
is higher than all other gifts, I perceived to be deeply implanted in your soul,
and teeming with much fruit.

Basil: I acknowledge indeed that the matter is one of deep concern to me, and
that I endeavor most earnestly to keep this commandment, but that I have not
even half succeeded in so doing, even you yourself would bear me witness if you
would leave off talking out of partiality, and simply respect the truth.

6. Chrysostom: Well, then, I shall betake myself to my evidences, and shall now
do what I threatened, proving that you wish to disparage yourself rather than to
speak the truth. But I will mention a fact which has only just occurred, that no
one may suspect me of attempting to obscure the truth by the great lapse of time
in relating events long past, as oblivion would then prevent any objection being
made to the things which I might say with a view to gratification.19 For when
one of our intimate friends, having been falsely accused of insult and folly,
was in extreme peril, you then flung yourself into the midst of the danger,
although you were not summoned by any one, or appealed to by the person who was
about to be involved in danger. Such was the fact: but that I may convict you
out of your own mouth, I will remind you of the words you uttered: for when some
did not approve of this zeal, while others commended and admired it, "How can I
help myself?" you said to those who accused you, "for I do not know how
otherwise to love than by giving up my life when it is necessary to save any of
my friends who is in danger:" thus repeating, in different words, indeed, but
with the same meaning, what Christ said to his disciples when he laid down the
definition of perfect love. "Greater love," He said, "hath no man than this that
a man lay down his life for his friends." If then it is impossible to find
greater love than this, you have attained its limit, and both by your deeds and
words have crowned the summit. This is why I betrayed you, this is why I
contrived that plot. Do I now convince you that it was not from any malicious
intent, nor from any desire to thrust you into danger, but from a persuasion of
your future usefulness that I dragged you into this course?

Basil: Do you then suppose that love is sufficient for the correction of one's
fellowmen?

Chrysostom: Certainly it would contribute in a great measure to this end. But if
you wish me to produce evidence of your practical wisdom also, I will proceed to
do so, and will prove that your understanding exceeds your lovingkindness. At
these remarks he blushed scarlet and said, "Let my character be now dismissed:
for it was not about this that I originally demanded an explanation; but if you
have any just answer to make to those who are without, I would gladly hear what
you have to say. Wherefore, abandoning this vain contest, tell me what defence I
shall make, both to those who have honored you and to those who are distressed
on their account, considering them to be insulted.

7. Chrysostom: This is just the point to which I am finally hastening, for as my
explanation to you has been completed I shall easily turn to this part of my
defence. What then is the accusation made by these persons, and what are their
charges? They say that they have been insulted and grievously wronged by me
because I have not accepted the honor which they wished to confer upon me. Now
in the first place I say that no account should be taken of the insult shown to
men, seeing that by paying honor to them I should be compelled to offend God.
And I should say to those who are displeased that it is not safe to take offence
at these things, but does them much harm. For I think that those who stay
themselves on God and look to Him alone, ought to be so religiously disposed as
not to account such a thing an insult, even if they happened to be a thousand
times dishonored. But that I have not gone so far as even to think of daring
anything of this kind is manifest from what I am about to say. For if indeed I
had been induced by arrogance and vainglory, as you have often said some
slanderously affirm, to assent to my accusers, I should have been one of the
most iniquitous of mankind, having treated great and excellent men, my
benefactors moreover, with contempt. For if men ought to be punished for
wronging those who have never wronged them, how ought we to honor those who have
spontaneously preferred to honor us? For no one could possibly say that they
were requiting me for any benefits small or great which they had received at my
hands. How great a punishment then would one deserve if one requited them in the
contrary manner. But if such a thing never entered my mind, and I declined the
heavy burden with quite a different intention, why do they refuse to pardon me
(even if they do not consent to approve), but accuse me of having selfishly
spared my own soul? For so far from having insulted the men in question I should
say that I had even honored them by my refusal. And do not be surprised at the
paradoxical nature of my remark, for I shall supply a speedy solution of it.

8. For had I accepted the office, I do not say all men, but those who take
pleasure in speaking evil, might have suspected and said many things concerning
myself who had been elected and concerning them, the electors: for instance,
that they regarded wealth, and admired splendor of rank, or had been induced by
flattery to promote me to this honor: indeed I cannot say whether some one might
not have suspected that they were bribed by money. Moreover, they would have
said, "Christ called fishermen, tentmakers, and publicans to this dignity,
whereas these men reject those who support themselves by daily labor: but if
there be any one who devotes himself to secular learning, and is brought up in
idleness, him they receive and admire. For why, pray, have they passed by men
who have undergone innumerable toils in the service of the Church, and suddenly
dragged into this dignity one who has never experienced any labors of this kind,
but has spent all his youth in the vain study of secular learning." These things
and more they might have said had I accepted the office: but not so now. For
every pretext for maligning is now cut away from them, and they can neither
accuse me of flattery, nor the others of receiving bribes, unless some choose to
act like mere madmen. For how could one who used flattery and expended money in
order to obtain the dignity, have abandoned it to others when he might have
obtained it? For this would be just as if a man who had bestowed much labor upon
the ground in order that the corn field might be laden with abundant produce,
and the presses overflow with wine, after innumerable toils and great
expenditure of money were to surrender the fruits to others just when it was
time to reap his corn and gather in his vintage. Do you see that although what
was said might be far from the truth, nevertheless those who wished to
calumniate the electors would then have had a pretext for alleging that the
choice was made without fair judgment and consideration. But as it is I have
prevented them from being open mouthed, or even uttering a single word on the
subject. Such then and more would have been their remarks at the outset. But
after undertaking the ministry I should not have been able day by day to defend
myself against accusers, even if I had done everything faultlessly, to say
nothing of the many mistakes which I must have made owing to my youth and
inexperience. But now I have saved the electors from this kind of accusation
also, whereas in the other case I should have involved them in innumerable
reproaches. For what would not the world have said? "They have committed affairs
of such vast interest and importance to thoughtless youths, they have defiled
the flock of God, and Christian affairs have become a jest and a laughingstock."
But now "all iniquity shall stop her mouth." For although they may say these
things on your account, you will speedily teach them by your acts that
understanding is not to be estimated by age, and the grey head is not to be the
test of an elder-that the young man ought not to be absolutely excluded from the
ministry, but only the novice: and the difference between the two is great.

1: John xxi. 15-17.

2: Matt. xxiv. 45. Some Mss. of Chrysostom have the future katasthsei , shall
make ruler, but all Mss. of the New Testament have the aorist kate/sthse , made
ruler.

3: Matt. xxiv. 47.

4: In some editions tbe words "tend my sheep" are added here.

5: I Sam. x. 23.

6: Ephes. vi. 12.

7: Gal. v.19, 20, 21.

8: 2 Cor. xii. 20 9: I Cor. ii. II.

10: 2 Cor. i. 24.

11: Conf. Jer. v.5.5.

12: Jer. iii. 3.

13: 2 Tim. ii. 25.

14: Matt. xxiv. 45.

15: 1Tim. iii. 7.

16: John xiii. 35.

17: Rom. xiii. 10.

18: The passage is awkwardly expressed in the original. What Chrysotom says is
that he will mention an event which has recently occurred as an evidence of
Basil's chartacter, because if he referred to events which were no longer fresh
in people's recollection, the accuracy of his statements could not be tested,
and he might be suspected of partiality.

19: Ps. cvii. 42.***********


========================================================================
  CHAPTER 42: TREATISE ON THE PRIESTHOOD - BOOK 3
========================================================================

Book III.

Book III.

1. Chrysostom: As regards the insult to those who have done me honor, what I
have already said might be sufficient to prove that in avoiding this office I
had no desire to put them to shame; but I will now endeavor to make it evident,
to the best of my ability, that I was not puffed up by arrogance of any kind.
For if the choice of a generalship or a kingdom had been submitted to me, and I
had then formed this resolution, any one might naturally have suspected me of
this fault, or rather I should have been found guilty by all men, not of
arrogance, but of senseless folly. But when the priesthood is offered to me,
which exceeds a kingdom as much as the spirit differs from the flesh, will any
one dare to accuse me of disdain? And is it not preposterous to charge with
folly those who reject small things, but when any do this in matters of
pre-eminent importance, to exempt such persons from accusations of mental
derangement, and yet subject them to the charge of pride? It is just as if one
were to accuse, not of pride, but of insanity, a man who looked with contempt on
a herd of oxen and refused to be a herdsman, and yet were to say that a man who
declined the empire of the world, and the command of all the armies of the
earth, was not mad, but inflated with pride. But this assuredly is not the case;
and they who say such things do not injure me more than they injure themselves.
For merely to imagine it possible for human nature to despise this dignity is an
evidence against those who bring this charge of the estimate which they have
formed of the office. For if they did not consider it to be an ordinary thing of
no great account, such a suspicion as this would never have entered their heads.
For why is it that no one has ever dared to entertain such a suspicion with
reference to the dignity of the angels, and to say that arrogance is the reason
why human nature would not aspire to the rank of the angelic nature? It is
because we imagine great things concerning those powers, and this does not
suffer us to believe that a man can conceive anything greater than that honor.
Wherefore one might with more justice indite those persons of arrogance who
accuse me of it. For they would never have suspected this of others if they had
not previously depreciated the matter as being of no account. But if they say
that I have done this with a view to glory, they will be convicted of fighting
openly against themselves and falling into their own snare; for I do not know
what kind of arguments they could have sought in preference to these if they had
wished to release me from the charge of vainglory.

2. For if this desire had ever entered my mind, I ought to have accepted the
office rather than avoided it. Why? because it would have brought me much glory.
For the fact that one of my age, who had so recently abandoned secular pursuits,
should suddenly be deemed by all worthy of such admiration as to be advanced to
honor before those who have spent all their life in labors of this kind, and to
obtain more votes than all of them, might have persuaded all men to anticipate
great and marvellous things of me. But, as it is, the greater part of the Church
does not know me even by name: so that even my refusal of the office will not be
manifest to all, but only to a few, and I am not sure that all even of these
know it for certain; but probably many of them either imagine that I was not
elected at all, or that I was rejected after the election, being considered
unsuitable, not that I avoided the office of my own accord.

3. Basil: But those who do know the truth will be surprised.

Chrysostom: And lo! these are they who, according to you, falsely accuse me of
vainglory and pride. Whence then am I to hope for praise? From the many? They do
not know the actual fact. From the few? Here again the matter is perverted to my
disadvantage. For the only reason why you have come here now is to learn what
answer ought to be given to them. And what shall I now certainly say on account
of these things? For wait a little, and you will clearly perceive that even if
all know the truth they ought not to condemn me for pride and love of glory. And
in addition to this there is another consideration: that not only those who make
this venture, if there be any such (which for my part I do not believe), but
also those who suspect it of others, will be involved in no small danger.

4. For the priestly office is indeed discharged on earth, but it ranks amongst
heavenly ordinances; and very naturally so: for neither man, nor angel, nor
archangel, nor any other created power, but the Paraclete Himself, instituted
this vocation, and persuaded men while still abiding in the flesh to represent
the ministry of angels. Wherefore the consecrated priest ought to be as pure as
if he were standing in the heavens themselves in the midst of those powers.
Fearful, indeed, and of most awful import, were the things which were used
before the dispensation of grace, as the bells, the pomegranates, the stones on
the breastplate and on the ephod, the girdle, the mitre, the long robe, the
plate of gold, the holy of holies, the deep silence within.1 But if any one
should examine the things which belong to the dispensation of grace, he will
find that, small as they are, yet are they fearful and full of awe, and that
what was spoken concerning the law is true in this case also, that "what has
been made glorious hath no glory in this respect by reason of the glory which
excelleth."2 For when thou seest the Lord sacrificed, and laid upon the altar,3
and the priest standing and praying over the victim, and all the worshippers
empurpled with that precious blood,4 canst thou then think that thou art still
amongst men, and standing upon the earth? Art thou not, on the contrary,
straightway translated to Heaven, and casting out every carnal thought from the
soul, dost thou not with disembodied spirit and pure reason contemplate the
things which are in Heaven? Oh! what a marvel! what love of God to man! He who
sitteth on high with the Father is at that hour held in the hands of all,5 and
gives Himself to those who are willing to embrace and grasp Him. And this all do
through the eyes of faith!6 Do these things seem to you fit to be despised, or
such as to make it possible for any one to be uplifted against them? Would you
also learn from another miracle the exceeding sanctity of this office? Picture
Elijah and the vast multitude standing around him, and the sacrifice laid upon
the altar of stones, and all the rest of the people hushed into a deep silence
while the prophet alone offers up prayer: then the sudden rush of fire from
Heaven upon the sacrifice:-these are marvellous things, charged with terror. Now
then pass from this scene to the rites which are celebrated in the present day;
they are not only marvellous to behold, but transcendent in terror. There stands
the priest, not bringing down fire from Heaven, but the Holy Spirit: and he
makes prolonged supplication,7 not that some flame sent down from on high may
consume the offerings, but that grace descending on the sacrifice may thereby
enlighten the souls of all, and render them more refulgent than silver purified
by fire. Who can despise this most awful mystery, unless he is stark mad and
senseless? Or do you not know that no human soul could have endured that fire in
the sacrifice, but all would have been utterly consumed, had not the assistance
of God's grace been great.

5. For if any one will consider how great a thing it is for one, being a man,
and compassed with flesh and blood, to be enabled to draw nigh to that blessed
and pure nature, he will then clearly see what great honor the grace of the
Spirit has vouchsafed to priests; since by their agency these rites are
celebrated, and others nowise inferior to these both in respect of our dignity
and our salvation. For they who inhabit the earth and make their abode there are
entrusted with the administration of things which are in Heaven, and have
received an authority which God has not given to angels or archangels. For it
has not been said to them, "Whatsoever ye shall bind on earth shall be bound in
Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven."8 They
who rule on earth have indeed authority to bind, but only the body: whereas this
binding lays hold of the soul and penetrates the heavens; and what priests do
here below God ratifies above, and the Master confirms the sentence of his
servants. For indeed what is it but all manner of heavenly authority which He
has given them when He says, "Whose sins ye remit they are remitted, and whose
sins ye retain they are retained?"9 What authority could be greater than this?
"The Father hath committed all judgment to the Son?"10 But I see it all put into
the hands of these men by the Son. For they have been conducted to this dignity
as if they were already translated to Heaven, and had transcended human nature,
and were released from the passions to which we are liable. Moreover, if a king
should bestow this honor upon any of his subjects, authorizing him to cast into
prison whom he pleased and to release them again, he becomes an object of envy
and respect to all men; but he who has received from God an authority as much
greater as heaven is more precious than earth, and souls more precious than
bodies, seems to some to have received so small an honor that they are actually
able to imagine that one of those who have been entrusted with these things will
despise the gift. Away with such madness! For transparent madness it is to
despise so great a dignity, without which it is not possible to obtain either
our own salvation, or the good things which have been promised to us. For if no
one can enter into the kingdom of Heaven except he be regenerate through water
and the Spirit, and he who does not eat the flesh of the Lord and drink His
blood is excluded from eternal life, and if all these things are accomplished
only by means of those holy hands, I mean the hands of the priest, how will any
one, without these, be able to escape the fire of hell, or to win those crowns
which are reserved for the victorious?

6. These verily are they who are entrusted with the pangs of spiritual travail
and the birth which comes through baptism: by their means we put on Christ, and
are buried with the Son of God, and become members of that blessed Head.
Wherefore they might not only be more justly feared by us than rulers and kings,
but also be more honored than parents; since these begat us of blood and the
will of the flesh, but the others are the authors of our birth from God, even
that blessed regeneration which is the true freedom and the sonship according to
grace. The Jewish priests had authority to release the body from leprosy, or,
rather, not to release it but only to examine those who were already released,
and you know how much the office of priest was contended for at that time. But
our priests have received authority to deal, not with bodily leprosy, but
spiritual uncleanness-not to pronounce it removed after examination, but
actually and absolutely to take it away. Wherefore they who despise these
priests would be far more accursed than Dathan and his company, and deserve more
severe punishment. For the latter, although they laid claim to the dignity which
did not belong to them, nevertheless had an excellent opinion concerning it, and
this they evinced by the great eagerness with which they pursued it; but these
men, when the office has been better regulated, and has received so great a
development, have displayed an audacity which exceeds that of the others,
although manifested in a contrary way. For there is not an equal amount of
contempt involved in aiming at an honor which does not pertain to one, and in
despising such great advantages, but the latter exceeds the former as much as
scorn differs from admiration. What soul then is so sordid as to despise such
great advantages? None whatever, I should say, unless it were one subject to
some demoniacal impulse. For I return once more to the point from which I
started: not in the way of chastising only, but also in the way of benefiting,
God has bestowed a power on priests greater than that of our natural parents.
The two indeed differ as much as the present and the future life. For our
natural parents generate us unto this life only, but the others unto that which
is to come. And the former would not be able to avert death from their
offspring, or to repel the assaults of disease; but these others have often
saved a sick soul, or one which was on the point of perishing, procuring for
some a milder chastisement, and preventing others from falling altogether, not
only by instruction and admonition, but also by the assistance wrought through
prayers. For not only at the time of regeneration, but afterwards also, they
have authority to forgive sins. "Is any sick among you?" it is said, "let him
call for the elders of the Church and let them pray over him, anointing him with
oil in the name of the Lord. And the prayer of faith shall save the sick, and
the Lord will raise him up: and if he have committed sins they shall be forgiven
him."11 Again: our natural parents, should their children come into conflict
with any men of high rank and great power in the world, are unable to profit
them: but priests have reconciled, not rulers and kings, but God Himself when
His wrath has often been provoked against them.

Well! after this will any one venture to condemn me for arrogance? For my part,
after what has been said, I imagine such religious fear will possess the souls
of the hearers that they will no longer condemn those who avoid the office for
arrogance and temerity, but rather those who voluntarily come forward and are
eager to obtain this dignity for themselves. For if they who have been entrusted
with the command of cities, should they chance to be wanting in discretion and
vigilance, have sometimes destroyed the cities and ruined themselves in
addition, how much power think you both in himself and from above must he need,
to avoid sinning, whose business it is to beautify the Bride of Christ?

7. No man loved Christ more than Paul: no man exhibited greater zeal, no man was
counted worthy of more grace: nevertheless, after all these great advantages, he
still has fears and tremblings concerning this government and those who were
governed by him. "I fear," he says, "lest by any means, as the serpent beguiled
Eve through his subtlety, so your minds should be corrupted from the simplicity
which is in Christ."12 And again, "I was with you in fear and in much
trembling;"13 and this was a man who had been caught up to the third Heaven, and
made partaker of the unspeakable mysteries of God,14 and had endured as many
deaths as he had lived days after he became a believer-a man, moreover, who
would not use the authority given him from Christ lest any of his converts
should be offended.15 If, then, he who went beyond the ordinances of God, and
nowhere sought his own advantage, but that of those whom he governed, was always
so full of fear when he considered the greatness of his government, what shall
our condition be who in many ways seek our own, who not only fail to go beyond
the commandments of Christ, but for the most part transgress them? "Who is
weak," he says, "and I am not weak? who is offended and I burn not?"16 Such an
one ought the priest to be, or, rather, not such only: for these are small
things, and as nothing compared with what I am about to say. And what is this?
"I could wish," he says, "that myself were accursed from Christ for my brethren,
my kinsmen according to the flesh."17 If any one can utter such a speech, if any
one has the soul which attains to such a prayer, he might justly be blamed if he
took to flight: but if any one should lack such excellence as much as I do, he
would deserve to be hated, not if he avoided the office, but if he accepted it.
For if an election to a military dignity was the business in hand, and they who
had the right of conferring the honor were to drag forward a brazier, or a
shoemaker, or some such artisan, and entrust the army to his hands, I should not
praise the wretched man if he did not take to flight, and do all in his power to
avoid plunging into such manifest trouble. If, indeed, it be sufficient to bear
the name of pastor, and to take the work in hand hap-hazard, and there be no
danger in this, then let whoso pleases accuse me of vainglory; but if it behoves
one who undertakes this care to have much understanding, and, before
understanding, great grace from God, and uprightness of conduct, and purity of
life and superhuman virtue, do not deprive me of forgiveness if I am unwilling
to perish in vain without a cause.

Moreover, if any one in charge of a full-sized merchant ship, full of rowers,
and laden with a costly freight, were to station me at the helm and bid me cross
the Aegean or the Tyrrhene sea, I should recoil from the proposal at once: and
if any one asked me why? I should say, "Lest I should sink the ship." Well,
where the loss concerns material wealth, and the danger extends only to bodily
death, no one will blame those who exercise great prudence; but where the
shipwrecked are destined to fall, not into the ocean, but into the abyss of
fire, and the death which awaits them is not that which severs the soul from the
body, but one which together with this dismisses it to eternal punishment, shall
I incur your wrath and hate because I did not plunge headlong into so great an
evil?

8. Do not thus, I pray and beseech you. I know my own soul, how feeble and puny
it is: I know the magnitude of this ministry, and the great difficulty of the
work; for more stormy billows vex the soul of the priest than the gales which
disturb the sea.

9. And first of all is that most terrible rock of vainglory, more dangerous than
that of the Sirens, of which the fable-mongers tell such marvellous tales: for
many were able to sail past that and escape unscathed; but this is to me so
dangerous that even now, when no necessity of any kind impels me into that
abyss, I am unable to keep clear of the snare: but if any one were to commit
this charge to me, it would be all the same as if he tied my hands behind my
back, and delivered me to the wild beasts dwelling on that rock to rend me in
pieces day by day. Do you ask what those wild beasts are? They are wrath,
despondency, envy, strife, slanders, accusations, falsehood, hypocrisy,
intrigues, anger against those who have done no harm, pleasure at the indecorous
acts of fellow ministers, sorrow at their prosperity, love of praise, desire of
honor (which indeed most of all drives the human soul headlong to perdition),
doctrines devised to please, servile flatteries, ignoble fawning, contempt of
the poor, paying court to the rich, senseless and mischievous honors, favors
attended with danger both to those who offer and those who accept them, sordid
fear suited only to the basest of slaves, the abolition of plain speaking, a
great affectation of humility, but banishment of truth, the suppression of
convictions and reproofs, or rather the excessive use of them against the poor,
while against those who are invested with power no one dare open his lips. For
all these wild beasts, and more than these, are bred upon that rock of which I
have spoken, and those whom they have once captured are inevitably dragged down
into such a depth of servitude that even to please women they often do many
things which it is well not to mention. The divine law indeed has excluded women
from the ministry, but they endeavor to thrust themselves into it; and since
they can effect nothing of themselves, they do all through the agency of others;
and they have become invested with so much power that they can appoint or eject
priests at their will:18 things in fact are turned upside down, and the
proverbial saying may be seen realized-"The ruled lead the rulers:" and would
that it were men who do this instead of women, who have not received a
commission to teach. Why do I say teach? for the blessed Paul did not suffer
them even to speak in the Church.19 But I have heard some one say that they have
obtained such a large privilege of free speech, as even to rebuke the prelates
of the Churches, and censure them more severely than masters do their own
domestics.

10. And let not any one suppose that I subject all to the aforesaid charges: for
there are some, yea many, who are superior to these entanglements, and exceed in
number those who have been caught by them. Nor would I indeed make the
priesthood responsible for these evils: far be such madness from me. For men of
understanding do not say that the sword is to blame for murder, nor wine for
drunkenness, nor strength for outrage, nor courage for foolhardiness, but they
lay the blame on those who make an improper use of the gifts which have been
bestowed upon them by God, and punish them accordingly. Certainly, at least, the
priesthood may justly accuse us if we do not rightly handle it. For it is not
itself a cause of the evils already mentioned, but we, who as far as lies in our
power have defiled it with so many pollutions, by entrusting it to commonplace
men who readily accept what is offered them, without having first acquired a
knowledge of their own souls, or considered the gravity of the office, and when
they have entered on the work, being blinded by inexperience, overwhelm with
innumerable evils the people who have been committed to their care. This is the
very thing which was very nearly happening in my case, had not God speedily
delivered me from those dangers, mercifully sparing his Church and my own soul.
For, tell me, whence do you think such great troubles are generated in the
Churches? I, for my part, believe the only source of them to be the
inconsiderate and random way in which prelates are chosen and appointed. For the
head ought to be the strongest part, that it may be able to regulate and control
the evil exhalations which arise from the rest of the body below; but when it
happens to be weak in itself, and unable to repel those pestiferous attacks, it
becomes feebler itself than it really is, and ruins the rest of the body as
well. And to prevent this now coming to pass, God kept me in the position of the
feet, which was the rank originally assigned to me. For there are very many
other qualities, Basil, besides those already mentioned, which the priest ought
to have, but which I do not possess; and, above all, this one:-his soul ought to
be thoroughly purged from any lust after the office: for if he happens to have a
natural inclination for this dignity, as soon as he attains it a stronger flame
is kindled, and the man being taken completely captive will endure innumerable
evils in order to keep a secure hold upon it, even to the extent of using
flattery, or submitting to something base and ignoble, or expending large sums
of money. For I will not now speak of the murders with which some have filled
the Churches,20 or the desolation which they have brought upon cities in
contending for the dignity, lest some persons should think what I say
incredible. But I am of opinion one ought to exercise so much caution in the
matter, as to shun the burden of the office,21 and when one has entered upon it,
not to wait for the judgment of others should any fault be committed which
warrants deposition, but to anticipate it by ejecting oneself from the dignity;
for thus one might probably win mercy for himself from God: but to cling to it
in defiance of propriety is to deprive oneself of all forgiveness, or rather to
kindle the wrath of God, by adding a second error more offensive than the first.

11. But no one will always endure the strain; for fearful, truly fearful is the
eager desire after this honor. And in saying this I am not in opposition to the
blessed Paul, but in complete harmony with his words. For what says he? "If any
man desireth the office of a bishop, he desireth a good work."22 Now I have not
said that it is a terrible thing to desire the work, but only the authority and
power. And this desire I think one ought to expel from the soul with all
possible earnestness, not permitting it at the outset to be possessed by such a
feeling, so that one may be able to do everything with freedom. For he who does
not desire to be exhibited in possession of this authority, does not fear to be
deposed from it, and not fearing this will be able to do everything with the
freedom which becomes Christian men: whereas they who fear and tremble lest they
should be deposed undergo a bitter servitude, filled with all kinds of evils,
and are often compelled to offend against both God and man. Now the soul ought
not to be affected in this way; but as in warfare we see those soldiers who are
noble-spirited fight willingly and fall bravely, so they who have attained to
this stewardship should be contented to be consecrated to the dignity or removed
from it, as becomes Christian men, knowing that deposition of this kind brings
its reward no less than the discharge of the office. For when any one suffers
anything of this kind, in order to avoid submitting to something which is
unbecoming or unworthy of this dignity, he procures punishment for those who
wrongfully depose him, and a greater reward for himself. "Blessed," says our
Lord, "are ye when men shall revile you and persecute you, and shall say all
manner of evil against you falsely for my sake; rejoice and be exceeding glad,
for great is your reward in Heaven."23 And this, indeed, is the case when any
one is expelled by those of his own rank either on account of envy, with a view
to the favor of others, or through hatred, or from any other wrong motive: but
when it is the lot of any one to experience this treatment at the hand of
opponents, I do not think a word is needed to prove what great gain they confer
upon him by their wickedness.

It behoves us, then, to be on the watch on all sides, and to make a careful
search lest any spark of this desire should be secretly smouldering somewhere.
For it is much to be wished that those who are originally free from this
passion, should also be able to avoid it when they have lighted upon this
office. But if any one, before he obtains the honor, cherishes in himself this
terrible and savage monster, it is impossible to say into what a furnace he will
fling himself after he has attained it. Now I possessed this desire in a high
degree (and do not suppose that I would ever tell you what was untrue in
self-disparagement): and this, combined with other reasons, alarmed me not a
little, and induced me to take flight. For just as lovers of the human person,
as long as they are permitted to be near the objects of their affection, suffer
more severe torment from their passion, but when they remove as far as possible
from these objects of desire, they drive away the frenzy: even so when those who
desire this dignity are near it, the evil becomes intolerable: but when they
cease to hope for it, the desire is extinguished together with the expectation.

12. This single motive then is no slight one: and even taken by itself it would
have sufficed to deter me from this dignity: but, as it is, another must be
added not less than the former. And what is this? A priest ought to be sober
minded, and penetrating in discernment, and possessed of innumerable eyes in
every direction, as one who lives not for himself alone but for so great a
multitude. But that I am sluggish and slack, and scarcely able to bring about my
own salvation, even you yourself would admit, who out of love to me art
especially eager to conceal my faults. Talk not to me in this connexion of
fasting, and watching, or sleeping on the ground, and other hard discipline of
the body: for you know how defective I am in these matters: and even if they had
been carefully practised by me they could not with my present sluggishness have
been of any service to me with a view to this post of authority. Such things
might be of great service to a man who was shut up in a cell, and caring only
for his own concerns: but when a man is divided among so great a multitude, and
enters separately into the private cares of those who are under his direction,
what appreciable help can be given to their improvement unless he possesses a
robust and exceedingly vigorous character?

13. And do not be surprised if, in connexion with such endurance, I seek another
test of fortitude in the soul. For to be indifferent to food and drink and a
soft bed, we see is to many no hard task, especially at least to such as are of
a rough habit of life and have been brought up in this way from early youth, and
to many others also; bodily discipline and custom softening the severity of
these laborious practices: but insult, and abuse, and coarse language, and gibes
from inferiors, whether wantonly or justly uttered, and rebukes vainly and idly
spoken both by rulers and the ruled-this is what few can bear, in fact only one
or two here and there; and one may see men, who are strong in the former
exercises, so completely upset by these things, as to become more furious than
the most savage beasts. Now such men especially we should exclude from the
precincts of the priesthood. For if a prelate did not loathe food, or go
barefoot, no harm would be done to the common interests of the Church; but a
furious temper causes great disasters both to him who possesses it, and to his
neighbours. And there is no divine threat against those who fail to do the
things referred to, but hell and hell-fire are threatened against those who are
angry without a cause.24 As then the lover of vainglory, when he takes upon him
the government of numbers, supplies additional fuel to the fire, so he who by
himself, or in the company of a few, is unable to control his anger, but readily
carried away by it, should he be entrusted with the direction of a whole
multitude, like some wild beast goaded on all sides by countless tormentors,
would never be able to live in tranquillity himself, and would cause
incalculable mischief to those who have been committed to his charge.

14. For nothing clouds the purity of the reason, and the perspicuity of the
mental vision so much as undisciplined wrath, rushing along with violent
impetuosity. "For wrath," says one, "destroys even the prudent."25 For the eye
of the soul being darkened as in some nocturnal battle is not able to
distinguish friends from foes, nor the honorable from the unworthy, but handles
them all in turn in the same way; even if some harm must be suffered, readily
enduring everything, in order to satisfy the pleasure of the soul. For the fire
of wrath is a kind of pleasure, and tyrannizes over the soul more harshly than
pleasure, completely upsetting its healthy organization. For it easily impels
men to arrogance, and unseasonable enmities, and unreasonable hatred, and it
continually makes them ready to commit wanton and vain offences; and forces them
to say and do many other things of that kind, the soul being swept along by the
rush of passion, and having nothing on which to fasten its strength and resist
so great an impulse.

Basil: I will not endure this irony of yours any longer: for who knows not how
far removed you are from this infirmity?

Chrysostom: Why then, my good friend, do you wish to bring me near the pyre, and
to provoke the wild beast when he is tranquil? Are you not aware that I have
achieved this condition, not by any innate virtue, but by my love of retirement?
and that when one who is so constituted remains contented by himself, or only
associates with one or two friends, he is able to escape the fire which arises
from this passion, but not if he has plunged into the abyss of all these cares?
for then he drags not only himself but many others with him to the brink of
destruction, and renders them more indifferent to all consideration for
mildness. For the mass of people under government are generally inclined to
regard the manners of those who govern as a kind of model type, and to
assimilate themselves to them. How then could any one put a stop to their fury
when he is swelling himself with rage? And who amongst the multitude would
straightway desire to become moderate when he sees the ruler irritable? For it
is quite impossible for the defects of priests to be concealed, but even
trifling ones speedily become manifest. So an athlete, as long as he remains at
home, and contends with no one, can dissemble his weakness even if it be very
great, but when he strips for the contest he is easily detected. And thus for
some who live this private and inactive life, their isolation serves as a veil
to hide their defects; but when they have been brought into public they are
compelled to divest themselves of this mantle of seclusion, and to lay bare
their souls to all through their visible movements. As therefore their right
deeds profit many, by provoking them to equal zeal, so their shortcomings make
men more indifferent to the practice of virtue, and encourage them to indolence
in their endeavours after what is excellent. Wherefore his soul ought to gleam
with beauty on every side, that it may be able to gladden and to enlighten the
souls of those who behold it. For the faults of ordinary men, being committed as
it were in the dark, ruin only those who practise them: but the errors of a man
in a conspicuous position, and known to many, inflicts a common injury upon all,
rendering those who have fallen more supine in their efforts for good, and
driving to desperation those who wish to take heed to themselves. And apart from
these things, the faults of insignificant men, even if they are exposed, inflict
no injury worth speaking of upon any one: but they who occupy the highest seat
of honor are in the first place plainly visible to all, and if they err in the
smallest matters these trifles seem great to others: for all men measure the
sin, not by the magnitude of the offence, but by the rank of the offender. Thus
the priest ought to be protected on all sides by a kind of adamantine armour, by
intense earnestness, and perpetual watchfulness concerning his manner of life,
lest some one discovering an exposed and neglected spot should inflict a deadly
wound: for all who surround him are ready to smite and overthrow him: not
enemies only and adversaries, but many even of those who profess friendship. The
souls therefore of men elected to the priesthood ought to be endued with such
power as the grace of God bestowed on the bodies of those saints who were cast
into the Babylonian furnace.26 Faggot and pitch and tow are not the fuel of this
fire, but things far more dreadful: for it is no material fire to which they are
subjected, but the all-devouring flame of envy encompasses them, rising up on
every side, and assailing them, and putting their life to a more searching test
than the fire then was to the bodies of those young men. When then it finds a
little trace of stubble, it speedily fastens upon it; and this unsound part it
entirely consumes, but all the rest of the fabric, even if it be brighter than
the sunbeams, is scorched and blackened by the smoke. For as long as the life of
the priest is well regulated in every direction, it is invulnerable to plots;
but if he happens to overlook some trifle, as is natural in a human being,
traversing the treacherous ocean of this life, none of his other good deeds are
of any avail in enabling him to escape the mouths of his accusers; but that
little blunder overshadows all the rest. And all men are ready to pass judgment
on the priest as if he was not a being clothed with flesh, or one who inherited
a human nature, but like an angel, and emancipated from every species of
infirmity. And just as all men fear and flatter a tyrant as long as he is
strong, because they cannot put him down, but when they see his affairs going
adversely, those who were his friends a short time before abandon their
hypocritical respect, and suddenly become his enemies and antagonists, and
having discovered all his weak points, make an attack upon him, and depose him
from the government; so is it also in the case of priests. Those who honored him
and paid court to him a short time before, while he was strong, as soon as they
have found some little handle eagerly prepare to depose him, not as a tyrant
only, but something far more dreadful than that. And as the tyrant fears his
body guards, so also does the priest dread most of all his neighbours and
fellow-ministers. For no others covet his dignity so much, or know his affairs
so well as these; and if anything occurs, being near at hand, they perceive it
before others, and even if they slander him, can easily command belief, and, by
magnifying trifles, take their victim captive. For the apostolic saying is
reversed, "whether one member suffer, all the members suffer with it; or one
member be honored, all the members rejoice with it;"27 unless indeed a man
should be able by his great discretion to stand his ground against everything.
Are you then for sending me forth into so great a warfare? and did you think
that my soul would be equal to a contest so various in character and shape?
Whence did you learn this, and from whom? If God certified this to you, show me
the oracle, and I obey; but if you cannot, and form your judgment from human
opinion only, please to set yourself free from this delusion. For in what
concerns my own affairs it is fairer to trust me than others; inasmuch as "no
man knoweth the things of a man, save the spirit of man which is in him."28 That
I should have made myself and my electors ridiculous, had I accepted this
office, and should with great loss have returned to this condition of life in
which I now am, I trust I have now convinced you by these remarks, if not
before. For not malice only, but something much stronger-the lust after this
dignity-is wont to arm many against one who possesses it. And just as avaricious
children are oppressed by the old age of their parents, so some of these, when
they see the priestly office held by any one for a protracted time-since it
would be wickedness to destroy him-hasten to depose him from it, being all
desirous to take his place, and each expecting that the dignity will be
transferred to himself.

15. Would you like me to show you yet another phase of this strife, charged with
innumerable dangers? Come, then, and take a peep at the public festivals when it
is generally the custom for elections to be made to ecclesiastical dignities,
and you will then see the priest assailed with accusations as numerous as the
people whom he rules. For all who have the privilege of conferring the honor are
then split into many parties; and one can never find the council of elders29 of
one mind with each other, or about the man who has won the prelacy; but each
stands apart from the others, one preferring this man, another that. Now the
reason is that they do not all look to one thing, which ought to be the only
object kept in view, the excellence of the character; but other qualifications
are alleged as recommending to this honor; for instance, of one it is said, "let
him be elected because he belongs to an illustrious family," of another "because
he is possessed of great wealth, and would not need to be supported out of the
revenues of the Church," of a third "because he has come over from the camp of
the adversary;" one is eager to give the preference to a man who is on terms of
intimacy with himself, another to the man who is related to him by birth, a
third to the flatterer, but no one will look to the man who is really qualified,
or make some test of his character. Now I am so far from thinking these things
trustworthy criteria of a man's fitness for the priesthood, that even if any one
manifested great piety, which is no small help in the discharge of that office,
I should not venture to approve him on that account alone, unless he happened to
combine good abilities with his piety. For I know many men who have exercised
perpetual restraint upon themselves, and consumed themselves with fastings, who,
as long as they were suffered to be alone, and attend to their own concerns,
have been acceptable to God, and day by day have made no small addition to this
kind of learning; but as soon as they entered public life, and were compelled to
correct the ignorance of the multitude, have, some of them, proved from the
outset incompetent for so great a task, and others when forced to persevere in
it, have abandoned their former strict way of living, and thus inflicted great
injury on themselves without profiting others at all. And if any one spent his
whole time in the lowest rank of the ministry, and reached extreme old age, I
would not, merely out of reverence for his years, promote him to the higher
dignity; for what if, after arriving at that time of life, he should still
remain unfit for the office? And I say this now, not as wishing to dishonor the
grey head, nor as laying down a law absolutely to exclude from this authority
those who come from the monastic circle (for there are instances of many who
issued from that body, having shone conspicuously in this dignity); but the
point which I am anxious to prove is, that if neither piety of itself, nor
advanced age, would suffice to show that a man who had obtained the priesthood
really deserved it, the reasons formerly alleged would scarcely effect this.
There are also men who bring forward other pretexts yet more absurd; for some
are enrolled in the ranks of the clergy, that they may not range themselves
among opponents, and others on account of their evil disposition, lest they
should do great mischief if they are overlooked. Could anything be more contrary
to right rule than this? that bad men, laden with iniquity, should be courted on
account of those things for which they ought to be punished, and ascend to the
priestly dignity on account of things for which they ought to be debarred from
the very threshold of the Church. Tell me, then, shall we seek any further the
cause of God's wrath, when we expose things so holy and awful to be defiled by
men who are either wicked or worthless? for when some men are entrusted with the
administration of things which are not at all suitable to them, and others of
things which exceed their natural power, they make the condition of the Church
like that of Euripus.30

Now formerly I used to deride secular rulers, because in the distribution of
their honors they are not guided by considerations of moral excellence, but of
wealth, and seniority, and human distinction; but when I heard that this kind of
folly had forced its way into our affairs also, I no longer regarded their
conduct as so atrocious. For what wonder is it that worldly men, who love the
praise of the multitude, and do everything for the sake of gain, should commit
these sins, when those who affect at least to be free from all these influences
are in no wise better disposed than they, but although engaged in a contest for
heavenly things, act as if the question submitted for decision was one which
concerned acres of land, or something else of that kind? for they take
commonplace men off-hand, and set them to preside over those things, for the
sake of which the only begotten Son of God did not refuse to empty Himself of
His glory and become man, and take the form of a servant, and be spat upon, and
buffeted, and die a death of reproach in the flesh. Nor do they stop even here,
but add to these offences others still more monstrous; for not only do they
elect unworthy men, but actually expel those who are well qualified. As if it
were necessary to ruin the safety of the Church on both sides, or as if the
former provocation were not sufficient to kindle the wrath of God, they have
contrived yet another not less pernicious. For I consider it as atrocious to
expel the useful men as to force in the useless. And this in fact takes place,
so that the flock of Christ is unable to find consolation in any direction, or
draw its breath freely. Now do not such deeds deserve to be punished by ten
thousand thunder-bolts, and a hell-fire hotter than that with which we are
threatened [in Holy Scripture]? Yet these monstrous evils are borne with by Him
who willeth not the death of a sinner, that he may be converted and live. And
how can one sufficiently marvel at His lovingkindness, and be amazed at His
mercy? They who belong to Christ destroy the property of Christ more than
enemies and adversaries, yet the good Lord still deals gently with them, and
calls them to repentance. Glory be to Thee, O Lord! Glory to Thee! How vast is
the depth of Thy lovingkindness! how great the riches of Thy forbearance! Men
who on account of Thy name have risen from insignificance and obscurity to
positions of honor and distinction, use the honor they enjoy against Him who has
bestowed it, do deeds of outrageous audacity, and insult holy things, rejecting
and expelling men of zeal in order that the wicked may ruin everything at their
pleasure in much security, and with the utmost fearlessness. And if you would
know the causes of this dreadful evil, you will find that they are similar to
those which were mentioned before; for they have one root and mother, so to
say-namely, envy; but this is manifested in several different forms. For one we
are told is to be struck out of the list of candidates, because he is young;
another because he does not know how to flatter; a third because he has offended
such and such a person; a fourth lest such and such a man should be pained at
seeing one whom he has presented rejected, and this man elected; a fifth because
he is kind and gentle; a sixth because he is formidable to the sinful; a seventh
for some other like reason; for they are at no loss to find as many pretexts as
they want, and can even make the abundance of a man's wealth an objection when
they have no other. Indeed they would be capable of discovering other reasons,
as many as they wish, why a man ought not to be brought suddenly to this honor,
but gently and gradually. And here I should like to ask the question, "What,
then, is the prelate to do, who has to contend with such blasts? How shall he
hold his ground against such billows? How shall he repel all these assaults?"
For if he manages the business31 upon upright principles, all those who are
enemies and adversaries both to him and to the candidates do everything with a
view to contention, provoking daily strife, and heaping infinite scorn upon the
candidates, until they have got them struck off the list, or have introduced
their own favorites. In fact it is just as if some pilot had pirates sailing
with him in his ship, perpetually plotting every hour against him, and the
sailors, and marines. And if he should prefer favor with such men to his own
salvation, accepting unworthy candidates, he will have God for his enemy in
their stead; and what could be more dreadful than that? And yet his relations
with them will be more embarrassing than formerly, as they will all combine with
each other, and thereby become more powerful than before. For as when fierce
winds coming from opposite directions clash with one another, the ocean,
hitherto calm, becomes suddenly furious and raises its crested waves, destroying
those who are sailing over it, so also when the Church has admitted corrupt men,
its once tranquil surface is covered with rough surf and strewn with shipwrecks.

16. Consider, then, what kind of man he ought to be who is to hold out against
such a tempest, and to manage skillfully such great hindrances to the common
welfare; for he ought to be dignified yet free from arrogance, formidable yet
kind, apt to command yet sociable, impartial yet courteous, humble yet not
servile, strong yet gentle, in order that he may contend successfully against
all these difficulties. And he ought to bring forward with great authority the
man who is properly qualified for the office, even if all should oppose him, and
with the same authority to reject the man who is not so qualified, even if all
should conspire in his favor, and to keep one aim only in view, the building up
of the Church, in nothing actuated either by enmity or favor. Well, do you now
think that I acted reasonably in declining the ministry of this office? But I
have not even yet gone through all my reasons with you; for I have some others
still to mention. And do not grow impatient of listening to a friendly and
sincere man, who wishes to clear himself from your accusations; for these
statements are not only serviceable for the defence which you have to make on my
behalf, but they will also prove of no small help for the due administration of
the office. For it is necessary for one who is going to enter upon this path of
life to investigate all matters thoroughly well, before he sets his hand to the
ministry. Do you ask why? Because one who knows all things clearly will have
this advantage, if no other, that he will not feel strange when these things
befall him. Would you like me then to approach the question of superintending
widows, first of all, or of the care of virgins, or the difficulty of the
judicial function. For in each of these cases there is a different kind of
anxiety, and the fear is greater than the anxiety.

Now in the first place, to start from that subject which seems to be simpler
than the others, the charge of widows appears to cause anxiety to those who take
care of them only so far as the expenditure of money is concerned; but the case
is otherwise, and here also a careful scrutiny is needed, when they have to be
enrolled,32 for infinite mischief has been caused by putting them on the list
without due discrimination. For they have ruined households, and severed
marriages, and have often been detected in thieving and pilfering and unseemly
deeds of that kind. Now that such women should be supported out of the Church's
revenues provokes punishment from God, and extreme condemnation among men, and
abates the zeal of those who wish to do good. For who would ever choose to
expend the wealth which he was commanded to give to Christ upon those who defame
the name of Christ? For these reasons a strict and accurate scrutiny ought to be
made so as to prevent the supply of the indigent being wasted, not only by the
women already mentioned, but also by those who are able to provide for
themselves. And this scrutiny is succeeded by no small anxiety of another kind,
to ensure an abundant and unfailing stream of supply as from a fountain; for
compulsory poverty is an insatiable kind of evil, querulous and ungrateful. And
great discretion and great zeal is required so as to stop the mouths of
complainers, depriving them of every excuse. Now most men, when they see any one
superior to the love of money, forthwith represent him as well qualified for
this stewardship. But I do not think that this greatness of soul is ever
sufficient of itself, although it ought to be possessed prior to all other
qualities; for without this a man would be a destroyer rather than a protector,
a wolf instead of a shepherd; nevertheless, combined with this, the possession
of another quality also should be demanded. And this quality is forbearance, the
cause of all good things in men, impelling as it were and conducting the soul
into a serene haven. For widows are a class who, both on account of their
poverty, their age and natural disposition, indulge in unlimited freedom of
speech (so I had best call it); and they make an unseasonable clamor and idle
complaints and lamentations about matters for which they ought to be grateful,
and bring accusations concerning things which they ought contentedly to accept.
Now the superintendent should endure all these things in a generous spirit, and
not be provoked either by their unreasonable annoyance or their unreasonable
complaints. For this class of persons deserve to be pitied for their
misfortunes, not to be insulted; and to trample upon their calamities, and add
the pain of insult to that which poverty brings, would be an act of extreme
brutality. On this account one of the wisest of men, having regard to the
avarice and pride of human nature, and considering the nature of poverty and its
terrible power to depress even the noblest character, and induce it often to act
in these same respects without shame, in order that a man should not be
irritated when accused, nor be provoked by continual importunity to become an
enemy where he ought to bring aid, he instructs him to be affable and accessible
to the suppliant, saying, "Incline thine ear to a poor man and give him a
friendly answer with meekness."33 And passing by the case of one who succeeds
inexasperating (for what can one say to him who is overcome?), he addresses the
man who is able to bear the other's infirmity, exhorting him before he bestows
his gift to correct the suppliant by the gentleness of his countenance and the
mildness of his words. But if any one, although he does not take the property
(of these widows), nevertheless loads them with innumerable reproaches, and
insults them, and is exasperated against them, he not only fails through his
gift to alleviate the despondency produced by poverty, but aggravates the
distress by his abuse. For although they may be compelled to act very
shamelessly through the necessity of hunger, they are nevertheless distressed at
this compulsion. When, then, owing to the dread of famine, they are constrained
to beg, and owing to their begging are constrained to put off shame, and then
again on account of their shamelessness are insulted, the power of despondency
becoming of a complex kind, and accompanied by much gloom, settles down upon the
soul. And one who has the charge of these persons ought to be so long-suffering,
as not only not to increase their despondency by his fits of anger, but also to
remove the greater part of it by his exhortation. For as the man who has been
insulted, although he is in the enjoyment of great abundance, does not feel the
advantage of his wealth, on account of the blow which he has received from the
insult; so on the other hand, the man who has been addressed with kindly words,
and for whom the gift has been accompanied with encouragement, exults and
rejoices all the more, and the thing given becomes doubled in value through the
manner in which it is offered. And this I say not of myself, but borrow from him
whose precept I quoted just now: "My son, blemish not thy good deeds, neither
use uncomfortable words when thou givest anything. Shall not the dew assuage the
heat? So is a word better than a gift. Lo! is not a word better thana gift? but
both are with a gracious man."34 But the superintendent of these persons ought
not only to be gentle and forbearing, but also skillful in the management of
property; for if this qualification is wanting, the affairs of the poor are
again involved in the same distress. One who was entrusted not long ago with
this ministry, and got together a large hoard of money, neither consumed it
himself, nor expended it with a few exceptions upon those who needed it, but
kept the greater part of it buried in the earth until a season of distress
occurred, when it was all surrendered into the bands of the enemy. Much
forethought, therefore, is needed, that the resources of the Church should be
neither over abundant, nor deficient, but that all the supplies which are
provided should be quickly distributed among those who require them, and the
treasures of the Church stored up in the hearts of those who are under her rule.

Moreover, in the reception of strangers, and the care of the sick, consider how
great an expenditure of money is needed, and how much exactness and discernment
on the part of those who preside over these matters. For it is often necessary
that this expenditure should be even larger than that of which I spoke just now,
and that he who presides over it should combine prudence and wisdom with skill
in the art of supply, so as to dispose the affluent to be emulous and ungrudging
in their gifts, lest while providing for the relief of the sick, he should vex
the souls of those who supply their wants. But earnestness and zeal need to be
displayed here in a far higher degree; for the sick are difficult creatures to
please, and prone to languor; and unless great accuracy and care are used, even
a slight oversight is enough to do the patient great mischief.

17. But in the care of virgins, the fear is greater in proportion as the
possession is more precious, and this flock is of a nobler character than the
others. Already, indeed, even into the band of these holy ones, an infinite
number of women have rushed full of innumerable bad qualities; and in this case
our grief is greater than in the other; for there is just the same difference
between a virgin and a widow going astray, as between a free-born damsel and her
handmaid. With widows, indeed, it has become a common practice to trifle, and to
rail at one another, to flatter or to be impudent, to appear everywhere in
public, and to perambulate the market-place. But the virgin has striven for
nobler aims, and eagerly sought the highest kind of philosophy,35 and professes
to exhibit upon earth the life which angels lead, and while yet in the flesh
proposes to do deeds which belong to the incorporeal powers. Moreover, she ought
not to make numerous or unnecessary journeys, neither is it permissible for her
to utter idle and random words; and as for abuse and flattery, she should not
even know them by name. On this account she needs the most careful guardianship,
and the greater assistance. For the enemy of holiness is always surprising and
lying in wait for these persons, ready to devour any one of them if she should
slip and fall; many men also there are who lay snares for them; and besides all
these things there is the passionateness of their own human nature, so that,
speaking generally, the virgin has to equip herself for a twofold war, one which
attacks her from without, and the other which presses upon her from within. For
these reasons he who has the superintendence of virgins suffers great alarm, and
the danger and distress is yet greater, should any of the things which are
contrary to his wishes occur, which God forbid. For if a daughter kept in
seclusion is a cause of sleeplessness to her father, his anxiety about her
depriving him of sleep, where the fear is so great lest she should be childless,
or pass the flower of her age (unmarried), or be hated (by her husband),36 what
will he suffer whose anxiety is not concerned with any of these things, but
others far greater? For in this case it is not a man who is rejected, but Christ
Himself, nor is this barrenness the subject merely of reproach, but the evil
ends in the destruction of the soul; "for every tree," it is said, "which
bringeth not forth good fruit, is hewn down and cast into the fire."37 And for
one who has been repudiated by the divine Bridegroom, it is not sufficient to
receive a certificate of divorce and so to depart, but she has to pay the
penalty of everlasting punishment. Moreover, a father according to the flesh has
many things which make the custody of his daughter easy; for the mother, and
nurse, and a multitude of handmaids share in helping the parent to keep the
maiden safe. For neither is she permitted to be perpetually hurrying into the
market-place, nor when she does go there is she compelled to show herself to any
of the passers-by, the evening darkness concealing one who does not wish to be
seen no less than the walls of the house. And apart from these things, she is
relieved from every cause which might otherwise compel her to meet the gaze of
men; for no anxiety about the necessaries of life, no menaces of oppressors, nor
anything of that kind reduces her to this unfortunate necessity, her father
acting in her stead in all these matters; while she herself has only one
anxiety, which is to avoid doing or saying anything unworthy the modest conduct
which becomes her. But in the other case there are many things which make the
custody of the virgin difficult, or rather impossible for the father; for he
could not have her in his house with himself, as dwelling together in that way
would be neither seemly nor safe. For even if they themselves should suffer no
loss, but continue to preserve their innocence unsullied, they would have to
give an account for the souls which they have offended, just as much as if they
happened to sin with one another. And it being impossible for them to live
together, it is not easy to understand the movements of the character, and to
suppress the impulses which are ill regulated, or train and improve those which
are better ordered and tuned. Nor is it an easy thing to interfere in her habits
of walking out; for her poverty and want of a guardian does not permit him to
become an exact investigator of the propriety of her conduct. For as she is
compelled to manage all her affairs she has many pretexts for going out, if at
least she is not inclined to be self-controlled. Now he who commands her to stay
always at home ought to cut off these pretexts, providing for her independence
in the necessaries of life, and giving her some woman who will see to the
management of these things. He must also keep her away from funeral obsequies,
and nocturnal festivals; for that artful serpent knows only too well how to
scatter his poison through the medium even of good deeds. And the maiden must be
fenced on every side, and rarely go out of the house during the whole year,
except when she is constrained by inexorable necessity. Now if any one should
say that none of these things is the proper work of a bishop to take in hand,
let him be assured that the anxieties and the reasons concerning what takes
place in every case have to be referred to him. And it is far more expedient
that he should manage everything, and so be delivered from the complaints which
he must otherwise undergo on account of the faults of others, than that he
should abstain from the management, and then have to dread being called to
account for things which other men have done. Moreover, he who does these things
by himself, gets through them all with great ease; but he who is compelled to do
it by converting every one's opinion does not get relief by being saved from
working single-handed, equivalent to the trouble and turmoil which he
experiences through those who oppose him and combat his decisions. However, I
could not enumerate all the anxieties concerned with the care of virgins; for
when they have to be entered on the list, they occasion no small trouble to him
who is entrusted with this business.

Again, the judicial department of the bishop's office involves innumerable
vexations, great consumption of time, and difficulties exceeding those
experienced by men who sit to judge secular affairs; for it is a labor to
discover exact justice, and when it is found, it is difficult to avoid
destroying it. And not only loss of time and difficulty are incurred, but also
no small danger. For ere now, some of the weaker brethren having plunged into
business, because they have not obtained patronage have made shipwreck
concerning the faith. For many of those who have suffered wrong, no less than
those who have inflicted wrong, hate those who do not assist them, and they will
not take into account either the intricacy of the matters in question, or the
difficulty of the times, or the limits of sacerdotal authority, or anything of
that kind; but they are merciless judges, recognizing only one kind of
defence-release from the evils which oppress them. And he who is unable to
furnish this, although he may allege innumerable excuses, will never escape
their condemnation. And talking of patronage, let me disclose another pretext
for fault-finding. For if the bishop does not pay a round of visits every day,
more even than the idle men about town, unspeakable offence ensues. For not only
the sick, but also the whole, desire to be looked after, not that piety prompts
them to this, but rather that in most cases they pretend claims to honor and
distinction. And if he should ever happen to visit more constantly one of the
richer and more powerful men, under the pressure of some necessity, with a view
to the common benefit of the Church, he is immediately stigmatized with a
character for fawning and flattery. But why do I speak of patronage and
visiting? For merely from their mode of accosting persons, bishops have to
endure such a load of reproaches as to be often oppressed and overwhelmed by
despondency; in fact, they have also to undergo a scrutiny of the way in which
they use their eyes. For the public rigorously criticize their simplest actions,
taking note of the tone of their voice, the cast of their countenance, and the
degree of their laughter. He laughed heartily to such a man, one will say, and
accosted him with a beaming face, and a clear voice, whereas to me he addressed
only a slight and passing remark. And in a large assembly, if he does not turn
his eyes in every direction when he is conversing, the majority declare that his
conduct is insulting.

Who, then, unless he is exceedingly strong, could cope with so many accusers, so
as either to avoid being indited altogether, or, if he is indited, to escape?
For he must either be without any accusers, or, if this is impossible, purge
himself of the accusations which are brought against him; and if this again is
not an easy matter, as some men delight in making vain and wanton charges, he
must make a brave stand against the dejection produced by these complaints. He,
indeed, who is justly accused, may easily tolerate the accuser, for there is no
bitterer accuser than conscience; wherefore, if we are caught first by this most
terrible adversary, we can readily endure the milder ones who are external to
us. But he who has no evil thing upon his conscience, when he is subjected to an
empty charge, is speedily excited to wrath, and easily sinks into dejection,
unless he happens to have practised beforehand how to put up with the follies of
the multitude. For it is utterly impossible for one who is falsely accused
without cause, and condemned, to avoid feeling some vexation and annoyance at
such great injustice. And how can one speak of the distress which bishops
undergo, whenever it is necessary to cut some one off from the full communion of
the Church? Would indeed that the evil went no further than distress! but in
fact the mischief is not trifling. For there is a fear lest the man, if he has
been punished beyond what he deserves, should experience that which was spoken
of by the blessed Paul and "be swallowed up by overmuch sorrow."38 The nicest
accuracy, therefore, is required in this matter also, lest what is intended to
be profitable should become to him an occasion of greater damage. For whatever
sins he may commit after such a method of treatment, the wrath caused by each of
them must be shared by the physician who so unskillfully applied his knife to
the wound. What severe punishment, then, must be expected by one who has not
only to render an account of the offences which he himself has separately
committed, but also incurs extreme danger on account of the sins committed by
others? For if we shudder at undergoing judgment for our own misdeeds, believing
that we shall not be able to escape the fire of the other world, what must one
expect to suffer who has to answer for so many others? To prove the truth of
this, listen to the blessed Paul, or rather not to him, but to Christ speaking
in him, when he says "Obey them that have the rule over you, and submit, for
they watch for your souls as they that shall give account." Can the dread of
this threat be slight? It is impossible to say: but these considerations are
sufficient to convince even the most incredulous and obdurate that I did not
make this escape under the influence of pride or vainglory, but merely out of
fear for my own safety, and consideration of the gravity of the office.

1: Exod. xxviii. 4 sq.

2: 2 Cor. iii. 10.

3: This may be only a rhetorical expression, but perhaps there is an allusion to
a custom which prevailed in some churches, that the worshippers after receiving
the cup applied the finger to the moistened lip, and then touched their breast,
eyes and ears.

4: The caution mentioned just now in note 3 must he repeated here. A comparison
of passages in the writings of Chrysostom and his contemporaries proves clearly
enough that they did not hold that the elements of bread and wine were
transmuted into the body and blood of Christ in such a sense as to cease to be
bread and wine. The authenticity of the letter of Chrysostom to C'sarius is
doubtful, but whoever the writer may have been, he is clearly representing the
current orthodox belief of the Church in his day. He maintains, in opposition to
the Apollinarian or perhaps the Eutychian heresy, that there are two complete
natures in the one person of God the Son Incarnate, and illustrates it by the
following reference to the holy elements in the Eucharist "Just as the bread
before consecration is called bread, but when the Divine Grace sanctifies it
through the agency of the priest it is released from the appellation of bread,
and is deemed worthy of the appellation of the `Lord's Body, 0' although the
nature of bread remains in it , and we speak not of two bodies, but one body of
the Son : so here the Divine nature being seated in the human body, the two
together make up but one Son -one Person."

5: Some Mss. omit the word pi/stewj "of faith," having in its place to/te "at
that time."

6: In the Liturgy which bears the name of St. Chrysostom, the following
invocation of the Holy Spirit occurs: "Grant that we may find grace in thy sight
that our sacrifice may become acceptable to Thee, and that the Good Spirit of
thy grace may rest upon us, and upon these gifts spread before Thee, and upon
all Thy people," and presently the deacon bids the people, "Let us pray on
behalf of the precious gifts (i. e., the bread and wine) which have been
provided, that the merciful God who has received them upon His holy spiritual
altar beyond the heavens may in return send down upon us the divine grace and
the fellowship of the Holy Ghost."3.

7: Matt. xviii. 18.4.

8: John xx. 23. 5.

9: John v.22.

10: James v.14, 15.

11: 2 Cor. xi. 3.

12: 1 cor. ii. 3.

13: 2 Cor. xii. 4.

14: 2 Cor. xi. 9; I Thess. ii. 9.

15: 2 Cor. xi. 29.

16: Rom. ix. 3.

17: Chrysostom himself experienced the truth of this, for it was through the
influence of Eudoxia, the wife of the Emperor Arcadius, that he was deposed from
the See of Constantinople and banished.

18: I Cor. xiv. 34 ; I Tim. ii. 12.

19: Possibly the building, not the body of Christians is here signified : for in
the contest between Damasus and Ursicinus for the See of Rome, A.D. 367 , which
Chrysostom probably had in his mind, 137 persons are said to have been slain in
one of the Churches in a single day.

20: According to another reading the passage must he rendered, "shun the burden
at the outset."

21: I Tim. iii. 1.

22: Matt. v. 1

23: Matt. v.22.

24: Prov. xv. 1, the Septuagint Version.

25: Dan. iii.

26: I Cor. xii:26.

27: I Cor. ii.11.

28: It is not possible to say precisely who the electors to bishoprics were at
this time, but probably a mixed body of the clergy and leading laymen of the
diocese. Chrysostom calls the electors "fathers," i. ch. 6. and "great men," ch.
7, and here he speaks of a "council of elders," which may mean the whole body of
clergy of the second order, or a select body of laymen, or possibly the two
combined. In one way or other, during the first five centuries, the people
certainly had a considerable voice in the election of bishops. Socrates, the
historian, vi. c. 2, says that Chrysostom himself was chosen for the See of
Constantinople "by the common vote of all, clergy and people." Pope Leo (A.D).
440-461) lays down the rule that "when the election of a bishop is handled he is
to be preferred who is demanded by the unanimous consent of clergy and people."
Epist. 84. A law of the Emperor Justinian restricted the right of election to
the clergy and the "optimates" or people of chief rank.

29: A narrow Strait between the island of Euboa and the mainland of Greece, in
which the tide was very rapid. Hence the "condition of Euripus" became a
proverbial expression indicative of agitation and fluctuation.

30: i.e ., the business of elections. Chrysostom seems to have passed on from
the elections of bishops to the consideration of elections to clerical offices
over which the bishop had to preside.

31: That is , "put upon the Chruch-roll." From apostolic times as we know from I
Tim. v. 9, 10, the Church had recognized the care of widows as a duty; but one
to be exercised with caution, lest unworthy persons should take advantage of it.
In Chrysostom's time there was an "order of widows", which had departed very
much from the primitive simplicity and devotion to religious works which
distinguished the order of earlier days. The Church strongly encouraged
abstinence from a second marriage: and many women seem to have taken a vow of
wodowhood, and secured a place in the Chruch-roll, only in the hope of throwing
a decent veil over an irreligious, if not immoral life.

32: Ecclus iv. 8.

33: Ecclus. xviii. 15-17.

34: i.e ., a life of religious contemplation, not, however, as a member of a
monastic community, for Chrysostom, throughout this section, appears to be
speaking of the canonical or ecclesiastical virgins who were consecrated to a
religious life, yet remained at home under the care of their parents (if living)
or of the Church.. The first notices of separate houses for women who had taken
the vow of virginity occur in the middle of the 4 th century. St. Ambrose
mentions one at Bologna. De Virg. i. 10. St. Basil is said to have founded some
(See St. Greg. Naz. Orat. 47).

35: Ecclus. xlii. 9.

36: Matt. iii. 10.

37: 2 Cor. ii.7.

38: Hebrews xiii.17.*****************


========================================================================
  CHAPTER 43: TREATISE ON THE PRIESTHOOD - BOOK 4
========================================================================

Book IV.

Book IV.

Basil heard this, and after a little pause thus replied:

If thou wert thyself ambitious of obtaining this office, thy fear would have
been reasonable; for in being ambitious of undertaking it, a man confesses
himself to be qualified for its administration, and if he fail therein, after it
has been entrusted to him, he cannot take refuge in the plea of inexperience,
for he has deprived himself of this excuse beforehand,1 by having hurriedly
seized upon the ministry, and whoever willingly and deliberately enters upon it,
can no longer say, "I have sinned in this matter against my will-and against my
will I have ruined such and such a soul;" for He who will one day judge him,
will say to him, "Since then thou wert conscious of such inexperience, and hadst
not ability for undertaking this matter without incurring reproach, why wert
thou so eager and presumptuous as to take in hand what was so far beyond thy
power? Who compelled thee to do so? Didst thou shrink or fly, and did any one
drag thee on by force?" But thou wilt hear nothing like this, for thou canst
have nothing of this kind to condemn thyself for; and it is evident to all that
thou wert in no degree ambitious of this dignity, for the accomplishment of the
matter was due to the action of others. Hence, circumstances which leave those
who are ambitious of this office no chance of pardon when they err therein,
afford thee ample ground for excuse.

Chrysostom: At this I shook my head and smiled a little, admiring the
simple-mindedness of the man, and thus addressed him: I could wish indeed that
matters were as thou sayest, most excellent of men, but not in order that I
might be able to accept that office from which I lately fled. For if, indeed, no
chastisement were to await me for undertaking the care of the flock of Christ
without consideration and experience, yet to me it would be worse than all
punishment, after being entrusted with so great a charge, to have seemed so base
towards Him who entrusted me with it. For what reason, then, did I wish that
thou wert not mistaken in this opinion of thine? truly for the sake of those
wretched and unhappy beings (for so must I call them, who have not found out how
to discharge the duties of this office well,though thou weft to say ten thousand
times over that they had been driven to undertake it, and that, therefore, their
errors therein are sins of ignorance)-for the sake, I say, of such that they
might succeed in escaping that unquenchable fire, and the outer darkness2 and
the worm that dieth not3 and the punishment of being cut asunder,4 and perishing
together with the hypocrites. But what am I to do for thee? It is not as thou
sayest; no, by no means. And if thou wilt, I will give thee a proof of what I
maintain, from the case of a kingdom, which is not of such account with God as
the priesthood. Saul, that son of Kish, was not himself at all ambitious of
becoming a king, but was going in quest of his asses, and came to ask the
prophet about them. The prophet, however, proceeded to speak to him of the
kingdom, but not even then did he run greedily after it, though he heard about
it from a prophet, but drew back and deprecated it, saying, "Who am I, and what
is my father's house."5 What then? When he made a bad use of the honor which had
been given him by God, were those words of his able to rescue him from the wrath
of Him who had made him king? And was he able to say to Samuel, when rebuked by
him: "Did I greedily run and rush after the kingdom and sovereign power? I
wished to lead the undisturbed and peaceful life of ordinary men, but thou didst
drag me to this post of honor. Had I remained in my low estate I should easily
have escaped all these stumbling blocks, for were I one of the obscure
multitude, I should never have been sent forth on this expedition, nor would God
have committed to my hands the war against the Amalekites, and if I had not had
it committed to me, I should not have sinned this sin." But all such arguments
are weak as excuses, and not only weak, but perilous, inasmuch as they rather
kindle the wrath of God. For he who has been promoted to great honor by God,
must not advance the greatness of his honor as an excuse for his errors, but
should make God's special favor towards him the motive for further improvement;
whereas he who thinks himself at liberty to sin because he has obtained some
uncommon dignity, what does he but study to show that the lovingkindness of God
is the cause of his personal transgression, which is always the argument of
those who lead godless and careless lives. But we ought to be on no account thus
minded, nor to fall away into the insane folly of such people, but be ambitious
at all times to make the most of such powers as we have, and to be reverent both
in speech and thought. For (to leave the kingdom and to come to the priesthood,
which is the more immediate subject of our discourse) neither was Eli ambitious
of obtaining his high office, yet what advantage was this to him when he sinned
therein? But why do I say obtain it? not even had he wished could he have
avoided it, because he was under a legal necessity to accept it. For he was of
the tribe of Levi, and was bound to undertake that high office which descended
to him from his forefathers, notwithstanding which even he paid no small penalty
for the lawlessness6 of his sons. And the very first High Priest of the Jews,7
concerning whom God spake so many words to Moses, when he was unable to
withstand alone the frenzy of so great a multitude, was he not very nearly being
destroyed, but for the intercession of his brother, which averted the wrath of
God?8 And since we have mentioned Moses, it will be well to show the truth of
what we are saying from what happened to him. For this same saintly Moses was so
far from grasping at the leadership of the Jews as to deprecate the offer,9 and
to decline it when God commanded him to take it, and so to provoke the wrath of
Him who appointed him; and not only then, but afterwards when he entered upon
his rule, he would gladly have died to have been set free from it: "Kill me,"
saith he, "if thou art going to deal thus with me."10 But what then? when he
sinned at the waters of strife,11 could these repeated refusals be pleaded in
excuse for him? Could they prevail with God to grant him pardon? And wherefore
was he deprived of the promised land? for no other reason, as we all know, than
for this sin of his, for which that wondrous man was debarred from enjoying the
same blessings which those over whom he ruled obtained; but after many labors
and sufferings, after that unspeakable wandering, after so many battles fought
and victories won, he died outside the land to reach which he had undergone so
much toil and trial; and though he had weathered the storms of the deep, he
failed to enjoy the blessings of the haven after all. From hence then thou seest
that not only they who grasp at this office are left without excuse for the sins
they commit in the discharge thereof, but they too who come to it through the
ambitious desire of others; for truly if those persons who have been chosen for
this high office by God himself, though they have never so often refused it,
have paid such heavy penalties, and if nothing has availed to deliver any of
them from this danger, neither Aaron nor Eli, nor that holy man the Saint, the
prophet, the wonder worker, the meek above all the men which were upon the face
of the earth,12 who spake with God, as a man speaketh unto his friend,13 hardly
shall we who fall so infinitely short of the excellence of that great man, be
able to plead as a sufficient excuse the consciousness that we have never been
ambitious of the dignity, more especially when many of the ordinations
now-a-days do not proceed from the grace of God, but are due to human ambition.
God chose Judas, and counted him one of the sacred band, and committed to him,
as to the rest, the dignity of the apostolic office; yea he gave him somewhat
beyond the others, the stewardship of the money.14 But what of that? when he
afterwards abused both these trusts, betraying Him whom he was commissioned to
preach, and misapplying the money which he should have laid out well; did he
escape punishment?15 nay for this very reason he even brought upon himself
greater punishment, and very reasonably too. For we must not use the high honors
given to us by God so as to offend Him, but so as to please Him better. But he
who claims exemption from punishment where it is due, because he has been
exalted to higher honor than others, acts very much like one of those
unbelieving Jews, who after hearing Christ say, "If I had not come and spoken
unto them, they had not had sin," "If I had not done among them the works which
none other did, they had not had sin,"16 should reproach the Saviour and
benefactor of mankind by replying, "Why, then, didst thou come and speak? why
didst thou work miracles? was it that thou mightest punish us the more?" But
these are the words of madness and of utter senselessness. For the Great
Physician came not to give thee over, but to heal thee-not to pass thee by when
thou wert sick, but to rid thee entirely of disease. But thou hast of thine own
accord withdrawn thyself from his hands; receive therefore the sorer punishment.
For as thou wouldest have been freed from thy former maladies if thou hadst
yielded to his treatment, so if, when thou sawest him coming to thine aid thou
fleddest from him, thou wilt no longer be able to cleanse thyself of these
infirmities, and as thou art unable, thou wilt both suffer punishment for them,
and also because for thy part thou madest God's solicitude for thy good of none
effect. Therefore we who act like this are not subjected to the same torment
after as before we received honor at God's hands, but far severer torment after
than before. For he who has not become good even by being well treated, deserves
all the bitterer punishment. Since, then, this excuse of thine has been shown to
be weak, and not only fails to save those who take refuge in it, but exposes
them so much the more, we must provide ourselves with some other means of
safety.

Basil: Tell me of what nature is that? since, as for me, I am at present scarce
master of myself, thou hast reduced me to such a state of fear and trembling by
what thou hast said.

Chrysostom: Do not, I beseech and implore thee, do not be so downcast. For while
there is safety for us who are weak, namely, in not undertaking this office at
all, there is safety for you too who are strong, and this consists in making
your hopes of salvation depend, next to the grace of God, on avoiding every act
unworthy of this gift, and of God who gave it. For they certainly would be
deserving of the greatest punishment who, after obtaining this dignity through
their own ambition, should then either on account of sloth, or wickedness, or
even inexperience, abuse the office. Not that we are to gather from this that
there is pardon in store for those who have not been thus ambitious. Yea, even
they too are deprived of all excuse. For in my judgment, if ten thousand were to
entreat and urge, a man should pay them no attention, but should first of all
search his own heart, and examine the whole matter carefully before yielding to
their importunities. Now no one would venture to undertake the building of a
house were he not an architect, nor will any one attempt the cure of sick bodies
who is not a skilled physician; but even though many urge him, will beg off, and
will not be ashamed to own his ignorance; and shall he who is going to have the
care of so many souls entrusted to him, not examine himself beforehand? will he
accept this ministry even though he be the most inexperienced of men, because
this one commands him, or that man constrains him, or for fear of offending a
third? And if so, how will he escape casting himself together with them into
manifest misery. Had he continued as he was, it were possible for him to be
saved, but now he involves others in his own destruction. For whence can he hope
for salvation? whence to obtain pardon? Who will then successfully intercede for
us? they who are now perhaps urging us and forcibly dragging us on? But who will
save these same at such a moment? For even they too will stand in need in their
turn of intercession, that they may escape the fire. Now, that I say not these
things to frighten thee, but as representing the matter as in truth it is, hear
what the holy Apostle Paul saith to Timothy his disciple, his own and beloved
son, "Lay hands suddenly on no man, neither be partaker of other men's sins."17
Dost thou not see from what great blame, yea and vengeance, we, so far as in us
lies, have delivered those who were ready to put us forward for this office.

2. For as it is not enough for those who are chosen to say in excuse for
themselves, "I did not summon myself to this office, nor could I avoid what I
did not see beforehand;" so neither will it be a sufficient plea for those who
ordain them to say that they did not know him who was ordained. The charge
against them becomes greater on account of their ignorance of him whom they
brought forward, and what seems to excuse them only serves to accuse them the
more. For how absurd a thing, is it not? that they who want to buy a slave, show
him to the physician, and require sureties for the sale, and information about
him from their neighbours, and after all this do not yet venture on his purchase
without asking for some time for a trial of him; while they who are going to
admit any one to so great an office as this, give their testimonial and their
sanction loosely and carelessly, without further investigation, just because
some one wishes it, or to court the favor, or to avoid the displeasure of some
one else. Who shall then successfully intercede for us in that day, when they
who ought to defend us stand themselves in need of defenders? He who is going to
ordain, therefore, ought to make diligent inquiry, and much more he who is to be
ordained. For though they who ordain him share his punishment, for any sins
which he may commit in his office, yet so far from escaping vengeance he will
even pay a greater penalty than they-save only if they who chose him acted from
some worldly motive contrary to what seemed justifiable to themselves. For if
they should be detected so doing, and knowing a man to be unworthy have brought
him forward on some pretext or other, the amount of their punishment shall be
equivalent to his, nay perhaps the punishment shall be even greater for them who
appointed the unfit man. For he who gives authority to any one who is minded to
destroy the Church, would be certainly to blame for the outrages which that
person commits. But if he is guilty of no such thing, and says that he has been
misled by the opinions of others, even then he shall not altogether remain
unpunished, but his punishment shall be a little lighter than his who has been
ordained. What then? It is possible that they who elect may come to the election
deceived by a false report. But he who is elected could not say, "I am ignorant
of myself," as others were of him. As one who will receive therefore a sorer
punishment than they who put him forward, so should he make his scrutiny of
himself more careful than that which they make of him; and if they in ignorance
drag him on, he ought to come forward and instruct them carefully about any
matters whereby he may stop their being misled; and so having shown himself
unworthy of trial may escape the burden of so high an office. For what is the
reason why, in the arts of war, and merchandize,18 and husbandry, and other
departments of this life, when some plan is proposed, the husbandman will not
undertake to navigate the ship, nor the soldier to till the ground, nor the
pilot to lead an army, under pain of ten thousand deaths? Is it not plainly
this? that each foresees the danger which would attend his incompetence? Well,
where the loss is concerned with trifles shall we use so much forethought, and
refuse to yield to the pressure of compulsion, but where the punishment is
eternal, as it is for those who know not how to handle the Priesthood, shall we
want only and inconsiderately run into so great danger, and then advance, as our
excuse, the pressing entreaties of others? But He who one day will judge us will
entertain no such plea as this. For we ought to show far more caution in
spiritual matters than in carnal. But now we are not found exhibiting as much
caution. For tell me: if supposing a man to be an artificer, when he is not so,
we invited him to do a piece of work, and he were to respond to the call, and
then having set his hand to the material prepared for the building, were to
spoil the wood and spoil the stone, and so to build the house that it
straightway fell to pieces, would it be sufficient excuse for him to allege that
he had been urged by others and did not come of his own accord? in no wise; and
very reasonably and justly so. For he ought to have refused even at the call of
others. So for the man who only spoils wood and stone, there will be no escape
from paying the penalty, and is he who destroys souls, and builds the temple of
God carelessly, to think that the compulsion of others is his warrant for
escaping punishment? Is not this very absurd? For I omit the fact as yet that no
one is able to compel the man who is unwilling. But be it that he was subjected
to excessive pressure and divers artful devices, and then fell into a snare;
will this therefore rescue him from punishment? I beseech thee, let us not
deceive ourselves, and pretend that we know not what is obvious to a mere child.
For surely this pretence of ignorance will not be able to profit in the day of
reckoning. Thou wert not ambitious, thou sayest, of receiving this high office,
conscious of thine own weakness. Well and good. Then thou oughtest, with the
same mind, to have declined the solicitation of others; or, when no one called
thee, wast thou weak and incapable, but when those were found ready to offer
thee this dignity, didst thou suddenly become competent? What ludicrous
nonsense! worthy of the extremest punishment. For this reason also the Lord
counsels the man who wishes to build a tower, not to lay the foundation before
he has taken his own ability to build into account, lest he should give the
passers by innumerable opportunities of mocking at him.19 But in his case the
penalty only consists in becoming a laughing-stock; while in that before us the
punishment is that of fire unquenchable, and of an undying worm,20 gnashing of
teeth, outer darkness, and being cut asunder,21 and having a portion with the
hypocrites. But my accusers are unwilling to consider any of these things. For
otherwise they would cease to blame a person who is unwilling to perish without
cause. It is not the management of corn and barley, oxen or sheep, that is now
under our consideration, nor any such like matters, but the very Body of Jesus.
For the Church of Christ, according to St. Paul, is Christ's Body,22 and he who
is entrusted with its care ought to train it up to a state of healthiness, and
beauty unspeakable, and to look everywhere, lest any spot or wrinkle,23 or other
like blemish should mar its vigor and comeliness. For what is this but to make
it appear worthy, so far as human power can, of the incorruptible and
ever-blessed Head which is set over it? If they who are ambitious of reaching an
athletic condition of body need the help of physicians and trainers,24 and exact
diet, and constant exercise, and a thousand other rules (for the omission of the
merest trifle upsets and spoils the whole), how shall they to whose lot falls
the care of the body, which has its conflict not against flesh and blood, but
against powers unseen, be able to keep it sound and healthy, unless they far
surpass ordinary human virtue, and are versed in all healing proper for the
soul?

3. Pray, art thou not aware that that body is subject to more diseases and
assaults than this flesh of ours, is more quickly corrupted, and more slow to
recover? and by those who have the healing of these bodies, divers medicines
have been discovered, and an apparatus of different instruments, and diet
suitable for the sick; and often the condition of the atmosphere is of itself
enough for the recovery of a sick man; and there are instances of seasonable
sleep having saved the physician all further labor. But in the case before us,
it is impossible to take any of these things into consideration; nay there is
but one method and way of healing appointed, after we have gone wrong, and that
is, the powerful application of the Word. This is the one instrument, the only
diet, the finest atmosphere. This takes the place of physic, cautery and
cutting, and if it be needful to sear and amputate, this is the means which we
must use, and if this be of no avail, all else is wasted; with this we both
rouse the soul when it sleeps, and reduce it when it is inflamed; with this we
cut off excesses, and fill up defects, and perform all manner of other
operations which are requisite for the soul's health. Now as regards the
ordering of our daily life for the best, it is true that the life of another may
provoke us to emulation. But in the matter of spurious doctrine, when any soul
is diseased thereby, then there is great need of the Word, not only in view of
the safety of our own people, but in view of the enemy without. If, indeed, one
had the sword of the spirit, and the shield of faith,25 so as to be able to work
miracles, and by means of these marvels to stop the mouths of impudent
gainsayers, one would have little need of the assistance of the Word; still in
the days of miracles the Word was by no means useless, but essentially
necessary. For St. Paul made use of it himself, although he was everywhere so
great an object of wonder for his miracles; and another26 of those who belonged
to the "glorious company of the Apostles" exhorts us to apply ourselves to
acquiring this power, when he says: "Be ready always to give an answer to every
man that asketh you a reason concerning the hope that is in you," and they all,
with one accord, committed the care of the poor widows to Stephen, for no other
reason than that they themselves might have leisure "for the ministry of the
Word."27 To this we ought equally to apply ourselves, unless indeed we are
endued with a power of working miracles. But if there is not the least sign of
such a power being left us, while on every side many enemies are constantly
attacking us, why then it necessarily follows that we should arm ourselves with
this weapon, both in order that we may not be wounded ourselves with the darts
of the enemy, and in order that we may wound him.

4. Wherefore it should be our ambition that the Word of Christ dwell in us
richly.28 For it is not for one kind of battle only that we have to be prepared.
This warfare is manifold, and is engaged with a great variety of enemies;
neither do all these use the same weapons, nor do they practice the same method
of attack; and he who has to join battle with all, must needs know the artifices
of all, and be at once both archer and slinger, captain and general, in the
ranks and in command, on foot and on horseback, in sea-fight and in siege. In
common warfare, indeed, each man repels the enemy by discharging the particular
duty which he has undertaken. But here it is otherwise; and if any one wishes to
come off conqueror in this warfare, he must understand all forms of the art, as
the devil knows well how to introduce his own assailants through any one spot
which may happen to be unguarded, and to carry off the sheep. But not so where
he perceives the shepherd coming equipped with accurate knowledge at all points,
and well acquainted with his plottings. Wherefore we ought to be well-guarded in
all parts: for a city, so long as it happens to be surrounded with a wall,
laughs to scorn the besiegers, abiding in great security; butif any one makes a
breach in the wall, though but of the size of a gate, the rest of the circuit is
of no use, although the whole of it stand quite securely; so it is with the city
of God: so long as the presence of mind and wisdom of the shepherd, which
answers to the wall, protect it on all sides, all the enemy's devices end in his
confusion and ridicule, and they who dwell within the wall abide unmolested, but
wherever any one has been able to demolish a single part, though the rest stand
never so fast, through that breach ruin will enter upon the whole. For to what
purpose does a man contend earnestly with the Greeks, if at the same time he
becomes a prey to the Jews? or get the better of both these and then fall into
the clutches of the Manichaeans?29 or after he has proved himself superior to
them even, if they who introduce fatalism30 enter in, and make havoc of the
flock? But not to enumerate all the heresies of the devil, it will be enough to
say that unless the shepherd is well skilled in refuting them all, the wolf, by
means of any one of them, can enter, and devour the greater part of the flock.
In ordinary warfare we must always look for victory being won or defeat
sustained by the soldiers who are on the field of battle. But in the spiritual
warfare the case is quite different. For there it often happens that the combat
with one set of enemies secures a victory for others who never engaged in battle
at all, nor took any trouble, but were sitting still all the while; and he who
has not much experience in such occurrences will get pierced, so to say, with
his own sword, and become the laughing-stock of friends and foes alike. I will
try by an example to make clear what I am saying. They who receive the wild
doctrines of Valentinus and Marcion,31 and of all whose minds are similarly
diseased, exclude the Law given by God to Moses from the catalogue of the Divine
Scriptures. But Jews so revere the Law, that although the time has come which
annuls it, they still contend for the observance of all its contents, contrary
to the purpose of God. But the Church of God, avoiding either extreme, has
trodden a middle path, and is neither induced on the one hand to place herself
under its yoke, nor on the other does she tolerate its being slandered, but
commends it, though its day is over, because of its profitableness while its
season lasted. Now it is necessary for him who is going to fight with both these
enemies, to be fully conversant with this middle course, For if in wishing to
teach the Jews that they are out of date in clinging to the old law, he begins
to find fault with it unsparingly, he gives no little handle to those heretics
who wish to pull it to pieces; and if in his ambition to stop their mouths he
extols it immoderately, and speaks of it with admiration, as necessary for this
present time, he unseals the lips of the Jews. Again they who labor under the
frenzy of Sabellius and the craze of Arius,32 have both fallen from a sound
faith for want of observing a middle course. The name of Christian is applied to
both these heretics; but if any one examines their doctrines, he will find the
one sect not much better than the Jews, and differing from them only in name,
and the other33 very nearly holding the heresy of Paul of Samosata,34 and that
both are very wide of the truth. Great, therefore, is the danger in such cases,
and the way of orthodoxy is narrow and hemmed in by threatening crags on either
side, and there is no little fear lest when intending to strike at one enemy we
should be wounded by the other. For if any one assert the unity of the Godhead,
Sabellius straightway turns that expression to the advantage of his own mental
vagary,35 and if he distinguish the Persons, and say that the Father is one, and
the Son another, and the Holy Spirit a third, up gets Arius, ready to wrest that
distinction of Persons into a difference of substance;36 so we must turn and
flee both from the impious confounding of the Persons by the one, and the
senseless division of the substance by the other, confessing, indeed, that the
Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we
add thereunto a Trinity of Persons. For then we shall be able to fortify
ourselves against the attacks of both heretics. I might tell thee besides these,
of several other adversaries against which, except we contend bravely and
carefully, we shall leave the field covered with wounds.

5. Why should any one describe the silly chatter of our own people? For these
are not less than the attacks upon us from without, while they give the teacher
even more trouble. Some out of an idle curiosity are rashly bent upon busying
themselves about matters which are neither possible for them to know, nor of any
advantage to them if they could know them. Others again demand from God an
account of his judgments, and force themselves to sound the depth of that abyss
which is unfathomable. "For thy judgments," saith the Scriptures, "are a great
deep,"37 and about their faith and practice thou wouldest find few of them
anxious, but the majority curiously inquiring into matters which it is not
possible to discover, and the mere inquiry into which provokes God. For when we
make a determined effort to learn what He does not wish us to know, we fail to
succeed (for how should we succeed against the will of God?); and there only
remains for us the danger arising from our inquiry. Now, though this be the
case, whenever any one authoritatively stops the search, into such fathomless
depths, he gets himself the reputation of being proud and ignorant; so that at
such times much tact is needed on the Bishop's part, so as to lead his people
away from these unprofitable questions, and himself escape the above-named
censures. In short, to meet all these difficulties, there is no help given but
that of speech, and if any be destitute of this power, the souls of those who
are put under his charge (I mean of the weaker and more meddlesome kind) are no
better off than ships continually stormtossed. So that the Priest should do all
that in him lies, to gain this means of strength.

6. Basil: "Why, then, was not St. Paul ambitious of becoming perfect in this
art? He makes no secret of his poverty of speech, but distinctly confesses
himself to be unskilled, even telling the Corinthians so,38 who were admired for
their eloquence, and prided themselves upon it."

Chrysostom: This is the very thing which has ruined many and made them remiss in
the study of true doctrine. For while they failed to fathom the depths of the
apostle's mind, and to understand the meaning of his words, they passed all
their time slumbering and yawning, and paying respect not to that ignorance
which St. Paul acknowledges, but to a kind from which he was as free as any man
ever was in the world. But leaving this subject to await our consideration, I
say this much in the meantime. Granting that St. Paul was in this respect as
unskilled as they would have him to be, what has that to do with the men of
to-day? For he had a greater power by far than power of speech, power which
brought about greater results too; which was that his bare presence, even though
he was silent, was terrible to the demons. But the men of the present day, if
they were all collected in one place, would not be able, with infinite prayers
and tears, to do the wonders that once were done by the handkerchief of St.
Paul. He too by his prayers raised the dead,39 and wrought such other miracles,
that he was held to be a god by heathen;40 and before he was removed from this
life, he was thought worthy to be caught up as far as the third heaven, and to
share in such converse as it is not lawful for mortal ears to hear.41 But the
men of to-day-not that I would say anything harsh or severe, for indeed I do not
speak by way of insult to them, but only in wonder-how is it that they do not
shudder when they measure themselves with so great a man as this? For if we
leave the miracles and turn to the life of this blessed saint, and look into his
angelic conversation, it is in this rather than in his miracles that thou wilt
find this Christian athlete a conqueror. For how can one describe his zeal and
forbearance, his constant perils, his continual cares, and incessant anxiety for
the Churches; his sympathy with the weak, his many afflictions, his unwonted
persecutions, his deaths daily? Where is the spot in the world, where is the
continent or sea, that is a stranger to the labours of this righteous man? Even
the desert has known his presence, for it often sheltered him in time of danger.
For he underwent every species of attack, and achieved every kind of victory,
and there was never any end to his contests and his triumphs.

Yet, all unawares, I have been led to do this man an injury. For his exploits
are beyond all powers of description, and beyond mine in particular, just as the
masters of eloquence surpass me. Nevertheless, since that holy apostle will
judge us, not by the issue, but by the motive, I shall not forbear till I have
stated one more circumstance which surpasses anything yet mentioned, as much as
he himself surpasses all his fellow men. And what is this? After so many
exploits, after such a multitude of victories, he prayed that he might go into
hell, and be handed over to eternal punishment, if so be that those Jews, who
had often stoned him, and done what they could to make away with him, might be
saved, and come over to Christ.42 Now who so longed for Christ? If, indeed, his
feelings towards him ought not to be described as something nobler than longing;
shall we then any more compare ourselves with this saint, after so great grace
was imparted to him from above, after so great virtue was manifested in himself?
What could be more presumptuous?

Now, that he was not so unskilled, as some count him to be, I shall try to show
in what follows. The unskilled person in men's estimation is not only one who is
unpracticed in the tricks of profane oratory,43 but the man who is incapable of
contending for the defence of the right faith, and they are right. But St. Paul
did not say that he was unskilled in both these respects, but in one only; and
in support of this he makes a careful distinction, saying that he was "rude in
speech, but not in knowledge."44 Now were I to insist upon the polish of
Isocrates, the weight of Demosthenes, the dignity of Thucydides, and the
sublimity of Plato, in any one bishop, St. Paul would be a strong evidence
against me. But I pass by all such matters and the elaborate ornaments of
profane oratory; and I take no account of style or of delivery; yea let a man's
diction be poor and his composition simple and unadorned, but let him not be
unskilled in the knowledge and accurate statement of doctrine; nor in order to
screen his own sloth, deprive that holy apostle of the greatest of his gifts,
and the sum of his praises.

7. For how was it, tell me, that he confounded the Jews which dwelt at
Damascus,45 though he had not yet begun to work miracles? How was it that he
wrestled with the Grecians and threw them?46 and why was he sent to Tarsus? Was
it not because he was so mighty and victorious in the word, and brought his
adversaries to such a pass that they, unable to brook their defeat, were
provoked to seek his life? At that time, as I said, he had not begun to work
miracles, nor could any one say that the masses looked upon him with
astonishment on account of any glory belonging to his mighty works, or that they
who contended with him were overpowered by the force of public opinion
concerning him. For at this time he conquered by dint of argument only. How was
it, moreover, that he contended and disputed successfully with those who tried
to Judaize in Antioch? and how was it that that Areopagite,47 an inhabitant of
Athens, that most devoted of all cities to the gods, followed the apostle, he
and his wife? was it not owing to the discourse which they heard? And when
Eutychus48 fell from the lattice, was it not owing to his long attendance even
until midnight to St. Paul's preaching? How do we find him employed at
Thessalonica and Corinth, in Ephesus and in Rome itself? Did he not spend whole
nights and days in interpreting the Scriptures in their order? and why should
any one recount his disputes with the Epicureans and Stoics.49 For were we
resolved to enter into every particular, our story would grow to an unreasonable
length.

When, therefore, both before working miracles, and after, St. Paul appears to
have made much use of argument, how can any one dare to pronounce him unskillful
whose sermons and disputations were so exceedingly admired by all who heard
them? Why did the Lycaonians50 imagine that he was Hermes? The opinion that he
and Barnabas were gods indeed, arose out of the sight of their miracles; but the
notion that he was Hermes did not arise from this, but was a consequence of his
speech. In what else did this blessed saint excel the rest of the apostles? and
how comes it that up and down the world he is so much on every one's tongue? How
comes it that not merely among ourselves, but also among Jews and Greeks, he is
the wonder of wonders? Is it not from the power of his epistles? whereby not
only to the faithful of to-day, but from his time to this, yea and up to the
end, even the appearing of Christ, he has been and will be profitable, and will
continue to be so as long as the human race shall last. For as a wall built of
adamant, so his writings fortify all the Churches of the known world, and he as
a most noble champion stands in the midst, bringing into captivity every thought
to the obedience of Christ, casting down imaginations, and every high thing
which exalts itself against the knowledge of God,51 and all this he does by
those epistles which he has left to us full of wonders and of Divine wisdom. For
his writings are not only useful to us, for the overthrow of false doctrine and
the confirmation of the true, but they help not a little towards living a good
life. For by the use of these, the bishops of the present day fit and fashion
the chaste virgin, which St. Paul himself espoused to Christ,52 and conduct her
to the state of spiritual beauty; with these, too, they drive away from her the
noisome pestilences which beset her, and preserve the good health thus obtained.
Such are the medicines and such their efficacy left us by this so-called
unskillful man, and they know them and their power best who constantly use them.
From all this it is evident that St. Paul had given himself to the study of
which we have been speaking with great diligence and zeal.

8. Hear also what he says in his charge to his disciple:53 "Give heed to
reading, to exhortation, to teaching," and he goes on to show the usefulness of
this by adding, "For in doing this thou shalt save both thyself and them that
hear thee."54 And again he says, "The Lord's servant must not strive, but be
gentle towards all, apt to teach, forbearing;"55 and he proceeds to say, "But
abide thou in the things which thou hast learned, and hast been assured of,
knowing of whom thou hast learned them, and that from a babe thou hast known the
sacred writings which are able to make thee wise unto salvation,"56 and again,
"Every Scripture is inspired of God, and also profitable for teaching, for
reproof, for correction, for instruction which is in righteousness, that the man
of God may be complete."57 Hear what he adds further in his directions to Titus
about the appointment of bishops. "The bishop," he says, "must be holding to the
faithful word which is according to the teaching, that he may be able to convict
the gainsayers."58 But how shall any one who is unskillful as these men pretend,
be able to convict the gainsayers and stop their mouths? or what need is there
to give attention to reading and to the Holy Scriptures, if such a state of
unskillfulness is to be welcome among us? Such arguments are mere makeshifts and
pretexts, the marks of idleness and sloth. But some one will say, "it is to the
priests that these charges are given:"-certainly, for they are the subjects of
our discourse. But that the apostle gives the same charge to the laity, hear
what he says in another epistle to other than the priesthood: "Let the word of
Christ dwell in you richly in all wisdom,"59 and again, "Let your speech be
always with grace seasoned with salt, that ye may know how ye ought to answer
each one,"60 and there is a general charge to all that they "be ready to"61
render an account of their faith, and to the Thessalonians, he gives the
following command: "Build each other up, even as also ye do."62 But when he
speaks of priests he says, "Let the elders that rule well be counted worthy of
double honor, especially those who labor in the word, and in teaching."63 For
this is the perfection of teaching when the teachers both by what they do, and
by what they say as well, bring their disciples to that blessed state of life
which Christ appointed for them. For example alone is not enough to instruct
others. Nor do I say this of myself; it is our Saviour's own word. "For
whosoever shall do and teach them, he shall be called great.64 Now if doing were
the same as teaching, the second word here would be superfluous; and it had been
enough to have said "whosoever shall do" simply. But now by distinguishing the
two, he shows that practice is one thing, and doctrine another, and that each
needs the help of the others in order to complete edification. Thou hearest too
what the chosen vessel of Christ says to the Ephesian elders: "Wherefore watch
ye, remembering that for the space of three years, I ceased not to admonish
every one, night and day, with tears." But what need was there for his tears or
for admonition by word of mouth, while his life as an apostle was so
illustrious? His holy life might be a great inducement to men to keep the
commandments, yet I dare not say that it alone could accomplish everything.

9. But when a dispute arises concerning matters of doctrine, and all take their
weapons from the same Scriptures, of what weight will any one's life be able to
prove? What then will be the good of his many austerities, when after such
painful exercises, any one from the Priest's great unskillfulness in argument
fall into heresy, and be cut off from the body of the Church, a misfortune which
I have myself seen many suffering. Of what profit then will his patience be to
to him? None; no more than there will be in a sound faith if the life is
corrupt. Wherefore, for this reason more than for all others, it concerns him
whose office it is to teach others, to be experienced in disputations of this
kind. For though he himself stands safely, and is unhurt by the gainsayers, yet
the simple multitude under his direction, when they see their leader defeated,
and without any answer for the gainsayers, will be apt to lay the blame of his
discomfiture not on his own weakness, but on the doctrines themselves, as though
they were faulty; and so by reason of the inexperience of one, great numbers are
brought to extreme ruin; for though they do not entirely go over to the
adversary, yet they are forced to doubt about matters in which formerly they
firmly believed, and those whom they used to approach with unswerving
confidence, they are unable to hold to any longer steadfastly, but in
consequence of their leader's defeat, so great a storm settles down upon their
souls, that the mischief ends in their shipwreck altogether. But how dire is the
destruction, and how terrible the fire which such a leader brings upon his own
wretched head for every soul which is thus lost, thou wilt not need to learn
from me, as thou knowest all this perfectly. Is this then pride, is this
vainglory in me, to be unwilling to be the cause of the destruction of so many
souls? and of procuring for myself greater punishment in the world to come, than
that which now awaits me there? Who would say so? surely no one, unless he
should wish to find fault where there is none, and to moralize over other men's
calamities.

1: prolabw=n ga\r au0to\j e9autou= tau/thn a0fei/leto th\n a0pologi/an. page 61
2: Matt. xxv. 30.

3: Mark ix. 44.

4: Matt. xxiv. 51; Luke xii. 46. Dixotomhqh=/ai . Some take this word to express
the severance of the unrighteous from the godly priest, but others seek its
meaning rather in the "dividing asunder" of sacrificial victims (Heb. iv. 12),
or in he punishment of "sawing asunder" (Dan. iii. 29; Heb. xi. 37): so that its
use by SS. Matthew and Luke would point to the distress caused by the severance
between conscience and practice, which will be the reflective torment of lost
souls.

5: 1 Sam. ix.21.

6: paranomi/aj . If paranomi/aj be read, then "excesses" must he understood:
-the word meaning. 1st, excess in drink and 2d, excess of any kind.

7: Aaron.

8: Ex. xxxii. 10, 11.

9: Ex. iv. 13.

10: Numb. xi. 15. \Ei d0 ou#tw su\ poie=ij moi a0po/kteinonme\ , LXX.

11: Numb. xx. 12.

12: Numb. xii. 3.

13: Ex. xxxiii. 11.

14: John xii. 6.

15: i. e ., because he had been chosen an apostle.

16: John xv. 22-24.

17: 1 Tim. v.22.

18: Eupori/aj , restricted here to commerce carried on by sea, as the context
shows.

19: See Luke xiv. 28, 29 20: Is. lxvi. 24.

21: Matt xxiv. 51 The Revised Version in the margin renders, the lord of that
servant shall severly scourge him. See above, p. 61, note.

22: Col. i. 18, 24.

23: Eph. v.27.

24: Paidotribw=n , literally, those who teach boys wrestling.

25: Eph. vi. 16, 17.

26: 1 Pet iii. 15; " Haud seio an ita loqui possit primatus romani defensor. "
Bengel's Edition of this Treatise, Leipzig, 1834.p. 145, note 17.

27: Acts vi. 4.

28: Col. iii. 16.

29: The followers of Manes, or Manich'us, who was born about 240 A.D. He taught
that God was the cause of good, and matter the cause of evil. This theory about
matter led him to hold that the body of Jesus wasan incorporeal phantom. He
eliminated the Old Testament from the Scriptures, and held himself at liberty
also to reject such passages in the New Testament as were opposed to his own
opinions. See Robertson,: Hist. of the Christian Church, vol. i. 139-145.

30: , sc. The Stoics. They were still a numerous body, and St. Chrysostom
himself wrote six Homilies against them.

31: Marcion and Valentinus (A.D. 140) were each founders of a form of
Gnosticism. Each held that the God of the Old Testament was morally contrary to
the God of the New: while the system of Valentinus represented the imaginative
and speculative side of Gnosticism, that of Marcion represented its practical
side, and was rather religious than theological. The sect of the Valentinians
lasted as late as the 5th century; and Marcionism was not extinct till the 6th.

32: Sc. Jews and Marcionites.

33: Sabellius was condemned in a Council held in Rome,A.D. 263, for holding that
there is but one person in the Godhead, and that the word and Holy Spirit are
only virtues or emanations of the Deity. Arius held that our Lord Jesus Christ
existed before His Incarnation, that by Him as by an instrument the Supreme God
made the worlds, and that as being the most ancient and the highest of created
beings, He is to be worshipped; but that He had a beginning of existence, and so
is not God's co-eternally begotten Son, nor of the very substance of the Supreme
God. See Liddon, Bampton Lectures, i. p. 25. The heresy of Arius was condemned
at the Council of Niciex, A.D. 325.

34: Sc. The Arians.

35: Paul of Samosata was appointed Bishop of Antioch about 260 A.D. The
Humanitarian movement culminated in his teaching, which maintained that the Word
was only in the Father, as reason is in man; that Jesus was a mere man, and that
he is called Son of God as having, in a certain sense. become such through the
influence of the Divine Word which dwelt in him, but without any personal union.

36: i. e ., while he maintained the Unity of the Godhead against the Arians
there was danger of slipping into the Sabellian error of "confounding the
Persons."

37: i.e ., while he divided the Persons against the Sabellians he had to guard
against the Arian error of "dividing the substance" also.

38: Ps xxxvi. 6.

39: 2 Cor. xi. 6. See alao, 2 Cor. x. 10 40: Acts xx. 10.

41: Acts xiv 11.

42: 2 Cor. xii. 2-4.

43: Rom. ix. 3.

44: \terpqreia/an\ , from \te/rqron\ , literally, a sail-rope. The man who
condescends to catching the ear by mere rhetorical artifice being like the
mountebank on the trapeze, fascinating the spectators in a circus by his
performances.

45: 2 Cor. xi. 6.

46: Acts ix. 22.

47: Acts xvii. 34.

48: Acts xx. 9.

49: Acts xvii. 18.

50: Acts xiv. 11.

51: 2 Cor. x. 5.

52: 2 Cor. xi. 2.

53: 1 Tim. iv. 13.

54: 1 Tim. iv. 16.

55: 2 Tim. ii. 24.

56: 2 Tim. iii. 14, 15.

57: 2 Tim. iii. 16, 17, or "every Scripture inspired of God is also profitable,"
etc., so rendered in the Revised Version.

58: Titus i. 7, 9. Revised Version.

59: Col. iii. 16.

60: Col. iv. 6.

61: 1 Thess. v. 11.

62: 15. 1 Tim. v.17.

63: Matt. v. 19.

64: Acts xx. 31.*********


========================================================================
  CHAPTER 44: TREATISE ON THE PRIESTHOOD - BOOK 5
========================================================================

Book V.

Book V.

1. How great is the skill required for the teacher in contending earnestly for
the truth, has been sufficiently set forth by us. But I have to mention one more
matter beside this, which is a cause of numberless dangers, though for my own
part I should rather say that the thing itself is not the cause, but they who
know not how to use it rightly, since it is of itself a help to salvation and to
much good besides, whenever thou findest that earnest and good men have the
management of it. What then, do I mean by this? The expenditure of great labor
upon the preparation of discourses to be delivered in public. For to begin with,
the majority of those who are under the preachers' charge are not minded to
behave towards them as towards teachers, but disdaining the part of learners,
they assume instead the attitude of those who sit and look on at the public
games; and just as the multitude there is separated into parties, and some
attach themselves to one, and some to another, so here also men are divided, and
become the partisans now of this teacher, now of that, listening to them with a
view to favor or spite. And not only is there this hardship, but another quite
as great. For if it has occurred to any preacher to weave into his sermons any
part of other men's works, he is exposed to greater disgrace than those who
steal money. Nay, often where he has not even borrowed anything from any one,
but is only suspected, he has suffered the fate of a thief. And why do I speak
of the works of others when it is not permitted to him to use his own resources
without variety? For the public are accustomed to listen not for profit, but for
pleasure, sitting like critics of tragedies, and of musical entertainments, and
that facility of speech against which we declaimed just now, in this case
becomes desirable, even more than in the case of barristers, where they are
obliged to contend one against the other. A preacher then should have loftiness
of mind, far exceeding my own littleness of spirit, that he may correct this
disorderly and unprofitable pleasure on the part of the multitude, and be able
to lead them over to a more useful way of hearing, that his people may follow
and yield to him, and that he may not be led away by their own humors, and this
it is not possible to arrive at, except by two means: indifference to their
praise, and the power of preaching well.1

2. For if either of these be lacking,the remaining one becomes useless, owing to
its divorce from the other, for if a preacher be indifferent to praise, and yet
cannot produce the doctrine "which is with grace seasoned with salt,"2 he
becomes despised by the multitude, while he gains nothing from his own nobleness
of mind; and if on the other hand he is successful as a preacher, and is
overcome by the thought of applause, harm is equally done in turn, both to
himself and the multitude, because in his desire for praise he is careful to
speak rather with a view to please than to profit. And as he who neither lets
good opinion influence him, nor is skillful in speaking, does not yield to the
pleasure of the multitude, and is unable to do them any good worth mentioning,
because he has nothing to say, so he who is carried away with desire for praise,
though he is able to render the multitude better service, rather provides in
place of this such food as will suit their taste, because he purchases thereby
the tumult of acclamation.

3. The best kind of Bishop must, therefore, be strong in both these points, so
that neither may supplant the other. For if when he stands up in the
congregation and speaks words calculated to make the careless wince,3 he then
stumbles, and stops short, and is forced to blush at his failure, the good of
what he has spoken is immediately wasted. For they who are rebuked, being galled
by what has been told them, and unable to avenge themselves on him otherwise,
taunt him, with jeers at this ignorance of his, thinking to screen their own
reproach thereby. Wherefore he ought, like some very good charioteer, to come to
an accurate judgment about both these good things, in order that he may be able
to deal with both as he may have need; for when he is irreproachable in the eyes
of all, then he will be able, with just so much authority as he wishes, both to
correct and to remit from correction all those who are under his rule. But
without this it will not be easy for him to do so. But this nobleness of soul
should be shown not only up to the limit of indifference to praise, but should
go further in order that the gain thus gotten may not in its turn be fruitless.

4. To what else ought he then to be indifferent? Slander and envy. Unseasonable
evil speaking,4 however (for of course the Bishop undergoes some groundless
censure), it is well that he should neither fear nor tremble at excessively, nor
entirely pass over; but we ought, though it happen to be false, or to be brought
against us by the common herd, to try and extinguish it immediately. For nothing
so magnifies both an evil and a good report as the undisciplined mob. For
accustomed to hear and to speak without stopping to make inquiry, they repeat at
random everything which comes in their way, without any regard to the truth of
it. Therefore the Bishop ought not to be unconcerned about the multitude, but
straightway to nip their evil surmisings in the bud; persuading his accusers,
even if they be the most unreasonable of all men, and to omit nothing which is
able to dispel an ill-favored report. But if, when we do all this, they who
blame us will not be persuaded, thenceforward we should give them no concern.
Since if any one be too quick to be dejected by these accidents, he will not be
able at any time to produce anything noble and admirable. For despondency and
constant cares are mighty for destroying the powers of the mind, and for
reducing it to extreme weakness. Thus then must the Priest behave towards those
in his charge, as a father would behave to his very young children; and as such
are not disturbed either by their insults or their blows, or their lamentations,
nor even if they laugh and rejoice with us, do we take much account of it; so
should we neither be puffed up by the promises of these persons nor cast down at
their censure, when it comes from them unseasonably. But this is hard, my good
friend; and perhaps, methinks, even impossible. For I know not whether any man
ever succeeded in the effort not to be pleased when he is praised, and the man
who is pleased at this is likely also to desire to enjoy it, and the man who
desires to enjoy it will, of necessity, be altogether vexed and beside himself
whenever he misses it. For as they who revel in being rich, when they fall into
poverty are grieved, and they who have been used to live luxuriously cannot bear
to live shabbily; so, too, they who long for applause, not only when they are
blamed without a cause, but when they are not constantly being praised, become,
as by some famine, wasted in soul, particularly when they happen themselves to
have been used to praise, or if they hear others being praised. He who enters
upon the trial of preaching with desires of this kind, how many annoyances and
how many pangs dost thou think that he has? It is no more possible for the sea
to be without waves than that man to be without cares and grief.

5. For though the preacher may have great ability (and this one would only find
in a few), not even in this case is he released from perpetual toil. For since
preaching does not come by nature, but by study, suppose a man to reach a high
standard of it, this will then forsake him if he does not cultivate his power by
constant application and exercise. So that there is greater labor for the wiser
than for the unlearned. For there is not the same degree of loss attending
negligence on the part of the one and the other, but the loss is in exact
proportion to the difference between the two possessions. For the latter5 no one
would blame, as they furnish nothing worth regarding. But the former, unless
they are constantly producing matter beyond the reputation in which all hold
them, great censure attends on all hands; and besides these things, the latter
would meet with considerable praise, even for small performances, while the
efforts of the former, unless they be specially wonderful and startling, not
only fail to win applause, but meet with many faultfinders. For the audience set
themselves to be critics, not so much in judgment of what is said as of the
reputation of the speaker, so that whenever any one excels all others in
oratorical powers, then especially of all others does he need laborious study.
For this man is not allowed to avail himself of the usual plea which human
nature urges, that one cannot succeed in everything; but if his sermons do not
throughout correspond to the greatness of the expectations formed, he will go
away without having gained anything but countless jeers and censures; and no one
takes this into consideration about him, that dejection and pain, and anxiety,
and often anger, may step in, and dim the clearness of his thoughts and prevent
his productions from coming from him unalloyed,6 and that on the whole, being
but a man, he cannot be constantly the same, nor at all times acquit himself
successfully, but naturally must sometimes fall short of the mark, and appear on
a lower level of ability than usual. None of these things, as I said, are they
willing to take into consideration, but charge him with faults as if they were
sitting in judgment on an angel; though in other cases, too, a man is apt to
overlook the good performances of his neighbor, though they be many and great,
and if anywhere a defect appears, even if it be accidental, even if it only
occur at long intervals, it is quickly perceived, and always remembered, and
thus small and trifling matters have often lessened the glory of many and great
doings.

6. Thou seest, my excellent friend, that the man who is powerful in preaching
has peculiar need of greater study than others; and besides study, of
forbearance also greater than what is needed by all those whom I have already
mentioned. For thus are many constantly springing up against him, in a vain and
senseless spirit, and having no fault to find with him, but that he is generally
approved of, hate him; and he must bear their bitter malice nobly, for as they
are not able to hide this cursed hatred, which they so unreasonably entertain,
they both revile, and censure, and slander in private, and defame in public, and
the mind which has begun to be pained and exasperated, on every one of these
occasions, will not escape being corrupted by grief. For they will not only
revenge themselves upon him by their own acts, but will try to do so by means of
others, and often having chosen some one of those who are unable to speak a
word, will extol him with their praises and admire him beyond his worth. Some do
this through ignorance alone,7 some through ignorance and envy, in order that
they may ruin the reputation of the other, not that they may prove the man to be
wonderful who is not so, and the noble-minded man has not only to struggle
against these, but often against the ignorance of the whole multitude; for since
it is not possible that all those who come together should consist of learned
men, but the chances are that the larger part of the congregation is composed of
unlearned people, and that even the rest, who are clearer headed than they, fall
as far short of being able to criticize sermons as the remainder again fall
short of them; so that only one or two are seated there who possess this power;
it follows, of necessity, that he who preaches better than others carries away
less applause, and possibly goes home without being praised at all, and he must
be prepared to meet such anomalies nobly, and to pardon those who commit them in
ignorance, and to weep for those who acquiesce in them on account of envy as
wretched and pitiable creatures, and not to consider that his powers have become
less on either of these accounts. For if a man, being a pre-eminently good
painter, and superior to all in his art, sees the portrait which he has drawn
with great accuracy held up to ridicule, he ought not to be dejected, and to
consider the picture poor, because of the judgment of the ignorant; as he would
not consider the drawing that is really poor to be something wonderful and
lovely, because of the astonishment of the inartistic.

7. For let the best artificer be himself the critic of his own designs, and let
his performances be determined to be good or poor, according as the mind which
designed them gives sentence upon them. But let him not even consider the
opinion, so erroneous and inartistic, of the outside world. Let, therefore, the
man who undertakes the strain of teaching never give heed to the good opinion of
the outside world, nor be dejected in soul on account of such persons; but
laboring at his sermons so that he may please God, (For let this alone be his
rule and determination, in discharging this best kind of workmanship, not
acclamation, nor good opinions,) if, indeed, he be praised by men, let him not
repudiate their applause, and when his hearers do not offer this, let him not
seek it, let him not be grieved. For a sufficient consolation in his labors, and
one greater than all, is when he is able to be conscious of arranging and
ordering his teaching with a view to pleasing God.

8. For if he be first carried away with the desire for indiscriminate praise, he
will reap no advantage from his labors, or from his power in preaching, for the
mind being unable to bear the senseless censures of the multitude is dispirited,
and casts aside all earnestness about preaching. Therefore it is especially
necessary to be trained to be indifferent to all kinds of praise. For to know
how to preach is not enough for the preservation of that power, if this be not
added: and if any one would examine accurately the man who is destitute of this
art, he will find that he needs to be indifferent to praise no less than the
other,8 for he will be forced to do many wrong things in placing himself under
the control of popular opinion. For not having the energy to equal those who are
in repute for the quality of their preaching, he will not refrain from forming
ill designs against them, from envying them, and from blaming them without
reason, and from many such discreditable practices, but will venture everything,
even if it be needful to ruin his own soul, for the sake of bringing down their
fame to the level of his own insignificance. And in addition to this, he will
leave off his exertions about his work; a kind of numbness, as it were,
spreading itself over his mind. For much toil, rewarded by scanty praise, is
sufficient to cast down a man who cannot despise praise, and put him into a deep
lethargy, since the husbandman even when he spends time over some sorry piece of
land, and is forced to till a rock, quickly desists from his work, unless he is
possessed of much earnestness about the matter, or has a fear of famine
impending over him. For if they who are able to speak with considerable power,
need such constant exercise for the preservation of their talent, he who
collects no materials at all, but is forced in the midst of his efforts to
meditate; what difficulty, what confusion, what trouble will he experience, in
order that he may be able at great labor to collect a few ideas! and if any of
those clergy who are under his authority, and who are placed in the inferior
order, be able in that position to appear to better advantage than he; what a
divine mind must he have, so as not to be seized with envy or cast down by
despondency. For, for one to be placed in a station of higher dignity, and to be
surpassed by his inferior in rank, and to bear this nobly, would not be the part
of any ordinary mind, nor of such as my own, but of one as hard as adamant; and
if, indeed, the man who is in greater repute be very forbearing and modest, the
suffering becomes so much the more easily borne. But if he is bold and boastful
and vainglorious, a daily death would be desirable for the other; he will so
embitter his life, insulting him to his face, and laughing at him behind his
back, wresting much of his authority from him, and wishing to be everything
himself. But he is possessed of the greatest security, in all these
circumstances, who has fluency in preaching, and the earnest attention of the
multitude about him, and the affection of all those who are under his charge.
Dost not thou know what a passion for sermons has burst in upon the minds of
Christians now-a-days? and that they who practice themselves in preaching are in
especial honor, not only among the heathen, but among them of the household of
the faith? How then could any one bear such disgrace as to find that all are
mute when he is preaching, and think that they are oppressed, and wait for the
end of the sermon, as for some release from work; while they listen to another
with eagerness though he preach long, and are sorry when he is about to
conclude; and almost angry when it is his purpose to be silent. If these matters
seem to thee to be small, and easily to be despised, it is because of thine
inexperience. They are truly enough to quench zeal, and to paralyze the powers
of the mind, unless a man withdraw himself from all human passions, and study to
frame his conduct after the pattern of those incorporeal powers, who are neither
pursued by envy, nor by longing for fame, nor by any other morbid feeling. If
then there be any man so constituted as to be able to subdue this wild beast, so
difficult to capture, so unconquerable, so fierce; that is to say, public fame,
and to cut off its many heads, or rather to forbid their growth altogether; he
will easily be able to repel these many violent assaults, and to enjoy a kind of
quiet haven of rest. But he who has not freed himself from this monster,
involves his soul in struggles of various kinds, and perpetual agitation, and
the burden both of despondency and of other passions. But why need I detail the
rest of these difficulties, which no one will be able to describe, or to learn
unless he has had actual experience of them.

1: Chrysostom's own sermons were often interrupted by applause, which he always
severely reprimanded.

2: Col. iv. 6.

3: e0pistuyai , literally, to purse up the mouth, as at the taste of what is
tart or sour.

4: kakhgori/a - if kathgori/a be read, "accusation" will be the meaning.

5: Sc. The unlearned.

6: ei/likrinh= -, so that the sunlight fails to discern a flaw in them..

7: Another reading is mani/a| , infatuation.

8: i. e .,The skillful preacher.*****


========================================================================
  CHAPTER 45: TREATISE ON THE PRIESTHOOD - BOOK 6
========================================================================

Book VI.

Book VI.

1. Our condition here, indeed, is such as thou hast heard. But our condition
hereafter how shall we endure, when we are compelled to give our account for
each of those who have been entrusted to us? For our penalty is not limited to
shame, but everlasting chastisement awaits us as well. As for the passage, "Obey
them that have the rule over you, and submit to them, for they watch in behalf
of your souls as they that shall give account;"1 though I have mentioned it once
already, yet I will break silence about it now, for the fear of its warning is
continually agitating my soul. For if for him who causes one only, and that the
least, to stumble, it is profitable that "a great millstone should be hanged
about his neck, and that he should be sunk in the depth of the sea;"2 and if
they who wound the consciences of the brethren, sin against Christ Himself,3
what then will they one day suffer, what kind of penalty will they pay, who
destroy not one only, or two, or three, but so many multitudes? For it is not
possible for inexperience to be urged as an excuse, nor to take refuge in
ignorance, nor for the plea of necessity or force to be put forward. Yea, if it
were possible, one of those under their charge could more easily make use of
this refuge for his own sins than bishops in the case of the sins of others.
Dost thou ask why? Because he who has been appointed to rectify the ignorance of
others, and to warn them beforehand of the conflict with the devil which is
coming upon them, will not be able to put forward ignorance as his excuse, or to
say, "I have never heard the trumpet sound, I did not foresee the conflict." For
he is set for that very purpose, says Ezekiel, that he may sound the trumpet for
others, and warn them of the dangers at hand. And therefore his chastisement is
inevitable, though he that perishes happen to be but one. "For if when the sword
comes, the watchman does not sound the trumpet to the people, nor give them a
sign, and the sword come and take any man away, he indeed is taken away on
account of his iniquity, but his blood will I require at the watchman's hands."4

2. Cease then to urge us on to a penalty so inevitable; for our discourse is not
about an army, or a kingdom; but about an office which needs the virtues of an
angel. For the soul of the Priest ought to be purer than the very sunbeams, in
order that the Holy Spirit may not leave him desolate, in order that he may be
able to say, "Now I live; and yet no longer I, but Christ liveth in me."5 For if
they who dwell in the desert, and are removed far from the city and the
market-place, and the tumult therein, and who enjoy all their time a haven of
rest, and of peacefulness, are not willing to rely on the security of that
manner of life, but add to it numberless other safeguards, hedging themselves
round on every side, and studying both to speak and to act with great
circumspection, so that to the utmost extent of human power they may draw near
to God with assurance, and with unstained purity, what power and strength,
thinkest thou, does the ordained Priest need so as to be able to tear his soul
away from every defilement, and to keep its spiritual beauty unsullied? For he
has need of far greater purity than they; and whoever has need of greater
purity, he too is subject to more pressing temptations than they, which are able
to defile him, unless by using constant self-denial and much labor, he renders
his soul inaccessible to them. For beauty of face, elegance of movement, an
affected gait and lisping voice, pencilled eyebrows and enamelled cheeks,
elaborate braiding and dyeing of hair, costliness of dress, variety of golden
ornaments, and the glory of precious stones, the scent of perfumes, and all
those other matters to which womankind devote themselves, are enough to disorder
the mind, unless it happen to be hardened against them, through much austerity
of self restraint. Now to be disturbed indeed by such things is nothing
wonderful. But on the other hand, that the devil should be able to hit and shoot
down the souls of men by the opposite of these-this is a matter which fills us
with astonishment and perplexity.

3. For ere now some men who have escaped these snares, have been caught by
others widely differing from these. For even a neglected appearance, unkempt
hair, squalid dress, and an unpainted face, simple behavior, and homely
language, unstudied gait, and unaffected voice, a life of poverty, a despised,
unpatronized and lonely condition, have first drawn on the beholder to pity, and
next to utter ruin; and many who have escaped the former nets, in the way of
gold ornaments and perfumes, and apparel, and all the rest, of which I have
spoken as connected with them, have easily fallen into these so widely differing
from them, and have perished. When then both by poverty and by riches, both by
the adornment and the neglect of the personal appearance, both by studied and
unaffected manners, in short by all those means which I have enumerated, war is
kindled in the soul of the beholder, and its artifices surround him on every
side, how will he be able to breathe freely while so many snares encompass him?
and what hiding-place will he be able to find-I do not say so as to avoid being
forcibly seized by them (for this is not altogether difficult)-but so as to keep
his own soul undisturbed by polluting thoughts? And I pass by honors, which are
the cause of countless evils. For those which come from the hands of women are
ruinous to the vigor of self-restraint, and often overthrow it when a man does
not know how to watch constantly against such designs; while those which come
from the hands of men, unless a man receive them with much nobleness of mind, he
is seized with two contrary emotions, servile flattery and senseless pride. To
those who patronize him, he is obliged to cringe; and towards his inferiors he
is puffed up, on account of the honors which the others confer, and is driven
into the gulf of arrogance. We have mentioned these matters indeed, but how
harmful they actually are, no one could well learn without experience. For not
only these snares, but greater and more delusive than these, he must needs
encounter, who has his conversation in the world. But he who is content with
solitude, has freedom from all this, and if at any time a strange thought
creates a representation of this kind, the image is weak, and capable of being
speedily subdued, because there is no fuel added to the flame from without,
arising from actual sight. For the recluse has but himself to fear for; or
should he be forced to have the care of others they are easily counted: and if
they be many, yet they are less than those in our Churches, and they give him
who is set over them much lighter anxiety about them, not only on account of
their fewness, but because they are all free from worldly concerns, and have
neither wife nor children, nor any such thing to care about; and this makes them
very deferential to their rulers, and allows them to share the same abode with
them, so that they are able to take in their failings accurately at a glance and
correct them, seeing that the constant supervision of a teacher is no little
help towards advance in virtue.

4. But of those who are subject to the Priest, the greater number are hampered
with the cares of this life, and this makes them the slower in the performance
of spiritual duties. Whence it is necessary for the teacher to sow every day (so
to speak), in order that by its frequency at least, the word of doctrine may be
able to be grasped by those who hear. For excessive wealth, and an abundance of
power, and sloth the offspring of luxury, and many other things beside these,
choke the seeds which have been let fall. Often too the thick growth of thorns
does not suffer the seed to drop even upon the surface of the soil. Again,
excess of trouble, stress of poverty, constant insults, and other such things,
the reverse of the foregoing, take the mind away from anxiety about things
divine; and of their people's sins, not even the smallest part can become
apparent; for how should it, in the case of those the majority of whom they do
not know even by sight? The Priest's relations with his people involve thus much
difficulty. But if any inquire about his relations with God, he will find the
others to be as nothing, since these require a greater and more thorough
earnestness. For he who acts as an ambassador on behalf of the whole city-but
why do I say the city? on behalf of the whole world indeed-prays that God would
be merciful to the sins of all, not only of the living, but also of the
departed.6 What manner of man ought he to be? For my part I think that the
boldness of speech of Moses and Elias, is insufficient for such supplication.
For as though he were entrusted with the whole world and were himself the father
of all men, he draws near to God, beseeching that wars may be extinguished
everywhere, that tumults may be quelled; asking for peace and plenty, and a
swift deliverance from all the ills that beset each one, publicly and privately;
and he ought as much to excel in every respect all those on whose behalf he
prays, as rulers should excel their subjects. And whenever he invokes the Holy
Spirit, and offers the most dread sacrifice, and constantly handles the common
Lord of all, tell me what rank shall we give him? What great purity and what
real piety must we demand of him? For consider what manner of hands they ought
to be which minister in these things, and of what kind his tongue which utters
such words,7 and ought not the soul which receives so great a spirit to be purer
and holier than anything in the world? At such a time angels stand by the
Priest; and the whole sanctuary, and the space round about the altar, is filled
with the powers of heaven, in honor of Him who lieth thereon. For this, indeed,
is capable of being proved from the very rites which are being then celebrated.
I myself, moreover, have heard some one once relate, that a certain aged,
venerable man, accustomed to see revelations, used to tell him, that he being
thought worthy of a vision of this kind, at such a time, saw, on a sudden, so
far as was possible for him, a multitude of angels, clothed in shining robes,
and encircling the altar, and bending down, as one might see soldiers in the
presence of their King, and for my part I believe it. Moreover another told me,
without learning it from some one else, but as being himself thought worthy to
be both an ear and eye witness of it, that, in the case of those who are about
to depart hence, if they happen to be partakers of the mysteries, with a pure
conscience, when they are about to breathe their last, angels keep guard over
them for the sake of what they have received, and bear them hence. And dost thou
not yet tremble to introduce a soul into so sacred a mystery of this kind, and
to advance to the dignity of the Priesthood, one robed in filthy raiment, whom
Christ has shut out from the rest of the band of guests?8 The soul of the Priest
should shine like a light beaming over the whole world. But mine has so great
darkness overhanging it, because of my evil conscience, as to be always cast
down and never able to look up with confidence to its Lord. Priests are the salt
of the earth.9 But who would easily put up with my lack of understanding, and my
inexperience in all things, but thou, who hast been wont to love me beyond
measure. For the Priest ought not only to be thus pure as one who has been
dignified with so high a ministry, but very discreet, and skilled in many
matters, and to be as well versed in the affairs of this life as they who are
engaged in the world, and yet to be free from them all more than the recluses
who occupy the mountains. For since he must mix with men who have wives, and who
bring up children, who possess servants, and are surrounded with wealth, and
fill public positions, and are persons of influence, he too should be a
many-sided man-I say many-sided, not unreal, nor yet fawning and hypocritical,
but full of much freedom and assurance, and knowing how to adapt himself
profitably, where the circumstances of the case require it, and to be both kind
and severe, for it is not possible to treat all those under one's charge on one
plan, since neither is it well for physicians to apply one course of treatment
to all their sick, nor for a pilot to know but one way of contending with the
winds. For, indeed, continual storms beset this ship of ours, and these storms
do not assail from without only, but take their rise from within, and there is
need of much condescension, and circumspection, and all these different matters
have one end in view, the glory of God, and the edifying of the Church.

5. Great is the conflict which recluses undergo, and much their toil. But if any
one compare their exertions with those which the right exercise of the
Priesthood involves, he will find the difference as great as the distance
between a king and a commoner. For there, if the labor is great indeed, yet the
conflict is common to body and soul, or rather the greater part of it is
accomplished by the condition of the body, and if this be not strong, the
inclination remains undeveloped, and is unable to come out into action. For the
habit of intense fasting, and sleeping on the ground, and keeping vigil, and
refraining from the bath, and great toil, and all other means which they use for
the affliction of the body are given up, when the body to be thus disciplined is
not strong. But in this case purity of soul is the business in hand, and no
bodily vigor is required to show its excellence. For what does strength of body
contribute towards our being not self-willed, or proud, or headstrong, but sober
and prudent, and orderly, and all else, wherein St. Paul filled up the picture
of the perfect Priest? But no one could say this of the virtues of the recluse.

6. But as in the case of wonder-workers, a large apparatus is required, both
wheels and ropes and daggers; while the philosopher has the whole of his art
stored up in his mind, not requiring any external appliances: So accordingly in
the case before us. The recluse requires both a good condition of body, and a
place suitable for his course of life, in order that such may not be settled too
far from intercourse with their fellow men, and may have the tranquillity which
belongs to desert places, and yet further, may not fail to enjoy the most
favorable climate. For nothing is so unbearable to a body worn with fastings as
a climate which is not equable. And what trouble they are compelled to take in
the preparation of their clothing and daily food, as they are themselves
ambitious of doing all with their own hands, I need not speak of now. But the
Priest will require none of these things to supply his wants, but is unconcerned
about them, and participates in all things which are harmless, while he has all
his skill stored up in the treasure-house of his mind. But if any one admire a
solitary life, and retirement from the society of the multitude, I should say
myself that such a life was a token of patience, but not a sufficient proof of
entire fortitude of soul. For the man who sits at the helm in harbor, does not
yet give any certain proof of his art. But if one is able to guide his ship
safely in the midst of the sea, no one would deny him to be an excellent
steersman.

7. It would be, therefore, in no wise excessively surprising to us, that the
recluse, living as he does by himself, is undisturbed and does not commit many
and great sins. For he does not meet with things which irritate and excite his
mind. But if any one who has devoted himself to whole multitudes, and has been
compelled to bear the sins of many, has remained steadfast and firm, guiding his
soul in the midst of the storm as if he were in a calm, he is the man to be
justly applauded and admired of all, for he has shown sufficient proof of
personal manliness. Do not thou, therefore, for thy part wonder if I, who avoid
the market-place and the haunts of the multitude, have not many to accuse me.
For I ought not to wonder, if I sinned not when asleep, nor fell when I did not
wrestle, nor was hit if I did not fight. For who, tell me, who will be able to
speak against me, and reveal my depravity? Can this roof or cell? Nay, they
would not be able to give tongue? Would my mother, who best of all knows my
affairs? Well, certainly with her I am neither in communication, nor have we
ever come to a quarrel, and if this had happened, no mother is so heartless and
wanting in affection for her child as to revile and accuse before all him whom
she travailed with, and brought forth, and reared, if there were no reason to
constrain her, nor any person to urge her to such an act. Nevertheless, if any
one desires to make a careful inspection of my mind, he will discover much which
is corrupt there. Nor art thou unaware of this who art specially wont to extol
me with praises before all. Now that I do not say these things out of mere
modesty, recollect how often I said to thee, when this subject was being
discussed between us, "If any one were to give me my choice whether I would
rather gain distinction in the oversight of the Church, or in the life of the
recluse, I would vote a thousand times over for accepting the former. For I have
never failed to congratulate those who have been able to discharge this office
well, and no one will gainsay that what I counted blessed I would not have
shunned were I able to take part in it fitly. But what am I to do? There is
nothing so prejudicial to the oversight of the Church as this inactivity and
negligence of mine, which others think to be a sort of self-discipline, but
which I hold to be a veil as it were of my personal infirmity, covering the
greater number of my defects and not suffering them to appear. For he who is
accustomed to enjoy such great freedom from business, and to pass his time in
much repose, even if he be of a noble nature, is confused by his inexperience,
and is disturbed, and his inactivity deprives him of no small part of his
natural ability. But when, besides, he is of slow intellect, and ignorant also
of these severe trials, which I take it is my case, he will carry on this
ministry which he has received no better than a statue. Wherefore of those who
have come to such great trial, out of that school, few shine; and the greater
part betray themselves, and fall, and undergo much hardship and sufferings; and
no wonder. For the trials and the discipline are not concerned with the same
things. The man who is contending in no wise differs from those who are
untrained. He who thus enters this list should despise glory, be superior to
anger, full of great discretion. But for the exercise of these qualities there
is no scope in his case who affects a secluded life. For he does not have many
to provoke him in order that he may practise chastising, the force of his anger:
nor admirers and applauders in order that he may be trained to despise the
praises of the multitudes. And of the discretion which is required in the
Church, there is no taking account in their case. Whenever, therefore, they come
to the trials of which they have never had practical experience, they get
bewildered, their heads are turned, they fall into a state of helplessness, and
besides adding nothing to their excellence, may have often lost that which they
brought with them.

8. Basil: What then? shall we set over the administration of the Church those
who move in society, and who are careful about the concerns of this world, who
are adepts at wrangling and vituperation, are full of countless artifices, and
versed in luxurious ways?

Chrysostom: Hush, dear friend that thou art! Thou shouldest never entertain in
thy thoughts such men as these, when the Priesthood is under discussion, but
only such as are able after mixing and associating with all, to keep their
purity undefiled, and their unworldliness, their holiness, constancy and
sobriety unshaken, and to possess all other virtues which belong to recluses, in
a greater degree than they. He who has many defects, but is able to hide them,
by means of his seclusion, and to make them ineffectual, because he does not
associate with any one, when he comes into society will gain nothing, but the
position of a laughing-stock, and will run greater risks still, which I was very
nearly experiencing myself, had not the providence of God quickly warded off
such fire from my head. For it is not possible for one in such a position to
escape notice when he is so conspicuously placed, but everything then is
detected, and as the fire tests the material of metals, so too the trial of the
clerical office searches the souls of mortal men; and if any one be passionate
or mean, or ambitious of fame, if he be boastful, or anything else of the kind,
it unveils all; and speedily lays bare his defects, and not only lays them bare,
but increases their painfulness and strength. For the wounds of the body, if
they are galled, become harder to heal, and the emotions of the mind when chafed
and irritated, are naturally more exasperated, and those who possess them are
driven to commit greater sins. For they excite him who does not restrain them,
to love of glory, and to boastfulness, and to desire for this world's goods, and
draw him downwards, both to luxury and laxity of life, and to laziness, and,
little by little, to evils worse than these which result from them. For many are
the circumstances in society which have the power to upset the balance of the
mind, and to hinder its straightforward course;10 and first of all is his social
intercourse with women. For it is not possible for the Bishop, and one who is
concerned with the whole flock, to have a care for the male portion of it, but
to pass over the female, which needs more particular forethought, because of its
propensity to sins. But the man who is appointed to the administration of a
Bishopric must have a care for the moral health of these, if not in a greater,
at least in no less a degree than the others. For it is necessary to visit them
when they are sick, to comfort them when they are sorrowful, and to reprove them
when they are idle, and to help them when they are distressed; and in such cases
the evil one would find many opportunities of approach, if a man did not fortify
himself with a very strict guard. For the eye, not only of the unchaste, but of
the modest woman pierces and disturbs the mind. Flatteries enervate it, and
favors enslave it, and fervent love-the spring one may say of all good-becomes
the cause of countless evils to those who do not make a right use of it.
Constant cares too have ere now blunted the edge of the understanding, and have
made that which was buoyant heavier than lead, while anger has burst in like
smoke, and taken possession of all the inner man.

9. Why should any one speak of the injuries that result from grief,11 the
insults, the abuse, the censure from superiors, from inferiors, from the wise,
and from fools; for the class who are wanting in right judgment are particularly
fond of censuring, and will never readily allow any excuse. But the truly
excellent Bishop ought neither to think lightly of these, but to clear himself
with all men of the charges which they bring against him, with great forbearance
and meekness, pardoning their unreasonable fault-finding, rather than being
indignant and angry about it. For if St. Paul feared lest he should incur a
suspicion of theft, among his disciples, and therefore procured others for the
management of the money, that "no one" he says, "should blame us in this
abundance which is administered by us,12 how ought we not to do all so as to
remove evil suspicions, even if they happen to be false, and most unreasonable,
and very foreign to our thought? For we are not so utterly removed from any sin
as St. Paul from theft; notwithstanding, though so far from this evil practice,
he did not, therefore, slight the suspicion of the world, although it was very
absurd, and even insane. For it was madness to have any such suspicion about
that blessed and admirable character. But none the less does he remove far off
the causes of this suspicion, unreasonable though it was, and such as no one who
was in his senses would entertain, and he neither disdained the folly of the
multitudes, nor did he say, "To whose mind did it ever occur to suspect such
things of us, after the signs which I have wrought, and the forbearance which
has marked my life, and when you all revered and admired us?" Quite the
contrary: he foresaw and expected this base suspicion, and pulled it up by the
roots, or rather did not suffer it to grow at all. Why? "Because," saith he, "we
provide things honest not only before the Lord, but before all men."13 So great,
yea and far greater zeal must we use, to uproot and prevent floating reports
which are not good, but to see beforehand from afar whence they come, and to
remove beforehand the causes from which they are produced, not to wait till they
are established and are the common topics in every one's mouth. For then it is
not easy in the future to destroy them, but very difficult, perhaps impossible,
and not without mischief, because this is done after many have been injured. But
how far shall I continue pursuing the unattainable? For to enumerate all the
difficulties in this direction, is nothing more nor less than measuring the
ocean. Even when any one should clear himself from every passion (which is a
thing impossible) in order to correct the failings of others, he is forced to
undergo countless trials, and when his own infirmities are added, behold, an
abyss of toil and care, and all that he must suffer, who wishes to subdue the
evils in himself and in those around him.

10. Basil: And now, art thou free from toils? hast thou no cares while thou
livest by thyself?

Chrysostom: I have indeed even now. For how is it possible for one who is a man,
and who is living this toilsome life of ours, to be free from cares and
conflict? But it is not quite the same thing for man to plunge into a boundless
ocean and to cross a river, so great is the difference between these cares and
those. For now, indeed, if I were able to become serviceable to others, I should
wish it myself, and this would be a matter of prayer with me. But if it is not
possible to help another, yet if it be practicable to save and rescue myself
from the waves, I shall be contented.

Basil: Dost thou then think this to be a great thing? and dost thou fancy that
thou wilt be saved when thou art not profitable to any other?

Chrysostom: Thou hast spoken well and nobly, for I am not myself able to believe
that it is possible for one who has not labored for the salvation of his fellow
to be saved, nor did it at all profit the wretched man in the Gospel that he had
not diminished his talent; but he perished through not increasing it and
bringing it doubled to his master.14 Nevertheless, I think that my punishment
will be milder when I am called to account, because I have not saved others,
than it would be if I should destroy myself and others too by becoming far worse
after so great an honor. For now I trust that my chastisement will be
proportioned to the amount of my sins, but after receiving this office, I fear
it would be not double, or threefold, but manifold, because I should have caused
very many to stumble, and after additional honor should have offended the God
who honored me.

11. For this very cause God accuses the Israelites more vehemently, and shows
that they were worthy of greater chastisement, because they sinned after so many
honors had come to them from Him, saying in one place: "But you only have I
known of all the families of the earth, therefore will I punish you for your
iniquities,"15 and again, "and I raised up of your sons for prophets, and of
your young men for Nazarites;16 and before the times of the prophets, wishing to
show that sins receive sorer punishment by far when they occur in the case of
the Priest than in the case of the laity, He enjoins as great a sacrifice to be
offered for the Priest as for the whole people,17 and this amounts to a proof on
his part, that the wounds of the Priesthood need more assistance-that is, as
great as those of all the people together, and they would not have needed a
greater, except they were worse; and they are not worse in their nature, but are
aggravated through the dignity of the Priest, who dares to commit them. And why
do I speak of the men who follow this ministration. For the daughters of the
Priests,18 who have no part in the Priestly office, yet on account of their
father's dignity undergo a far bitterer punishment for the same sins as others,
and the offense is the same in their case and in the daughters of the laity;
namely, fornication in both; yet the penalty is far severer for the former. Dost
thou see with what abundant proof God shows thee that he demands much greater
punishment for the ruler than for the ruled? For no doubt he who punishes to a
greater degree than others the daughter of a certain man for that man's sake,
will not exact the same penalty from the man who is the cause of her additional
chastisement as from others, but a much heavier one; and very reasonably; for
the mischief does not merely involve himself, but it destroys the souls of the
weaker brethren and of them who look up to him, and Ezekiel, writing to show
this, distinguishes from one another the judgment of the rams and of the
sheep.19

12. Do we then seem to thee to entertain a reasonable fear? for in addition to
what has been said, although much toil is needful on my part, so that I should
not be completely overwhelmed by the passions of my soul, yet I endure the toil,
and I do not shun the conflict. For even now I am taken captive by vainglory,
but I often recover myself, and I see at a glance that I have been taken, and
there are times when I rebuke my soul, which has been enslaved; outrageous
desires even now come over me, but they kindle only a languid flame, since my
bodily eyes cannot fasten upon any fuel to feed the fire. From speaking ill of
any, or from hearing any one evil spoken of,I am utterly removed, since I have
no one to talk with; for surely these walls would never give tongue; yet it is
not altogether in like manner possible to avoid anger, although there be none to
provoke it. For often when the recollection of outrageous men has come over me,
and of the deeds done by them, it makes my heart swell. But not permanently, for
I quickly subdue its kindling, and persuade it to be quiet, saying that it is
very inexpedient and extremely despicable to leave one's own fault alone, and to
busy one's self about the faults of one's neighbors. But were I to come among
the multitude, and to be involved in countless excitements, I should not be able
to have the benefit of this warning, nor to experience reflections which take me
thus to task. But just as they who are driven over precipices by a torrent, or
in some other way, are able to foresee the destruction to which they are finally
going, and are unable to think of any means of help, so I, when I have fallen
into the great tumult of my passions, shall be able to see at a glance my
chastisement daily increasing. But to be master of myself as I am now, and to
rebuke diseases of this sort raging on every side, would not be equally easy for
me as it was before. For my soul is weak and puny, and easily mastered, not only
by these passions, but by envy, which is bitterer than all of them. Neither does
it know how to bear insults or honors temperately. But these do exceedingly
elate it, while those depress it. As, then, savage wild beasts, when they are in
good condition, and in full vigor, overcome those that fight with them,
particularly, too, if they be feeble and unskillful; but if any one were to
weaken them by starvation, he will put their rage to sleep, and will extinguish
most of their strength; so that one, not over valiant, might take up the
conflict and battle with them: so also with the passions of the soul. He who
makes them weak, places them in subjection to right reason; but he who nourishes
them carefully, makes his battle with them harder, and renders them so
formidable that he passes all his time in bondage and fear.

What then is the food of these wild beasts? Of vainglory, indeed, it is honors
and applause; of pride, abundance of authority and power; of envy, the
reputation of one's neighbors; of avarice, the munificence of the generous; of
incontinence, luxury and the constant society of women; and other passions have
their proper nutriment? And all these things will sorely attack me if I come
forth into the world, and will tear my soul to pieces, will be the more
formidable and will make my battle with them the harder. Whereas, while I am
established here they will be subdued; and then, indeed, only with great
exertion; yet at the same time, by the Grace of God, they will be subdued, and
there will not be anything worse then than their bark. For these reasons I keep
to this cell, and am inaccessible, self-contained, and unsociable, and I put up
with hearing countless complaints of this kind, although I would gladly efface
them, and have been vexed and grieved because I cannot; for it is not easy for
me to become sociable, and at the same time to remain in my present security.
Therefore I beseech thee, too, to pity rather than to censure one beset with
such great difficulty. But we cannot yet persuade thee. Accordingly the time is
now come that I should utter to thee the only thing which I have left unspoken.
Perhaps it may seem to many to be incredible, but even so I shall not be ashamed
to bring it before the world, for though what is said is proof of an evil
conscience and of many sins, yet, since God, who is about to judge us, knows all
accurately, what gain will result to us from the ignorance of men? What then is
this, which is yet unspoken? From that day on which thou didst impart to me the
suspicion of the bishopric, my whole system has often been in danger of being
completely unhinged, such was the fear, such the despondency which seized my
soul; for on considering the glory of the Bride of Christ, the holiness, the
spiritual beauty and wisdom, and comeliness, and then reckoning up my own
faults, I used not to cease bewailing both her and myself, and amidst continual
distress and perplexity, I kept saying-who then made such a suggestion as this?
why has the Church of God made so great a mistake? why has she so provoked her
Master, as to be delivered over to me, the unworthiest of all men, and to
undergo such great disgrace? Considering these things often by myself, and being
unable to bear the thought of so monstrous a thing, I used to be like
thunderstruck people, speechless, and unable either to see or hear. And when
this condition of great helplessness left me, for there were times when it
passed off, tears and despondency succeeded to it, and after the flood of tears,
then fear again, entered in their stead, disturbing, confusing and agitating my
mind. In such a tempest I used to pass the time that is gone; but thou wast
ignorant of it, and thoughtest that I was spending my time in a perfect
tranquillity, but I will now try and unveil to thee the storm of my soul, for it
may be thou wilt henceforth pardon me, abandoning your accusations. How then
shall I unveil this to thee? For if thou wouldest see this clearly, it is not
otherwise possible than by laying bare my own heart; but as this is impossible,
I will try and show you as well as I can, by a certain faint illustration, the
gloom of my despondency, and from this image please to infer my condition.

Let us suppose that the daughter of the King of all the earth under the sun is
the betrothed of a certain man, and that this damsel has matchless beauty,
transcending that of human nature, and that in this respect she outstrips by a
long distance the whole race of women; also that she has virtues of the soul, so
great as to distance by a long way the whole generation of men that have been,
or that shall be; and that the grace of her manners transcends all standards of
art, and that the loveliness of her person is eclipsed by the beauty of her
countenance; and that her betrothed, not only for the sake of these things, is
enamored of the maiden, but apart from these things has an affection for her,
and by his ardor throws into the shade the most passionate of lovers that ever
were. Then let us suppose, whilst he is burning with love, he hears from some
quarter that some mean, abject man, low born, and crippled in body, in fact a
thoroughly bad fellow, was about to wed this wondrous, well-beloved maiden. Have
we then presented to thee some small portion of our grief? and is it enough to
stay my illustration at this point? So far as my despondency is concerned, I
think it is enough; for this was the only purpose for which I introduced the
comparison, but that I may show you the measure of my fear, and my terror, let
me proceed to another description.

Let there be an armament composed of infantry, cavalry, and marines, and let a
number of triremes cover the sea, and phalanxes of foot and horse cover most of
the plains, and the ridges of the mountains, and let the metal of their armor
reflect the sunshine, and the glitter of the helmets and shields be reflected by
the beams which are emitted from them; let the clashing of spears and the
neighing of horses be borne up to the very heavens, and let neither sea nor land
appear, but only brass and iron in every direction. Let the enemy be drawn up in
battle array opposite to these, fierce and savage men, and let the time of the
engagement be now at hand. Then let some one suddenly seize some young lad, one
of those brought up in the country, knowing nothing but the use of the
shepherd's pipe and crook; let him be clad in brazen armor, and let him be led
round the whole camp and be shown the squadrons and their officers, the archers,
slingers, captains, generals, the foot and horse, the spearmen, the triremes and
their commanders, the dense mass of soldiers in the ships, and the multitude of
engines of war lying ready on board. Let him be shown, moreover, the whole array
of the enemy, their repulsive aspect, and the varied stores and unusual quantity
of their arms; the ravines also and precipices of the mountains, deep and
difficult. Let him be shown further on the enemies' side, horses flying by some
enchantment and infantry borne through the air, and sorcery of every power and
form; and let him consider the calamities of war, the cloud of spears, the
hailstorm of arrows, that great mist and obscurity that gloomiest night which
the multitude of weapons occasions, eclipsing the sunbeams with their cloud, the
dust no less than the darkness baffling the eyesight. The torrents of blood, the
groanings of the falling, the shouts of the surviving, the heaps of slain,
wheels bathed in blood, horses with their riders thrown headlong down, owing to
the number of corpses, the ground a scene of general confusion, blood, and bows,
and arrows, hoofs of horses and heads of men lying together, a human arm and a
chariot wheel and a helmet, a breast pierced through, brains sticking to swords,
the point of a dart broken off with an eye transfixed upon it. Then let him
reckon up the sufferings of the naval force, the triremes burning in the midst
of the waves, and sinking with their armed crews, the roaring of the sea, the
tumult of the sailors, the shout of the soldiers, the foam of the waves mixed
with blood, and dashing over into all the ships; the corpses on the decks, some
sinking, some floating, some cast upon the beach, overwhelmed by the waves, and
obstructing the passage of the ships. And when he has been carefully instructed
in all the tragedy of warfare, let the horrors of captivity and of slavery be
added to it, worse than any kind of death; and having told him all this, bid him
mount his horse straightway, and take command of all that armament.

Dost thou really think that this lad would be equal to more than the mere
description, and would not, at the very first glance, lose heart?

13. Do not think that I have exaggerated the matter by my account, nor suppose
that because we are shut up in this body, as in some prison house, and are
unable to see anything of the invisible world, that what has been said is
overstated. For thou wouldest see a far greater and more formidable conflict
than this, couldest thou ever behold, with these eyes of thine, the devil's most
gloomy battle array, and his frantic onset. For there is no brass or iron there.
No horses, or chariots or wheels, no fire and darts. These are visible things.
But there are other much more fearful engines than these. One does not need
against these enemies breastplate or shield, sword and spear, yet the sight only
of this accursed array is enough to paralyze the soul, unless it happen to be
very noble, and to enjoy in a high degree as a protection to its own courage the
providential care of God. And if it were possible by putting off this body, or
still keeping it, to see clearly and fearlessly with the naked eye the whole of
his battle array, and his warfare against us, thou wouldest see no torrents of
blood, nor dead bodies, but so many fallen souls, and such disastrous wounds
that the whole of that description of warfare which I just now detailed to thee
thou wouldest think to be mere child's sport and pastime rather than war: so
many are there smitten every day, and the wounds in the two cases do not bring
about the same death, but as great as is the difference between the soul from
the body, so great is the difference between that death and this. For when the
soul receives a wound, and falls, it does not lie as a lifeless body, but it is
thenceforth tormented, being gnawed by an evil conscience; and after its removal
hence, at the time of judgment, it is delivered over to eternal punishment; and
if any one be without grief in regard to the wounds given by the devil, his
danger becomes the greater for his insensibility. For whoever is not pained by
the first wound, will readily receive a second, and after that a third. For the
unclean spirit will not cease assaulting to the last breath, whenever he finds a
soul supine and indifferent to his first wounds; and if thou wouldest inquire
into the method of attack, thou wouldest find this much more severe and varied.
For no one ever knew so many forms of craft and deceit as that unclean spirit.
By this indeed, he has acquired the greater part of his power, nor can any one
have so implacable a hatred against his worst enemies as the evil one against
the human race. And if any one inquire into the vehemence with which he fights,
here again it would be ludicrous to bring men into comparison with him. But if
any one choose out the fiercest and most savage of beasts, and is minded to set
their fury against his, he will find that they were meek and quiet in
comparison, such rage does he breathe forth when he attacks our souls; and the
period of the warfare indeed in the former case is brief, and in this brief
space there are respites; for the approach of the night and the fatigue of
slaughter, meal-times also, and many other things, afford a respite to the
soldier, so that he can doff his armor and breathe a little, and refresh himself
with food and drink, and in many other ways recover his former strength. But in
the case of the evil one it is not possible ever to lay aside one's armor, it is
not possible even to take sleep, for one who would remain always unscathed. For
one of two things must be: either to fall and perish unarmed, or to stand
equipped and ever watchful. For he ever stands with his own battle array,
watching for our indolence, and laboring more zealously for our destruction,
than we for our salvation. And that he is not seen by us, and suddenly assails
us, which things are a source of countless evils to those who are not always on
the watch, proves this kind of war to be harder than the other. Couldest thou
wish us, then, in such a case to command the soldiers of Christ? yea, this were
to command them for the devil's service, for whenever he who ought to marshal
and order others is the most inexperienced and feeble of all men, by betraying
through this inexperience those who have been entrusted to his charge, he
commands them in the devil's interests rather than in Christ's. But why dost
thou sigh? why weep? For my ease does not now call for wailing, but for joy and
gladness.

Basil: But not my case, yea this calls for countless lamentations. For I am
hardly able yet to understand to what degree of evil thou hast brought me. For I
came to thee wanting to learn what excuse I should make on thy behalf to those
who find fault with thee; but thou sendest me back after putting another case in
the place of that I had. For I am no longer concerned about the excuses I shall
give them on thy behalf, but what excuse I shall make to God for myself and my
own faults. But I beseech thee, and implore thee, if my welfare is at all
regarded by thee, if there be any consolation in Christ, if any comfort of love,
if any bowels, and mercies,20 for thou knowest that thyself above all hast
brought me into this danger, stretch forth thine hand, both saying and doing
what is able to restore me, do not have the heart to leave me for the briefest
moment, but now rather than before let me pass my life with thee.

Chrysostom: But I smiled, and said, how shall I be able to help, how to profit
thee under so great a burden of office? But since this is pleasant to thee, take
courage, dear soul, for at any time at which it is possible for thee to have
leisure amid thine own cares, I will come and will comfort thee, and nothing
shall be wanting of what is in my power. On this, he weeping yet more, rose up.
But I, having embraced him and kissed his head, led him forth, exhorting him to
bear his lot bravely. For I believe, said I, that through Christ who has called
thee, and set thee over his own sheep, thou wilt obtain such assurance from this
ministry as to receive me also, if I am in danger at the last day, into thine
everlasting tabernacle.

1: Heb. xiii. 17.

2: Matt. xviii. 6.

3: 1 Cor. viii. 12.

4: Ezek. xxxiii. 6. Gal. ii. 20

5: All the ancient Liturgies contained prayers for the departed. St. Cyril of
Jerusalem (Catech. Mystag., v. n. vi.), speaking of the prayer after
consecration, says: "and then we pray for our holy fathers and bishops, and for
all that have fallen asleep before as, believing that it will be a very great
benefit to their souls to have supplication offered for them whilst the holy and
most awful sacrifice is lying upon the altar," but the practice was not based
upon anything like the later Roman doctrine of purgatory. It was the natural
expression of a devout belief in the "communion of saints." See Bingham's
Antiquities, Book xv.

6: "And we pray and beseech Thee, send down thy Holy Ghost upon us and upon
these gifts here outspread, and make this bread to be the precious body of thy
Christ, and that which is in the cup the precious blood of Christ, having so
changed them by thy Holy Spirit that to us who partake of them they may he for
the cleansing of our souls, the remission of sins, the communion of the Holy
Spint." (Liturgy of St. Chrysostom.) 7: Matt. xxii. 13.

8: Matt. v.13.

9: The following descriptions of monastic life were no doubt drawn from the
habits of the monks in the neighbourhood of Antioch, who dwelt on the
mountainous heights of Silpius and Casius, south of the city. They lived in
separate huts or cabins, but were subject to an abbot and a common rule,
probably very similar to that which Pachomius had recently established in Egypt,
and which became very generally adopted in the East There are frequent allusions
to the habits of these monks in Chrysostom's Homilies. See especially St. Matt.
Hom LXVIII. c. 3, and LXIX. c. 3; also Life of St. Chrysostom by the translator,
pp. 59-68, 3d ed.

10: Another reading gives its "career towards God."

11: According to a different reading, eat t\aj lsipa\j bxa/baj , "The injuries
which remain."

12: 2 Cor. viii. 20.

13: 2 Cor. viii. 21; Rom. xii. 17.

14: Matt. xxv. 24.

15: Amos iii. 2.

16: Amos ii. 11.

17: Lev. iv. 3, 14.

18: Lev. xxi. 9.

19: 5. Ez. xxxiv. 17.

20: 1. Phil. ii. 1.****


========================================================================
  CHAPTER 46: TO CASTUS, VALERIUS, DIOPHANTUS, CYRIACUS
========================================================================

To Castus, Valerius, Diophantus, Cyriacus Presbyters of Antioch. To Castus,
Valerius, Diophantus, Cyriacus Presbyters of Antioch.

I Am not surprised that you call my long letter a short one. For this is just
the way with lovers; they do not recognize such a thing as satiety, they will
not admit such a thing as satisfaction, but the more they receive from the
objects of their love the more they seek. Therefore, even if the letter which
you have received had been ten times as large as the former one, it would not
have escaped the epithet of "brief;" in fact it would have been called a small
letter, and not only would it have been so called, but it would have actually
seemed such in your eyes. Hence I also in my turn am never satisfied with the
measure of affection for me which you have attained, but am always seeking to
make additions to your love-draught, and daily demanding the discharge of your
love debt which is always being paid, and yet is always owing (for it is
written, "owe no man anything but to love one another" ). I am indeed
continually receiving what I ask in great abundance, yet never think that I have
received the whole. Do not cease then to pay down this goodly debt, which has a
twofold pleasure. For those who pay, and those who receive, derive equal
enjoyment, inasmuch as they are both alike enriched by the payment; which in the
case of money is an impossibility, for there the one who pays becomes poorer,
and only the man who has received is richer. But this is not what commonly
happens in the covenant of love. For he who pays it is not less bereft of it, as
in the case of money when it is transferred to the receiver; but payment of love
makes him who pays richer than before. Knowing these things then, O Sirs, most
honoured and devout, cease not continually displaying this excellent disposition
towards me. For although you need no exhortation for this purpose from me yet as
I greatly long for your love I remind you, even when you need it not, both in
order that you may constantly write to me, and also inform me of the state of
your health. For even if you do not need any one to remind you on this account,
I shall not desist from continually seeking this at your hands; as it is a
matter which I have very much at heart. That it is a difficult task owing both
to the season of the year, and the difficulty of the journey, and the scarcity
of travellers who will do this service for you I am well aware: nevertheless as
far as is possible and practicable in the midst of so much difficulty, we exhort
you to write constantly, and crave this favour from your love.


========================================================================
  CHAPTER 47: TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY
========================================================================

To Those Who Had Not Attended the Assembly. To Those Who Had Not Attended the
Assembly. To those who had not attended the assembly; On the apostolic saying,
"If thy enemy hunger feed him," and concerning resentment of injuries.

1. I Did no good as it seems by the prolonged discourse which I lately addressed
to you with a view to kindling your zeal for the assemblies here: for again our
Church is destitute of her children. Wherefore also I am again compelled to seem
vexatious and burdensome, reproving those who are present, and finding fault
with those who have been left behind: with them because they have not put away
their sloth, and with you because you have not given a helping hand to the
salvation of your brethren. I am compelled to seem burdensome and vexatious, not
on behalf of myself, or my own possessions, but on your behalf and for your
salvation, which is more precious to me than anything else. Let him who pleases
take it in bad part, and call me insolent and impudent, yet will I not cease
continually annoying him for the same purpose; for nothing is better for me than
this kind of impudence. For it may be, it may be, that this is at least if
nothing else, will put you to shame, and that to avoid being perpetually
importuned concerning the same things, ye will take part in the tender care of
your brethren. For what profit is there to me in praise when I do not see you
making advances in virtue? and what harm is there from the silence of the
hearers when I behold your piety increasing? For the praise of the speaker does
not consist in applause, but in the zeal of the hearers for godliness: not in
noise made just at the time of hearing, but in lasting earnestness. As soon as
applause has issued from the lips it is dispersed in air and perishes; but the
moral improvement of the hearers brings an imperishable and immortal reward both
to him who speaks and to them who obey. The praise of your cheers makes the
speaker illustrious here, but the piety of your soul affords the teacher much
confidence before the judgment-seat of Christ. Wherefore if any one loves the
speaker, let him not desire the applause but the profit of the hearers. To
neglect our brethren is no ordinary wrong, but one which brings extreme
punishment, and an inexorable penalty. And the case of the man who buried the
talent proves this: he was not reproached at least on account of his own life:
for as regarded the deposit itself he did not turn out a bad man, since he
restored it intact: nevertheless he did turn out a bad man as regarded his
management of the deposit. For he did not double that which was entrusted to
him; and so was punished. Whence it is manifest that even if we are earnest and
well trained, and have much zeal about hearing the holy scriptures this does not
suffice for our salvation. For the deposit must be doubled, and it becomes
doubled when together with our own salvation we undertake to make some provision
for the good of others. For the man in the parable said "Lo! there thou hast
that is thine:" but this did not serve him for a defence: for it was said to him
"thou oughtest to have put the money to the exchangers" And observe I pray how
easy the commands of the Master are: for men indeed make those who lend out
capital sums at interest answerable for recalling them; "you have made the
deposit," one says, "you must call it in: I have no concern with the man who has
received it." But God does not act thus; He only commands us to make the
deposit, and does not render us liable for the recall. For the speaker has the
power of advising, not of persuading. Therefore he says: "I make thee answerable
for depositing only, and not for the recall." What can be easier than this? And
yet the servant called the master hard, who was thus gentle and merciful. For
such is the wont of the ungrateful and indolent; they always try to shift the
blame of their offences from themselves to their master. And therefore the man
was thrust out with torture and bonds into the outer darkness. And lest we
should suffer this penalty let us deposit our teaching with the brethren,
whether they be persuaded by it, or not. For if they be persuaded they will
profit both themselves and us: and if they are not, they involve themselves
indeed in inevitable punishment, but will not be able to do us the slightest
injury. For we have done our part, by giving them advice: but if they do not
listen to it no harm will result to us from that. For blame would attach to us
not for failing to persuade, but for failing to advise: and after prolonged and
continual exhortation and counsel they and not we, have to reckon henceforth
with God.

I have been anxious at any rate to know clearly, whether you continue to exhort
your brethren, and if they remain all the time in the same condition of
indolence: otherwise I would never have given you any trouble: as it is, I have
fears that they may remain uncorrected in consequence of your neglect and
indifference. For it is impossible that a man who continually has the benefit of
exhortation and instruction should not become better and more diligent. The
proverb which I am about to cite is certainly a common one, nevertheless it
confirms this very truth. For "a perpetual dropping of water" it says, "wears a
rock," yet what is softer than water? and what is harder than a rock?
Nevertheless perpetual action conquers nature: and if it conquers nature much
more will it be able to prevail over the human will. Christianity is no child's
play, my beloved: no matter of secondary importance. I am continually saying
these things, and yet I effect nothing.

2. How am I distressed, think you, when I call to mind that on the festival days
the multitudes assembled resemble the broad expanse of the sea, but now not even
the smallest part of that multitude is gathered together here? Where are they
now who oppress us with their presence on the feast days? I look for them, and
am grieved on their account when I mark what a multitude are perishing of those
who are in the way of salvation, how large a loss of brethren I sustain, how few
are reached by the things which concern salvation, and how the greater part of
the body of the Church is like a dead and motionless carcase. "And what concern
is that to us?" you say. The greatest possible concern if you pay no attention
to your brethren, if you do not exhort and advise, if you put no constraint on
them, and do not forcibly drag them hither, and lead them away out of their deep
indolence. For that one ought not to be useful to himself alone, but also to
many others, Christ declared plainly, when He called us salt, and leaven, and
light: for these things are useful and profitable to others. For a lamp does not
shine for itself, but for those who are sitting in darkness: and thou art a lamp
not the thou mayest enjoy the light by thyself, but that thou mayest bring back
yonder man who has gone astray. For what profit is a lamp if it does not give
light to him who sits in darkness? and what profit is a Christian when he
benefits no one, neither leads any one back to virtue? Again salt is not an
astringent to itself but braces up those parts of the body which have decayed,
and prevents them from falling to pieces and perishing. Even so do thou, since
God has appointed thee to be spiritual salt, bind and brace up the decayed
members, that is the indolent and sordid brethren, and having rescued them from
their indolence as from some form of corruption, unite them to the rest of the
body of the Church. And this is the reason why He called you leaven: for leaven
also does not leaven itself, but, little though it is, it affects the whole lump
however big it may be. So also do ye: although ye are few in number, yet be ye
many and powerful in faith, and in zeal towards God. As then the leaven is not
weak on account of its littleness, but prevails owing to its inherent heat, and
the force of its natural quality, so ye also will be able to bring back a far
larger number than yourselves, if you will, to the same degree of zeal as your
own. Now if they make the summer season their excuse: for I hear of their saying
things of this kind, "the present stifling heat is excessive, the scorching sun
is intolerable, we cannot bear being trampled and crushed in the crowd, and to
be steaming all over with perspiration and oppressed by the heat and confined
space:" I am ashamed of them, believe me: for such excuses are womanish: indeed
even in their case who have softer bodies, and a weaker nature, such pretexts do
not suffice for justification. Nevertheless, even if it seems a disgrace to make
a reply to a defence of this kind, yet is it necessary. For if they put forward
such excuses as these and do not blush, much more does it behove us not to be
ashamed of replying to these things. What then am I to say to those who advance
these pretexts? I would remind them of the three children in the furnace and the
flame, who when they saw the fire encircling them on all sides, enveloping their
mouth and their eyes and even their breath, did not cease singing that sacred
and mystical hymn to God, in company with the universe, but standing in the
midst to the pyre sent up their song of praise to the common Lord of all with
greater cheerfulness than they who abide in some flowery field: and together
with these three children I should think it proper to remind them also of the
lions which were in Babylon, and of Daniel and the den: and not of this one only
but also of another den, and the prophet Jeremiah, and the mire in which he was
smothered up to the neck. And emerging from these dens, I would conduct these
per sons who put forward heat as an excuse into the prison and exhibit Paul to
them there, and Silas bound fast in the stocks, covered with bruises and wounds
lacerated all over their body with a mass of stripes, yet singing praises to God
at midnight and celebrating their holy vigil. For is it not a monstrous thing
that those holy men, both in the furnace and the fire, and the den, and amongst
wild beasts, and mire, and in a prison and the stocks, and amidst stripes and
gaolers, and intolerable sufferings, never complained of any of these things,
but were continually uttering prayers and sacred songs with much energy and
fervent zeal, whilst we who have not undergone any of their innumerable
sufferings small or great, neglect our own salvation on account of a scorching
sun and a tittle short lived heat and toil, and forsaking the assembly wander
away, depraving ourselves by going to meetings which are thoroughly unwholesome?
When the dew of the divine oracles is so abundant dost thou make heat thy
excuse? "The water which I will give him," saith Christ "shall be in him a well
of water springing up into everlasting life;" and again; "He that believeth on
me as the Scripture hath said, out of his belly shall flow rivers of living
water" Tell me; when thou hast spiritual wells and rivers, art thou afraid of
material heat? Now in the market place where there is so much turmoil and
crowding, and scorching wind, how is it that you do not make suffocation and
heat an excuse for absenting yourself? For it is impossible for you to say that
there you can enjoy a cooler temperature, and that all the heat is concentrated
here with us:-the truth is exactly the reverse; here indeed owing to the
pavement floor, and to the construction of the building in other respects (for
it is carried up to a vast height), the air is lighter and cooler: whereas there
the sun is strong in every direction, and there is much crowding, and vapour and
dust, and other things which add to discomfort far more than these. Whence it is
plain that these senseless excuses are the offspring of indolence and of a
supine disposition, destitute of the fire of the Holy Spirit.

3. Now these remarks of mine are not so much directed to them, as to you who do
not bring them forward, do not rouse them from their indolence, and draw them to
this table of salvation. Household slaves indeed when they have to discharge
some service in common, summon their fellow slaves, but you when you are going
to meet for this spiritual ministry suffer your fellow servants to be deprived
of the advantage by your neglect. "But what if they do not desire it?" you say.
Make them desire it by your continual importunity: for if they see you insisting
upon it they certainly will desire it. Nay these things are a mere excuse and
pretence. How many fathers at any rate are there here who have not their sons
standing with them? Was it so difficult for thee to bring hither some of thy
children? Whence it is clear that the absence of all the others who remain
outside is due not only to their own indolence, but also to your neglect. But
now at least, if never before, rouse yourselves up, and let each person enter
the Church accompanied by a member of his family: let them incite and urge one
another to the assembly here, the father his son, the son his father, the
husbands their wives, and the wives their husbands, the master his slave,
brother his brother, friend his friend: or rather let us not summon friends only
but also enemies to this common treasury of good things. If thy enemy sees thy
care for his welfare, he will undoubtedly relinquish his hatred.

Say to him: "art thou not ashamed and dost thou not blush before the Jews who
keep their sabbath with such great strictness, and from the evening of it
abstain from all work? And if they see the sun verging towards setting on the
day of the Preparation they break off business, and cut short their traffic: and
if any one who has been making a purchase from them, before the evening, comes
in the evening bringing the price, they do not suffer themselves to take it, or
to accept the money." And why do I speak of the price of market wares and
transaction of business? Even if it were possible to receive a treasure they
would rather lose the gain than trample on their law. Are the Jews then so
strict, and this when they keep the law out of due season, and cling to an
observance of it which does not profit them, but rather does them harm: and wilt
thou, who art superior to the shadow, to whom it has been vouchsafed to see the
Sun of Righteousness, who art ranked as a citizen of the Heavenly commonwealth,
wilt thou not display the same zeal as those who unseasonably cleave to what is
wrong, thou who hast been entrusted with the truth, but although thou art
summoned here for only a short part of the day, canst thou not endure to spend
even this upon the hearing of the divine oracles? and what kind of indulgence,
pray, could you obtain? and what answer will you have to make which is
reasonable and just? It is utterly impossible that one who is so indifferent and
indolent should ever obtain indulgence, even if he should allege the necessities
of wordly affairs ten thousand times over as an excuse. Do you not know that if
you come and worship God and take part in the work which goes on here, the
business you have on hand is made much easier for you? Have you worldly
anxieties? Come here on that account that by the time you spend here you may win
for yourself the favour of God, and so depart with a sense of security; that you
may have Him for your ally, that you may become invincible to the daemons
because you are assisted by the heavenly hand. If you have the benefit of
prayers uttered by the fathers, if you take part in common prayer, if you listen
to the divine oracles, if you win for yourself the aid of God, if, armed with
these weapons, you then go forth, not even the devil himself will be able
henceforth to look you in the face, much less wicked men who are eager to insult
and malign you. But if you go from your house to the market place, and are found
destitute of these weapons, you will be easily mastered by all who insult you.
This is the reason why both in public and private affairs, many things occur
contrary to our expectation, because we have not been diligent about spiritual
things in the first place, and secondarily about the secular, but have inverted
the order. For this reason also the proper sequence and right arrangement of
things has been upset, and all our affairs are full of much confusion. Can you
imagine what distress and grief I suffer when I observe, that if a public holy
day and festival is at hand there is a concourse of all the inhabitants of the
city, although there is no one to summon them; but when the holy day and
festival are past, even if we should crack our voice by continuing to call you
all day long there is no one who pays any heed? For often when turning these
things over in my mind I have groaned heavily, and said to myself: What is the
use of exhortation or advice, when you do everything merely by the force of
habit, and do not become a whit more zealous in consequence of my teaching? For
whereas in the festivals you need no exhortation from me, but, when they are
past you profit nothing by my teaching, do you not show that my discourse, so
far as you are concerned, is superfluous?

4. Perhaps many of those who hear these things are grieved. But such is not the
sentiment of the indolent: else they would put away their carelessness, like
ourselves, who are daily anxious about your affairs. And what gain do you make
by your secular transactions in proportion to the damage you sustain? It is
impossible to depart from any other assembly, or gathering, in the possession of
so much gain as you receive from the time spent here, whether it be the law
court, or council-chamber, or even the palace itself. For we do not commit the
administration of nations or cities nor the command of armies to those who enter
here, but another kind of government more dignified than that of the empire
itself; or rather we do not ourselves commit it, but the grace of the spirit.

What then is the government, more dignified than that of the empire, which they
who enter here receive? They are trained to master untoward passions, to rule
wicked lusts, to command anger, to regulate ill-will, to subdue vainglory. The
emperor, seated on the imperial throne, and wearing his diadem, is not so
dignified as the man who has elevated his own inward right reason to the throne
of government over base passions, and by his dominion over them has bound as it
were a glorious diadem upon his brow. For what profit is there, pray, in purple,
and raiment wrought with gold, and a jewelled crown, when the soul is in
captivity to the passions? What gain is there in outward freedom when the ruling
element within us is reduced to a state of disgraceful and pitiable servitude.
For just as when a fever penetrates deep, and inflames all the inward parts,
there is no benefit to be got from the outward surface of the body, although it
is not affected in the same way: even so when our soul is violently carried away
by the passion within, no outward government, not even the imperial throne, is
of any profit, since reason is deposed from the throne of empire by the violent
usurpation of the passions, and bows and trembles beneath their insurrectionary
movements. Now to prevent this taking place prophets and apostles concur on all
sides in helping us, repressing our passions, and expelling all the ferocity of
the irrational element within us, and committing a mode of government to us far
more dignified than the empire. This is why I said that they who deprive
themselves of this care receive a blow in the vital parts, sustaining greater
damage than can be inflicted from any other quarter inasmuch as they who come
here get greater gain than they could derive from any other source: even as
Scripture has declared. The law said "Thou shalt not appear before the Lord
empty;" that is, enter not into the temple without sacrifices. Now if it is not
right to go into the house of God without sacrifices, much more ought we to
enter the assembly accompanied by our brethren: for this sacrifice and offering
is better than that, when thou bringest a soul with thee into the Church. Do you
not see doves which have been trained, how they hunt for others when they are
let out? Let us also do this. For what kind of excuse shall we have, if
irrational creatures are able to hunt for an animal of their own species, while
we who have been honoured with reason and so much wisdom neglect this kind of
pursuit? I exhorted you in my former discourse with these words: "Go, each of
you to the houses of your neighbours, wait for them to come out, lay hold of
them, and conduct them to their common mother: and imitate those who are mad
upon theatre going, who diligently arrange to meet each other and so wait at
early dawn to see that iniquitous spectacle." Yet I have not effected anything
by this exhortation. Therefore I speak again and shall not cease speaking, until
I have persuaded you. Hearing profits nothing unless it is accompanied by
practice. It makes our punishment heavier, if we continually hear the same
things and do none of the things which are spoken. That the chastisement will be
heavier, hear the statement of Christ. "If I had not come and spoken to them
they had not sin: but now they have no cloke for their sin." And the Apostle
says "for not the hearers of the law shall be justified." These things He says
to the hearers; but when He wishes to instruct the speaker also, that even he
will not gain anything from his teaching unless his behaviour is in close
correspondence with his doctrine, and his manner of life is in harmony with his
speech, hear how the Apostle and the prophet address themselves to him: for the
latter says "but to the sinner said God, why dost thou preach my laws and takest
my covenant in thy mouth, whereas thou hast hated instruction?" And the Apostle,
addressing himself to these same again who thought great things of their
teaching, speaks on this wise: "Thou art confident that thou thyself art a
leader of the blind, a light of those who are in darkness, an instructor of the
foolish, a teacher of babes: thou therefore that teachest another teachest thou
not thyself?" Inasmuch then as it could neither profit me the speaker to speak,
nor you the hearers to hear, unless we comply with the things which are spoken,
but rather would increase our condemnation, let us not limit the display of our
zeal to hearing only, but let us observe what is said, in our deeds. For it is
indeed a good thing to spend time continually in hearing the divine oracles: but
this good thing becomes useless when the benefit to be derived from hearing is
not linked with it.

Therefore that you may not assemble here in vain I shall not cease beseeching
you with all earnestness, as I have often besought you before, "conduct your
brethren to us, exhort the wanderers, counsel them not by word only but also by
deed." This is the more powerful, teaching-that which comes through our manners
and behaviour-Even if you do not utter a word, but yet, after you have gone out
of this assembly, by your mien, and your look, and your voice and all the rest
of your demeanour you exhibit to the men who have been left behind the gain
which you have brought away with you, this is sufficient for exhortation and
advice. For we ought to go out from this place as it were from some sacred
shrine, as men who have descended from heaven itself, who have become sedate,
and philosophical, who do and say everything in proper measure: and when a wife
sees her husband returning from the assembly, and a father his son, and a friend
his friend, and an enemy his enemy, let them all receive an impression of the
benefit which you have derived from coming here: and they will receive it, if
they perceive that you have become milder, more philosophical, more devout.
Consider what privileges you enjoy who hast been initiated into the mysteries.
with what company thou offerest up that mystic hymn, with what company thou
criest aloud the "Ter sanctus." Teach "them that are without" that thou hast
joined the chorus of the Seraphim, that thou art ranked as a citizen of the
commonwealth above, that thou hast been enrolled in the choir of Angels, that
thou hast conversed with the Lord, that thou hast been in the company of Christ.
If we regulate ourselves in this way we shall not need to say anything, when we
go out to those who are left behind: but from our advantage they will perceive
their own loss and will hasten hither, so as to enjoy the same benefits
themselves. For when, merely by the use of their senses, they see the beauty of
your soul shining forth, even if they are the most stupid of men, they will
become enamoured of your goodly appearance. For if corporeal beauty excites
those who behold it, much more will symmetry of soul be able to move the
spectator, and stimulate him to equal zeal. Let us then adorn our inward man,
and let us be mindful of the things which are said here, when we go out: for
there especially is it a proper time to remember them; and just as an athlete
displays in the lists the things which he has learned in the training school:
even so ought we to display in our transactions in the world without the things
which we have heard here.

5. Bear in mind then the things which are said here, that when you have gone out
and the devil lays hold of you either by means of anger or vainglory, or any
other passion, you may call to remembrance the teaching which you have received
here and may be able easily to shake off the grasp of the evil one. Do you not
see the wrestling-masters in the practising grounds, who, after countless
contests having obtained exemption from wrestling on account of their age, sit
outside the lines by the side of the dust and shout to those who are wrestling
inside, telling one to grasp a hand, or drag a leg, or seize upon the back, and
by many other directions of that kind, saying, "if you do so and so you will
easily throw your antagonist," they are of the greatest service to their pupils?
Even so do thou look to thy training master, the blessed Paul, who after
countless victories is now sitting outside the boundary, I mean this present
life, and cries aloud to us who are wrestling, shouting out by means of his
Epistles, when he sees us overcome by wrath and resentment of injuries, and
choked by passion; "if thy enemy hunger feed him, if he thirst give him drink;"
-a beautiful precept full of spiritual wisdom, and serviceable both to the doer
and the receiver. But the reminder of the passage causes much perplexity, and
does not seem to correspond to the sentiment of him who uttered the former
words. And what is the nature of this? the saying that "by so doing thou shalt
heap coals of fire on his head." For by these words he does a wrong both to the
doer and the receiver: to the latter by setting his head on fire, and placing
coals upon it; for what good will he get from receiving food and drink in
proportion to the evil he will suffer from the heaping of coals on his head?
Thus then the recipient of the benefit is wronged, having a greater vengeance
inflicted on him, but the benefactor also is injured in another way. For what
can he gain from doing good to his enemies when he acts in the hope of revenge?
For he who gives meat and drink to his enemy for the purpose of heaping coals of
fire on his head would not become merciful and kind, but cruel and harsh, having
inflicted an enormous punishment by means of a small benefit. For what could be
more unkind than to feed a person for the purpose of heaping coals of fire on
his head? This then is the contradiction: and now it remains that the solution
should be added, in order that by those very things which seem to do violence to
the letter of the law you may clearly see all the wisdom of the lawgiver. What
then is the solution? That great and noble-minded man was well aware of the fact
that to be reconciled quickly with an enemy is a grievous and difficult thing;
grievous and difficult, not on account of its own nature, but of our moral
indolence. But he commanded us not only to be reconciled with our enemy, but
also to feed him; which was far more grievous than the former. For if some are
infuriated by the mere sight of those who have annoyed them, how would they be
willing to feed them when they were hungry? And why do I speak of the sight
infuriating them? If any one makes mention of the persons, and merely introduces
their name in sorely, it revives the wound in our imagination, and increases the
heat of passion. Paul then being aware of all these things and wishing to make
what was hard and difficult of correction smooth and easy, and to persuade one
who could not endure to see his enemy, to be ready to confer that benefit
already mentioned upon him, added the words about coals of fire, in order that a
man prompted by the hope of vengeance might hasten to do this service to one who
had annoyed him. And just as the fisherman surrounding the hook on all sides
with the bait presents it to the fishes in order that one of them hastening to
its accustomed food may be captured by means of it and easily held fast: even so
Paul also wishing to lead on the man who has been wronged to below a benefit on
the man who has wronged him does not present to him the bare hook of spiritual
wisdom, but having covered it as it were with a kind of bait, I mean the "coals
of fire," invites the man who has been noyed him; but when he has come he holds
him fast in future, and does not let him make off, the very nature of the deed
attaching him to his enemy; and he all but says to him: "if thou art not willing
to feed the man who has wronged thee for piety's sake: feed him at least from
the hope of punishing him." For he knows that if the man once sets his hand to
the work of conferring this benefit, a starting-point is made and a way of
reconciliation is opened for him. For certainly no one would have the heart to
regard a man continually as his enemy to whom he has given meat and drink, even
if he originally does this in the hope of vengeance. For time as it goes on
relaxes the tension of his anger. As then the fisherman, if he presented the
bare hook would never allure the fish, but when he has covered it gets it
unawares into the mouth of the creature who comes up to it: so also Paul if he
had not advanced the expectation of inflicting punishment would never have
persuaded those who were wronged to undertake to benefit those who had annoyed
them. Wishing then to persuade those who recoiled in disgust, and were paralysed
by the very sight of their enemies, to confer the greatest benefits upon them,
he made mention of the coals of fire, not with a view of thrusting the persons
in question into inexorable punishment, but in order that when he had persuaded
those who were wronged to benefit their enemies in the expectation of punishing
them, he might afterwards in time persuade them to abandon their anger
altogether.

6. Thus then did he encourage the man who has been wronged; but observe also how
he unites again the man who has done the wrong to him who has been provoked.
First of all by the very manner of the benefit: (for there is no one so degraded
and unfeeling as to be unwilling, when he receives meat and drink, to become the
servant and friend of him who does this for him): and in the second place
through the dread of vengeance. For the passage, "by so doing thou shalt heap
coals of fire on his head" seems indeed to be addressed to the person who gives
the food; but it more especially touches him who has caused the annoyance, in
order that through fear of this punishment he may be deterred from remaining
continually in a state of enmity, and being aware that the reception of food and
drink might do him the greatest mischief if he constantly retains his animosity,
may suppress his anger. For thus he will be able to quench the coals of fire.
Wherefore the proposed punishment and vengeance both induces the one who has
been wronged to benefit him who has annoyed him, and it deters and checks him
who has given the provocation, and impels him to reconciliation with the man who
gives him meat and drink. Paul therefore linked the two persons by a twofold
bond, the one depending on a benefit, the other on an act of vengeance. For the
difficulty is to make a beginning and to find an opening for the reconciliation:
but when that has once been reared in whatever way it may be, all which follows
will be smooth and easy. For even if at first the man who has been annoyed feeds
his enemy in the hope of punishing him, yet becoming his friend by the act of
giving him food he will be able to expel the desire of vengeance. For when he
has become a friend he will no longer feed the man who has been reconciled to
him, with an expectation of this kind. Again he who has given the provocation,
when he sees the man who has been wronged electing to give him meat and drink,
casts out all his animosity, both on account of this deed, and also of his fear
of the punishment which is in store for him, even if he be excessively hard and
harsh and stony hearted, being put to shame by the benevolence of him who gives
him food, and dreading the punishment reserved for him, if he continues to be an
enemy after accepting the food. For this reason Paul did not stop even here in
his exhortation, but when he has emptied each side of wrath he proceeds to
correct their disposition, saying, "be not overcome of evil." "For if," he says,
"you continue to bear resentment and to seek revenge you seem indeed to conquer
your enemy, but in reality you are being conquered by evil, that is, by wrath:
so that if you wish to conquer, be reconciled, and do not make an attack upon
your adversary;" for a brilliant victory is that in which by means of good, that
is to say by forbearance, you overcome evil expelling wrath and resentment. But
the injured man, when inflamed with passion would not have borne these words.
Therefore when he had satisfied his wrath he proceeded to conduct him to the
best reason for reconciliation, and did not permit him to remain permanently
animated by the wicked hope of vengeance. Dost thou perceive the wisdom of the
lawgiver? And that you may learn that he introduced this law only on account of
the weakness of those who would not otherwise be content to make terms amongst
themselves, hear how Christ, when He ordained a law on this same subject did not
propose the same reward, as the Apostle; but, having said "Love your enemies do
good to them that hate you," which means give them food and drink, He did not
add "for in so doing ye shall heap coals of fire on their heads:" but what did
He say? "that ye may become like your Father who is in Heaven." Naturally so,
for He was discoursing to Peter, James, and John and the rest of the apostolic
band: therefore He proposed that reward. But if you say that even on this
understanding the precept is onerous you improve once more the defence which I
am making for Paul, but you deprive yourself of every plea of indulgence. For I
can prove to you that this which seems to you onerous was accomplished under the
Old Dispensation when the manifestation of spiritual wisdom was not so great as
it is now. Impressions which were employed by him who originally brought it in,
that he might leave no room for excuse to those who do not observe it: for the
precept "if thine enemy hunger feed him, if he thirst give him drink" is not the
utterance of Paul in the first instance, but of Solomon. For this reason he
quoted the words that he might persuade the hearer that for one who has been
advanced to such a high standard of wisdom to regard an old law as onerous and
grievous which was often fulfilled by the men of old time, is one of the basest
things possible. Which of the ancients, you ask, fulfilled it? There were many,
but amongst others David especially did so more abundantly? He did not indeed
merely give food or drink to his enemy, but also rescued him several times from
death, when he was in jeopardy; and when he had it in his power to slay him he
spared him once, twice, yea many times. As for Saul he hated and abhorred him so
much after the countless good services which he had done, after his brilliant
triumphs, and the salvation which he had wrought in the matter of Goliath, that
he could not bear to mention him by his own name, but called him after his
father. For once when a festival was at hand, and Saul, having devised some
treachery against him, and contrived a cruel plot, did not see him
arrive-"where," said he, "is the son of Jesse?" He called him by his father's
name, both because on account of his hatred he could not endure the recollection
of his proper name, and also because he thought to damage the distinguished
position of that righteous man by a reference to his low birth;-a miserable and
despicable thought: for certainly, even if he had some accusation to bring
against the father this could in no wise injure David. For each man is
answerable for his own deeds, and by these he can be praised and accused. But as
it was, not having any evil deed to mention, he brought forward his low birth,
expecting by this means to throw his glory into the shade, which in fact was the
height of folly. For what kind of offence is it to be the child of insignificant
and humble then, "the son of Jesse," but when David found him sleeping inside
the cave, he did not call him the "son of Kish," but by his title of honour:
"for I will not lift up my hand," he said, "against the Lord's anointed." So
purely free was he from wrath and resentment of injuries: he calls him the
Lord's anointed who had done him such great wrongs, who countless good services
had many times attempted to destroy him. For he did not consider how Saul
deserved to be treated, but he considered what was becoming for himself both to
do and to say, which is the greatest stretch of moral wisdom. How so? When thou
hast got thy enemy in a prison, made fast by a twofold, or rather by a triple
chain, confinement of space, dearth of assistance, and necessity of sleep, dost
thou not demand a penalty and punishment of him? "No," he says; "for I am not
now regarding what he deserves to suffer, but what it behoves me to do." He did
not look to the facility for slaying, but to the accurate observance of the
moral wisdom which was becoming to him. And yet which of the existing
circumstances was not sufficient to prompt him to the act of slaughter? Was not
the fact that his enemy was delivered bound into his hands a sufficient
inducement? For you are aware I suppose that we hasten more eagerly to deeds for
which facilities abound, and the hope of success increases our desire to act,
which was just what happened then in his case.

Well! did the captain who then counselled and urged him to the deed, did the
memory of past events induce him to slay? no one of these things moved him: in
fact the very facility for slaughter averted him from it: for he bethought him
that God had put Saul in his hands for the purpose of furnishing ample ground
and opportunity for the exercise of moral wisdom. You then perhaps admire him,
because he did not cherish the memory of any of his past evils: but I am much
more astonished at him for another reason. And what is this? that the fear of
future events did not impel him to lay violent hands on his enemy. For he knew
dearly that if Saul escaped his hands, he would again be his adversary; yet he
preferred exposing himself to danger by letting go the man who had wronged him,
to providing for his own security by laying violent hands upon his foe. What
could equal then the great and generous spirit of this man, who, when the law
commanded eye to be plucked out for eye, and tooth for tooth, and retaliation on
equal terms, not only abstained from doing this, but exhibited a far greater
measure of moral wisdom? At least if he had slain Saul at that time he would
have retained credit for moral wisdom unimpaired, not merely because he had
acted on the defensive, not being himself the originator of violence, but also
because by his great moderation he was superior to the precept "an eye for an
eye." For he would not have inflicted one slaughter in return for one; but, in
return for many deaths, which Saul endeavoured to bring on him, having attempted
to slay him not once or twice but many times, he would have brought only one
death on Saul; and not only this, but if he had proceeded to avenge himself out
of fear of the future, even this, combined with the things already mentioned,
would procure him the reward of forbearance without any deduction. For he who is
angry on account of the things which have been done to him, and demands misses
the consideration of all past evils, although they are many and painful, but is
compelled to take steps for self-defence from fear of the future, and by way of
providing for his own security, no one would deprive him of the rewards of
moderation.

7. Nevertheless David did not act even thus, but found a novel and strange form
of moral wisdom: and neither the remembrance of things past, nor the fear of
things to come, nor the instigation of the captain, nor the solitude of the
place, nor the facility for slaying, nor anything else incited him to kill; but
he spared the man who was his enemy, and had given him pain just as if he was
some benefactor, and had done him much good. What kind of indulgence then shall
we have, if we are mindful of past transgressions, and avenge ourselves on those
who have given us pain, whereas that innocent man who had undergone such great
sufferings and expected more and death the man who would cause him endless
troubles? His moral wisdom then we may perceive, not only from the fact that he
did not slay Saul, when there was so strong a compulsion, but also that he did
not utter an irreverent word against him, although he who was insulted would not
have heard him. Yet we often speak evil of friends when they are absent, he on
the contrary not even of the enemy who had done him such great wrong. His moral
wisdom then we may perceive from these things: but his lovingkindness and tender
care from what he did after these things. For when he had cut off the fringe of
Saul's garment, and had taken away the bottle of water he withdrew afar off and
stood and shouted, and exhibited these things to him whose life he had by his
deeds that he suspected him without a cause as his enemy, and aiming therefore
at winning him into friendship. Nevertheless when he had even thus failed to
persuade him, and could have laid hands on him, he again chose rather to be an
exile from his country and to sojourn in a strange land, and suffer distress
every day, in procuring necessary food than to remain at home and vex his
adversary. What spirit could be kinder than his? He was indeed justified in
saying "Lord remember David and all his meekness." Let us also imitate him, and
let us neither say nor do evil to our enemies, but benefit them according to our
power: for we shall do more good to ourselves than to them. "For if ye forgive
your enemies," we are told "ye shall be forgiven." Forgive base offences that
thou mayest receivea royal pardon for thy offences; but if any one has done thee
great wrongs, the greater the wrongs you forgive, the greater will be the pardon
which you will receive. Therefore we have been instructed to say "Forgive us, as
we forgive," that we may learn that the measure of our forgiveness takes its
beginning in the first place from ourselves. Wherefore in proportion to the
severity of the evil which the enemy does to us is the greatness of the benefit
which he bestows. Let us then be earnest and eager to be reconciled with those
who have vexed us, whether their wrath be just or uncessity that the trial of
the case should be brought forward in the other world. As then many men when
they have a dispute with one another, if they come to a friendly understanding
together outside the law court save themselves loss, and alarm, and many risks,
the issue of the case turning out in accordance with the sentiment of each
party; but if they severally entrust the affair to the judge the only result to
them will be loss of money, and in many cases a penalty, and the permanent
endurance of their hatred; even so here if we come to terms during our present
life we shall relieve ourselves from all punishment; but if while remaining
enemies we depart to that terrible tribunal in the other world we shall
certainly pay the utmost penalty at the sentence of the judge there, and shall
both of us undergo inexorable punishment: he who is unjustly wroth because he is
thus unjustly disposed, and he who is justly wroth, because he has, however
justly, cherished resentment. For even if we have been unjustly ill-treated, we
ought to grant pardon to those who have wronged us. And observe how he urges and
incites those who have unjustly given pain to reconciliation with those whom
they have wronged. "If thou offerest thy gift before the altar, and there
rememberest that thy brother hath ought against thee, go thy way; first be
reconciled to thy brother." He did not say, "assemble, and offer thy sacrifice"
but "be reconciled and then offer it." Let it lie there, he says, in order that
the necessity of making the offering may constrain him who is justly wroth to
come to terms even against his will. See how he again prompts us to go to the
man who has provoked us when he says "Forgive your debtors in order that your
Father may also forgive your trespasses." For He did not propose a small reward,
but one which far exceeds the magnitude of the achievement. Considering all
these things then, and counting the recompense which is given in this case and
remembering that to wipe away sins does not entail much labour and zeal, let us
pardon those who have wronged us. For that which others scarcely accomplish, I
mean the blotting out of their own sins by means of fasting and lamentations,
and prayers, and sackcloth, and ashes, this it is possible for us easily to
effect without sackcloth and ashes and fasting if only we blot out anger from
our heart, and with sincerity forgive those who have wronged us. May the God of
peace and love, having banished from our soul all wrath and bitterness, and
anger, deign to grant that we being closely knit one to another according to the
proper adjustment of the parts, may with one accord, one mouth and one soul
continually offer up our hymns of thanksgiving due to Him: for to Him be glory
and power for ever and ever. Amen.


========================================================================
Source: https://sermonindex.net/books/writings-john-chrysostom/
========================================================================